The Problem of the Domitianic Date of Revelation

1993 ◽  
Vol 39 (4) ◽  
pp. 587-605 ◽  
Author(s):  
J. Christian Wilson
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
New Testament ◽  
English Speaking ◽  
Apostolic Fathers ◽  
English Speaking World

In the latter half of the nineteenth century no New Testament scholar in the English speaking world was more respected than J. B. Lightfoot. His New Testament commentaries and his magisterial five volume work on the Apostolic Fathers were models of the scholarly thoroughness of British erudition coupled with the humility of Anglican piety. Their influence would reach well into the twentieth century.

Avant-garde

2018 ◽  
Author(s):  
Irene Gammel
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Radical Innovation ◽  
Late Nineteenth Century ◽  
Avant Garde ◽  
Early American ◽  
Dialectical Relationship ◽  
English Speaking ◽  
Late Nineteenth ◽  
Different Cultures

The term "avant-garde" has a double meaning, denoting first, the historical movements that started in the late nineteenth century and ended in the 1920s and 1930s, and second, the ongoing practices of radical innovation in art, literature, and fashion in the later twentieth century (often inspired by the historical avant-garde and referred to as the neo-avant-garde). Within the context of modernism, historical avant-garde movements (such as Dada, Futurism, Vorticism, Anarchism, and Constructivism) radicalized innovations in aesthetic forms and content, while also engaging viewers and readers in deliberately shocking new ways. Locked in a dialectical relationship between the avant-garde and modernism, as Richard Murphy has written (1999: 3), the historical avant-garde accelerated the advent of modernism, which routinely appropriated and repackaged avant-garde experimentation in tamer forms. As the Latinate term "avant-garde" took root first France and Italy, and later in Germany and English-speaking countries, the trajectory of the avant-garde’s relationship with, or opposition to, modernism has been theorized in a myriad of different, even conflicting, ways across different cultures. Is the avant-garde an extension of, or a synonym for, modernism (as suggested in some early American criticism) or are the two concepts in opposition to each other (as proposed in Italian and Spanish criticism)?

Fredrik Franson: Pioneer Mission Strategist

2003 ◽  
Vol 31 (3) ◽  
pp. 303-319
Author(s):  
Edvard Torjesen ◽  
H. Wilbert (Will) Torjesen
Keyword(s):  
Nineteenth Century ◽  
Latin America ◽  
Global Mission ◽  
Mission Agencies ◽  
Six Nations ◽  
Founding Director ◽  
English Speaking ◽  
Missionary Service ◽  
English Speaking World ◽  
The Church

Rev. Fredrik Franson was the founding director of the Scandinavian Alliance Mission (now The Evangelical Alliance Mission, TEAM). The English-speaking world knows very little about the contribution to the global mission of the church by Swedish-born Fredrik Franson. He was a product of the spiritual revivals in nineteenth-century Scandinavia. Franson was a world evangelist, recruiter, teacher, and trainer of missionaries to Asia, Africa, and Latin America. He collaborated with Hudson Taylor and A. B. Simpson in sending missionaries to inland China. Franson founded sixteen mission agencies and church denominations in six nations during his ministry of 33 years. Scores of missionaries were motivated to missionary service by Fredrik Franson's incredible ministry. In this article H. Wilbert Norton uses the 858-page definitive biography, A Study of Fredrick Franson, by Edvard Paul Torjesen, to sketch a portrait of Franson's life and work.

Pre-Understanding and New Testament Interpretation

1975 ◽  
Vol 28 (3) ◽  
pp. 227-242 ◽  
Author(s):  
Geoffrey Turner
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
New Testament ◽  
Recent Discussion ◽  
Theological Hermeneutics ◽  
Self Reflection ◽  
The New Testament ◽  
Almost All ◽  
Work Done

Almost all recent discussion in theological hermeneutics has been so abstract that it has had little relevance for the more practical task of the interpretation of biblical texts. This has largely been caused by the prominence in this discussion of proponents of ‘The New Hermeneutic’ who have had a predominantly existential interest in understanding the New Testament, but who represent only one of several alternatives in theological hermeneutics. Moreover, their exegesis has often been unreliable, to put it mildly.1 The chief deficiency of the New Hermeneutic is that it is concerned with the existential situation of the believing Christian, but hardly at all with the understanding and interpretation of texts. It is certainly true that theological hermeneutics can no longer provide a set of rules or principles for the extraction of the correct meaning from the text as was attempted in the nineteenth century and the early part of the twentieth century, but hermeneutics can still analyse the process and structure of understanding which takes place in New Testament exegesis and can encourage self-reflection and self-criticism on the part of exegetes themselves. The task which now deserves attention, and which has for so long been neglected, is to relate the work done on the problem of hermeneutics by dogmatic theologians to the specific projects of interpretation carried out by New Testament exegetes. In this article I shall try to do just that by focusing attention on one particular problem.

scholarly journals The Sin of Laura: The Meaning of Culture in the Education of Nineteenth-Century Women

2006 ◽  
Vol 1 (1) ◽  
pp. 257-271
Author(s):  
Marjorie R. Theobald
Keyword(s):  
Nineteenth Century ◽  
Eighteenth Century ◽  
Feminist Theory ◽  
Natural World ◽  
Natural Sciences ◽  
Female Education ◽  
Education Of Women ◽  
English Speaking ◽  
Feminist Historiography ◽  
English Speaking World

Abstract In the iconography of nineteenth-century female education, the centralfigure is a woman at the piano. This figure embodies a form ofeducation, the female "accomplishments" — music, art, modern languages, literature, and the natural sciences — which was widespread in Britain by the end of the eighteenth century and which spread rapidly throughout the English-speaking world. Yet this form of education has been overlooked or dismissed by both mainstream and feminist historiography. This paper considers the rise of the accomplishments curriculum as a precursor to the emergence, late in the nineteenth century, of the “worthwhile education” of women. This earlier development, in the author's view, requires a reconsideration of that sacred cow of feminist theory, the man/culture, women/nature dichotomy. A study of the female accomplishments also illustrates the earlier rise of the enduring and oppressive myth that there is a natural affinity between the humanities and the female mind — with its equally enduring implication that there is a natural affinity between science and the male mind. Historians of the Edwardian period have noted that the rational, scientific frame of mind, which underpinned the capitalist exploitation of the natural world, was considered to be a "natural" male predilection. Feminist historians have rightly exposed the use of this pseudo-science as a justification of the contemporary intellectual subjugation of women. They have, however, failed to note that intellectual attitudes which were evident more than a century earlier, and which underpinned the emergence of the female accomplishments, ensured that women would be excluded from the great intellectual adventure of the twentieth century.

Images of the village community: a study in Anglo-Indian Ideology

1972 ◽  
Vol 6 (3) ◽  
pp. 291-328 ◽  
Author(s):  
Clive Dewey
Keyword(s):  
Nineteenth Century ◽  
Social Evolution ◽  
Comparative Method ◽  
Village Community ◽  
Intellectual Traditions ◽  
English Speaking ◽  
English Speaking World ◽  
The Village ◽  
Anglo Indian ◽  
English Village

To a degree exceptional even in that age of historical recovery and sociological discovery, awareness of the village community was a creation of the later nineteenth century. With due allowance for the contribution of the German historical school, it was—within the English-speaking world—an Anglo-Indian creation. In England, save for a handful of ‘survivals’, the village community was a purely historical phenomenon, studied by historians; but in India it was an omnipresent reality, utilized by revenue officials in assessing and collecting the land revenue. From the efforts of these groups—historians and revenue officials—to comprehend substantially similar institutions two intellectual traditions derived. Originating in complete independence of one another, both traditions converged in the third quarter of the nineteenth century for a brief, intense, period of cross-fertilization—only to separate as totally again. What made their convergence possible was the rising popularity of evolution and ‘comparative method’—which insisted on the essential identity of the defunct English village community and the living Indian village, separate in space and time, but co-existent in the same phase of social evolution. Then disillusion with unilinear evolutionary schemes and the exhaustion of comparative method—its apparent inability to produce any fresh discovery—drove them apart.

The friendly planet: ‘Oddfellows’, networks, and the ‘British World’ c.1840–1914

2012 ◽  
Vol 7 (3) ◽  
pp. 389-414 ◽  
Author(s):  
Arthur Downing
Keyword(s):  
Nineteenth Century ◽  
New Zealand ◽  
Social Forces ◽  
Long Distance ◽  
The World ◽  
English Speaking ◽  
English Speaking World

AbstractBritish clubs and societies spread around the English-speaking world in the long nineteenth century. This article focuses on one particularly large friendly society, the Manchester Unity Independent Order of Oddfellows (MU), which by 1913 had more than a thousand lodges around the world, especially concentrated in Australia and New Zealand. The MU spread so widely because of micro-social and macro-social forces, both of which this article investigates. It also examines the transfer of members, funds, and information between different districts of the society, and argues that such transfers may have smoothed internal and long-distance migration.

scholarly journals Animal Magnetism, Psychiatry and Subjective Experience in Nineteenth-Century Germany: Friedrich Krauß and hisNothschrei

2015 ◽  
Vol 60 (1) ◽  
pp. 19-36 ◽  
Author(s):  
Burkhart Brückner
Keyword(s):  
Nineteenth Century ◽  
Subjective Experience ◽  
Medical Knowledge ◽  
Mutual Interaction ◽  
German Language ◽  
Clinical Perspective ◽  
English Speaking ◽  
Animal Magnetism ◽  
English Speaking World ◽  
Scholarly Attention

Friedrich Krauß (1791–1868) is the author ofNothschrei eines Magnetisch-Vergifteten[Cry of Distress by a Victim of Magnetic Poisoning] (1852), which has been considered one of the most comprehensive self-narratives of madness published in the German language. In this 1018-page work Krauß documents his acute fears of ‘mesmerist’ influence and persecution, his detainment in an Antwerp asylum and his encounter with various illustrious physicians across Europe. Though in many ways comparable to other prominent nineteenth-century first-person accounts (eg. John Thomas Perceval’s 1838Narrative of the Treatment Experienced by a Gentlemanor Daniel Paul Schreber’s 1903Memoirs of my Nervous Illness), Krauß’s story has received comparatively little scholarly attention. This is especially the case in the English-speaking world. In this article I reconstruct Krauß’s biography by emphasising his relationship with physicians and his under-explored stay at the asylum. I then investigate the ways in which Krauß appropriated nascent theories about ‘animal magnetism’ to cope with his disturbing experiences. Finally, I address Krauß’s recently discovered calligraphic oeuvre, which bears traces of his typical fears all the while showcasing his artistic skills. By moving away from the predominantly clinical perspective that has characterised earlier studies, this article reveals how Friedrich Krauß sought to make sense of his experience by selectively appropriating both orthodox and non-orthodox forms of medical knowledge. In so doing, it highlights the mutual interaction of discourses ‘from above’ and ‘from below’ as well as the influence of broader cultural forces on conceptions of self and illness during that seminal period.

scholarly journals A Short History of the Right-Holding Person

2019 ◽  
pp. 31-54
Author(s):  
Visa A.J. Kurki
Keyword(s):  
Nineteenth Century ◽  
Legal Philosophy ◽  
Historical Survey ◽  
Legal Personhood ◽  
History Of ◽  
English Speaking ◽  
English Speaking World ◽  
Definition Of ◽  
The Right ◽  
Legal Sense

The chapter is a historical survey of the genealogy of legal personhood, offering context for how two central notions of modern legal philosophy—personhood and rights—developed. It traces how the Roman notions of personhood inspired Renaissance-era French and German scholars to start using persona in a distinct legal sense that would then, in nineteenth-century Germany, develop into a definition of persons as right-holders. This view was imported into the English-speaking world by John Austin, who had studied in Bonn, Germany. Austin would later influence the works of such influential jurisprudents as John Salmond and Wesley Newcomb Hohfeld.

Predestination and Election

2019 ◽  
pp. 396-412
Author(s):  
W. Andrew Hoffecker
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
New Testament ◽  
Paradigm Shift ◽  
Original Sin ◽  
John Calvin ◽  
Friedrich Schleiermacher ◽  
Human Responsibility ◽  
The Church

Presbyterians have historically advocated predestination and election as intimately related to the doctrines of God as sovereign Creator, providential ruler, and savior of his chosen people. Using Augustine’s interpretation of major Old and New Testament passages as a foundation, Presbyterians have generally understood election to be unconditional and to rest on God’s mercy necessitated by humankind’s original sin. John Calvin answered objections to the doctrines, emphasized predestination as a pastoral comfort to believers, and affirmed human responsibility. Calvin’s successors debated the order of God’s decrees and Jacob Arminius’s attack on Calvinism, which denied double predestination, interpreted predestination as conditional, and proposed prevenient grace as enabling all people to choose to be saved. Calvin’s views were reaffirmed by the Council of Dort’s five points in 1619 and upheld by Presbyterians in the Westminster Confession of Faith, adopted in 1646. In the nineteenth century, Friedrich Schleiermacher proposed a paradigm shift by rejecting original sin and arguing that God’s decree was based on his foreseeing faith in the elect. Presbyterians also debated whether Calvinism should be altered to conform to revivalist practices and whether the Westminster Confession should be revised in light of new theological trends. In the twentieth century, conservative Presbyterians continued to affirm traditional Calvinist theology, while most mainline Presbyterians either rejected or ignored it and focused on the work of the church.

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