Was John Foxe a Millenarian?

1994 ◽  
Vol 45 (4) ◽  
pp. 600-624 ◽  
Author(s):  
Palle J. Olsen
Keyword(s):  
Seventeenth Century ◽  
English Reformation ◽  
Future Period ◽  
John Foxe ◽  
The World ◽  
End Of The World ◽  
The One

That many divines during the middle decades of the seventeenth century were filled with high hopes for the Church's future, and that many of these high hopes were expressed in millenarian terms is by now a commonplace. That, furthermore, this phenomenon did not appear out of the blue and must have had a prehistory would be evident to most. But how far back should one go to find its roots? More than twenty years ago William Lamont argued in his controversial study Godly rule that Elizabethan reformers shared with their more radical brethren of the revolutionary years the hope of ‘godly rule’, a term he never clearly defined but which he nevertheless called millenarian. He singled out John Foxe as the chief spokesman of the ‘godly rule’ idea, and moreover claimed that Foxe was the one who above all ‘made the pursuit of the millennium respectable and orthodox’ in England. The idea that Foxe was a millenarian, even the chief spokesman of millenarianism in Elizabethan England, has not found general approval. In well-documented studies on Foxe, the British apocalyptic tradition, or the English Reformation, scholars such as Bernard Capp, Viggo Norskov Olsen, Richard Bauckham, Katharine R. Firth and Patrick Collinson have all denied that Foxe believed in a this-worldly and future period of peace and ecclesiastical felicity; they have instead drawn attention to his view of end-time persecution, and to his belief in the imminent end of the world.

Mary's Protestant Martyrs and Elizabeth's Catholic Traitors in the Age of Catholic Emancipation

1982 ◽  
Vol 51 (2) ◽  
pp. 172-185
Author(s):  
John E. Drabble
Keyword(s):  
Seventeenth Century ◽  
Fourteenth Century ◽  
English Reformation ◽  
John Foxe ◽  
The Past ◽  
Gunpowder Plot ◽  
The Many ◽  
Church Councils

Debates over the interpretation of the English Reformation often have followed from the wider controversies of the day. This was especially true in the years before Catholic Emancipation, when political tensions led Catholic, Anglican, and Whig historians to revive the many quarrels about the past. Of these disputes, the persecutions under Mary I and the alleged treason of Elizabethan Catholics seemed most relevant to the issue of Catholic freedom. From John Foxe had come the Anglican image of Catholic cruelty; from the statutes and official tracts of Elizabethan and Jacobean England, the obsessive fears of Catholic treason. John Foxe taught his generation that persecution and treason had been practiced by the papal antichrist since the fourteenth century. The apparent timelessness of Roman evil was given new support by the Gunpowder Plot of 1605 and the Irish Massacres of 1641. Moreover, by culling quotations from church councils, papal decrees, and Catholic divines, seventeenth-century Anglican writers alleged that treason and cruelty flowed from the very principles of the Roman church. Since those same principles had been established as early as 1215 and never had been rescinded, the lesson was clear enough: the penal laws could not be ended until Rome changed. For the historians of the English Reformation, Mary's fires and Elizabeth's traitors would show not only what Rome had been but what it must always be.

Loon, lust, liefdadigheid : Verdienen aan het schrijven van toneelteksten door de eeuwen heen1

2020 ◽  
Vol 25 (1) ◽  
pp. 63-97
Author(s):  
Nina Geerdink ◽  
Jeroen Salman ◽  
Remco Sleiderink ◽  
Rob van der Zalm
Keyword(s):  
Seventeenth Century ◽  
Public Debate ◽  
The Other ◽  
The World ◽  
Nineteenth And Twentieth Centuries ◽  
The One

Abstract Throughout the centuries, many literary authors were engaged in writing theatre plays. Although there are many studies about the theatre business in general from Medieval Times to the present, the perspective of the playwright’s profits is seldom taken into consideration. This article presents both a survey of author’s options to gain an income in the world of theatre and an analysis of the discourse about this advancement. More specifically, on the basis of a comparison of cases from the seventeenth century on the one hand and the nineteenth and twentieth centuries on the other, this article argues that, despite the fact that for playwrights, as much as for other literary authors, it was a taboo to be open about economic profits, developments in the organization of institutional theatre created temporary openings for (public debate about) financial rewards.

Antiquities and Political Prestige in the Early Modern Era

2007 ◽  
Author(s):  
Margarita Diaz-Andreu
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Urban Landscape ◽  
Country House ◽  
The Past ◽  
The Arts ◽  
The World ◽  
The One ◽  
Early Modern Era ◽  
Modern Era

Television programmes about archaeology, the Asterix series on many children’s bookshelves, Celtic-flavoured holidays in Ireland, the megalomaniacal classical style in the business buildings erected since the late 1980s—all these tell us about the enduring popularity of the past in people’s minds. The intellectual ‘other side of the coin’ are the departments of archaeology, museums of archaeology, and heritage departments operating all over the world. This interest in the past is certainly not new. Whereas the latter—the museums, university and heritage departments—only appeared in the urban landscape less than two hundred years ago, by then several generations of intellectuals with knowledge in the arts had been aware of the existence of an ancient past. A Doric folly on the bank of the river overlooked by the cathedral in the pretty city of Durham was built in 1830 by a Polish count and the eighteenth-century estate of La Alameda de Osuna on the outskirts of Madrid, with its Greek-inspired temple of love with a statue of Bacchus (substituting the original Venus statue that had been taken by the Napoleonic troops on their withdrawal to France)—are only two examples of my own personal daily encounter with the past I have had at diVerent periods in my life. Yet, a different type of past is also familiar to me, a past that is more related to the nation’s past. In La Alameda de Osuna estate, in addition to its many classical features, there is an eighteenth-century copy of a medieval hermit’s chapel, and a country house which used to have displayed automatons in traditional dress. In the seventeenth century a beautiful Gothic-style font cover was made for Durham cathedral illustrating a continuity with a medieval past. Many other examples could be added. All of them illustrate an obsession with the past which on the one hand has lasted at least several centuries. On the other, however, they also appear to indicate an initial quasi-fixation with the classical period, which gradually became counter-balanced by an appeal to each country’s past. This reveals a continuous transformation in time and space in the discourse of the past.

The Polish–Lithuanian Background

2013 ◽  
pp. 3-39
Author(s):  
Antony Polonsky
Keyword(s):  
Seventeenth Century ◽  
Jewish Community ◽  
Central Europe ◽  
Rapid Expansion ◽  
The Other ◽  
The World ◽  
Grand Duchy Of Lithuania ◽  
The One ◽  
New Geography ◽  
Grand Duchy

This chapter discusses the emergence and rapid expansion of the Jewish community of Poland–Lithuania. By the middle of the seventeenth century, the Jewish community of Poland–Lithuania was the largest in the world, the result of the establishment of a new geography of the Jewish world that had started at the end of the thirteenth century. This was primarily a consequence of the worsening situation of the Jews in the countries of western and central Europe. At the same time, new opportunities opened up for Jews in the Kingdom of Poland and the Grand Duchy of Lithuania. The situation of Jews in pre-modern Poland–Lithuania had a paradoxical character. On the one hand, they were the representatives of a despised minority whose religious beliefs were regarded not only as false, but as harmful to the society around them. On the other hand, they occupied a position in Polish–Lithuanian society that was recognized by law and that gave them a certain amount of economic leverage and security.

Psychology from Egyptian, Arab, and Islamic Perspectives

1997 ◽  
Vol 2 (4) ◽  
pp. 356-365 ◽  
Author(s):  
Fouad A-L.H. Abou-Hatab
Keyword(s):  
Professional Identity ◽  
21St Century ◽  
The West ◽  
Islamic Perspective ◽  
National Heritage ◽  
Western Psychology ◽  
The World ◽  
The One

This paper presents the case of psychology from a perspective not widely recognized by the West, namely, the Egyptian, Arab, and Islamic perspective. It discusses the introduction and development of psychology in this part of the world. Whenever such efforts are evaluated, six problems become apparent: (1) the one-way interaction with Western psychology; (2) the intellectual dependency; (3) the remote relationship with national heritage; (4) its irrelevance to cultural and social realities; (5) the inhibition of creativity; and (6) the loss of professional identity. Nevertheless, some major achievements are emphasized, and a four-facet look into the 21st century is proposed.

Indonesian Literature’s Position in World Literature

TEKNOSASTIK ◽  
2018 ◽  
Vol 14 (2) ◽  
pp. 1
Author(s):  
Dina Amelia
Keyword(s):  
World Literature ◽  
The Other ◽  
National Literature ◽  
Western World ◽  
The World ◽  
The One ◽  
The Voice

There are two most inevitable issues on national literature, in this case Indonesian literature. First is the translation and the second is the standard of world literature. Can one speak for the other as a representative? Why is this representation matter? Does translation embody the voice of the represented? Without translation Indonesian literature cannot gain its recognition in world literature, yet, translation conveys the voice of other. In the case of production, publication, or distribution of Indonesian Literature to the world, translation works can be very beneficial. The position of Indonesian literature is as a part of world literature. The concept that the Western world should be the one who represent the subaltern can be overcome as long as the subaltern performs as the active speaker. If the subaltern remains silent then it means it allows the “representation” by the Western.

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