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Artykuły w czasopismach na temat "Protestant author"
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Bielo, James S. "Flower, soil, water, stone: Biblical landscape items and Protestant materiality". Journal of Material Culture 23, nr 3 (18.06.2018): 368–87. http://dx.doi.org/10.1177/1359183518782718.
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Protestants mobilize objects such as ‘Holy Land’ flowers, Jordan River stones, vials of Dead Sea water, sand from Lake Tiberias, and Golgotha soil as potent metonymic resources, promising a kind of direct access to the scriptural past and its sacred stories. This article uses this case of biblical landscape items to reflect on the historic ambivalence that characterizes Protestant relations with religious materiality. Building on scholarship that has demonstrated the prolific role of religious materiality in Protestant ritual and everyday lifeworlds, the author extends this analysis by asking: under what conditions do Protestants experience materiality as untroubled and under what conditions is a more anxious disposition activated? To differentiate among conditions, the author proposes that it is helpful to conceptualize Protestant engagements with materiality vis-à-vis legitimized frames (e.g. pedagogy, devotion, evangelism, entertainment). Drawing together archival and ethnographic data, primarily among US Protestants, the article argues that when Protestants function within legitimized frames they are prone to embrace biblical landscape items, but when they find themselves out of frame, their engagement with this particular species of materiality becomes troubled.
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Nešpor, Zdeněk R. "Czech Protestant Printed Books from the Toleration Period (1781–1861)". Acta Musei Nationalis Pragae – Historia litterarum 63, nr 3-4 (2019): 9–15. http://dx.doi.org/10.2478/amnpsc-2018-0002.
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The issue of the Edict of Toleration legalised Protestants of Lutheran and Reformed confessions in Bohemia and Moravia. Their religious life required the support of printed materials in the form of religious literature of the corresponding confession approved by the state. Relatively high production of Protestant books, both original and translated, began to emerge. They anchored both Protestant denominations but simultaneously became mutually competitive and sometimes came into controversy with Roman Catholic authors. The author of this article monitors all printed Protestant literature in Bohemia and Moravia of the so-called toleration period, i.e. the period when the believers of the two Protestant confessions did not have full-fledged positions and were affected by numerous restrictions. In terms of book culture, it is divided into: 1) the period of early toleration (1781–1800), 2) the period of established toleration (1800–1848) and 3) the period of late toleration (1848–1861). In this framework, he provides an overview of Protestant literature in terms of its typological, authorial and publishing development and also evaluates the readership of this literary production.
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Ananta, William Ricky, i Khotbatul Laila. "Tinjauan Yuridis terhadap Perceraian Menurut Undang-Undang Nomor 1 Tahun 1974 tentang Perkawinan Sebagaimana diubah dengan Undang-Undang Nomor 16 Tahun 2019 dan Norma Agama Kristen Protestan". Bhirawa Law Journal 2, nr 2 (29.11.2021): 130–35. http://dx.doi.org/10.26905/blj.v2i2.6828.
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The divorce rate in Indonesia is getting higher. come from all classes of Indonesian citizens, both high and low social status, and from different religious backgrounds. In Law Number 1 of 1974 concerning Marriage, the aim is to complicate Divorce, but it also regulates divorce. Teachings on the norms of Protestant Christianity also prohibit Divorce which is an act that is hated by the divine Jesus. The church as an institution that regulates Protestant Christians does not allow divorce decisions made by its congregation. Therefore here the author raises the issue of how the juridical review of Divorce according to the Marriage Act and the christian norms of Protestants and the legal consequences for protestant Christians. This research is normative legal research using legislation approach and comparison approach, therefore this research uses primary, secondary, and tertiary legal materials.Based on the research results, the authors obtained answers to existing problems. Termination of Marriage due to Divorce based on the norms of Protestant Christianity for adherents is legal according to the Legislation, however the church as an institution that regulates its people there is still no certainty regarding Divorce. Protestant churches only assist congregations who want to divorce but do not prohibit them because divorce is a civil right of all Indonesian citizens, but the church is still responsible for its congregation who commits divorce. The legal consequences of divorce are the breaking up of the husband and wife relationship, the consequences for the child, and the consequences for joint property. According to the norms of Protestant Christianity, the result of Divorce is sin.
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Chachaj, Marian. "Początki reformacji w Kurowie na Lubelszczyźnie: „heretyckie” lektury i pierwsi zwolennicy protestantyzmu". Studia Historyczne 62, nr 2 (246) (18.10.2021): 5–18. http://dx.doi.org/10.12797/sh.62.2019.02.01.
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Beginnings of Reformation in Kurów in the Lublin Province: “heretic” readings and First Followers of Protestantism
On the basis of excerpts of distinguished historian Stanisław Kot, deposited in the library of the Jagiellonian University, the author reconstructs the contents of a silva rerum of the Zbąski family from the Lublin Province. The silva rerum itself was destroyed during World War II, yet the remaining notes enable us to reconstruct many facets of the Zbąski family’s life in sixteenth-century Lublin Province, including the inventory of books kept by this noble family in their library in 1547. The author believes that this collection was the property of Abraham (Abram) Zbąski, son of the Lublin Castellan Stanisław (d. 1553). Abraham was studying in Wittenberg in 1544 and sympathized with Lutherans, a sentiment which finds its expression in the inventory. In 1553, the Knurów Catholic church was turned into a Protestant temple, but the local active Protestants were prosecuted by the Kraków diocese bishop, Andrzej Zebrzydowski. In the later Protestant historiography, one of them – vicar Mikołaj (Nicholas) – is named and considered a martyr of the Protestant case.
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van den Belt, Henk. "Word and Spirit in the Confessions of the European Reformation". Religion & Theology 23, nr 1-2 (2016): 95–110. http://dx.doi.org/10.1163/15743012-02301012.
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Protestant spirituality is characterized by the mutual relationship between Word and Spirit. The doctrinal formulations of this relationship in the confessions of the Reformation period show that this specific feature of Protestant spirituality originated from the opposition to Rome and the Radical Reformation. The objections by Protestants against the mediaeval view that grace was infused through the sacraments led them to emphasize that faith was worked by the Spirit, in the heart. On the other hand, their objections against spiritualizing tendencies in the Radical Reformation led them to emphasize that faith was a matter of trust, based on the external Word. This two-sided tension led to a nuanced view of the relationship between the external Word of God and the internal work of the Spirit. In Lutheran and Reformed theologies this led to different spiritualities. The author traces these developments by analysing several Protestant confessions of the Reformation period.
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Schockenhoff, Eberhard. "Der Anspruch des Wortes Gottes und das Recht zum eigenen Standpunkt". Zeitschrift für Evangelische Ethik 52, nr 5 (1.12.2008): 55–66. http://dx.doi.org/10.14315/zee-2008-0510.
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Abstract It is an honourable job to consider the way of Protestant ethics and its position in moral conflicts of the present from the perspective of Catholic perception. The author persecutes this perspective in three steps. Firstly, he elaborates his personal fascination about Protestant ethics. In a second step, the irritations about Protestant ethics are shown. Not only are the necessary for the perspective from the Catholic to the Protestant side. The ambivalence of individualization processes as well as the ethical relevance of the faith in the Creation has to be taken into account. Before closing the essay with the third step, what the author hopes for the Protestant ethics, the theological significance of a relational ontology is explained
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Sokół, Teresa. "Protestanci w regionie kaliskim w XVI-XVIII wieku i ich budownictwo kościelne. Zarys problematyki". Zeszyty Kaliskiego Towarzystwa Przyjaciół Nauk 21 (31.12.2021): 194–222. http://dx.doi.org/10.4467/26578646zknt.21.009.17593.
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Protestants in the Region of Kalisz from 16th to 18th Century and Their Sacral Architecture: an Outline The aim of this study is to offer a brief outline of protestant sacral architecture in the region of Kalisz, comprised of historic counties of Kalisz, Pyzdry and Konin from the 16th to 18th Century. Author tries to trace foundations of new parish churches for the United Brotherhood and lutheran communities. The general research question posed in this study targets different typologies of protestant church architecture in the region, including analysis of architecture and arrangements of interior, with focus on longevity of some typological units. Those issues were backgrounded in the historical framework of protestantism in the region of Kalisz, including situation of different waves of immigration or religious exile from other countries, affecting local confessions (to mention imigrants from Bohemia, Silesia or German-speaking rural colonists, called “Olędry”) from the outbreak of protestantism, counterreformation in Poland and introduction of religious tolerance in the mid-18th Century. The last factor affected protestant sacral architecture in many ways, allowing many new interesting and monumental churches of lutheran confessions to be constructed, often showing innovation in form and spatial arrangement.
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Asche, Matthias. "Das höhere Bildungswesen der Schweiz in Spätmittelalter und Früher Neuzeit: Institutionen und Formen der Peregrinatio academica". AUC HISTORIA UNIVERSITATIS CAROLINAE PRAGENSIS 63, nr 1 (14.02.2024): 13–47. http://dx.doi.org/10.14712/23365730.2023.19.
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This study presents an overview of the institutions and forms of higher education in Switzerland. In addition to the University of Basel, founded in 1460, the author deals with Protestant Hohen Schulen (academies) (established in Zurich in 1525, in Bern in 1528, in Lausanne in 1537, and in Geneva in 1559) and Jesuit colleges which were founded between the last third of the sixteenth century and the first third of the seventeenth century. Apart from the Basel university, which was transformed into a Protestant university after the Reformation, Swiss Protestants had no possibility of studying law or medicine or even obtaining an academic degree in their own country. The Protestant academies were essentially training centres for the next generation of pastors and the same applied to the Jesuit colleges, which likewise granted no university privileges. Many students therefore had to seek academic training in the neighbouring countries. Both the University of Basel and the Protestant academies (though less so the Jesuit colleges) nevertheless attracted high numbers of foreign students, especially religious refugees who immigrated to Switzerland in several waves from the second half of the sixteenth century onwards, initially from Italy and England, but later also from France, Savoy-Piedmont, and Hungary. As a result, all Protestant educational institutions functioned as ‘exile colleges’ until the early eighteenth century. This specific situation of institutions of higher learning remained largely in place until the end of the nineteenth century – largely in consequence of the peculiarities of Switzerland’s strong federal constitution.
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Nešpor, Zdeněk R. "Stráž na Řípu aneb české protestantské časopisy „dlouhého“ 19. století". Acta Musei Nationalis Pragae – Historia litterarum 67, nr 3-4 (2023): 75–82. http://dx.doi.org/10.37520/amnpsc.2022.024.
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The study shows the overrepresentation of Protestant journals among religious periodicals in the Czech lands in the second half of the ‘long’ 19th century and attempts to analyse it. The author explains why these periodicals did not emerge earlier and first appeared in the revolutionary years of 1848–49. In several epochs of different character, he then outlines the frequency and types of Protestant journals of the second half of the 19th century and the early 20th century. He notes that they were mostly written in the Czech language and were issued by both popular Protestant churches (Lutheran as well as Reformed). Among the reasons for this uniqueness, the author includes the economic, social, cultural and intellectual rise of the Protestant minority in this period, its social and geographic characteristics, and the high value placed in that environment on the diversity of opinion and debates.
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Wahlberg, Mats. "Why isn't faith a work? An examination of Protestant answers". Scottish Journal of Theology 68, nr 2 (1.04.2015): 201–17. http://dx.doi.org/10.1017/s0036930615000058.
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AbstractProtestant critique of the Catholic idea of inherent righteousness has, since the time of the Reformation, given rise to counter-questions about the status of faith in Protestant theology. Is faith a human condition for justification (that is, a human act or inherent property which is necessary for justification), and why should not faith in that case be counted as a kind of work? Many Protestant theologians, however, view it as very important to dissociate faith from works. This article examines a number of Protestant attempts to explain why faith is not a work. The examined explanations rely on a number of ideas, for example, that faith is not a work because faith is a gift of God, or because faith is non-voluntary, or because faith is not a condition of justification, or because faith does not merit justification, or because faith is union with Christ. The problem with many of these Protestant answers to the question of why faith is not a work is that they can equally well be used to explain why the supernatural virtue of love is not a work. The Reformers, however, strongly associated love with ‘works of the law’, and wanted to keep love out of the doctrine of justification. For Protestants who share this view of love, the present article poses a challenge. Is it possible to dissociate faith from works without at the same time dissociating love from works, thereby legitimising the Tridentine understanding of justification? The author concludes that this is indeed possible, but only if an important identity marker for much Protestant theology is given up, namely the purely forensic understanding of the doctrine of justification.
Rozprawy doktorskie na temat "Protestant author"
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Coles, Kimberly Anne. "Making sects : women as reformers, writers, and subjects in early Reformation England, 1534-1590". Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273101.
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Doak, Naomi. "Assessing an absence : Ulster Protestant women authors 1900-1965". Thesis, University of Ulster, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.444474.
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Bouyerdene, Ahmed. "Débats et tractations autour de la captivité de l'émir Abd el-Kader en France (1848-1852) : un témoin privilégié : le Genevois protestant Charles Eynard". Strasbourg, 2010. http://www.theses.fr/2010STRA1010.
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Le 23 décembre 1847, après plus de quinze années de lutte, l’émir Abd el-Kader met fin au jihâd et se rend à l’armée française. Il signe un traité de reddition avec le général de Lamoricière, qui est ratifié par le duc d’Aumale. Ce traité, qui stipule un transfert en Orient, n’est finalement pas respecté par le gouvernement français. L’émir et une centaine de ses compagnons sont placés en captivité en France. D’abord placé au fort Lamalgue de Toulon (janvier à avril 1848), les prisonniers algériens sont ensuite transférés au château Henri IV de Pau (mai à novembre 1848) et enfin au château d’Amboise (novembre 1848 à décembre 1852). Durant cette épreuve difficile, l’émir ne renonce ni à ses principes ni à sa volonté de se rendre en exil en Orient. Alors que l’opinion publique est majoritairement opposée à la libération, le débat public tourne autour de la légalité ou non du maintien en captivité. Le sort fait à l’ancien adversaire n’en constitue pas moins une affaire d’État, que la crise politique qui secoue alors la France a reléguée au second plan. Quelques voix françaises et étrangères s’élèvent pour réclamer la libération de l’émir. Charles Eynard, citoyen genevois et protestant noue un contact étroit avec le chef algérien, dont il épouse la cause. Il est notamment à l’origine de la création d’un comité « abdelkadérien ». Depuis son élection à la tête du pays en décembre 1848, Louis-Napoléon Bonaparte, songe à libérer l’« illustre captif ». Le 16 octobre 1852, au retour d’une tournée plébiscitaire, le futur empereur vient en personne à Amboise annoncer à l’émir sa libération. Après un passage par Paris et Lyon, le 21 décembre Abd el-Kader et une cinquantaine de compagnons embarquent pour la TurquieOn the 23rd december 1847, after more than fifteen years of struggle, the emir Abd el-Kader puts an end to the jihâd and surrenders to the french army. He signs a reddition treaty with the general de Lamoricière that will be ratified by the duke of Aumale. This treaty stipulates a transfer to the Orient that - however - never will be respected by the french government. The emir together with about hundred of his companions will remain emprisoned in France. First placed at Fort Lamalgue in Toulon (from january to april 1848), the algerians prisoners are transferred afterwards to the Château Henri IV in Pau (from may to november 1848) and finally to the Château of Amboise (from november 1848 to december 1852). During this hard trial, the emir would not renounce his principles nor his will to be exiled to the Orient. And even though the majority of the public opinion is opposed to liberation, the public debate turns around the legality or illegality of maintained captivity. The destiny given to the former ennemy constitutes nevertheless a State affair that the political crisis touching France at that very moment relegates to the second plan. Some french and foreign voices come up to claim the liberation of the emir. Charles Eynard, a genevan and protestant citizen, engages closer contact with the algerian chief and adopts his cause. He is more particularly the creator of an « abdelkaderian » committee. Of liberating the « illustrious captive ». On the 16th october 1852, on his way back from a electoral tour, the futur emperor himself goes to Amboise to announce his liberation to the emir. Passing briefly over in Paris and Lyon, Abd el-Kader and about fifty of his companions embark for Turkey on the 21st december
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Fiegenbaum, Ricardo Zimmermann. "Midiatização: a reforma protestante do século XXI? Igrejas, dispositivos midiáticos e sistemas de valor, de visibilidade e de vínculo entre regulações e resistências". Universidade do Vale do Rio do Sinos, 2010. http://www.repositorio.jesuita.org.br/handle/UNISINOS/2540.
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O presente trabalho de pesquisa tem como foco os processos pelos quais quatro igrejas do ramo protestante histórico brasileiro – as igrejas Metodista (IM), Presbiteriana do Brasil (IPB), Evangélica de Confissão Luterana no Brasil (IECLB) e Evangélica Luterana do Brasil (IELB) – estão implicadas na dinâmica da midiatização da sociedade. Relaciona os discursos sobre comunicação das igrejas, as suas práticas midiáticas, realizadas em dispositivos midiáticos por elas instituídos, e o modo como os atores individuais respondem a estas iniciativas das igrejas por meio de dispositivos de resposta. Visa contribuir para o debate e as pesquisas que têm sido feitas a respeito não apenas do tema mídia e religião, mas, principalmente, da problemática da midiatização, colaborando para que as instituições em geral compreendam melhor os seus processos e, com isso, encontrem maneiras de definir as suas políticas de comunicação conciliando os seus interesses mais legítimos com o perfil de uma sociedade que se apresenta cada ve
The present research focuses on the processes by which four Protestant churches in the historic Brazilian branch - the Methodist churches (IM), Presbyterian Brazil (IPB), Evangelical Lutheran Confession in Brazil (IECLB) and Evangelical Lutheran Church of Brazil (IELB ) - are involved in the dynamics of media coverage of society. Relates the discourse on communication of the churches, their media practices, media devices made by them in place, and how individual actors respond to these initiatives of the churches through the response devices. Aims to contribute to the debate and the research that has been made about not only the subject media and religion, but mainly the problem of mediatization, working for the institutions in general to better understand their processes and thereby find ways to define its communication policies reconciling their interests with the most legitimate profile of a society that has increasingly mediated. The study describes and analyzes operations auto and heterorreferences occur
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Tapscott, Elizabeth L. "Propaganda and persuasion in the early Scottish Reformation, c.1527-1557". Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4115.
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The decades before the Scottish Reformation Parliament of 1560 witnessed the unprecedented use of a range of different media to disseminate the Protestant message and to shape beliefs and attitudes. By placing these works within their historical context, this thesis explores the ways in which various media – academic discourse, courtly entertainments, printed poetry, public performances, preaching and pedagogical tools – were employed by evangelical and Protestant reformers to persuade and/or educate different audiences within sixteenth-century Scottish society. The thematic approach examines not only how the reformist message was packaged, but how the movement itself and its persuasive agenda developed, revealing the ways in which it appealed to ever broader circles of Scottish society. In their efforts to bring about religious change, the reformers capitalised on a number of traditional media, while using different media to address different audiences. Hoping to initiate reform from within Church institutions, the reformers first addressed their appeals to the kingdom's educated elite. When their attempts at reasoned academic discourse met with resistance, they turned their attention to the monarch, James V, and the royal court. Reformers within the court utilised courtly entertainments intended to amuse the royal circle and to influence the young king to oversee the reformation of religion within his realm. When, following James's untimely death in 1542, the throne passed to his infant daughter, the reformers took advantage of the period of uncertainty that accompanied the minority. Through the relatively new technology of print, David Lindsay's poetry and English propaganda presented the reformist message to audiences beyond the kingdom's elite. Lindsay and other reformers also exploited the oral media of religious theatre in public spaces, while preaching was one of the most theologically significant, though under-researched, means of disseminating the reformist message. In addition to works intended to convert, the reformers also recognised the need for literature to edify the already converted. To this end, they produced pedagogical tools for use in individual and group devotions. Through the examination of these various media of persuasion, this study contributes to our understanding of the means by which reformed ideas were disseminated in Scotland, as well as the development of the reformist movement before 1560.
Książki na temat "Protestant author"
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H, Swatos William, i Kaelber Lutz, red. The Protestant ethic turns 100: Essays on the centenary of the Weber thesis. Boulder: Paradigm Publishers, 2005.
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Marshall, T. W. M. Protestant journalism. [Place of publication not identified]: General-Books.net, 2009.
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C, Senn Frank, red. Protestant spiritual traditions. New York: Paulist Press, 1986.
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Hébrard, Frédérique. La protestante et le catholique. Paris: Éd. J'ai lu, 2001.
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Hébrard, Frédérique. La protestante et le catholique. Paris: Plon, 1999.
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1973-, Dalmas Davide, red. Piero Jahier: Uno scrittore protestante? Torino: Claudiana, 2006.
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1819-1891, Maturin Edmund, red. Scripture and tradition: A reply to Mr. Maturin's letter on "The claims of the Catholic Church", addressed to "the parishoners of St. Pauls, Halifax, Nova Scotia". [Halifax, N.S.?: s.n.], 1986.
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Sloan, Barry. Writers and Protestantism in the north of Ireland: Heirs to adamnation? Dublin: Irish Academic Press, 2000.
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The way to intimacy: Men's edition. Kharkov, Ukraine: New Word, 2009.
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Stock, Konrad. Grundlegung der protestantischen Tugendlehre. Gütersloh: Chr. Kaiser, 1995.
Znajdź pełny tekst źródłaCzęści książek na temat "Protestant author"
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Engel, William E. "Underwriting England's first Protestant emblem book (1568)". W The Printer as Author in Early Modern English Book History, 141–59. New York: Routledge, 2022. http://dx.doi.org/10.4324/9780429032431-5.
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Gil, Dorota. "Srbi u XVIII veku prema katolicizmu i protestantizmu – mehanizmi i strategije asimilacije novih kulturnih elemenata". W Biblioteca di Studi Slavistici, 19–28. Florence: Firenze University Press, 2019. http://dx.doi.org/10.36253/978-88-6453-979-9.03.
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The paper illustrates the similarities and differences in the strategies applied by the Orthodox Slavs to keep a connection with their basic code of (auto)-identification (i.e. Orthodoxy), as well as with the cultural tradition which was related to it. Particularly, the author focuses on the Serbs of the Habsburg Empire and the Protestant minorities who lived within the Hungarian borders during the 18th century, who were forced to develop some specific cultural strategies in order to offset the unifying tendencies and proselyting policy of the local Catholic Church.
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Parina, Elena, i Erich Poppe. "“In the Most Common and Familiar Speech among the Welsh”". W Übersetzungskulturen der Frühen Neuzeit, 79–100. Berlin, Heidelberg: Springer Berlin Heidelberg, 2021. http://dx.doi.org/10.1007/978-3-662-62562-0_5.
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AbstractThis paper presents and analyses the approach of the Welsh recusant author and translator Robert Gwyn (c.1545–c.1600) to the translation of quotations from the Bible and the Church Fathers as it is reflected in both his paratextual comments on translating and in regularities of his translational practice. Gwyn locates his literary work in the larger context of Counter-Reformation activities in Wales for an “unlearned” audience and therefore forcefully argues for the primacy of comprehensibility over strict adherence to the words of the source text. A brief detour for the purpose of contextualization looks at the paratexts of other contemporaneous Catholic and Protestant Welsh translators and at their aims in relation to their projected audiences. Since English loanwords were a feature of spoken Welsh and their use in translations was explicitly vindicated by Gwyn, lexical choices in a range of his versions of Biblical verses are compared with the translation of the same verses in the Protestant Welsh translations of the New Testament dating between 1567 and 1588.
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Ball, Gabriele. "Weibliche Autorschaft im deutsch-englischen Kulturtransfer des 17. Jahrhunderts. Margareta Maria von Buwinghausen und Walmerode und die Fruchtbringende Gesellschaft". W Neues von der Insel, 347–76. Berlin, Heidelberg: Springer Berlin Heidelberg, 2024. http://dx.doi.org/10.1007/978-3-662-66949-5_16.
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ZusammenfassungMargareta Maria von Buwinghausen and Walmerode (1629-after 1679), born in Lutheran Stuttgart, was the first woman to earn public recognition in the realm of English-German cultural transfer in 17th century Germany. She translated Joseph Hall’s treatise, Heaven upon Earth, from French into German: Waarer und großmütiger Christen Krieg- Sieg- und Frieden-Spiegel. [Tübingen: Werlin 1652]. The young noblewoman wrote her reliable friend, Johann Valentin Andreae, in a surprisingly confident style and tone about the genesis of this translation. Support from the network of largely aristocratic and Protestant Fruchtbringende Gesellschaft, represented by well-known members such as Andreae, Georg Philipp Harsdörffer and Johann Wilhelm von Stubenberg, was fundamental for the realization of the project in order to equalize gender-based obstructions, such as lack of cavalier tours and exclusion from university education. Therewith, in Buwinghausen’s case, members of a ‘European’ society paved the way for a young, ambitious and intellectually alert noblewoman to become an author and thus visible in the early modern republic of letters as well as on the contemporary book market.
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Green, Ian. "Teaching the Reformation: The Clergy as Preachers, Catechists,Authors and Teachers". W The Protestant Clergy of Early Modern Europe, 156–75. London: Palgrave Macmillan UK, 2003. http://dx.doi.org/10.1057/9780230518872_8.
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Reich-Ranicki, Marcel. "1920-1938". W The Author of Himself, 1–110. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691206066.003.0001.
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This part details the author's childhood, when he attended a Protestant, German-language, primary school. In spite of her origin, his mother did not want to know anything about religion and had little interest in things Jewish. His father, on the other hand, remained closely linked to Judaism. In 1929, when the author was nine years old and about to move from the Polish city of Wloclawek, one of his favorite teachers told him that he was going to travel into the land of culture. He did soak up German culture in Berlin and did develop a great love affair with German literature. But as an 'alien Jew', the Nazis compelled him and his family to return to Poland.
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Lynn, Andrew. "The Making of a Movement". W Saving the Protestant Ethic, 82—C3.T5. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190066680.003.0004.
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Abstract This chapter lays out a social movement interpretation of the faith and work movement, tracking the growth of resources drawn upon by culture producers. The emergence and growth of the movement are charted on four different metrics: organizational creation, book production, conference creation, and funding sources. The author draws upon national survey data, demographics of conference attendees, and demographics of movement leaders to develop a tentative evaluation of the current size and scope of the movement. Several factors in this analysis suggest that the movement’s resources primarily find their way to a higher-educated stratum of American evangelicals.
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Lynn, Andrew. "From the Christian Right to the Corporate Right". W Saving the Protestant Ethic, 177—C6.P51. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190066680.003.0007.
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Abstract Interpretations of work and economic activity can easily entail particular political agendas related to the broader functioning and efficiency of markets and capitalism. This chapter looks at the political agenda of a subset of actors in the faith and work space that seek to promote free market thinking through faith and work resources. These actors attempt to promote their ideas on three different fronts: promoting the inherent dignity of all work regardless of ethical conditions, promoting market vocations as an off-ramp to social justice initiatives, and promoting a God-ordained vision of laissez-faire capitalism. The author analyzes the successes and failures of these efforts on all three fronts.
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Lynn, Andrew. "Whose Work Matters to God?" W Saving the Protestant Ethic, 157—C5.P53. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190066680.003.0006.
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Abstract This chapter breaks down the manner in which the faith and work movement intersects with factors of gender, race, and social class. Movement leaders rarely provide precise definition to the term “work,” but often operate from tacit assumptions about work that connect it to the male breadwinner model of work most prominent among white males in the postwar American economy. The author examines the organizational decisions and discourse of faith and work conferences that reinforce this gendered and parochial understanding of work. Several invisible sorting mechanisms are found to be at work in channeling a particular type of worker toward the faith and work space. A review of women writing on faith and work themes reveals a discourse that frames the challenges of work in ways that are distinct from the wider, male-dominant movement. Another part of this chapter looks at sorting mechanisms that tailor faith and work messaging for creative-class workers with high levels of autonomy and room for creativity in their workplaces.
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Lynn, Andrew. "More than Toil". W Saving the Protestant Ethic, 21—C1.P42. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780190066680.003.0002.
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Abstract This chapter introduces the American evangelical faith and work movement. Beginning in the mid-century decades, American evangelicals began pouring resources and energies into organizations and efforts that could confer meaning on secular work. A review of books published through this era reveals a growing worry about the secular world of “Monday,” a term that represents larger anxieties of the economic realm. A sociological analysis suggests that this concern was a product of changing social-institutional dynamics that shaped the lifeworlds of conservative evangelicalism. The result of these shifts was a constituency of conservative religious adherents operating at the intersection of two highly demanding meaning systems: a conservative religious framework demanding whole-life devotion and a careerist-based orientation to high-status work also making demands on energy and identity. The faith and work movement is presented as a means of negotiating American evangelicalism’s entry into these work-intensive, career-centric spaces, a space the author labels “creative-class capitalism.”
Streszczenia konferencji na temat "Protestant author"
1
Konickaja, Jelena. "The Category of Dual in the Two Slavic Grammar Books: Adam Bohorič and Meletius Smotrytsky". W Tenth Rome Cyril-Methodian Readings. Indrik, 2020. http://dx.doi.org/10.31168/91674-576-4.11.
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In the Slavic grammar books of the 16th-17th centuries, the category of dual was represented in the fi rst Slovenian grammar book «Arcticae horulae succisivae» (1584, Wit-tenberg) by the Protestant grammarian A. Bohorič (1520 –1588) and in the grammar book of the Church Slavonic lan-guage «Slavonic Grammar with Correct Syntax» (1619, Jevje) by M. Smotrytsky (1578–1633 (?)).It was assumed earlier that the Slovenian grammar had had a possible impact on Smotrytsky’s Grammar. However, the analysis of the dual forms in Bohorič’s G r a m m a r and Smotrytsky’s Grammar showed that such an impact was most likely impossible. When creating their gram-mar books, the authors were guided by different aims: if A. Bohorič was following the practice of using the forms of a living language, then Smotrytsky was orienting towards the fi xed stable forms of dead written language.
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Bartulović, Željko, i Naum Milković. "O SPECIFIČNOSTI PREDMETA PRAVNA POVIJEST RELIGIJSKIH ZAJEDNICA NA PRAVNOM FAKULTETU SVEUČILIŠTA U RIJECI". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.061b.
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In the paper, the authors analyze the need to carry out a legal course that deals with the organization and legal regulations of religious communities, especially those operating in the territory of the Republic of Croatia, in the legal study program. In their practice, lawyers encounter religious communities and their legal acts, and there is a need to become familiar with basic terms, legal institutes, norms that regulate this matter, and legal practices, including international ones. The question arises whether should be studied only one religious community and its canonical, legal regulations or several religious communities within the framework of the state. The "Rijeka" program includes several communities important for the Republic of Croatia according to numerical and traditional criteria (Catholic, Orthodox, Protestant-Evangelical, Islamic and Jewish), combining a legal-historical, comparative and positive legal approach. Guest lecturers are prominent members of religious communities, including the Serbian Orthodox Church. In this way, the inter- and multi-religious, humanistic and cultural approach to religion that is characteristic of Rijeka stands out.
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Carone, Lynn, i Fernando Pericin. "O Paraíso é para todos". W LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.151.g292.
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“O Paraíso é para todos” é um filme produzido por “autor1” e “autor2”, resultado da combinação de três projetos anteriores em diálogo, derivados da investigação de ambos, e que contemplam temas como corpos, territórios e ocupações urbanas. A vídeo performance “It’s many layers” do “autor1” e de um amigo artista nasceu da observação de um lugar e da estranheza por ele provocada. Eles utilizaram um local específico para realizar o trabalho com foco no racismo. O território físico foi um estímulo para a reflexão sobre o racismo estrutural e a busca de reparação para assumir uma postura antirracista. Para a performance do vídeo, foi considerado o conceito de site-specificity, pensado como site-oriented, no qual, segundo Miwon Kwon (1977), a obra não seria apenas “um substantivo/objeto”, mas um “verbo/processo”, provocando a acuidade crítica, não só física e fenomenológica, do espectador, mas também, às condições ideológicas desta vivência — neste caso, a constatação da especificidade do nome do restaurante “Senzala”, que significa alojamento de escravos — localizado em um bairro de classe média alta de São Paulo, Brasil. A obra “The Contemporary Gay”, do “autor2”, nasceu da indignação em relação às agressões a pessoas que se desviaram do padrão de gênero e sexualidade, nos últimos anos, amparada por reflexões sobre o texto “O que é contemporâneo?”, de Giorgio Agamben. Segundo o relatório do Grupo Gay da Bahia, 174 homossexuais foram vítimas de morte violenta no Brasil em 2019. Em tempos de pandemia, reivindicando seu direito de protestar, Fernando usou as ruas vazias como base e seu corpo como apoio para realizar uma atuação solitária para expressar sua indignação e provocar reflexões sobre as decisões e declarações do atual governo sobre a população LGBTQIA+. Em 2021, o “autor1” e o “autor2” promoveram a continuidade de um trabalho iniciado em 2019, quando conheceram, entrevistaram e fotografaram uma mulher transexual em seu local de trabalho, resultando no vídeo “Transfly”, que provoca reflexões sobre as pesquisas dos artistas , como o lugar e suas especificidades, preconceitos, opressões, reencontros e religações. As reflexões sobre as três obras proporcionaram um (re)encontro entre os artistas e suas poéticas e resultaram no vídeo experimental “O Paraíso é para todos” como forma de expressão e elaboração de um pensamento visual, que inclui as vivências nos territórios da cidade, as especificidades dos lugares como propulsores questionadores, as posições pessoais na micropolítica assumidas como postura de vida e transformação pessoal, repensando os modos de relacionamento. Os registros revisitados como arquivos permitiram releituras em colagens, sobreposições de imagens e sons, situando as três produções em um cenário que transita entre a realidade e o pesadelo, dando continuidade às discussões da obra em andamento. Priscila Arantes (2015, p. 120) ajuda-nos a compreender este caminho, quando afirma que “a obra de arte contemporânea é, com efeito, um arquivo num sentido muito particular: uma obra-arquivo aberta a inúmeros desdobramentos, leituras e múltiplas narrativas”.
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Petrović, Dragana. "ANTINOMIJA U RAZUMEVANjU SVETOSTI ŽIVOTA I DOSTOJANSTVENE SMRTI". W MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.109p.
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As the title itself shows, the subject of this paper is not the question of euthanasia in all possible aspects and as a whole. It is only about some segments of that problem. It seems to us, however, the more significant one, because they basically touch the very essence of the question - man's relationship to himself, to his life in all its forms and phases of existence - from birth to death. Equivalent to that, it is insisted that this, very complicated problem with its specific content, i.e. sensitive nature, evokes and provokes lively debates about the bioethical and legal permissibility of "death with dignity". This is, therefore, the plane in the consideration of "mercy killing" where we are faced with numerous contradictions and disputes, inconsistencies and vagueness, imprecise and confused comments... Passing it through the historical prism, the author points out that only "footnotes" were presented in the large to the text of various theoretical positions on the indicated issue (if we want to see it in all its indicated lines). In this context, the Christian religion, more precisely, all types of Christianity (Catholics, Protestants, Orthodox), declare against any form of euthanasia. And all major world religions, from Islam, through Hinduism, Judaism, Buddhism and others. oppose this practice of ending life. Our initial position is that, as things stand today, there will be a significant shift in this regard. Even if we are able to reach a solution in this work, to come to the right knowledge, such an effort, once we have already agreed to it, will hopefully open some new perspectives, perhaps illuminate the problem from a different perspective, and offer new possibilities solving the mentioned, very complex and difficult dilemmas that arise in connection with the termination of life out of mercy and compassion.
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Williams, Toiroa. "No hea koe? De onde você é?" W LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g115.
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Este artigo relata uma jornada do projeto de doutorado conduzido pelo pesquisador, Tangohia mai te taura (Pegue esta Corda). O estudo envolve pesquisar, dirigir e produzir um documentário sobre as queixas históricas de Te Whakatōhea e Te Whānau ā Mokomoko. Especificamente, explora os potenciais da prática e forma documental em relação a Mātauranga Māori (costumes e conhecimento maori) e kaupapa Māori (abordagens de pesquisa maori). O estudo busca questionar certas narrativas construídas por Pākehā sobre o assassinato exoticizado do missionário, o reverendo Carl Sylvius Völkner, em 1885. Como consequência de uma acusação de assassinato, meu ancestral Mokomoko foi preso pelo crime, preso e enforcado, protestando o tempo todo por sua inocência. Em retribuição, nosso povo teve suas cobiçadas terras confiscadas pelo governo e se tornaram párias de vários relatos históricos. A tese pergunta como um documentarista maori desta iwi (tribo) pode chegar ao luto e à injustiça de tal evento de maneiras culturalmente sensíveis, para contar a história do impacto geracional. A pesquisa considera quatro características distintas da abordagem do autor como um cineasta indígena. Whakapapa – genealogia– Em maori, o pensamento whakapapa conecta o realizador com o filme, os entrevistados e a comunidade. No entanto, as conexões do whakapapa carregam a responsabilidade de navegar na produção de filmes com respeito e cuidado. Whenua e whanau – terra e família – Metodologicamente, minha abordagem através da incorporação. Passo o tempo residindo e reconectando-me com minha família extensa e as terras em que vivemos. Eu ando, penso,ouço e sinto meu caminho através de um mundo complexo, buscando ativamente oportunidades de participar de wānanga (discussões) e apoiar kapa haka (artes performáticas maori) relacionadas à nossa terra e família. Minha posição é de humildade e cocriação. Estou ciente de que o rōpū (tripulação) com quem trabalho será chamado ao coração confiante de meu whanau. Assim, semanas antes do início da produção, convivemos com o mundo que o documentário busca registrar Tikanga – alfândega – O processo e as estruturas de fazer este filme permanecem cientes de tikanga Māori (costumes maori). Karakia e waiata (orações e canções maori) acompanham o processo de criação da obra. A grande tripulação maori está atenta aos protocolos e sensibilidades. Estas práticas também afirmam nosso rōpū (grupo) como uma família. Koha – reciprocidade – Ao contrário de muitas abordagens convencionais para a produção de documentários, onde os filmes são “filmados” de maneira econômica e eficiente, este projeto é baseado no conceito de koha (reciprocidade). As comunidades são entendidas como presenteando seu tempo e suas histórias e, em resposta, há os presentes do projeto de volta. Como artista, faço esforços conscientes para apoiar os iwi (tribos locais); repatriar conhecimentos e artefatos que localizo em minhas pesquisas, sendo um membro ativo dentro da cidade e apoiando iniciativas comunitárias. Como cineasta, sou membro de uma geração que foi cada vez mais afastada da história e da dor incorporada de meu whanau. Venho em busca de meu passado, em um esforço para compreender e contribuir com algo útil que apoie as aspirações e a agência do meu povo na obtenção de valor, cura e reparação histórica.
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Williams, Toiroa. "No hea koe? ¿De dónde eres?" W LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.90.g114.
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Este artículo relata un viaje del proyecto de doctorado dirigido por la práctica del investigador, Tangohia mai te taura (“Toma esta soga”). El estudio implica investigar, dirigir y producir un documental sobre agravios históricos dentro de Te Whakatōhea y Te Whānau ā Mokomoko. Específicamente, explora el potencial de la práctica y la forma documental en relación con Mātauranga Māori (costumbres y conocimientos maoríes) y kaupapa Māori (enfoques de investigación maoríes). El estudio busca cuestionar ciertas narrativas construidas por Pākehā sobre el exotizado asesinato del misionero, el reverendo Carl Sylvius Völkner en 1885. Como consecuencia de una acusación de asesinato, mi antepasado Mokomoko fue arrestado por el crimen, encarcelado y ahorcado, mientras protestaba su inocencia. En represalia, a nuestro pueblo le confiscaron sus codiciadas tierras por parte del gobierno y se convirtieron en parias de múltiples relatos históricos. La tesis pregunta cómo un documentalista maorí de esta iwi (tribu) podría llegar al dolor y la injusticia de tal evento de maneras culturalmente sensibles, para contar la historia del impacto generacional. La investigación considera cuatro rasgos distintivos del enfoque del autor como cineasta indígena. WHAKAPAPA - GENEALOGÍA: En el pensamiento maorí, whakapapa conecta al realizador con la película, los entrevistados y la comunidad. Sin embargo, las conexiones de whakapapa conllevan la responsabilidad de navegar la realización de películas con respeto y cuidado. WHENUA y WHANAU - TIERRA Y FAMILIA: Metodológicamente mi enfoque a través de la encarnación. Paso tiempo viviendo y reconectando con mi familia extendida y las tierras en las que vivimos. Camino, pienso,escucho y siento mi camino a través de un mundo complejo, buscando activamente oportunidades para asistir a wānanga (discusiones) y apoyar las kapa haka (artes escénicas maoríes) relacionadas con nuestra tierra y nuestra familia. Mi posición es de humildad y cocreación. Soy consciente de que el rōpū (equipo) con el que trabajo será llamado al corazón confiado de mi whanau. Así, semanas antes de que comience la producción, vivimos con el mundo que el documental busca grabar. TIKANGA - ADUANAS: El proceso y las estructuras de realización de esta película siguen siendo conscientes de tikanga Māori (costumbres maoríes). Karakia y waiata (oraciones y canciones maoríes) acompañan el proceso de creación de la obra. La tripulación, en gran parte maorí, está atenta a los protocolos y sensibilidades. Estas prácticas también afirman nuestro rōpū (grupo) como familia. KOHA - RECIPROCACIÓN: A diferencia de muchos enfoques convencionales para la realización de documentales, donde las películas se “filman” de manera económica y eficiente, este proyecto se basa en el concepto de koha (reciprocidad). Se entiende que las comunidades regalan su tiempo e historias y, en respuesta, los regalos del proyecto regresan. Como artista, hago esfuerzos conscientes para apoyar a la iwi, repatriar conocimientos y artefactos que ubico en mi investigación, ser un miembro activo dentro de la ciudad y apoyar iniciativas comunitarias. Como cineasta, soy miembro de una generación que se ha ido alejando gradualmente de la historia y encarnado el dolor de mi whanau. Vengo a buscar mi pasado en un esfuerzo por comprender y contribuir con algo útil que apoye las aspiraciones y la capacidad de mi pueblo para lograr valor, curación y reparación histórica.