Готові списки джерел за темами / Early modern religion

Добірка наукової літератури з теми "Early modern religion"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 1 лютого 2022

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Зміст

  1. Статті в журналах
  2. Дисертації
  3. Книги
  4. Частини книг
  5. Тези доповідей конференцій

Статті в журналах з теми "Early modern religion":

1

Dean, Paul. "Shakespeare and Early Modern Religion." English Studies 97, no. 4 (April 6, 2016): 444–45. http://dx.doi.org/10.1080/0013838x.2016.1162455.

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2

Chiang, Yu-Chun. "Religion and Drama in Early Modern England." Reformation 17, no. 1 (January 2012): 213–19. http://dx.doi.org/10.1558/refm.v17.213.

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3

Harrison, Peter. "Miracles, Early Modern Science, and Rational Religion." Church History 75, no. 3 (September 2006): 493–510. http://dx.doi.org/10.1017/s0009640700098607.

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Readers of the New Testament could be excused for thinking that there is little consistency in the manner in which miracles are represented in the Gospels. Those events typically identified as miracles are variously described as “signs” (semeia), “wonders” (terata), “mighty works” (dunameis), and, on occasion, simply “works” (erga). The absence of a distinct terminology for the miraculous suggests that the authors of the Gospels were not working with a formal conception of “miracle”—at least not in that Humean sense of a “contravention of the laws of nature,” familiar to modern readers. Neither is there a consistent position on the evidentiary role of these events. In the synoptic Gospels—Matthew, Mark, and Luke—Jesus performs miracles on account of the faith of his audience. In John's Gospel, however, it is the performance of miracles that elicits faith. Even in the fourth Gospel, moreover, the role of miracles as signs of Christ's divinity is not straightforward. Thus those who demand a miracle are castigated: “Unless you see signs and wonders you will not believe.” Finally, signs and wonders do not provide unambiguous evidence of the sanctity of the miracle worker or of the truth of their teachings. Accordingly, the faithful were warned (in the synoptic Gospels at least) that “false Christs and false prophets will rise and show signs and wonders [in order] to deceive.”
4

Hunter, M. "Heterodoxy in Early Modern Science and Religion." English Historical Review CXXII, no. 496 (April 1, 2007): 479–81. http://dx.doi.org/10.1093/ehr/cem018.

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5

Jutte, Robert, and Kaspar von Greyerz. "Religion and Society in Early Modern Europe." Sixteenth Century Journal 16, no. 4 (1985): 542. http://dx.doi.org/10.2307/2541244.

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6

Hudon, William V., and Christopher F. Black. "Church, Religion and Society in Early Modern Italy." Sixteenth Century Journal 37, no. 2 (July 1, 2006): 565. http://dx.doi.org/10.2307/20477931.

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7

Gregory, Brad S. "Religion and the Book in Early Modern England." Reformation 17, no. 1 (January 2012): 237–41. http://dx.doi.org/10.1558/refm.v17.237.

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8

Hudson, Hugh D., and Serhii Plokhy. "The Cossacks and Religion in Early Modern Ukraine." Sixteenth Century Journal 34, no. 3 (October 1, 2003): 886. http://dx.doi.org/10.2307/20061600.

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9

McGrath, Michael, and Helen Rawlings. "Church, Religion and Society in Early Modern Spain." Sixteenth Century Journal 34, no. 4 (December 1, 2003): 1220. http://dx.doi.org/10.2307/20061720.

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10

Kamen, H. "Church, Religion and Society in Early Modern Spain." English Historical Review 118, no. 475 (February 1, 2003): 209–10. http://dx.doi.org/10.1093/ehr/118.475.209.

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Статті в журналах Дисертації Книги

Дисертації з теми "Early modern religion":

1

Mann, Sophie Liana. "Religion, medicine and confessional identity in early modern England." Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/religion-medicine-and-confessional-identity-in-early-modern-england(07320420-b588-47e8-888b-ebd5ee4434f4).html.

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Early modern historians often frame ‘religion’ and ‘medicine’ as distinct categories of experience and conduct. They have also suggested that religious responses to illness were steadily supplanted by medical interventions during the period. This study calls these assumptions into question. Focusing on the regions of Yorkshire and Essex between approximately 1580 and 1720, it argues that religious beliefs and practices comprised an integral part of medical work, from household physic to the pursuits of university-trained physicians. It demonstrates that tending to the sick body was a religious as well as a medical act, couched in notions of divine favour, Christian duty and Christian charity. Moreover, in an age of profound and contested religious change, a sense of confessional identity shaped people’s medical behaviour in a number of ways. In particular, this study highlights how the exigencies of sickness and its treatment could have paradoxical outcomes, at times working to bolster a sense of religious distinctions, whilst at others working to foster forms of confessional coexistence. In the light of these complexities, this study resists the current tendency to draw schematic correlations between a person’s religious identity and their medical conduct. The thesis is divided into five chapters, each looking at healing practices from a different perspective, starting in the household, and steadily moving out into the wider community. Lay and qualified healers; the dynamics between practitioners and their clients; the treatment of ‘virtuous’ sufferers; and medical charity are all examined. How such practices fared in tense religio-political contexts will also be considered. By examining these issues I hope to shed fresh light on the ways in which medical practices were embedded in social relations and community experiences; and begin to unravel some of the complex channels through which confessional identity was experienced and expressed in relation to healing. Furthermore, this research highlights that religious beliefs and practices did not simply coexist alongside medicine, or provide alternatives to medicine, but rather, operated at its very heart. This requires us to think more carefully about the language we use to talk about things that were related in such extraordinarily subtle ways in the past. The very phrase ‘religion and medicine’ is problematic, since the two subjects are presented as separate spheres of activity. Adopting terms like ‘religion in, or as, medicine’, and vice versa, would provide more useful frames of reference. Employing the more expansive term ‘healing’ is equally helpful, since it constitutes something central to medical practice, as well as something deeply rooted in religious tradition.
2

Lamburn, D. J. "Politics and religion in sixteenth century Beverley." Thesis, University of York, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.290476.

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3

Anderson, David. "Violence against the sacred: tragedy and religion in early modern England." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=32544.

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This dissertation argues that the tragedy of the English Renaissance reflects the religious culture of the era in its depiction of sacrificial violence. It contests New Historicist assumptions about both the relationship between religion and politics, and the relationship between religion and literature, by arguing that the tragedians were reflecting the Girardian sacrificial crisis that characterized martyr executions in the sixteenth century and which was fuelled by uncertainty within the church over the issue of violence. Chapter One develops the historical framework. It begins by surveying the history of Protestant and Catholic martyrdom in the sixteenth and early seventeenth centuries. It then traces the doctrine of the persecuted church—the recovered New Testament sense that the true church is necessarily a persecuted minority that suffers for Christ's sake—in various religious writers of the period. The most important of these writers is the martyrologist John Foxe, who fostered an anti-sacrificial strain of Christianity from within the national church. Finally, I discuss how this victim-centred theology disrupted consensus at religious executions, offering an emotional template that the tragedians exploited. Each of the three subsequent chapters is devoted to a different tragedian. Chapter Two discusses William Shakespeare's King Lear, a play which is radical in its sympathy for the sacrificial victim. King Lear shows no particular faith in Christian redemption, but in this very lack of transcendence it demystifies and condemns sacrificial violence. Chapter Three is devoted to John Webster's two tragedies, The White Devil and The Duchess of Malfi. Here, the
Notre thèse soutient l'idée que la tragédie de la renaissance anglaise reflète la culture religieuse de l'époque dans son évocation de la violence sacrificielle. Elle conteste les présupposés du néo-historicisme à l'égard de la relation entre la religion et la politique et entre la religion et la littérature, en proposant que les dramaturges exprimaient à travers leurs tragédies une crise sacrificielle girardienne qui caractérisait les exécutions des martyres au seizième siècle et qui était alimentée par une crise de conscience par rapport à la violence qui s'exprimait au sein même de l'église. Le premier chapitre fait état du contexte historique. Nous nous intéressons d'abord à l'histoire des martyres protestants et catholiques au seizième et au début du dix-septième siècles. Nous détaillons ensuite la doctrine de l'église persécutée, c'est à dire la conviction issue du nouveau testament que la véritable église est nécessairement une minorité persécutée au nom du Christ, au travers des écrits de nombreux écrivains de l'époque. Figure illustre parmi ces écrivains, le martyrologue John Foxe cultivait une tendance anti-sacrificielle au sein de l'église nationale. Nous examinons enfin comment cette théologie centrée sur la victime bouleversa le consensus face aux exécutions religieuses, en présentant un champ émotionnel exploité par les dramaturges tragiques. Chacun des trois chapitres suivants se consacre à un différent dramaturge. Le deuxième chapitre aborde King Lear de Shakespeare qui se distingue précisément par la compassion qui y est manifestée pour la victime sacrificielle. King Lear ne fait preuve d'aucune
4

Merritt, Julia Frances. "Religion, government and society in early modern Westminster, c. 1525-1625." Thesis, Boston Spa, U.K. : British Library Document Supply Centre, 1992. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.301399.

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5

Parsons, Sarah. "Religion and the sea in early modern England, c. 1580-1640." Thesis, University of Exeter, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.535903.

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6

Malone, Jonathan. "Medicine, religion and the passions in early modern poetry and prose." Thesis, Queen's University Belfast, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.707825.

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This thesis investigates the use of medical terminology in the expression of religious selfhood in the late sixteenth and early seventeenth centuries. Concentrating on the period between 1590 and 1640, I examine how the diffusion of medical learning and its key vocabularies into wider cultural contexts offered writers new ways in which to interpret the body’s functions in relation to religious doctrine. Focusing on the physiology of the humoral system and the physical and religious ‘passions’, I explore how an increased use of medical terminology can support or problematize the individual’s relationship with their own body and the religious doctrine to which they adhere. Through extensive use of primary medical and religious texts, I show that knowledge of medical terminology is employed with greater specificity than has previously been considered, evidencing a lively correspondence of ideas for writers working towards a systematic understanding of the religious significance of the body.
7

Fernández, González Ricardo. "Survival, memory and identity : The roles of saint worship in Early Modern Castile." Thesis, Uppsala universitet, Historiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385154.

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This paper aims to explore the connections between the rural communities of Early Modern Castile and the saints they venerated through their festivities, relics and advocations and the roles that these relationships fulfilled in their societies. The Castilians of the sixteenth century seem to have used their interactions with saints not only for the purpose of the salvation of their souls, but rather, as ways to ensure the survival of their population, to cement social cohesion and identity, or to preserve the memory of their communities. Through the topographic relations of Philip II, a fantastic source that reproduces the voices of members of rural communities of Central Castile, this paper analyses the boundaries between the utilitarian and the cultural in the worship of saints, and the limits of local culture and identity.
8

Canning, P. "Language, literature and religion : The stylistics of 'ideoloatry' in early modern England." Thesis, Queen's University Belfast, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.517242.

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9

Valley, Leslie Ann. "Replacing the Priest: Tradition, Politics, and Religion in Early Modern Irish Drama." Digital Commons @ East Tennessee State University, 2009. https://dc.etsu.edu/etd/1856.

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By the beginning of the twentieth century, Ireland's identity was continually pulled between its loyalties to Catholicism and British imperialism. In response to this conflict of identity, W. B. Yeats and Lady Augusta Gregory argued the need for an Irish theatre that was demonstrative of the Irish people, returning to the literary traditions to the Celtic heritage. What resulted was a questioning of religion and politics in Ireland, specifically the Catholic Church and its priests. Yeat's own drama removed the priests from the stage and replaced them with characters demonstrative of those literary traditions, establishing what he called a "new priesthood". In response to this removal, Yeat's contemporaries such as J. M. Synge and Bernard Shaw evolved his vision, creating a criticism and, ultimately, a rejection of Irish priests. In doing so, these playwrights created depictions of absent, ineffectual, and pagan priests that have endured throughout the twentieth century.
10

Currie, Morgan. "Sanctified Presence: Sculpture and Sainthood in Early Modern Italy." Thesis, Harvard University, 2015. http://nrs.harvard.edu/urn-3:HUL.InstRepos:14226067.

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This dissertation examines the memorialization of dramatic action in seventeenth-century sculpture, and its implications for the representation of sanctity. Illusions of transformation and animation enhanced the human tendency to respond to three-dimensional images in interpersonal terms, vivifying the commemorative connotations that predominate in contemporary writing on the medium. The first chapter introduces the concept of seeming actuality, a juxtaposition of the affective appeal of real presence and the ideality of the classical statua that appeared in the work of Stefano Maderno, and was enlivened by Gianlorenzo Bernini into paradoxes of permanent instantaneity. This new mystical sculpture was mimetic, not because it depicted events narrated elsewhere, but imitated mutable, time-bound, spiritual activity with arresting immediacy in the here and now. No other form of image could so fully evoke the mingling of human immanence and divine transcendence that was the fundamental basis of sanctity. Chapters Two through Four closely analyze the sculptural construction hagiographic identities for Ludovica Albertoni, Alessandro Sauli, and John of the Cross, and their interplay with political, social, and religious factors. The discovery of connections between marble and wooden statuary further broadens our understanding of the expressive range of the medium. The homology between saintly and sculptural exemplarity reveals a far more dynamic, interactive, and rhetorical conception of the medium than is portrayed in early modern theoretical writings.
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Книги з теми "Early modern religion":

1

Cressy, David. Religion and Society in Early Modern England. London: Taylor & Francis Inc, 2004.

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2

Jackson, Kenneth S., and Arthur F. Marotti. Shakespeare and religion: Early modern and postmodern perspectives. Notre Dame, Ind: University of Notre Dame Press, 2011.

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3

Crocker, Robert, ed. Religion, Reason and Nature in Early Modern Europe. Dordrecht: Springer Netherlands, 2001. http://dx.doi.org/10.1007/978-94-015-9777-7.

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4

Rawlings, Helen. Church, Religion and Society in Early Modern Spain. London: Macmillan Education UK, 2002. http://dx.doi.org/10.1007/978-1-137-08684-6.

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5

Black, Christopher F. Church, Religion and Society in Early Modern Italy. London: Macmillan Education UK, 2004. http://dx.doi.org/10.1007/978-0-230-80196-7.

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6

Greyerz, Kaspar von. Religion and culture in early modern Europe, 1500-1800. New York, NY: Oxford University Press, 2006.

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7

Greyerz, Kaspar von. Religion and culture in early modern Europe, 1500-1800. New York: Oxford University Press, 2007.

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8

Gillespie, Raymond. Devoted people: Belief and religion in early modern Ireland. Manchester: Manchester University Press, 1997.

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9

Williamson, Elizabeth. The materiality of religion in early modern English drama. Burlington, VT: Ashgate, 2009.

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10

Hodgson, Natasha, Amy Fuller, John McCallum, and Nicholas Morton, eds. Religion and Conflict in Medieval and Early Modern Worlds. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429451201.

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Частини книг з теми "Early modern religion":

1

Jones, J. Gwynfor. "Religion and Society." In Early Modern Wales, c.1525–1640, 128–75. London: Macmillan Education UK, 1994. http://dx.doi.org/10.1007/978-1-349-23254-3_5.

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2

Levitin, Dmitri. "Early Modern Experimental Philosophy." In Experiment, Speculation and Religion in Early Modern Philosophy, 229–91. 1 [edition]. | New York : Taylor & Francis, 2019. | Series: Routledge studies in seventeenth-century philosophy ; 18: Routledge, 2019. http://dx.doi.org/10.4324/9780429022463-11.

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3

McDonald, Russ. "Politics and Religion: Early Modern Ideologies." In The Bedford Companion to Shakespeare, 297–341. London: Macmillan Education UK, 1996. http://dx.doi.org/10.1007/978-1-349-13753-4_10.

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4

Laborie, Lionel. "Enthusiasm, Early Modern Philosophy, and Religion." In Encyclopedia of Early Modern Philosophy and the Sciences, 1–6. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-319-20791-9_375-1.

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5

Tingle, Elizabeth. "Religion and Conflict, Conflict and Religion." In Religion and Conflict in Medieval and Early Modern Worlds, 17–33. Abingdon, Oxon ; New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9780429451201-3.

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6

Simone, Giulio Garuti. "Nederlantsche Antiquiteyten: Between Language and Religion." In Late Medieval and Early Modern Studies, 41–49. Turnhout: Brepols Publishers, 2013. http://dx.doi.org/10.1484/m.lmems-eb.1.100371.

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7

Fernández Chaves, Manuel F., and Rafael M. Pérez García. "Mobility under suspicion. The Moriscos in early modern Spain." In Religion und Mobilität, 235–64. Göttingen: Vandenhoeck & Ruprecht, 2010. http://dx.doi.org/10.13109/9783666100949.235.

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8

Lamburn, David. "Politics and Religion in Early Modern Beverley." In The Reformation in English Towns, 1500–1640, 63–78. London: Macmillan Education UK, 1998. http://dx.doi.org/10.1007/978-1-349-26832-0_4.

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9

Waelkens, Laurent. "11. Legal Transplant of Greek Caesaropapism in Early Modern Times." In Law and Religion, 213–30. Göttingen: Vandenhoeck & Ruprecht, 2014. http://dx.doi.org/10.13109/9783666550744.213.

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10

Van Elk, Martine. "Women and Religion in Print." In The Palgrave Encyclopedia of Early Modern Women's Writing, 1–13. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-01537-4_15-1.

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Тези доповідей конференцій з теми "Early modern religion":

1

Akbar, Sa'dun, and Eny Nur Aisyah. "Integration Models of Religious and Moral Values in Tematic Learning in Early Childhood Education Programs." In 2nd International Conference on Learning Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0008407800630069.

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2

Morrone, Michelle Henault, and Yumi Matsuyama. "BLUEPRINTS FOR CHANGE: WHAT MULTICULTURAL EXPERIENCE OFFERS INSTRUCTORS OF PRE-SERVICE EARLY EDUCATION TEACHERS." In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end143.

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This research is part of a long-term study focused on the redesign of pre-service early teacher education based on observations of schools that use a multicultural inclusive model. The Swedish school highlighted in this research provides a case study in how international standards are appraised by education stakeholders (researchers, educators, the local community, etc.) and then transformed into curricula in local practice. The key to this Swedish approach is the emphasis on democratic values in education. This gives the educators at the preschool in question a traditional “Swedish” basis for their progressive efforts to rise to the challenges presented by their multicultural student body, challenges they meet by creating a warm and welcoming atmosphere for all members of the school community, students, teachers, and parents alike. The goal is to make each person feel valued and included in the educational process. The emphasis is on inclusivity for all, whatever their background, religion or socio-economic status. The approach of the Ringmuren Forskolan is presented as a potential model for institutions that have the responsibility of preparing pre-service teachers for their work in an increasingly multicultural world.
3

Hadzantonis, Michael. "The Symbolisms and Poetics of the Japa Mantra in Yogyakarta, Indonesia: An Anthropological Study." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-2.

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The heritage of Yogyakarta and other urban centres throughout Java, Indonesia, is such that their religions have become highly syncretic (Geertz). Here, animism, Hindu roots, and Islam, have been mixed to fashion modern spiritual practices. One of these is the Japa Mantra, a type of prayer used as a spell as white (and sometimes black) magic. The practitioners of the Japa mantra employ Javanese poetics to shape its poetics, in the belief that these mantras are magical and convey the will of deities and other spirits, who empathie with people and whose will allows these spiritual requests to amterialize. This paper presents an early stage in describing the symbolisms and poetics of the Japa Mantra, through the documenting of several hundred practitioners, priests, and others, in Yogyakarta and other urban centres. The analaysis of the poetics of the Japa Mantra practiced by these communities draws on symbolic anthropology, and describes junctures between spiritual speech communities and symbolic representations of a modern Java guided by a sustained heritage, in the face of an institutionalized Islam.
4

Agapov, Valerii Sergeevich, and Liubov Georgievna Ovda. "Comparative Analysis of Desires and Ideals in the Structure of the Value Sphere of the Personality of Younger Schoolchildren." In International Research-to-practice conference. Publishing house Sreda, 2020. http://dx.doi.org/10.31483/r-96994.

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The article presents the generalized results of a comparative empirical study of the manifestation of desires and ideals in the structure of the value sphere of the personality of younger school choldren in secular (n=218) and orthodox (n=212) schools. The orientation of meeting the needs of younger schoolchildren and its classification is shown. The analysis of the identified ideals and role models of modern younger schoolchildren is compared with the results of a study of the ideals of children in Germany and America conducted in the early twentieth century. General and specific results of comparative analysis of empirical data are presented. The author proves the need to develop and implement in the practice of spiritual and moral education programs of psychological and pedagogical support for the development of the structure of the value sphere of the personality of younger schoolchildren in cooperation with the school, family and Church. At the same time, the methodological significance of the anthropological principle of education with its religious-philosophical, psychological and pedagogical aspects is emphasized.
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Correard, Nicolas. "¿Lazarillo Libertin? Sobre la primera recepción en Europa del Norte: traducciones e inspiraciones anticlericales." In Simposio internacional El Lazarillo y sus continuadores: Facultad de Ciencias de la Educación, 10 y 11 de octubre de 2019, Universidade da Coruña: [Actas]. Servicio de Publicaciones. Universidade da Coruña, 2021. http://dx.doi.org/10.17979/spudc.9788497497657.29.

Повний текст джерела
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It has often been argued that the picaresque genre derived from the Lazarillo castigado, if not from the Guzmán de Alfarache, more than from the original Lazarillo. Such an assumption neglects the fact that the first French and English translations did rely on the 1554 text, whose influence, conveyed by the 1555 sequel also translated in French in 1598, did last until the early 17th century. Probably designed in an Erasmian circle, the anticlerical satire, enhanced by provoking allusions to certain catholic dogmas, did not pass unnoticed: the marginal comments of the translations, for instance, testify for a strong interest for this theme. It is no wonder, therefore, if the first satirical narratives freely inspired by the Lazarillo, such like The Unfortunate Traveller by Nashe, the Euphormio Lusinini Satyricon by Barclay, or the Première journée by Viau, adapted its religious satire to their own actuality: in the context of the rise of libertine thinking, characters of Jesuits and Puritans could become new targets for novelistic scenes based on an obviously “lazarillesque” model.

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