Journal articles on the topic 'Religious tolerance – history – 17th century'
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Stenger, Gerhardt. "From Toleration to Laïcité." Dialogue and Universalism 31, no. 2 (2021): 145–61. http://dx.doi.org/10.5840/du202131225.
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This paper traces the history of the philosophical and political justification of religious tolerance from the late 17th century to modern times. In the Anglo-Saxon world, John Locke’s Letter Concerning Toleration (1689) gave birth to the doctrine of the separation of Church and State and to what is now called secularization. In France, Pierre Bayle refuted, in his Philosophical Commentary (1685), the justification of intolerance taken from Saint Augustine. Following him, Voltaire campaigned for tolerance following the Calas affair (1763), and the Declaration of the Rights of Man (1789) imposed religious freedom which, a century later, resulted in the uniquely French notion of laïcité, which denies religion any supremacy, and any right to organize life in its name. Equality before the law takes precedence over freedom: the fact of being a believer does not give rise to the right to special statutes or to exceptions to the law.
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Byś, Jelena. "Stosunek państwa do kościołów w Rosji od chrztu Rusi do rewolucji październikowej : (od X w. do 1917 r.)." Prawo Kanoniczne 44, no. 1-2 (June 5, 2001): 185–211. http://dx.doi.org/10.21697/pk.2001.44.1-2.10.
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The relation ship of the state to the Church in the course of history has always been problematic. This is true especially in Eastern Europe. This article presents the most significant historical events which influenced the relations between the state and the churches in Russia from Russia’s baptism in 10th century till the October Revolution of 1917. The text reveals the gradual emergence of cesaropapism, imported from Byzance and aiming at the full subordination of the churches to the state authorities. Several historical periods can be traced to this development. The first period begins at the end of the first millennium when Russia of Kiev was baptized, and lasts till the 14th century when Russia of Moscow arose. This time is marked by the building up of the church organization and its laws which developed from the beginning in close connection with the state law. The second period embraces the church history in the Moscow Russia, i.e. under Russia tsars, from the 14th till the 17th century. The state authority and the church authority seem to have a certain tendency to be balanced. Later on, however, as the Russian state is strengthened, the tsar began to have a decisive voice as well in church and religions matters. In the third period (18th cent. - 1903) there exists a system of severe control and supervision over the churches in Russia by the absolutist monarchy. The Russian imperium devided all confessions into three categories: the orthodox one, dominant and looked upon as loyal to the state; foreign confessions, Christian including (catholic and protestant) or non-Christian were tolerated. But sects of the orthodox origin were persecuted. The law regarded these sects as dangerous and harmful and a betrayal of the orthodox faith, and prohibited public worship, the faithful were deprived of their civil rights. As late as the end of 19th century, the idea of religious tolerance and freedom was unknown in the Russian law. At the beginning of the 20th century, Russian confessional law made a great step forward when acts guaranteeing religious freedom appeared. This development during the years 1903-1917 is characteristic of the fourth period. For the first time in Russia’s history, freedom of conscience and freedom of confession were stated by the law. The intolerance which ruled in the 17th – 19th centuries was transformed into tolerance of all confessions; even of those which were earlier persecuted. Nevertheless, the Temporary Government of Russia supported the dominant position and privileges of the Russian Orthodox Church.
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Kuryliak, V. V. "The history of the beginning and permanent functioning of hospital religious chapels in Ukraine." Shidnoevropejskij zurnal vnutrisnoi ta simejnoi medicini 2023, no. 1 (February 2023): 16–22. http://dx.doi.org/10.15407/internalmed2023.01.016.
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The relevance of the study is due to the current active functioning of religious chapels at medical institutions, in particular, in Ukraine. Against the background of such tendentiousness, the attention of scientists is attracted by the features of the integration of religious practices into the processes of interaction with traditional medicine. In the course of the study, the origins of the beginning of the work of hospital chapels in Ukraine are analyzed, starting with samples such as a stone hospital for veterans in the Lviv region of the 17th century, in parallel with modern examples. In the course of the study, the processes of the emergence of the most famous hospital chapels in Lviv, Kharkov, Odessa, Nikolaev and Kyiv regions were considered. For objectivity, photographs of the first Murovany Hospital for Veterans (XVII century), the Alexander Hospital and the Mikhailovskaya Church attached to it (1901), the Mikhailovskaya Church at the beginning of the 20th century, compared with its current state are given. The history of the beginning of more than ten religious chapels at hospitals is analyzed. The connection between the programmed goals of the beginning of the chapels and their current mission and functionality is determined. The history of the creation and sustainable functioning of hospital religious chapels in Ukraine is viewed through the prism, against the background of the functioning of architectural objects, mutual tolerance and reasonable interaction between medical institutions and religious denominations. An analysis of the stated problems will allow a better understanding of the features of the current functioning of hospital chapels. The characteristics of the stated issues will help to expand the understanding of the features of the interaction between religion and medicine in modern times.
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Jaelani, Irwan, Ratisa, and Yesi. "History of Islam in Australia: Muslim Migration and the Evolution of Islamic Education." Jurnal Ilmiah Edukatif 10, no. 1 (June 30, 2024): 83–93. http://dx.doi.org/10.37567/jie.v10i1.2880.
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This study describes the history of Islam in Australia, highlighting the influx of Muslims and depicting the development of Islam in the country. This research employs the historical method, comprising four stages: heuristics for source collection, source verification or criticism, interpretation or analysis, and historiography for historical writing. The results of this study demonstrate that Islam began to spread to Australia in the early 17th century, primarily due to the regular presence of Makassar fishermen and traders searching for tripang. The next wave of Muslims who came and settled in Australia were Afghan Muslims, Malay Muslims, Indians, Albanians, Lebanese, Indonesians, and so on. The presence of Islam encourages Islamic education in the country, starting with non-formal Islamic education centered in mosques, homes, or offices of Islamic organizations. Various Muslim communities conduct studies and seminars on weekends, commonly known as 'Saturday or Sunday School.' The 1970s saw the establishment of formal Islamic schools in response to the growing Muslim population. The development of Islamic education in Australia gained momentum in the mid-1990s. Privately run Islamic schools adopt the entire local education system, with an additional six hours per week for religious content. As Islamic schools have developed, they have expanded to various states in Australia. The attitude of tolerance and openness that Islamic schools in Australia cultivate supports this
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Gambarova, A. G. "Concept “cow” (“bull”) as an archetype in ancient written texts." Philology at MGIMO 23, no. 3 (September 17, 2020): 113–20. http://dx.doi.org/10.24833/2410-2423-2020-3-23-113-120.
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The 21st century is characterized as the century of globalization, the integration of cultures, which, of course, leaves its mark on the development of cognitive linguistics. Linguistics as a science of language, reflects all the changes that occur in the thinking and speech behavior of modern society. Cognitive linguistics makes it possible to identify and trace the logical foundations of the emergence and development of the human language as a general cultural phenomenon of human life and its features within the framework of a national culture. Cognitive studies in the language bring people together with different levels of development, culture and religious affiliation, which is necessary in the high-tech age, as they promote tolerance, religious tolerance and mutual respect. The article analyzes the mythological and religious texts of different peoples and faiths in order to identify one of C. Jung’s archetypes. It is a collective unconscious modeling function of certain words. Three centuries ago R. Descartes called such archetypes “the alphabet of human thoughts”. Then this expression was partially used in the late 1650s by the mathematician Blaise Pascal, and later applied in the works of G. Leibniz at the end of the 17th century. It is noteworthy that Descartes, Pascal, C. Jung and some other famous scholars were among the first in linguistics and the history of philosophical teachings to point out the importance of studying the symbolic primitives of thought in linguistic culture. They believed that such archetypes, thanks to symbolism, are part of the general linguistic picture of the world. At the same time the analysis was carried out, confirming one of the main provisions of modern cognitive linguistics about the interplay of language and culture, the originality of the linguistic picture of the world put forward in the Middle Ages by E. B. de Condillac, later proclaimed by W. von Humbolt, and underlying Sapir-Wharf’s theory of linguistic relativity.Not trying to “grasp the immensity”, the author of the article did not set a goal to indicate the use of the tokens “bull” and “cow” in different ancient languages. For example, in Asia and the East they acquire individual meaning in the group of Semitic languages (Arabic, etc.) or Turkic-speaking (Turkish, etc.). They are beyond the scope of our study. Comparisons and comparisons of these lexemes only in Russian and Hindi and a group of Indonesian languages come into view. Some other isolated parallels relate to the so-called “background information”. The study relies on a systematic analysis of the famous anthropologist K. Levy-Strauss and on the analogy method, widely used by linguists, culturologists, and anthropologists.
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Ackermann, Silke, Elizabeth Gatti, and Thom Richardson. "A 17th-century Pikeman's Armour from Antwerp." Arms & Armour 7, no. 1 (April 2010): 30–39. http://dx.doi.org/10.1179/174161210x12652009773410.
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Abdul Malik, Mohd Puaad, and Faisal @. Ahmad Faisal Abdul Hamid. "Penulisan Karya Melayu Islam Klasik Abad Ke-17: Perbincangan Karya-Karya Terpilih." Journal of Al-Tamaddun 17, no. 2 (December 21, 2022): 181–92. http://dx.doi.org/10.22452/jat.vol17no2.14.
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This article discusses the involvement of Malay ulama in the production of religious books or also known as kitab kuning, especially fiqh books in the 17th century. This century, as stated by some local historians, is the beginning of the development of classical Malay books in various fields including religion. The discussion in this article is focused on two things namely the development of writing religious books, focused on fiqh books in the 17th century, while the second case reviews two sample books that have been written in the 17th century namely (1) the Sirat al-Mustaqim and (2) the Mir'ah al-Tullab fi Tashil Ma'rifah Ahkam al-Shari'ah li Mulk al-Wahhab. From the discussion of the above, it can be concluded that the activity of writing classical Malay religious works developed along with the activity of writing in other fields including the fields of Malay literature, Sufism, Malay and Islamic history, Quran and Islamic medicine.
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Ivanchenko, Lesya. "FROM THE DUBOVICHI LIFE: REPRESSIONS AGAINST THE CHURCH IN THE 1920-1930'S." Journal of Ukrainian History, no. 40 (2019): 129–35. http://dx.doi.org/10.17721/2522-4611.2019.40.16.
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In the article, the author reveals fragments of the study about repressions of the 1920s and 1930s against the churches, as an institution of society, against the clergy, church services, active parishioners of one of the settlements in Sumy Region(Dubovichi village). Self-identification and peaceful living under the laws of honor in the socialist regime led to the destruction of employed citizens and clergy who lived by vocation and by traditional moral principles. After all, it was they - conscious citizens, intellectuals, who "threaten" the terrorist plot of the Bolshevik authorities on the territory of Ukraine. Special attention was to the citizens who supported Tikhonovsk and Ukrainian autocephalous Orthodox churches. The parishioners of these churches were in principle affirmative. "Tikhonovtsi" decided religious uncompromising, "autocephalous" were nationalistic. Those and others did not perceive the Bolsheviks. Both opposed the political regime. Everyone who was in contact or was attached to these groups was prosecuted and arrested with special severity. Under the repressions were relatives and neighbors. Blackmail of single persons and family, voluminous and falsification documents, taking hostages. That was happening with all who was not controlled during the formation of the Soviet power. Over the 50 people from Dubovichi village and their families fell under the pressure of repressions. Most of them were sentenced to death. Just few of them returned from exile and settled in distant places from their native village. Dubovichi village has a centuries-long history. Best known it is in the religious environment through the icon of Dubovytsi's Mother of God. The miraculous image of the Virgin was discovered in the middle of the 17th century. And the glory about it spread far beyond the then Russian empire. Church leaders from Kiev, from Chernigov gathered at the procession during the celebrations of 1861. The pilgrimage to the icon in Dubovich was round-the-year. Copies from the list of the Virgin Mary Dubovitskaya were in the St. Sophia Cathedral of Kyiv. Information about the icon was printed in church calendars and metropolitan directories of pilgrims. The grand stone church of the Nativity of the Virgin in 1777 in the center of the village, it was the pease of architectural art that was rare in the countryside. As evidenced by foreign sources, the parish church was kind of fortress. It was surrounded by a brick fence with four towers in corners. The entrance to the churchyard was through the gates that were under the bell. There were burials around the temple. Marble monuments were raised on the graves. Icons in the temple were in different kyots, precious stones. Church property included a number of priest clothing, silverware. In the village there were three temples. This provided the opportunity for the parish to have six priests, several clerks and psalms in the state. All were destroyed until 1940, despite the architectural value of the builders and the ancients. Dubovichi parish numbered more than three thousand people at the beginning of the twentieth century. It was glorified by the numerous, beautiful choir, active citizens. The church library was more than 2000 volumes. The priests performed not only the need. Archpriest Gusakovsky was the head of refuge. The village choir numbered more than 60 people. There was a spiritual orchestra, a theater group, a hut-reading room, a rural school and a parochial school, and a folk school in the village. Also there was paramedic station, veterinarian, pharmacy. The hospital unit numbered up to 10 beds. Tolerance and high moral consciousness were typical for the people of Dubovichi. Not only Orthodox lived in the village . Archival documents indicate that the daughter of the priest was offended with the Catholic. Jews lived in Dubovichi. The social group was represented. There were Gypsies among the participants of the school. Those were posterity of that who survived and took good place in life of theatre. Able to analyze falsifications of the campaign to destroy the Dubovichi parish, the destruction of church buildings- works of architectural art. Information from directories, archival documents and old people's buildings allows us to reconstruct conditionally events of those times. The author for the first time highlights this page of the Dubovichi life. As well as information from recently declassified documents from archives of higher authorities on the repressed residents of Dubovichi village. Human losses, disadvantaged families, tales of reletives about Soviet Union. All this make a mosaic of the historical stratum of our country. The coverage of this problem somehow outlines the massive crimes of Soviet politics in the 1920's and 1930's. It is a tribute to those who sacredly keep memories of the repressed.
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Burhanudin, Jajat. "Islamic Turn in Malay Historiography: Bustān al-Salāṭīn of 17th Century Aceh." Studia Islamika 28, no. 3 (December 31, 2021): 579–605. http://dx.doi.org/10.36712/sdi.v28i3.21259.
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Bustān al-Salāṭīn by Nūr al-Dīn al-Ranīrī (d. 1659) is a leading Malay text on Islamic history. Written in the 17th century in Aceh, one chapter of the Bustān was dedicated to the history of Aceh. This paper discusses how the Bustān described the formation of the sultanate, the rulers who were in power, their political behaviour, and the methods of statecraft they tried to establish. The text shared the emerging intellectual discourse in 17th Century Aceh, in which al-Ranīrī’s reform of Muslims’ religious practices to uphold sharī‘ah-based principles gained its prominence. With the support of his patron, Iskandar Thani (1636-1641), al-Ranīrī’s Islamizing efforts for Aceh are reflected in the Bustān. This paper argues that the Islamic ideals and terms found in the Bustān signify the history of Aceh and profile the patron, which sets Bustān apart from previous Malay texts of historical writing.
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Edwards, A. S. G. "More’s Life of Pico in the Early 17th Century." Moreana 29 (Number 110), no. 2 (June 1992): 5–8. http://dx.doi.org/10.3366/more.1992.29.2.3.
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Pérouas, Louis. "La religion des Limousins (XVIe-XXe siècles)." Revue d’histoire moderne et contemporaine 47, no. 3 (2000): 537–44. http://dx.doi.org/10.3406/rhmc.2000.2030.
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This might only be true for a small number of parishes. It would be better to talk about the religious particularities of the region which were discovered a the beginning of 16th century : priests living among the people, the worship of numerous relics, country chapels attended by peasants and so on... The catholic reform of the 17th century forbade such pratices but peoples attachement to them was still visible from time to time in spite of a latent anticléricalisme — itself part of the local religious tradition — which became more obvious a the turn of the 20th century.
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D.Lkhagvasuren, S.Yanjinsuren. "THE BUDDHIST RELATIONSHIP BETWEEN MONGOLIA AND THE REPUBLIC OF BURIATIA." Философи, шашин судлал 19, no. 475 (September 1, 2017): 83–87. http://dx.doi.org/10.22353/prs.v19i475.2024.
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Main goal: This paper provides a peek into the Buddhist Buryat ethnic group in Russia, explores the history of Buddhism in (Republic of Buriatia) Buryatia and its relations with Mongolia from the 17th century to the present day. The paper also seeks to provide an answer to the question of how was the religious relationship between Mongolia and the Buryat ethnic group, in the span of several centuries, from it’s first development in the 17th century to the present day. Our study suggests that historically, Buryats have had a close religious and cultural ties with Mongolia over the centuries
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Frederiks, Martha. "Dispersion, Procreation and Mission: the Emergence of Protestantism in Early Modern West Africa." Exchange 51, no. 3 (November 28, 2022): 245–65. http://dx.doi.org/10.1163/1572543x-bja10004.
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Abstract This article explores the emergence of Protestantism in West Africa in the 17th century, using both primary and secondary sources. Its central argument is that the history of Protestantism in early modern Africa has mainly been examined within the paradigm of mission history, thus reducing the history of Protestantism to a history of Protestant missionary endeavors. By intersecting three complementary windows, – a Roman Catholic window, a chartered company window and a Euro-African window –, the article traces the wider history of Protestantism in early modern West Africa. It maps the impact of Protestantism on Roman Catholics in West Africa, sketches the significance of Protestantism for certain Euro-Africans, and shows that through a combination of dispersion, procreation and mission Protestantism became a reality in West Africa as early as the 17th century.
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Pelevin, Mikhail. "Pashtuns’ Tribal Islam: The Beginning of Written History." Iran and the Caucasus 25, no. 2 (June 25, 2021): 115–33. http://dx.doi.org/10.1163/1573384x-20210203.
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The complicated process of the Pashtun tribes’ conversion to Islam is indirectly reflected in tribal genealogies, which bear traces of artificial Islamification. Recorded in the early 17th century, these genealogies are poorly consistent with apocryphal Hadiths and hagiographies intended to prove that Pashtuns had steadily adhered to Sunni Islam since the times of the Prophet Muḥammad. The politicised concept of the primordial adherence of Pashtuns to Islam was likely to have been released for wide circulation during the reign of the Lodī sultans in the late 15th century. By the mid-17th century, it became an integral part of Pashtun ethnic identity. However, written sources in Pashto and Persian dating from the same period and originating from tribal areas are unanimous in describing Pashtuns’ religious beliefs and practices as a motley assemblage of Pīrī-murīdī and Pīrparastī customs conforming to the tribalistic ideology of a segmentary Islamic society. More sophisticated forms of Pashtuns’ tribal Islam emerged with the progress of literature in the native vernacular.
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Chambert-Loir, Henri. "Islamic Law in 17th Century Aceh." Archipel, no. 94 (December 6, 2017): 51–96. http://dx.doi.org/10.4000/archipel.444.
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Klein, Herbert S., and Sergio T. Serrano Hernández. "WAS THERE A 17TH CENTURY CRISIS IN SPANISH AMERICA?" Revista de Historia Económica / Journal of Iberian and Latin American Economic History 37, no. 1 (October 8, 2018): 43–80. http://dx.doi.org/10.1017/s0212610918000101.
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AbstractTraditional historical literature has stressed a generalised crisis throughout the world in the 17th century. First proposed for Europe with its numerous dynastic, religious and state conflicts, it has now been expanded to include Asia and the Middle East as well. It was also assumed that there was a significant crisis in the Americas, a theme which until recently has dominated the traditional literature. The claim that there was such a crisis was based on a series of classic studies by Earl J. Hamilton, Chaunu and Borah, among others. But new research has challenged this hypothesis and we will examine both these new studies as well as offering our own research findings on this subject.
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Majewski, Marcin Łukasz, and Andrzej A. Zięba. "Ślady obecności kupców ormiańskich w Łowiczu oraz ormiańskie epizody w historii religijnej tego miasta w XVII i XVIII wieku." Lehahayer 5 (May 15, 2019): 139–46. http://dx.doi.org/10.12797/lh.05.2018.05.05.
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Traces of the Presence of Armenian Merchants in Łowicz and Armenian Episodes in the Religious History of This City in the 17th and 18th CenturiesIn the 17th and the 18th century in Łowicz Armenians were mostly tradesmen, particularly associated with the St Mathhew fair (on 10th October). Two Armenian families decided to settle in Łowicz: the Augustynowicz family (originally from Lwów) and the Faruchowicz family (from Jazłowiec). Also, in the 18th century four Roman Catholic priests of Armenian origin worked as canons at Łowicz collegiate chapter: Jan Nepomucen Awedyk, Mikołaj Jaśkiewicz, Franciszek Nikorowicz and Grzegorz Zachariasiewicz.
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Chen, Yu-Fu. "The art of image worship in China of the 17th century." OOO "Zhurnal "Voprosy Istorii" 2022, no. 10-2 (October 1, 2022): 266–79. http://dx.doi.org/10.31166/voprosyistorii202210statyi34.
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Image worship, an important thought in Chinese culture and art, is similar to religious belief in some respects. In the Qing Dynasty of China, image worship was employed as a political means to shackle people's thoughts and divide them into different classes, but it also served as a psychological and spiritual consolation for people. This article investigates a series of cultural phenomena related to image worship in the Qing Dynasty. These include “blind image worship”, the “sense of ceremony in image worship”, and the “generalization of image worship”.
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Bendin, Alexandre Yu. "Russian Empire’s Religious Institutions in the 18th - Early 20th Century: The Evolution of “Friend - Alien - Foe” Relations." RUDN Journal of Russian History 20, no. 1 (December 15, 2021): 8–31. http://dx.doi.org/10.22363/2312-8674-2021-20-1-8-31.
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The Russian governments three principal institutions to regulate the empires diverse religions from the 18th to the early 20th century are examined. Its author describes the evolution of these bodies, their features and purpose, as well as defining the concept of religious security by analyzing its specific historical content. The author also discusses the relationship between the institutions of the official Russian Church, religious tolerance for foreign confessions, and discrimination against the Old Believers through the prism of friend - alien - foe relations. This approach helps us understand the hierarchical nature of the relations and contradictions that existed between the institutions, whose activities regulated the religious life of the Russian Empires subjects until 1905. The article goes on to analyze the relationship between the official legal status of the Russian Church, imperial tolerance, and religious discrimination. It concludes that the formation of the three state-religious institutions that began in the 18th century ended during the reign of Emperor Nicholas I. That time saw the beginning of the gradual evolution of friend - alien - foe inter-institutional relations, which peaked under Emperor Nicholas in 1904-1906. The author also considers the changes in the governments policy towards the Russian schism of the 17th century, which ultimately removed the friend-or-foe opposition in the relations between the Russian state, the Russian Church and the schismatic Old Believers. In accordance with the modernized legislation on religious tolerance, lawful Old Believers and sectarians moved from the category of religious and political foes to that of aliens, to which foreign confessions traditionally belonged. Under the new legal and political conditions, intolerance and religious discrimination against the schism ceased to be an instrument of state policy.
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Galkin, I. V. "Ius Gentium and <i>Ius Naturale</i> in Western European Political and Legal Thought in the 17th Century." Lex Russica 75, no. 12 (December 21, 2022): 77–95. http://dx.doi.org/10.17803/1729-5920.2022.193.12.077-095.
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The paper is devoted to the problem of the correlation of the legal categories ius gentium and ius naturale in the context of the political and the Western European legal thought in the 17th century. The 17th century, rich in historical events, known in the Russian historiography as the «rebellious age», becomes a turning point not only in the history of the entire European civilization, but also in the history of philosophical thought and political science, at the intersection of which the teachings of the state and law were formed. The 17th century — the time of the systemic crisis of the feudal socio-economic formation and the traditional religious ideology strongly associated with it — gives impetus to the development of capitalist economic relations in Western Europe, which was accompanied by a sharp increase in novelty in the field of philosophical and political thought. In the 17th century, prominent European political thinkers paid quite a lot of attention to the theoretical coverage of the problems of the natural state, the social contract, as well as the analysis of the categories of freedom and justice. There was a gradual departure from the methodology of peripatetism, accompanied by a revision of the intellectual heritage of ancient political and legal thought, although at the same time European political thinkers and jurists continued to widely use the terminology of classical Roman law, but in a modified semantic field. One of the most important areas of application of the ancient legal heritage is the field of international relations, closely related to the further intensification of international commerce, religious reformation, as well as the legal mechanism for declaring war and concluding peace. In the regulation of international relations, they actively used legal systems, well known from Antiquity, but greatly transformed by Modern times, and which, according to a long-established tradition, were called ius gentium and ius naturale. Thus, the paper highlights a rather ambiguous problem of the correlation of ius gentium and ius naturale in Western European political and legal thought in the 17th century.
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Gentry, James Duncan. "Tracing the Life of a Buddhist Literary Apologia: Steps in Preparation for the Study and Translation of Sokdokpa’s Thunder of Definitive Meaning." Religions 12, no. 11 (October 27, 2021): 933. http://dx.doi.org/10.3390/rel12110933.
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This article discusses Buddhist apologetics in Tibet by examining the formation, revision, and reception of the most renowned literary apologia ever written in defense of the Old School of Tibetan Buddhism: Sokdokpa Lodrö Gyeltsen’s early 17th-century magnum opus the Thunder of Definitive Meaning. It reconstructs in broad strokes the history of the Thunder’s reception from the early 17th century to the present and relates this to details in different versions of the Thunder and its addendum to shed light on the process by which this work was composed and edited. By considering this work’s peculiar context of production and history of reception alongside passages it presents revealing how it was conceived and revised, this analysis aims to prepare the ground for its study and translation. In so doing, this discussion attempts to show how a broadly historical approach can work in tandem with a fine-grained philological approach to yield fresh insights into the production and reception of Buddhist literary works that have important ramifications for their understanding and translation.
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Vvedenskiy, Anton M. "Stol'nyi Gorod ‘Capital City’ in Old Russian and Folklore Sources." Slovene 3, no. 1 (2014): 206–20. http://dx.doi.org/10.31168/2305-6754.2014.3.1.8.
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This article attempts to determine when one of the most popular epic formulas, stolʹnyi Kiev-grad ‘Kiev the capital city’ and its variants with the attribute stolʹnyi, emerged in the epic lyrics. The fact that the adjective stolʹnyi was rarely used in Old Russian literary monuments of the 11th–17th centuries suggests that the formula might have appeared only in the 17th century, in a literary work—The Legend of the Kievan Knights. It is suggested that this formula appeared in the 17th century due to the addition of Left-Bank Ukraine and Kiev to the Tsardom of Muscovy. The formula contains a reference to the political realities of the 9th–11th centuries, when Kiev was the major city of the Russian state. The attribution of the adjective stolʹnyi to Kiev in the 17th century was intended to emphasize the fact that Moscow inherited its political leadership from Kiev.
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Abu-Manneh, Butrus. "TRANSFORMATIONS OF THE NAQSHBANDIYYA, 17TH-20TH CENTURY: INTRODUCTION." Die Welt des Islams 43, no. 3 (2003): 303–8. http://dx.doi.org/10.1163/157006003322682627.
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Saldzhiev, Hristo. "Continuity between Early Paulicianism and the Seventeenth-Century Bulgarian Paulicians: the Paulician Legend of Rome and the Ritual of the Baptism by Fire." Studia Ceranea 9 (December 30, 2019): 657–79. http://dx.doi.org/10.18778/2084-140x.09.32.
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During the Middle Ages two dualistic communities were active in Bulgaria and Bulgarian lands – Bogomils and Paulicians. Paulicians, unlike Bogomils, survived as a separate religious sect up to the 17th century, when most of them gradually accepted Catholicism. The detailed reports of Catholic missionaries, priests and bishops shed light on different aspects of their beliefs and practices from the 17th century. The aim of the present article is to propose an explanation of a strange ritual and a legend spread among the Bulgarian Paulicians and recorded in the above-mentioned reports. The thesis of the article is that the legend and the ritual in question refer to the early history of Paulicianism. The ritual is related to syncretic religious notions and goes beyond the scope of dualism. I try to examine the legend and ritual in the context of Paulician history in the Balkans, especially in the context of Paulician belief system, inherited from the early Anatolian Paulicians.
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Galtsin, Dmitrii D. "Froben Prints and Polemics on Religion in Early Modern Eastern Europe." Vestnik of Saint Petersburg University. History 67, no. 2 (2022): 578–98. http://dx.doi.org/10.21638/11701/spbu02.2022.216.
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The article explores the Froben prints stored at the Rare Books Department of the Library of the Russian Academy of Science (Biblioteka Akademii Nauk) in Saint Petersburg. For three generations in the 16th century, Basel printers the Frobens influenced European intellectual life like no other publishing establishment, contributing to the spread of early Latin and Greek Christian literature, which determined both the development of theology and the humanities. Some copies of Froben prints are conspicuous for the history of their use which is intrinsically connected with various kinds of religious polemics in 16th and 17th century Eastern Europe. The focus of the article is the copies of Froben’s Opera omnia of St Augustine which underwent censorship in monastic libraries of the Polish-Lithuanian Commonwealth in the 16th and 17th century. The article traces the history of a number of Froben copies which belonged to notable Polish Protestants of the 16th and 17th centuries (Andrzej Trzecieski, Nicholas Radziwill the Black (“Czarny”), Andrzej Dobrzanski). The examination of the connections of Eastern European Protestants, which enabled vigorous exchange of books with Western Europe, bringing, for instance, a book from the library of the great Dutch cartographer Gerhard Mercator to the hands of a provincial Polish pastor, is carried out. Finally, the article addresses the marginalia left by Simeon of Polotsk on one of his books. These marginalia throw some new light on the question of Simeon’s genuine theological views. By examining the history of the copies from the Library of the Russian Academy of Science through the marginalia left in the 16th and 17th centuries by people of various religions, the article assesses Froben copies as a source on confessional and intellectual history of the period.
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Klingenstein, Grete. "Modes of Religious Tolerance and Intolerance in Eighteenth-Century Habsburg Politics." Austrian History Yearbook 24 (January 1993): 1–16. http://dx.doi.org/10.1017/s0067237800005233.
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Quatrini, Francesco. "Religious Tolerance and Freedom of Prophesying." Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 286–305. http://dx.doi.org/10.1163/18712428-bja10028.
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Abstract This essay focuses on the presence of Polish Brethren (usually known as Socinians) exiles in Amsterdam in the mid-seventeenth century, examining the social and intellectual interrelations between them and other Dutch religious minorities. It describes the phenomenon of the Brethren’s emigration to the United Provinces, roughly between 1638 (when the Socinians were banished from Raków) and the late 1660s, relying on both published and manuscript sources. It particularly emphasizes the social relations that the Brethren established with the Remonstrants, the Mennonites, and the Collegiants. It then focuses on the last group and argues that shared views on religious tolerance were the common intellectual ground that likely contributed to the friendly relationships between the Brethren and the Collegiants. It also argues that these relationships fostered further intellectual crossovers between the two groups, as the Brethren in Amsterdam were influenced by the Collegiants’ emphasis on freedom of prophesying, egalitarianism, and anti-confessionalism.
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Zillén, Erik. "Fable and Lutheranization in 16th and early 17th century Sweden." Reinardus / Yearbook of the International Reynard Society 21 (December 17, 2009): 201–17. http://dx.doi.org/10.1075/rein.21.14zil.
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This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.
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Matthee, Rudi. "The Safavids under Western Eyes: Seventeenth-Century European Travelers to Iran." Journal of Early Modern History 13, no. 2 (2009): 137–71. http://dx.doi.org/10.1163/138537809x12498721974624.
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AbstractThis essay takes a fresh look at the voluminous yet understudied Western travel writing about 17th-century Iran. It argues that, after this material is properly subjected to close scrutiny for authorial bias, interest and intertexuality, it remains exceedingly valuable for the information it provides on Safavid Iran. Early modern European travelers to Iran brought remnants of past religious and cultural prejudice with them, yet the best explored the country with an open eye, an appreciation for difference, and even a critical perspective on their own culture. They also provide remarkable, at times unique information about Iran and it inhabitants, opening up aspects of Safavid left uncovered by indigenous sources.
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Županov, Ines. ""One Civility, But Multiple Religions": Jesuit Mission Among St. Thomas Christians in India (16th-17th Centuries)." Journal of Early Modern History 9, no. 3 (2005): 284–325. http://dx.doi.org/10.1163/157006505775008473.
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AbstractThe encounter between the Jesuit missionaries and the St. Thomas Christians or Syrian Christians in Kerala in the second part of the sixteenth century was for both sides a significant opening to different cultural beliefs and routines. An important and understudied outcome of this encounter, documented here on the Jesuit side, was the possibility of accepting religious plurality, at least within Christianity. The answers to the questions of how to deal with religious diversity in Christianity and globally, oscillated between demands for violent annihilation of the opponents and cultural relativism. The principal argument in this paper is that it was the encounter with these "ancient" Indian Christians that made the missionaries aware of the importance of the accommodationist method of conversion. This controversial method, employed in the Jesuit overseas missions among the "heathens", was therefore first thought out and tested in their mission among the St. Thomas Christians in the late sixteenth century.
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Porter, Stanley E. "The Language of the Apocalypse in Recent Discussion." New Testament Studies 35, no. 4 (October 1989): 582–603. http://dx.doi.org/10.1017/s0028688500015228.
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Since the first significant studies of Semitic influence on the NT published by Wyss, Pasor and Trom in the mid 17th century, there has not been a lack of interest in the topic of the language of the Greek Bible. Treatments of Semitic influence on the Greek of the NT usually concentrate on two issues: the current languages of lst-century Palestine, and various theories regarding the nature of the Greek of the NT. Whatever answers might be posited for the other books of the NT, few scholars have been completely satisfied with estimations given concerning the Apocalypse. Here most acutely the question of the languages used in Palestine during the 1st century overlaps with, if it is not dependent upon, the question of the nature of the Greek of the NT.
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Shpirt, Andrey. "Sacred, Desecrated and the Struggle for Religious Boundaries in the Сities of the Polish-Lithuanian Commonwealth in the 16th-17th Centuries." Judaic-Slavic Journal, no. 1 (3) (2020): 51–76. http://dx.doi.org/10.31168/2658-3364.2020.1.04.
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The article provides a historiographical overview of the problem of religious tolerance and interfaith relations in the Middle Ages and early Modern times. While studying both Jewish-Christian relations and Catholic-Protestant interactions, the popularity of new approaches of social and cultural anthropology is shown.Religious bounders deserve special attention here, especially David Nirenberg’s discussion of practices that kept religious groups separate, yet integrated them into communities.Author tries to involve new approaches to analyze the conflicts between Jews and Christians in the second half of the XVII century,when Jewish settlement in the towns of Poland-Lithuania was being greatly increased.
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Phélippeau, Marie-Claire. "The Poetics of Water in 16th and 17th century Utopias: More, Bacon, Rabelais." Moreana 51 (Number 197-, no. 3-4 (December 2014): 67–82. http://dx.doi.org/10.3366/more.2014.51.3-4.6.
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This paper intends to study the poetics of water in various 16th and 17th utopias or imaginary tales: Thomas More’s Utopia (1516), Francis Bacon’s New Atlantis (1627) and François Rabelais’s Gargantua (1534), Pantagruel (1532) and Quart Livre (1552). Based on Gaston Bachelard and Gilbert Durand’s research, the analysis intends to highlight the function of the aquatic element in the writing of fantastic tales inspired notably by Lucian (A True Story). Water being the infinitely malleable substance, endowed with plural metaphors and in turn positively and negatively valued, it plays multiple roles in poetic imagination, which this analysis attempts to determine.
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Clarence-Smith, William Gervase. "Eunuchs and Concubines in the History of Islamic Southeast Asia." MANUSYA 10, no. 4 (2007): 8–19. http://dx.doi.org/10.1163/26659077-01004001.
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In the early 17th century, male servant eunuchs were common, notably at the Persianised Acehnese court of Iskandar Muda. By mid-century, the castration of male slaves mysteriously disappeared. Concubinage, however, lasted much longer. While there were sporadic attempts to stamp out abuses, for example sexual relations with pre-pubescent slave girls, and possibly, clitoridectomy, a reasoned rejection of the institution of concubinage on religious grounds failed to emerge. This paper discusses the sexual treatment of slaves across Islamic Southeast Asia, a subject which sheds important light on historical specificities pertaining to both Islam and sexuality in the region, yet which continues to be treated with silence, embarrassment or even scholarly condemnation.
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Khromov, Oleg. "TWO PRINTS BY LEONTY BUNIN IN THE 18TH CENTURY SERBIAN GRAPHIC." Scientific and analytical journal Burganov House. The space of culture 16, no. 2 (June 10, 2020): 100–113. http://dx.doi.org/10.36340/2071-6818-2020-16-2-100-113.
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The article is devoted to two engravings depicting Jesus Christ and the Mother of God in lush ornamental cartouches. They are well known to Serbian art critics and are published in the catalogs of Serbian metal engravings of the 18th century. Copper engraved boards of these engravings, which Serbian researchers attribute to the end of the 18th or the beginning of the 19th century, are preserved in the Krka Monastery. Prints from them of the 18th-19th centuries are unknown in Serbian collections. In Serbia, the first prints from these boards were made in the 20th century. However, prints from these engravings were well known in Russia in the 17th-18th centuries. They were primarily used as illustrations in Russian manuscript books. The engravings were made by a Russian master at the end of the 17th century. According to the features of engraving, manner, and stylistics, they can be attributed to Moscow engraver Leonty Bunin. In Russian manuscripts, they were usually used as illustrations in the book The Passion of Christ along with the 14-sheet series The Passion of Christ by Leonty Bunin. Cases of using them as independent illustrations are known. In the 1730s, these engravings disappeared from the illustrations in The Passion of Christ series in Russian manuscript books. Their later prints are unknown in Russia. The history of their appearance in Serbia, in the Krka Monastery, remains unknown. Perhaps they appeared there as gifts from Russia which the monastery regularly received. In the 18th century, Serbian religious art experienced a powerful influence from Dutch graphics. As iconographic sources, Serbian masters used Flemish and Dutch engravings of the 16th and 17th centuries. They were the same ones that were used by Russian masters of the 17th century, especially of the second half of the century, as iconographic examples. The identity of the artistic processes that took place in the art of Serbia in the 18th century and Russia of the 17th century turned out to be so close that Serbian art historians regarded the Russian prints of the 17th century by Leonty Bunin as Serbian works of an unknown engraver of the late 17th - early 19th centuries. The biography of Leonty Bunin is considered in detail in the article, some facts of his life are presented for the first time.
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Marcinkowski, Roman. "Hebrew as a Subject of Research and Teaching in Poland from the Early 16th Century to the 20th Century. A Contribution to Further Reflections." Verbum Vitae 41, no. 2 (June 12, 2023): 309–37. http://dx.doi.org/10.31743/vv.13715.
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The paper explores the history of Hebrew studies in Poland from the early 16th century to the 20th century. The beginnings of academic studies and thorough research into biblical Hebrew can be traced back to the 16th century as the first lecturers of classical languages appeared at the Kraków University. They were also the first to write textbooks for learning this language, and some of tchem translated biblical books from their original languages. Jewish printing houses had a significant impact on the growing interest in Hebrew studies, both in the Jewish and Christian communities. Passion for Hebrew was still observed in Poland in the 17th and 18th centuries. In turn, the late 18th century and the 19th century were the times of the Jewish Enlightenment (Haskalah) and disputes about the shape of Hebrew. At universities theological studies included biblical Hebrew courses. The 20th century saw the emergence of numerous centres for Hebrew studies at leading Polish universities, offering full-time Bachelor and Master’s programmes, conducting interdisciplinary research, developing scholarly publications in the field and establishing organizations aiming to promote research on Jewish history, culture and language.
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Walden, Justine. "Capuchins, Missionaries, and Slave Trading in Precolonial Kongo-Angola, West Central Africa (17th Century)." Journal of Early Modern History 26, no. 1-2 (March 3, 2022): 38–58. http://dx.doi.org/10.1163/15700658-bja10003.
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Abstract In the second half of the seventeenth century, Italian Capuchin missionaries who traveled to West Central Africa both colluded in and critiqued Portuguese slave trading practices. Drawing from their experience on slave galleys in the Mediterranean and their medieval Franciscan heritage, Capuchins brought earlier concepts governing enslavement to bear in Central Africa. Examining Capuchin interventions in exchanges of goods and slaves, their declamations against Portuguese warmongering, their efforts to free unjustly enslaved Africans, and the ways in which they sought to prohibit slave sales to Protestants, this article positions this group of religious agents as important mediators of struggles for empire between the Portuguese, Dutch, British, French, and Spanish in precolonial coastal Africa and as protagonists in their own right. On the basis of the Capuchins’ critique of economic gain and the Kongolese embrace of Catholicism, Capuchins crafted a counter discourse that, if only partially successful, challenged emerging models of Atlantic enslavement.
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Rahmah, Nur. "Sullam al - Mustafidin: The Theological Discourse in Aceh in 17th Century." Heritage of Nusantara: International Journal of Religious Literature and Heritage 7, no. 2 (December 30, 2018): 167–97. http://dx.doi.org/10.31291/hn.v7i2.529.
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The 17th century was the era of glorious for the development of intellectual history in Aceh, which is characterized by the presence of four well-known scholars, one of them is Abdurrauf Singkel. His work entitled Sullam al - Mustafidin contains views on theology that comes from the teachings of the ahl Sunnah wa al - Jamaah which also confirmed its existence as a Sunni schoolar. Abdurrauf’s theological views has also become important notion in the middle of debate between Hamzah Fansuri and Nuruddin Arraniri about wujudiyah in Aceh in the 17th century. Although al - Mustafidin Sullam text does not explicitly answer the question of wujudiyah in Aceh, but most likely this text was written to neutralize the chaos of religious (read: wujudiyah) and calls on Muslims to return to I’tiqad ahl sunnah wa al -Jamaah.
Keywords: Aceh, Abdurrauf, texts, theology, wujudiyah, ahl sunnah wa al jamaah
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Grošelj, Nada. "Two 17th century Jesuit plays in Ljubljana inspired by English literature." Acta Neophilologica 37, no. 1-2 (December 1, 2004): 61–71. http://dx.doi.org/10.4312/an.37.1-2.61-71.
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Jesuit teachers, whose members came to Ljubljana in the late 16th century, placed great emphasis on the production and staging of the school drama. Despite the domination of religious themes, the range of its subject matter was wide and varied. The article discusses two plays which derived their subject matter from English literature, namely from Bede's Ecclesiastical History of the English People and Holinshed's Historie of Britain.The texts themselves are lost, but in the case of the Holinshed-inspired work (a version of the King Lear story), a detailed synopsis has been preserved. The article examines the synopsis and the extant manuscript reports about the plays, the original English sources, and the treatment of the two works in contemporary scholarly treatises.
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Mann, Vivian, and Daniel Chazin. "Printing, Patronage and Prayer: Art Historical Issues in Three Responsa." IMAGES 1, no. 1 (2007): 91–97. http://dx.doi.org/10.1163/187180007782347557.
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Abstract"Printing, Patronage and Prayer: Art Historical Issues in Three Responsa" presents texts from 16th-century Italy, 17th-century Bohemia, and 20th-century Russia that explore the following issues: the impact of the new technology of printing on Jewish ceremonial art and limits to the dedication and use of art in the synagogue.
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Kusmaul, Svetlana M. "Book Correction in the 40s of the 17th Century." Slovene 3, no. 1 (2014): 72–101. http://dx.doi.org/10.31168/2305-6754.2014.3.1.3.
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This article deals with some of the spelling changes that occurred in the 1640s. Many changes began before Meletius Smotrytsky’s Grammar was published in 1648, and the spelling rules of the Grammar 1648 were formed as a result of corrections in texts produced in the 1640s. At this time, demonstration of word border in writing manifested in clitics separation from autosemantic words, in the appearance of broad grapheme Є and Ѻ, and in changes in the spelling of the conjunction i. The stable orthographic opposition “beginning / not beginning of the word” begins to appear at this time as follows: in the beginning there were Є, Ѻ, ІА, not in the beginning—е, о, ѧ. The distribution of the graphemes ѹ/ȣ was associated with the accent and the position after the vowel o. The article also touches upon the appearance of the lexical homonyms ɪазы́къ ‘nation’—ѧзы́къ ‘tongue’ distinction, changes in the spelling of some borrowed words, and use of the letter Ѕ. Spelling changes of the 1640s are compared with the orthographic norms fixed in the various grammars, as well as in the advice of the Azbukovniks of the early 17th century.
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Mankova, Irina L. "THE TOBOLSK BISHOP’S HOUSE AS THE ACTOR OF THE COLONIZATION OF SIBERIA IN THE 17TH CENTURY." Ural Historical Journal 74, no. 1 (2022): 82–91. http://dx.doi.org/10.30759/1728-9718-2022-1(74)-82-91.
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In the course of the development of Siberia the Russians created an authentic “living space” on the colonized lands, relying on their religious traditions and practices. The article shows the role of the Tobolsk bishop’s house in the formation of the socio-cultural environment in the territory under development in accordance with the norms of the Christian way of life. The “bishop’s house” is understood as a regional institution of the Russian Orthodox Church, which organized and controlled the spiritual sphere of the life of the local society. The Siberian diocese was created in 1620. The bishops used the centuries-old experience of the Russian Orthodox Church and, at the same time, responded to specific “challenges”. These “challenges” were associated with the huge scale of the controlled territory and its considerable remoteness from the center, the lack of priests and their doubtful moral appearance, peculiarities of the sex composition of the first Russian settlers, disagreements with secular administrations on the issue of power-sharing. The main concern of the 17th century Siberian bishops was the maintenance of the moral state of society, regularization of the church sphere, as well as anxiety about the population of Siberia, including the indigenous people. During the 17th century a system of the diocesan administration was created. The regional features of this system were expressed in the variety of principles for the division on the tithe districts and the replacement rates of secular decals by spiritual customers (representatives of the white and black priests). The church court of the law, organized by the Tobolsk bishop’s house, was an important tool for curbing “disorder” both among the clergy and in the secular community. The Orthodox landscape was formed on the territory under its jurisdiction to satisfy the spiritual needs of the local society. By the end of the 17th century, there were about 225 churches in the diocese, including monasteries. Most of them were located in Western Siberia, which was the most developed part of the diocese and closest to its center. The problem of providing parishes with priests was solved, and widely revered regional shrines appeared. The christianization of the indigenous population was carried out mainly by the forces of the monasteries. Using various forms of the influence on the society, the Tobolsk bishop’s house exerted a great influence on the religious and moral condition of the local society and became one of the leading actors in the colonization process.
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Haskell, Yasmin. "Akihiko Watanabe, Japan on the Jesuit Stage: Two 17th-Century Latin Plays with Translation and Commentary." Journal of Jesuit Studies 10, no. 3 (May 3, 2023): 539–41. http://dx.doi.org/10.1163/22141332-10030008-02.
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Seitschek, Hans Otto. "Totalitarianisms as political religions in the 20th century." Pro Publico Bono - Magyar Közigazgatás 9, no. 2 (November 24, 2021): 44–67. http://dx.doi.org/10.32575/ppb.2021.2.3.
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Despite all contents of secularisation, a certain kind of religious element is important in every modern totalitarian system, like Communism or National Socialism. Therefore, totalitarian systems can be regarded as political religions. The following historical and philosophical reflections on the history of ideas of political religions will contain three major parts: First, early uses of the concept ‘political religion’ by Campanella and Clasen in the 16th and 17th centuries will be considered, then the interpretation of totalitarianism as political religion will be analysed, with regards to Eric Voegelin, Raymond Aron and several ramifications, and finally, the perspective of political messianism in Jacob Leib Talmon’s work will be discussed.
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Abdullayeva, Sevda, and Samira Gasimova. "XVII century Azerbaijani culture through the eyes of european travelers." Grani 24, no. 2 (February 28, 2021): 41–45. http://dx.doi.org/10.15421/172113.
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At the beginning of the 16th century, due to the establishment of the Safavid Empire of Azerbaijan, the culture of the people also developed significantly, especially due to the strengthening of the centralized political structure. “Language commonality, which is one of the factors of the national stage of public unity” was a reality that closely united the people of Azerbaijan in the 17th century.In the 17th century, Azerbaijan was remaining one of the most important cultural centers of the Near and Middle East. The ongoing Safavid-Ottoman wars at that time dealt a crushing blow to the cultural development of the people. Many famous Azerbaijani scientists were captivated and taken to Istanbul, and some were transferred to Qazvin and Isfahan. Only in the middle of the 17th century there was a certain revival in the development of science and education in Azerbaijan. There were various educational institutions in the cities of the country, which were the centers of crafts, trade and culture. In the Middle Ages, all educational institutions, including madrassas, neighbour schools, tekyehs, were, of course, religious in nature.A careful analysis of the information provided by medieval historians and travelers leads to the conclusion that book printing was not only known in Azerbaijan in the middle of the 17th century, but even a printing press was brought here. The French traveler Chardin writes that the Safavid Empire, aware of the benefits of printing, was in favor of bringing it to Iran.Generally, the history of Azerbaijan in the Middle Ages (as well as in the XVII century) had the character of a scientific chronicle. However, even the mere recording of real events served to develop the historical thinking of the people, to ensure the connection of inheritance. The expansion of folk art, the spread of cultural potential in the Near and Middle East was one of the features of the development of Azerbaijani culture in the 17th century. Unfavorable socio-economic and political processes had a negative impact on the development of culture in the country.
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Vaupot, Sonia. "The Relationship between the State and the Church in Vietnam through the History of the Society of Foreign Missions of Paris." Bogoslovni vestnik 79, no. 3 (2019): 825–36. http://dx.doi.org/10.34291/bv2019/03/vaupot.
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Religion and the Catholic Church have played an important role in Vietnamese history. The article examines the development of the Catholic Church in Vietnam, from the 17th Century to the 20th Century, based on reports published by the Society of Foreign Missions of Paris (M.E.P.) who contributed to the evangelization of many Asian countries. In this contribution, we will highlight the work and the development of the M.E.P through their reports. We will also focus on the relationship between the states who played a specific role in the history of the Catholic Church in Vietnam, from the creation of the M.E.P. until the period of post-colonization, with specific reference to the attitude of different states throughout the history of Vietnam. The survey of the activities of Catholics in Vietnam suggests that French missionaries were well organized and proactive throughout the centuries, and that the adoption of Christianity in Vietnam was achieved through cooperation between the M.E.P and the Vietnamese population.
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Korkh, O. M., and V. Y. Antonova. "Metaphysical and Anthropological Principles of the Self-Made-Man Idea in Western Philosophy of the 17th Century." Anthropological Measurements of Philosophical Research, no. 23 (June 30, 2023): 95–104. http://dx.doi.org/10.15802/ampr.v0i23.283610.
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Purpose. The main purpose of this research is to comprehend the philosophical principles in the spread and legitimation of the Self-made-man idea in the worldview transformations of the 17th century. Theoretical basis. Historical and comparative methods became fundamental ones for the research. The research is based on the creative heritage of R. Descartes, T. Hobbes, J. Locke, as well as the works of modern researchers. Originality. The analysis shows that the Self-made-man idea, which originated in the ancient world and gradually spreads in the Christian Middle Ages, gained a powerful impetus in the philosophical and moral-legal metamorphoses of the 17th century. These metamorphoses theoretically substantiated and radically accelerated the transition from mystical to rational, from theocentric to the anthropocentric worldview, and, as a result, to the recognition of the intellectual autonomy of the individuals and the freedom of their own will, the emergence of the construct of natural human rights, the requirements of religious tolerance and freedom of conscience, ultimately, to the principle of reliance on one’s own strength and the individual’s personal responsibility for one’s own destiny. Exactly these ideas in interaction with the ideas of Puritanism became the theoretical basis for the formation of B. Franklin’s views and the corresponding cultural code. Conclusions. The philosophy of the 17th century, having laid the principles of a new – subject-centric – metaphysics, as well as the philosophical and legal foundations of liberal ideology, provided philosophical and moral-legal legitimation to the sporadic attempts of man to break out of the triple circle of fatalism, paternalism, and conformity to a rationally founded and the ever-growing orientation of the individual towards active self-determination and self-realization, self-reliance and personal responsibility for their own destiny as key principles of the Self-made-man concept.
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Keshavmurthy, Prashant. "Translating Rāma as a Proto-Muḥammadan Prophet: Masīḥ’s Mas̱navī-i Rām va Sītā." Numen 65, no. 1 (January 1, 2018): 1–27. http://dx.doi.org/10.1163/15685276-12341486.
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AbstractHow have religious communities imagined the scriptures of other communities? In answering this question, this article aims to nuance our understanding of pre-colonial and self-consciously Islamic translations into Persian of Indic language texts understood to be Hindu by considering Masīḥ’s early 17th-century Mas̱navī-i Rām va Sītā, a Persian translation of Vālmīki’s Sanskrit epic, the Rāmāyaṇa (circa 2nd century bce). It opens by remarking on a shift in the study of the relations between poetics and politics in Persian translations of Indic texts. Then, attempting to refine our understanding of this relation, it takes issue with prior studies of this poem before answering the following questions these studies fail to pose: how does the prophetological metaphysics of the prefatory chapters relate to the poetics of emotion in the main body of the tale? And what does this relation let us infer of Masīḥ’s theological conception of translation?
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Young, Francis. "The Shorts of Bury St Edmunds: Medicine, Catholicism and politics in the 17th century." Journal of Medical Biography 16, no. 4 (November 2008): 188–94. http://dx.doi.org/10.1258/jmb.2007.007058.
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The Short family of Bury St Edmunds produced at least eight doctors between the first half of the 17th century and the first half of the 18th. Some of these practised locally and others went on to achieve fame in London or abroad. They included Richard Short (d. 1668), a medical polemicist, and Thomas Short (1635–85) who treated Charles II in his last illness and became the subject of poetry and other literature. The Shorts generated controversy through their adherence to the Roman Catholic faith at a time of persecution and suspicion. Richard Short used medical polemic as a vehicle for advancing his religious views, and his son and nephew became involved in James II's political programme to introduce religious toleration in 1688. After the Revolution the Shorts withdrew from political life but continued in their medical practice and their recusancy. This paper is the first to unravel the family relationships of the Shorts, which previously have eluded most historians.
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Kulchynskyy, Оles, and Ömer Kul. "Kyiv Metropolia and Moscow Diplomacy: an Ottoman Viewpoint." Scrinium 15, no. 1 (July 16, 2019): 256–76. http://dx.doi.org/10.1163/18177565-00151p17.
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Abstract The Muscovite legation to the Ottoman Empire in 1686 enabled the final stage of annexation of the Kyiv Metropolia by the Patriarchate of Moscow at the end of the 17th century. However, previously ignored Ottoman sources (the official register of Ottoman affairs in 1686-1687, the History of Silahdar chronicle, and a fragment of the European chronicle Relazione di Constantinopoli) contradict the Russian narrative. This casts doubt on the veracity of the Muscovite diplomatic mission in 1686 and, therefore, the process of separation of the Kyiv Metropolia from the Patriarchate of Constantinople.