The Status of Defective Newborns from Late Antiquity to the Reformation

1987 ◽  
pp. 47-64
Author(s):  
Gary B. Ferngren
Keyword(s):  
Late Antiquity ◽  
The Reformation ◽  
The Status

FROM THE HISTORY OF THE FORMATION OF THE IMPERIAL ACADEMY OF PAINTING IN CHINA

2021 ◽  
Vol 1 (3) ◽  
pp. 83-93
Author(s):  
N. G. Surayeva ◽  
Keyword(s):  
Qing Dynasty ◽  
Shang Dynasty ◽  
The Qing Dynasty ◽  
Western Han Dynasty ◽  
Stage Of Development ◽  
Imperial Court ◽  
The Reformation ◽  
The Status ◽  
History Of ◽  
Imperial Academy

Court painting in China has evolved over the millennia. With the advent of each new dynasty, the artistic institution at the emperor's court changed its location and name, and so did the status of artists. Fine art and its genre content depended entirely on the emperors' preferences. This article attempts to present a holistic picture of the reformation of the artistic structure at the imperial court at different historical stages, from the Shang dynasty (1600–1046 BC) to the reign of the Qing dynasty (1616–1911). The work presents the artistic structure of China and identifies its leading representatives at each stage of development. The first information about the Imperial Academy of Painting dates back to the period of the Western Han Dynasty (206 BC – 25 AD), when the Shangfang Department was mentioned. During the last Qing dynasty, the court structure of painting was a complex mechanism, with artists working in the Art Department (Huayuanchu), the Ruiguan and Qixiangong workshops.

scholarly journals Pancasila sebagai Sumber Hukum dalam Sistem Hukum Nasional

2018 ◽  
Vol 15 (1) ◽  
pp. 21
Author(s):  
Fais Yonas Bo’a
Keyword(s):  
Legal System ◽  
House Of Representatives ◽  
Legal Pluralism ◽  
New Order ◽  
The Reformation ◽  
National Legal System ◽  
The Status ◽  
The Republic ◽  
Binding Power ◽  
Laws And Regulations

Pancasila sebagai sumber segala sumber hukum sudah mendapatkan legitimasi secara yuridis melalui TAP MPR Nomor XX/MPRS/1966 tentang Memorandum DPR-GR Mengenai Sumber Tertib Hukum Republik Indonesia dan Tata Urutan Peraturan Perundang Republik Indonesia. Setelah reformasi, keberadaan Pancasila tersebut kembali dikukuhkan dalam Undang-Undang Nomor 10 Tahun 2004 yang kemudian diganti dengan Undang-Undang Nomor 12 Tahun 2011 tentang Peraturan Perundang-Undangan. Pancasila sebagai sumber segala sumber hukum memberi makna bahwa sistem hukum nasional wajib berlandaskan Pancasila. Akan tetapi, keberadaan Pancasila tersebut semakin tergerus dalam sistem hukum nasional. Hal demikian dilatarbelakangi oleh tiga alasan yaitu: pertama, adanya sikap resistensi terhadap Orde Baru yang memanfaatkan Pancasila demi kelanggengan kekuasaan yang bersifat otoriter. Kedua, menguatnya pluralisme hukum yang mengakibatkan terjadinya kontradiksi-kontradiksi atau disharmonisasi hukum. Ketiga, status Pancasila tersebut hanya dijadikan simbol dalam hukum. Untuk itu, perlu dilakukan upaya-upaya untuk menerapkan Pancasila sebagai sumber segala sumber hukum dalam sistem hukum nasional yaitu: pertama, menjadikan Pancasila sebagai suatu aliran hukum agar tidak terjadi lagi disharmonisasi hukum akibat diterapkannya pluralisme hukum. Kedua, mendudukkan Pancasila sebagai puncak peraturan perundang-undangan agar Pancasila memiliki daya mengikat terhadap segala jenis peraturan perundang-undangan sehingga tidak melanggar asas lex superiori derogat legi inferiori.Pancasila as the source of all sources of law has obtained legitimacy legally through the Decree of the People’s Consultative Assembly Number XX / MPRS / 1966 on the Memorandum of the House of Representatives-Gotong Royong Regarding the Sources of Law and the Order of the Republic of Indonesia. After the reformation, the existence of Pancasila was re-confirmed in Law Number 10 Year 2004 which was subsequently replaced by Law Number 12 Year 2011 on Legislation Regulation. Pancasila as the source of all sources of law gives meaning that the national legal system must be based on Pancasila. However, now the existence of Pancasila is increasingly eroded in the national legal system. This is motivated by three reasons: first, the existence of resistance to the New Order that utilizes Pancasila for the sake of perpetuity of authoritarian power. Second, the strengthening of legal pluralism that resulted in legal contradictions or disharmony. Third, the status of Pancasila is only used as a symbol in law. Therefore, efforts should be made to implement Pancasila as the source of all sources of law in the national legal system: first, make Pancasila as a flow of law in order to avoid legal disharmonization due to the application of legal pluralism. Secondly, Pretend Pancasila as the top of legislation so that Pancasila have binding power against all kinds of laws and regulations so that it does not violate the principle of lex superiori derogat legi inferiori.

Attitudes to the Use of Fire in Executions in Late Antiquity and Early Islam: The Burning of Heretics and Rebels in Late Umayyad Iraq

2015 ◽  
pp. 106-128 ◽  
Author(s):  
Andrew Marsham
Keyword(s):  
Human Body ◽  
Capital Punishment ◽  
Social Order ◽  
Late Antiquity ◽  
Human Life ◽  
Physical Change ◽  
Early Islam ◽  
The Status ◽  
Extreme Violence

Capital punishment can be understood as simultaneously an exercise of actual power – the ending of a human life – and an exertion of symbolic, or ritual, power.1 In this combination of symbolic transformation with real physical change, executions are unusual rituals. But the use of extreme violence against the human body certainly does have ritual characteristics, in that it has established rules (which may, of course, be deliberately challenged or broken) and in that these rules are used to make the drastic transformation in the status of the executed party seem legitimate and proper, to reassert more general ideas about the correct social order and to communicate threats and warnings to others who might seek to upset it. The victim of the execution is quite literally marked out as beyond reintegration into society. Their body becomes a kind of text, which can be read in a multitude of ways: the authorities carrying out the killing usually have one set of messages in mind, but the victim themselves, and those who witness or remember the act, may have very different ideas.

Martin Luther in Sweden

2017 ◽  
Author(s):  
Carl Axel Aurelius
Keyword(s):  
18Th Century ◽  
Martin Luther ◽  
The Reformation ◽  
Thought Patterns ◽  
The Status ◽  
History Of ◽  
Christian Thought ◽  
To Come ◽  
Swedish History ◽  
The 19Th Century

In the Swedish history of Christian thought there are various interpretations of the Reformation and of Martin Luther and his work. In the 17th century, Luther predominately stood out as an instrument of God’s providence. In the 18th century, among the pietists, he was regarded as a fellow believer, in the 19th century as a hero of history, and in the 20th century during the Swedish so-called Luther Renaissance as a prophet and an interpreter of the Gospel. This does not necessarily mean that the interpretations of Luther merely reflect the various thought patterns of different epochs, that whatever is said about Luther is inevitably captured by the spirit of the time. The serious study of Luther’s writings could also lead to contradictions with common thought patterns and presuppositions. One could say that Luther’s writings have worked as “classics,” not merely confirming the status quo but also generating new patterns of thought and deed, making him something rather different than just a name, a symbol, or a flag, which sometimes have been assumed. And one can only hope that his writings will continue to work in the same way in years to come. Anyway the reception of the Lutheran heritage in Sweden is well worth studying since it in some ways differs from the reception in other Evangelic countries.

Twenty-Five Years of Recusant History

1976 ◽  
Vol 13 (3) ◽  
pp. 153-156
Author(s):  
A.F. Allison ◽  
D.M. Rogers
Keyword(s):  
General Term ◽  
Vantage Point ◽  
Similar Process ◽  
Rich Variety ◽  
Extended Space ◽  
January Issue ◽  
The Reformation ◽  
The Status ◽  
History Of ◽  
Looking Back

Fifteen years ago the present writers published a survey entitled ‘Ten Years of Recusant History’ (January issue, 1961). That article briefly described how this journal had evolved during its first ten years from a publication designed to supplement existing biographical works into ‘a periodical that would lay the foundations of a general history of Catholicism in these islands since the Reformation’.This is a statement of aims which, from the vantage point of a quarter of a century’s experience, we see no reason to alter. While much excellent material, derived mainly from local records of all sorts, now appears in the flourishing crop of county recusant periodicals which have sprung up in our wake, the pages of Recusant History continue to offer extended space for the publication of long articles, or even series of articles, treating specific topics in full depth. We still believe that definitive studies of this sort, with full apparatus of sources and references, must form the necessary groundwork for any reliable general histories to be written in the future.Such topics as we surveyed in 1961, for example biographies, family histories, recusant bibliography, and those wider questions concerning the status and fortunes of the whole Catholic body, have continued to be well represented in our pages during the ensuing fifteen years. But there has been growth as well as continuity. Looking back over the whole corpus of material published between 1961 and the end of 1975, we observe with pleasure that the previously under-cultivated period from 1700 onwards has received an amount of scholarly attention which fifteen years ago we did not dare to expect. Indeed, it has now been generally accepted that the boundaries of recusant history as a subject stretch onwards in time beyond those centuries when recusancy was a crime on the statute book. By a similar process the connotation of the word ‘recusant’ has been widened. It is perhaps not too much to claim that, by the expanded range of its subject matter, this journal has gone far towards validating the use of the word ‘recusancy’ as a general term covering post-Reformation English Catholicism even in its widest ramifications. It remains our aim to continue to explore and document its history and culture in all their rich variety.

Episcopal Tombs in Early Modern England

2004 ◽  
Vol 55 (4) ◽  
pp. 654-680 ◽  
Author(s):  
PETER SHERLOCK
Keyword(s):  
Seventeenth Century ◽  
Early Modern ◽  
Church Of England ◽  
Early Modern England ◽  
The Other ◽  
The Reformation ◽  
The Status ◽  
The One ◽  
The Church

The Reformation simultaneously transformed the identity and role of bishops in the Church of England, and the function of monuments to the dead. This article considers the extent to which tombs of sixteenth- and seventeenth-century bishops represented a set of episcopal ideals distinct from those conveyed by the monuments of earlier bishops on the one hand and contemporary laity and clergy on the other. It argues that in death bishops were increasingly undifferentiated from other groups such as the gentry in the dress, posture, location and inscriptions of their monuments. As a result of the inherent tension between tradition and reform which surrounded both bishops and tombs, episcopal monuments were unsuccessful as a means of enhancing the status or preserving the memory and teachings of their subjects in the wake of the Reformation.

Why isn't faith a work? An examination of Protestant answers

2015 ◽  
Vol 68 (2) ◽  
pp. 201-217
Author(s):  
Mats Wahlberg
Keyword(s):  
Present Article ◽  
Human Condition ◽  
Union With Christ ◽  
Inherent Property ◽  
The Reformation ◽  
The Status ◽  
The Law

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.

Altering Infamy

2014 ◽  
Vol 33 (1) ◽  
pp. 1-30 ◽  
Author(s):  
Sarah Bond
Keyword(s):  
Late Antiquity ◽  
Legal Status ◽  
The Status ◽  
Social Landscapes

This paper investigates the application of the legal stigma of infamia (disrepute) in Late Antiquity. The legal status is used as a lens through which to view the changing systemic, religious, and social landscapes between the reigns of Diocletian and Justinian, indicating the various uses and, ultimately, abuses of the status, as well as the marked consequences of expanding its definition. The use of the legal status to marginalize religious deviants in particular is inspected. This analysis reveals that the amendment of infamia to include heretics, apostates, and pagans signals the use of classical law to define orthodoxy and to articulate the anxiety over the pagan-Christian religious transition. The unforeseen consequences of infamia's expansion were the abetment of violence in the fourth and fifth centuries. Moreover, the disqualification of religious deviants from serving on curial councils had a noticeable impact on some municipalities in the later empire, and may have created a loophole with which to avoid curial service altogether.

THE LIMITS OF POSSIBILITY IN ENGLAND'S LONG REFORMATION

2010 ◽  
Vol 53 (4) ◽  
pp. 1049-1070
Author(s):  
LUCY BATES
Keyword(s):  
Civil War ◽  
Historical Context ◽  
Status Quo ◽  
English Reformation ◽  
Central Theme ◽  
Continuity And Change ◽  
The Reformation ◽  
The Status ◽  
Relationship Of ◽  
The Relationship

ABSTRACTInterpretations that solely emphasize either continuity or controversy are found wanting. Historians still question how the English became Protestant, what sort of Protestants they were, and why a civil war dominated by religion occurred over a hundred years after the initial Reformation crisis. They utilize many approaches: from above and below, and with fresh perspectives, from within and without. Yet the precise nature of the relationship of the Reformation, the civil war, the interregnum and the Restoration settlement remains controversial. This review of recent Reformation historiography largely validates the current consensus of a balance of continuity and change, pressure for further reform and begrudging conformity. Yet ultimately it argues that continuity must form the foundation for any interpretation of the Reformation, for controversial or dramatic alterations to the status quo only made sense to contemporaries in the context of what had come before. Challenging ideas, like challenging individuals, did not exist in a vacuum devoid of historical context. The practical limits of possibility, constrained largely by the established norms and procedures, shaped the course of English Reformation. As such, practicality seems a unifying and central theme for current and future investigations of England's long Reformation.

scholarly journals THE NATURE OF THE ARAB UNIVERSAL BIBLIOGRAPHY KITAB AL–FIHRIST BY IBN AN-NADIM FROM 987 (377 HIJRAH) (A HIGHWAY OF SCIENCE AND INFORMATION IN THE FRAMEWORK OF THE BIBLIOGRAPHIC ENCYCLOPEDIC INFRASTRUCTURE OF THE PLANET: HELLENISTIC EGYPT, LATE ANTIQUIT

ASJ. ◽  
2021 ◽  
Vol 1 (52) ◽  
pp. 16-23
Author(s):  
S. Denchev ◽  
A. Kumanova ◽  
N. Kazanski
Keyword(s):  
Middle Ages ◽  
Late Antiquity ◽  
Ancient Rome ◽  
Early Middle Ages ◽  
The Reformation ◽  
The World

 For the goals of the e-library UNIVERSALICA has been presented the instruments of the world universal bibliography: 1) library (Hellenistic Egypt); 2) selective (Ancient Rome); 3) bio-bibliographic dictionaries  (Late antiquity – Germany on the eve of the Reformation); 4) bibliographic encyclopedia (Late antiquity, Early Middle Ages). : In this context, the multi-functional secondary documentary encyclopaedic work, which is an international and retrospective annotated bibliographic index, Kitāb al-Fihrist (987) by Abū’l-Faraj Muḥammad ibn AbīYa‘qūb ibn Isḥāq an-Nadīm al-Warrāq (932-990).

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