Perceptions of marriage in late-eighteenth-century Malta

2001 ◽  
Vol 16 (3) ◽  
pp. 379-398 ◽  
Author(s):  
FRANS CIAPPARA
Keyword(s):  
Eighteenth Century ◽  
Catholic Church ◽  
Sexual Relations ◽  
Court Records ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
The Church ◽  
At Will ◽  
Parish Registers ◽  
The Catholic Church

Although the Catholic Church claimed to control marriage, in late-eighteenth-century Malta the faithful still considered matrimony to be a personal affair. The study is based upon episcopal court records and parish registers, which reveal substantial numbers of clandestine marriages, contravening the Council of Trent's directives concerning entry into marriage. Couples separated from each other at will, without the Church's consent. A few took other partners, despite the inquisitors' nets. Couples viewed sexual relations as matters for themselves to regulate, and sex outside marriage as not something into which the Church was to intrude. Especially noteworthy in this respect were relations between betrothed, since a man would not marry a woman who could not bear children.

Hesitant Steps: Acceptance of the Gregorian Calendar in Eighteenth-Century Geneva

2006 ◽  
Vol 75 (3) ◽  
pp. 544-564 ◽  
Author(s):  
Jennifer Powell McNutt
Keyword(s):  
Eighteenth Century ◽  
Religious Identity ◽  
Catholic Church ◽  
Julius Caesar ◽  
Ancien Regime ◽  
Gregorian Calendar ◽  
Julian Calendar ◽  
Ancien Régime ◽  
At Will ◽  
The Catholic Church

History demonstrates that the calendar is a tool of far more significance than simply a means to organize units of time. For Roman high priests prior to the reign of Julius Caesar, the calendar was a tool of power, symbolizing political supremacy over society through the manipulation of time at will. Under Pope Gregory XIII, the calendar was a symbol of papal responsibility to ensure the proper worship of the Catholic Church. In the case of European Protestants, the Julian calendar was a symbol of religious identity and protest against Catholic domination. Likewise, within revolutionary France, the Calendrier Républicain symbolized the rejection of the Ancien Régime and Catholicism. These few examples are an indication that throughout history in various times and places calendars have proven to represent more to humanity than mere time reckoning methods. Consequently, one may approach the study of the calendar as a means to grasp cultural and religious identity within specific regional contexts.

Edmund Burke, Dissent and Church and State

2016 ◽  
Author(s):  
Martin Fitzpatrick
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Church And State ◽  
Edmund Burke ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Church State Relations ◽  
State Relations ◽  
The Church ◽  
At Home

This chapter examines Edmund Burke’s attitude towards Protestant dissenters, particularly the more radical or rational ones who were prominent in the late eighteenth century, as a way of understanding his changing attitude towards the Church of England and state. The Dissenters who attracted Burke’s attention were those who were interested in extending the terms of toleration both for ministers and for their laity. Initially Burke supported their aspirations, but from about 1780 things began to change. The catalyst for Burke’s emergence as leader of those who feared that revolution abroad might become a distemper at home was Richard Price’s Discourse on Love of Our Country. The chapter analyses how Burke moved from advocating toleration for Dissenters to become a staunch defender of establishment as to have ‘un-Whigged’ himself. It also considers the debate on the repeal of the Test and Corporation Acts as well as Burke’s attitude towards Church–state relations.

‘Master in the Art of Holy Living’: The Sanctity of William Stevens

2011 ◽  
Vol 47 ◽  
pp. 307-317
Author(s):  
Robert Andrews
Keyword(s):  
Eighteenth Century ◽  
Church Of England ◽  
Adult Life ◽  
Close Friend ◽  
Holy Communion ◽  
Founding Member ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
The Common ◽  
The Church

The following paper explores the sanctity of the late eighteenth-century High Church Anglican layman, William Stevens (1732—1807), as seen through the eyes of his biographer, Sir James Allan Park (1763–1838). A largely unstudied figure, Stevens, a prosperous London hosier who dedicated most of his adult life to philanthropic, theological and ecclesiastical concerns, arguably represents one of the most important figures within pre-Tractarian High Churchmanship. Park was a close friend of Stevens. A judge of the Common Pleas and a founding member of Stevens’s ‘Club of Nobody’s Friends’, Park shared Stevens’s interest in theology and church-related concerns, even publishing in 1804 a short discourse directed towards young people, on the need for a frequent reception of Holy Communion. In focus here is a facet of Stevens’s life that came to be closely associated with his many achievements as a lay divine and activist within the pre-Tractarian Church of England, namely, his personal sanctity; this was marked by a close connection between faith and works, a strict dedication and devotion to the Church of England’s services and sacraments, and a rejection of’enthusiasm’ in its pejorative sense — all of which he held while maintaining a strong sense of cheerfulness and zeal. A portrait of sanctity that conforms to what is known about pre-Tractarian spirituality, the Memoirs may additionally be viewed as offering a representative understanding of what constituted holiness for this Anglican tradition.

Juvenal as Sublime Satirist

PMLA ◽  
1972 ◽  
Vol 87 (3) ◽  
pp. 508-511 ◽  
Author(s):  
William Kupersmith
Keyword(s):  
Eighteenth Century ◽  
Church Fathers ◽  
Moral Sentiments ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Moral Qualities ◽  
The Church

Late eighteenth-century esteem for the moral qualities of the satires of Juvenal reflects a tradition which began with the church fathers. Renaissance critics praised Juvenal's style, which Boileau called “sublime.” Dryden, Dennis, and Johnson concurred with this neoclassical opinion. Putting Juvenal's sentiments into Christian contexts was not peculiar to the “Post-Augustans,” who continued Renaissance and neoclassical tradition. As Christian humanists, they used Juvenal's satires to supply “sentences” to add weight to their own moral sentiments.

Parish Registers and Urban Structure : The example of late-eighteenth century Liverpool

Urban History ◽  
1978 ◽  
Vol 5 ◽  
pp. 74-84 ◽  
Author(s):  
John Langton ◽  
Paul Laxton
Keyword(s):  
Eighteenth Century ◽  
Census Data ◽  
Raw Material ◽  
Sufficient Information ◽  
Urban Structure ◽  
Victorian England ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
History Of ◽  
Parish Registers

Readers of theYearbookmay readily ascertain from its register of research and bibliography that the energy applied to the urban history of Victorian England has not only been substantial but is far from expended. The attraction of huge amounts of raw material, both quantitative and literary, is difficult to resist. However, the challenge of seeking less solidly founded insights with the less abundant and more indirect sources of the eighteenth and early-nineteenth centuries has met with a far less enthusiastic response. In any case the sparseness of eighteenth-century sources is less stark than at first appears. Although by no means as reliable or as widely ramified in content as census data, Anglican parish registers offer considerable scope for anyone willful enough to resist the census honey pot. Particularly when supported by ancillary sources, such as maps and directories, they provide sufficient information for at least a tentative exploration of the beginning and unfolding of an urban process whose mature expression is revealed in the cornucopia of the middle-nineteenth century.

Music at the Church of the SS Innocents, Paris, in the Late Eighteenth Century

1992 ◽  
Vol 117 (2) ◽  
pp. 247-269
Author(s):  
Jack Eby
Keyword(s):  
Eighteenth Century ◽  
Choral Music ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Contemporary Opera ◽  
Sacred Choral Music ◽  
The Church

That there was a lively tradition of French sacred choral music in the second half of the eighteenth century is a fact that has to some extent been obscured by the vivid personalities, the querelles, the wide public appeal and the overall vitality of the contemporary opera world. The French church, however, did support a nationwide system of choir schools (or maîtrises), and many establishments maintained music programmes of a size and excellence that reflected the church's wealth and taste.

Education in Chile, 1810-1842

1959 ◽  
Vol 1 (3) ◽  
pp. 353-376 ◽  
Author(s):  
Margaret V. Campbell
Keyword(s):  
Eighteenth Century ◽  
Educational System ◽  
History Of Education ◽  
Educational Process ◽  
Colonial Period ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
History Of ◽  
The Government ◽  
The Church

Any history of education in republican Chile, however brief, must of necessity touch first upon the colonial period. Although education, and indeed government, were completely dominated by the Church during the colonial period, in the late eighteenth century Chile grew restless under religious domination and began to free both its educational system and its governmental process from absolute church control.Prior to the eighteenth century education had been the exclusive prerogative of the church. In the period immediately preceding the Independence the Church and the clergy began to lose some of their unchallenged importance and authority. This loss was reflected in administration and schools. The expulsion of the Jesuits in 1767 and the not-too-respectful criticism of things religious by Charles III indicated that the Church was no longer directing the government and hence was no longer the dominant element in the educational process.

Wealth, War and Religion: The Perfecting of Quaker Asceticism 1740–1783

1974 ◽  
Vol 43 (2) ◽  
pp. 230-241
Author(s):  
Jack D. Marietta
Keyword(s):  
Eighteenth Century ◽  
The Political ◽  
Religious Ethics ◽  
Political Situation ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
Critical Attention ◽  
Corrosive Effect ◽  
George Fox ◽  
The Church

Athough Quakers had always cautioned their brethren about the perils of wealth, in late eighteenth-century America a generation of Quakers arose that criticized wealth far more severely than any of its forebears had. These critics included John Woolman and Anthony Benezet, two of the most renowned Quakers since George Fox, as well as a score of Friends who were the liveliest members of the church in the eighteenth century. That these men should focus their critical attention on the spiritually corrosive effect of wealth, when their predecessors had not, may be explained in part by the passing of a century in which Friends used the time to accumulate fortunes, in part by some deeply quietistic Friends' discovery of an inherent conflict between materialism and spiritual religion and in part by the political situation of late eighteenth-century American Friends, which illuminated the tension between Friends' devotion to their property and their devotion to their religious ethics.

Catholic Thought in the Late Eighteenth Century

2019 ◽  
pp. 155-169
Author(s):  
Raymond McCluskey
Keyword(s):  
Eighteenth Century ◽  
Late Eighteenth Century ◽  
Late Eighteenth ◽  
The Church

The chapter features the work of Bishops George Hay (1729–1811) and John Geddes (1735–99) as exemplars of the extent to which Scottish Catholic thought was in dialogue with the ‘enlightened’ culture of the eighteenth century. A shared theological lexicon allowed for sophisticated discourse with representatives of other religious and philosophical persuasions. Commentary on a range of works by both Hay and Geddes demonstrates the extent to which they addressed timeworn theological and devotional themes, such as miracles and the Last Things, but were influenced by modern authors in their treatments. Hay is presented as the more systematic of the two but Geddes was equally, if not more, respected in contemporary literati circles. Particular attention is given to both writers’ perspectives on the role of the papacy in the Church of their day.

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