Historian or Prophet? John Bale’s Perception of the Past

2013 ◽  
Vol 49 ◽  
pp. 156-167
Author(s):  
Susan Royal
Keyword(s):  
Middle Ages ◽  
First Generation ◽  
John Bale ◽  
Hildegard Of Bingen ◽  
Protestant Church ◽  
World Picture ◽  
The Reformation ◽  
The Subject ◽  
The One

The late medieval prophetic tradition played a significant role in how John Bale (1495–1563), England’s first Protestant church historian, formulated his ideas about the nature of revelation, which would become a contentious issue in the course of the Reformation. It is the goal of this essay to examine this first-generation evangelical’s views, which will bring us closer to understanding prophecy and its legitimacy in Reformation-era Europe. In an influential essay, Richard Southern illustrates the important role of the prophetical tradition in premodern historical writing: ‘Prophecy filled the world-picture, past, present, and future; and it was the chief inspiration of all historical thinking.’ But while its significance is easy to pinpoint, the varied nature of prophetic revelation does not make for easy delineations or definitions. Southern names four types of prophecy in the Middle Ages: biblical (Daniel, Revelation); pagan (sibylline); Christian (such as that of Hildegard of Bingen); and astrological (stars and celestial events). Of course, even these are not clearly distinct categories; Southern notes that Merlin is ‘half-Christian, half-pagan’. Lesley Coote points out that the ‘subject of political prophecy is king, people and nation’, separating this from theological, apocalyptic prophecy, though she also asserts that the two are closely related. Bernard McGinn remarks that in the later Middle Ages, prophecy is ‘seen as a divinatory or occasionally reformative activity – the prophet as the man who foretells the future, or the one who seeks to correct a present situation in the light of an ideal past or glorious future’.

The problem of woman’s emansipation in the feuilleton “Amazonia: a very inept story” by Mykola Chirsky

2020 ◽  
pp. 71-76
Author(s):  
Iryna Rusnak
Keyword(s):  
Scientific Understanding ◽  
The Other ◽  
Literary Studies ◽  
Ethical Guidelines ◽  
Compositional Structure ◽  
Urgent Task ◽  
The Subject ◽  
The One ◽  
Artistic Heritage

The author of the article analyses the problem of the female emancipation in the little-known feuilleton “Amazonia: A Very Inept Story” (1924) by Mykola Chirsky. The author determines the genre affiliation of the work and examines its compositional structure. Three parts are distinguished in the architectonics of associative feuilleton: associative conception; deployment of a “small” topic; conclusion. The author of the article clarifies the role of intertextual elements and the method of constantly switching the tone from serious to comic to reveal the thematic direction of the work. Mykola Chirsky’s interest in the problem of female emancipation is corresponded to the general mood of the era. The subject of ridicule in provocative feuilleton is the woman’s radical metamorphoses, since repulsive manifestations of emancipation becomes commonplace. At the same time, the writer shows respect for the woman, appreciates her femininity, internal and external beauty, personality. He associates the positive in women with the functions of a faithful wife, a caring mother, and a skilled housewife. In feuilleton, the writer does not bypass the problem of the modern man role in a family, but analyses the value and moral and ethical guidelines of his character. The husband’s bad habits receive a caricatured interpretation in the strange behaviour of relatives. On the one hand, the writer does not perceive the extremes brought by female emancipation, and on the other, he mercilessly criticises the male “virtues” of contemporaries far from the standard. The artistic heritage of Mykola Chirsky remains little studied. The urgent task of modern literary studies is the introduction of Mykola Chirsky’s unknown works into the scientific circulation and their thorough scientific understanding.

The Reformation of the Sixteenth Century in Renaissance Italy

1981 ◽  
Vol 17 ◽  
pp. 149-166 ◽  
Author(s):  
Philip M. J. McNair
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
Protestant Reformation ◽  
Modern World ◽  
The Reformation ◽  
Giordano Bruno ◽  
The Subject ◽  
Renaissance Italy ◽  
The One

Between the execution of Gerolamo Savonarola at Florence in May 1498 and the execution of Giordano Bruno at Rome in February 1600, western Christendom was convulsed by the protestant reformation, and the subject of this paper is the effect that that revolution had on the Italy that nourished and martyred those two unique yet representative men: unique in the power and complexity of their personalities, representative because the one sums up the medieval world with all its strengths and weaknesses while the other heralds the questing and questioning modern world in which we live.

Aristotle's Unmoved Movers

Traditio ◽  
1946 ◽  
Vol 4 ◽  
pp. 1-30 ◽  
Author(s):  
Philip Merlan
Keyword(s):  
Middle Ages ◽  
The Other ◽  
World Picture ◽  
The Earth ◽  
Concentric Spheres ◽  
The One ◽  
The Universe ◽  
The Middle Ages

According to Aristotle all heavenly movement is ultimately due to the activity of forty-seven (or fifty-five) ‘unmoved movers'. This doctrine is highly remarkable in itself and has exercised an enormous historical influence. It forms part of a world-picture the outlines of which are as follows. The universe consists of concentric spheres, revolving in circles. The outermost of these bears the fixed stars. The other either bear planets or, insofar as they do not, contribute indirectly to the movements of the latter. Each sphere is moved by the one immediately surrounding it, but also possesses a movement of its own, due to its mover, an unmoved, incorporeal being. (It was these beings which the schoolmen designated as theintelligentiae separatae.) The seemingly irregular movements of the planets are thus viewed as resulting from the combination of regular circular revolutions. The earth does not move and occupies the centre of the universe. Such was Aristotle's astronomic system, essential parts of which were almost universally adopted by the Arabic, Jewish, and Christian philosophers of the Middle Ages.

Gelehrte Autorität und die Ordnung der Dinge. Über Wissen, Macht und die Vermessung der Wirklichkeit im Mittelalter

2018 ◽  
Vol 23 (1) ◽  
pp. 48-66
Author(s):  
Marcel Bubert
Keyword(s):  
Middle Ages ◽  
Medieval Period ◽  
The Subject ◽  
Organizing Principles ◽  
The Middle Ages

AbstractAlthough the medieval period was not part of Michel Foucault’s seminal study on ‘The Order of Things’, there are good reasons to believe that the learned cultures of the Middle Ages were to a certain degree based on specific epistemic orders, general organizing principles which were unconsciously presupposed in concepts of reality. Nevertheless, the extent as to which these concepts are in fact committed to the assumption of a metaphysically determined measuring of reality, is not altogether clear. This article aims to discuss this question in general, based on recent views of the role of the ‘subject’ in epistemic orders.

scholarly journals On the Possibilities of Researching the Marriage Policies of the Rurikids: The Case of Mstislav Fyodor Vladimirovich Monomakhovich

2018 ◽  
Vol 8 ◽  
pp. 91-110
Author(s):  
Dariusz Dąbrowski
Keyword(s):  
Middle Ages ◽  
Source Material ◽  
The Other ◽  
Primary Sources ◽  
Basic Question ◽  
The Political ◽  
Know How ◽  
Cultural Sphere ◽  
The Subject ◽  
The One

The main goal of the article is to present the possibilities and methods of research on the Rurikid’s matrimonial policy in the Middle Ages on the example of a selected group of princes. As the subject of studies were chosen Mstislav Vladimirovich and his children. In total, 12 matrimonial relationships were included. The analysis of the source material revealed very unfavorable phenomena from the perspective of the topic under study. The Rus’ primary sources gave information on the conclusion of just four marriages out of twelve. The next four matrimonial arrangement inform foreign sources (Scandinavian and Norman). It should be emphasized particularly strongly that – save for two exceptions of Scandinavian provenance – the sources convey no information whatsoever as regards the political aims behind this or that marriage agreement. It appears, then, that the chroniclers of the period and cultural sphere in question did not regard details concerning marriages (such as their circumstances or the reasons behind them) as “information notable enough to be worth preserving”. Truth be told, even the very fact of the marriage did not always belong to this category. Due to the state of preservation of primary sources the basic question arises as to whether it is possible to study the Rurikids’ matrimonial policy? In spite of the mercilessly sparse source material, it is by all means possible to conduct feasible research on the Rurikids’ marriage policy. One must know how to do it right, however. Thus, such studies must on the one hand be rooted in a deep knowledge of the relevant sources (not only of Rus’ provenance) as well as the ability to subject them to astute analysis; on the other hand, they must adhere to the specially developed methodology, presented in the first part of the article.

SACRED POLYPHONY ‘NOT UNDERSTANDID’: MEDIEVAL EXEGESIS, RITUAL TRADITION AND HENRY VIII'S REFORMATION

2010 ◽  
Vol 29 ◽  
pp. 33-77 ◽  
Author(s):  
Dana T. Marsh
Keyword(s):  
Middle Ages ◽  
Church Of England ◽  
Sacred Music ◽  
Traditional Church ◽  
The Reformation ◽  
High Middle Ages ◽  
To Come ◽  
New Perspective ◽  
The One ◽  
The Church

This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.

The sense and the meaning of cultural-historical theory of L. S. Vygotsky

2017 ◽  
Vol 4 (1) ◽  
pp. 35-47
Author(s):  
Elena Kravtsova
Keyword(s):  
The Other ◽  
Projective Method ◽  
Genetic Method ◽  
Modern Psychology ◽  
Other Hand ◽  
The Subject ◽  
Basic Concepts ◽  
The One ◽  
Historical Theory

L. S. Vygotsky’s principal idea, lying in the base of cultural-historical theory, is the primacy of sense over meaning. There are serious reasons to believe that this part of cultural-historical theory was not completely understood both by his disciples and his opponents. That’s why many Vygotsky’s conclusions and discoveries remained untapped. while others were implemented in science and practice quite di˙erently from what he suggested. Vygotsky once wrote that features of the particular science deeply related to its method. That’s why he introduced the experimental-genetic method (projective method in modern psychology), which allows modeling the processes of development. One of the basic concepts of cultural-historical theory is the concept of “cultural de-velopment”. A Cultural person, for Vygotsky, is the person, who can control not only their own behavior and actions but also their own psychic processes. On the one hand, modern psychology doesn’t deny the role of volition in child’s development. But on the other hand, the volition itself is typically understood as one’s ability to submit to laws and rules. More than that – it’s rather easy to create conditions where a person will submit to laws and rules, but it doesn’t develop his ability to control himself. In Vygotsky’s opinion, there are natural psychic functions, which in the process of learning transform into cultural ones. In this context, the main goal of learning is to create conditions for developing person’s ability to be the subject of his own behavior, activity and psychic.

scholarly journals Saints, Martyrs, and the Reformation: Reflections on Robert Bartlett's Why Can the Dead Do Such Great Things?

2016 ◽  
Vol 85 (4) ◽  
pp. 803-809
Author(s):  
Euan Cameron
Keyword(s):  
Middle Ages ◽  
The Reformation ◽  
The Subject ◽  
The Dead ◽  
Cult Of Saints ◽  
Religious Aspects ◽  
The Middle Ages

Robert Bartlett's book on the cult of saints in the Middle Ages clearly constitutes a major achievement. Its scope is vast; its approach ranges from the chronological to the thematic; it embraces many cultural, as well as theological and religious, aspects of the subject. Finally, it is informed by a rich comparative vision that includes wide-ranging discussion of other religions.

scholarly journals Bestuursetiek in bestuursopleiding: Retoriek of realiteit

1993 ◽  
Vol 19 (3) ◽  
Author(s):  
S. Kruger
Keyword(s):  
Business Ethics ◽  
The Other ◽  
Literature Study ◽  
Business Training ◽  
Other Hand ◽  
The Future ◽  
The Subject ◽  
The One ◽  
Insight Into

Business ethics in business training: Oratory or the actuality. This article is the culmination of an in-depth literature study. On the one hand an attempt is made to incorporate the views of different authors, while on the other hand an attempt is made to take part in the debate which is initiated by the current renewal of interest in the subject Business Ethics. Within this framework attention is paid to the question of whether business ethics can be taught and if so, to what extent it's influence will be felt. Secondly, an insight into the teaching of business ethics in the future is provided. Within this context the approach to the teaching, the content, the role of the student and the responsibility of the educator in particular are addressed. Opsomming Hierdie artikel is die resultaat van 'n indringende literatuurstudie. Daar word gepoog om enersyds verskillende skrywers se standpunte saam te vat, maar andersyds ook kritiese kommentaar te lower en deel te neem aan die debat wat deur die huidige opiewing in die belangstelling in Bestuursetiek bestaan. Binne die raamwerk sal aandag aan die volgende geskenk word: Die beantwoording van die vraag of Bestuursetiek onderrig kan word en indien wel die trefwydte daarvan. Tweedens 'n toekomsblik op die onderrig van Bestuursetiek. Binne die konteks word die benadering tot die onderrig/ die inhoud en die rol van die student en die verantwoordelikheid van die dosent bekvk.

Guildsmen, religious reform and the search for the common good: the role of the guilds in the early Reformation in Augsburg

1996 ◽  
Vol 39 (3) ◽  
pp. 577-597 ◽  
Author(s):  
P. J. Broadhead
Keyword(s):  
Case Studies ◽  
Common Good ◽  
Religious Reform ◽  
The Common Good ◽  
The Reformation ◽  
The Subject ◽  
The Common ◽  
Urban Commons ◽  
Capital Intensive

ABSTRACTThis article examines the forces that shaped the responses of the urban commons to the Reformation in Augsburg. Developing work by Blickle and others, it considers the extent to which traditional communal ideals were reflected in measures to construct a system of ‘sacral corporatism’. An examination of the attitudes of guildsmen towards communal values and institutions shows variation in their views, even on such basic points as the identification and imposition of the ‘common good’. Case studies show how predominantly poor weavers were attracted to the call to enforce communal principles as a means of defending their status and incomes. To this end they welcomed evangelical teaching, for it provided scriptural and ethical endorsements of corporate action. In contrast, members of the butchers' guild, who were involved in a capital intensive occupation, resisted communal restraints on their freedom to trade and make profits. The butchers' opposition to the Reformation rested more on their rejection of ‘sacral corporatism’, as advocated by reformers in Augsburg, than on support for Catholicism. Augsburg shows the significance of communal values in the urban Reformation, but it demonstrates that these were neither static nor uniformly accepted. On the contrary they were themselves the subject of dispute.

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