John Colet

2014 ◽  
Author(s):  
Jonathan Arnold
Keyword(s):  
20Th Century ◽  
Desiderius Erasmus ◽  
Thomas More ◽  
The Reformation ◽  
Distorted Version ◽  
To Come ◽  
John Colet ◽  
A Minor ◽  
European Thought ◽  
The 19Th Century

Scholarship concerning John Colet (b. 1467–d. 1519), the humanist Dean of St. Paul’s Cathedral (1505–1519) and founder of St. Paul’s School (1509) was, for many years, dominated by the notion that he was a heroic reformer, a forerunner of the Reformation, a proto-Protestant who proclaimed in deed, if not in word, the new Protestant age to come. John Foxe’s (b. 1516–d. 1587) polemically distorted version of Erasmus’s first-hand recollections of Colet’s life, in his Ecclesiasticall History, Conteynyng the Actes and Monumentes of Martyrs, 1570 edition (Foxe 1570, cited under Early Biographies), was repeated in various forms through the 17th and 18th centuries, and the 19th century brought a new fervor in Colet studies from evangelical Victorian antiquaries, such as Frederick Seebohm’s The Oxford Reformers (Seebohm 1867, cited under Dating of the Manuscripts) and the St. Paul’s School Sur-Master Joseph Lupton’s A Life of John Colet (Lupton 1909, cited under St. Paul’s School), who continued to portray Colet and a Protestant before his time as well as an educational visionary. Lupton’s account was the basis for most other scholarship, and the surge of interest in the first half of the 20th century led to many books and articles examining his intellectual, educational, or administrative significance. However, Colet’s place within history was not seriously reevaluated until revisionist historians, starting in the later 20th century, identified a different character to the pre-Reformation Church than had previously been accepted: that it was, in many ways, a loved and well-run institution, but that it was also often criticized, not by those who sought to destroy it and rebuild it along Protestant lines, but by traditional Catholics, such as Colet, who were not anticlerical, as had previously been assumed, but highly clerical and wished to see a perfected and purified Catholic body of Christ on earth. Above all, in 1989, Gleason’s John Colet (Gleason 1989, cited under Dating of the Manuscripts) rightly reclaimed the dean as a traditionalist pre-Reformation Catholic, a pious Christian humanist, who preached, worked, and wrote for his beloved Church. Gleason’s Colet sought no structural or doctrinal change to the existing order, but the renewal of people’s minds and a perfected Church for the glory of God. The most recent scholarship has built upon these revisions and we now find ourselves in a post-revisionist world that has stripped away the prejudices of past antiquarians and their heirs, but without relegating Colet to such a minor place in history that his significance is lost under the shadows of intellectual giants such as Desiderius Erasmus and Thomas More, his friends. Thus, the nature of the relationship between Colet’s intellectual life and the Church, his ecclesiology, and his decanal administration of St. Paul’s Cathedral have been the focus of some of Arnold’s work in the 21st century, most notably Dean John Colet of St. Paul’s (Arnold 2007a, cited under Modern Biographies). With a growth in scholarly interest in Renaissance humanism, Colet’s significance within a circle that made a lasting impact upon European thought is now recognized.

scholarly journals Meteor Studies

1988 ◽  
Vol 98 ◽  
pp. 170-172 ◽  
Author(s):  
B.A. Lindblad
Keyword(s):  
New Zealand ◽  
Great Britain ◽  
20Th Century ◽  
19Th Century ◽  
Main Interest ◽  
Naked Eye ◽  
A Minor ◽  
The 19Th Century ◽  
Sporadic Meteors ◽  
Important Milestone

Historically meteor astronomy is one area where amateurs have always been able to make significant contributions. In fact, in the 19th century, it was amateur naked eye and telescopic observations which laid down much of the foundations of meteor astronomy. References to this work can be found in any textbook on meteors. The 19th century observers concentrated on counting meteors, estimating magnitudes and plotting the meteor paths on star maps. Their main interest was to determine hourly rates and shower radiants. An important milestone was Denning’s radiant catalogue (Denning 1882), which included 4367 shower radiants. Although it is now believed that many of these radiants are spurious, the catalogue is still a useful reference. Unfortunately Denning and other 19th century observers often combined sporadic meteors observed on different nights into a minor stream radiant. This habit of “radiant hunting” is even today quite popular among some amateur observers. However, in all fairness it should be emphasized that most of the 20th century amateur meteor observers applied very strict criteria to their radiant determinations. Names such as J.M. Prentice in Great Britain, R.A. McIntosh in New Zealand and R. Rigollet in France may be mentioned.

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.

Anabaptism and English Sectarianism in the Mid-Sixteenth Century

1979 ◽  
Vol 2 ◽  
pp. 59-70 ◽  
Author(s):  
David Loades
Keyword(s):  
Sixteenth Century ◽  
The Netherlands ◽  
Thomas More ◽  
Low Countries ◽  
Tower Of Babel ◽  
Royal Authority ◽  
Radical Nature ◽  
The Reformation ◽  
Return Home ◽  
To Come

From about 1528 onward radical protestants of various kinds from the Low Countries began to seek refuge in England from the pressures of persecution in their homelands. Until the advent of Thomas More as chancellor, persecution in England was sporadic and rather lax. The royal authority had not hitherto been invoked, and the lollards were not commonly of the stuff of martyrs, which induced a certain complacency in the English bishops when faced with the challenges of nascent protestantism. After More’s brief tenure of office was over, persecution under royal auspices continued, but on a very much smaller scale than in the Netherlands, so that the incentive for radicals to come to England, either permanently or temporarily, remained. Hundreds, perhaps thousands, of them lived in London, Norwich and other towns of the south-east over the next twenty years. A few, like Jan Mattijs, were burned in England, others, like Anneke Jans, met the same fate on their return home, but many lived and worked peacefully, attracting remarkably little attention. Considering their numbers, and the radical nature of their views, they seem to have made only a very slight impact upon their adopted country. A few Englishmen, like that ‘Henry’ who turned up as the sponsor of the Bocholt meeting in 1536, embraced their ideas wholeheartedly, but for the most part the effect seems to have been extremely piecemeal and diffuse, producing a wide variety of individual eccentricities rather than anything in the nature of a coherent movement. However, the presence of these radicals and their English sympathisers has always served to confuse students of the reformation, not least by appearing to justify contemporary conservative attempts to discredit protestantism as a Tower of Babel.

scholarly journals Synod as the Embodiment of the Church — the Evolution of Lutheran Understanding of Synodality

2019 ◽  
Vol 7 ◽  
pp. 77-94
Author(s):  
Marcin Hintz
Keyword(s):  
20Th Century ◽  
Special Role ◽  
Church Management ◽  
Priesthood Of All Believers ◽  
Lutheran Church ◽  
Evangelical Churches ◽  
The Reformation ◽  
Theological Foundation ◽  
The 19Th Century ◽  
The Church

The concept of the synod plays a special role in the Evangelical ecclesiology. In the 20th century, the synod was radically defined as “the personification of the Church.” In the Evangelical tradition, however, there are equal Church management systems: episcopal, synodal-consistory, presbyterian (mainly in the Evangelical-Reformed denomination), and to a lesser extent congregational (especially observed in the so-called free Churches). Reformation theology understands the Church as a community of all saints, where the Gospel is preached purely and the sacraments are properly administered (Augsburg Confession — CA VII). The system of the Church does not belong to the so-called notae ecclesiae. An important theological doctrine of the Reformation is the teaching about the universal priesthood of all believers, which is the theological foundation of the idea of the synodal responsibility of the Church. In the 19th century synods concerned mainly clergy. In the 20th century, in the course of democratisation processes, most Evangelical Churches raised the importance of the synod in the overall management of the Church, and the Polish Lutheran Church introduced a provision into her law which stipulates that the synod is “the embodiment of the Church” and its supreme authority.

Thomas More’s Confutation: A Literary Failure?

2012 ◽  
Vol 48 ◽  
pp. 134-155
Author(s):  
Eamon Duffy
Keyword(s):  
New Testament ◽  
Desiderius Erasmus ◽  
Western Civilization ◽  
Thomas More ◽  
Men And Women ◽  
The Bible ◽  
The Reformation ◽  
Main Target ◽  
The New Testament ◽  
Sir Thomas More

Between June 1529 and December 1533 Thomas More published no fewer than seven books comprising more than a million words against the Reformation. The young More had achieved European fame as the author of Utopia, and the friend and defender of the greatest scholar, satirist and literary innovator of the age, Desiderius Erasmus. Utopia remains one of the handful of books which would have to be included in any representative library of Western civilization. More himself, however, came to place a far higher value on the remarkable stream of English works which gushed from his pen in the four years leading up to his arrest and imprisonment in the Tower, which, however, are nowadays read, if at all, mainly as evidence that More was losing his grip. They form a remarkable series: the Dialogue Concerning Heresies and the Supplication of Souls, in June and September 1529 respectively; the Confutation of Tyndale’s Answer (Part I, the Preface and Books I–III, published in January 1532, and Part II, Books IV–VIII, more than a year later, after his resignation as Chancellor). That same year, 1533, saw the last four in this astonishing polemical outpouring, the Apology of Sir Thomas More, the Debellation of Salem and Byzance, the Answer to a Poisoned Book and the Letter Against Frith. Though these books were directed against a variety of authors, Mores main target, implicit even in writings ostensibly directed against others, was the Bible translator and controversialist William Tyndale. More viewed Tyndale as the most important conduit for Lutheran ideas into England, and he saw in Tyndale’s version of the New Testament the fountainhead from which lesser heresiarchs drew lethal draughts of error with which to poison the souls of unsuspecting English men and women.

Nietzsche's Final View of Luther and the Reformation

PMLA ◽  
1956 ◽  
Vol 71 (1) ◽  
pp. 75-83 ◽  
Author(s):  
Heinz Bluhm
Keyword(s):  
Favorable Attitude ◽  
The Reformation ◽  
History Of ◽  
To Come ◽  
European Thought

Nietzsche began as an admirer of Luther and the German Reformation. The age of Luther ranked as high in his early opinion as the age of Goethe and Beethoven. From Menschliches, Allzumenschliches on, this favorable attitude toward Luther underwent a strong transformation. In the five years from 1878 to 1883, Nietzsche's second creative period, Luther emerged as a highly questionable figure, even as a most regrettable event in the history of German and European thought and civilization. But all these severe pronouncements on Luther were only a prelude to the scathing denunciations to come in Nietzsche's post-Zarathustra writings.

scholarly journals Russian historian A. L. Pogodin about Polish history and Polish question

2018 ◽  
Vol 8 (2) ◽  
pp. 35-45
Author(s):  
Larisa Arzhakova
Keyword(s):  
20Th Century ◽  
19Th Century ◽  
Point Of View ◽  
Russian Society ◽  
Historical Science ◽  
Polish Question ◽  
History Of ◽  
Historical Tradition ◽  
To Come ◽  
The 19Th Century

The subjects of the study are works of A. L. Pogodin devoted to the history of Poland, reflected perception of the Polish question by the Russian society. Studying of his polonistic heritage allows us to speak with more confidence about the statement of the Russian historical polonistic in the first quarter of the 20th century, considering that, this problem remains until today debatable and demands amendments. Pogodin’s works have been analyzed from the point of view of both the essence and evolution of the Polish question, as well as those significant changes that occurred not only in the field of historical science, studying the history of Poland, but also the visions of the Russian society on Poland. This study gave the chance to come closer to understanding the Pogodin’s information code in his historical works, which allowing to shake basement of the Russian historical tradition concerning the Polish history of the 19th century.

Martin Luther in Norway

2017 ◽  
Author(s):  
Tarald Rasmussen
Keyword(s):  
World War Ii ◽  
National Identity ◽  
20Th Century ◽  
19Th Century ◽  
Early Career ◽  
World War ◽  
Comprehensive Collection ◽  
The Reformation ◽  
The University ◽  
The 19Th Century

Until 1814, Norway was under Danish rule, and the story of Luther’s reception in Norway is included in the story of Luther’s reception in Denmark (cf. Niels Henrik Gregersen’s article on Luther in Denmark). The Reformation was introduced in Norway in 1536 along with Danish rule and loss of Norwegian national sovereignty. Most pastors—some Danes, but gradually also more Norwegians—were educated at the University of Copenhagen and were strongly influenced by the training they received there. In the period of national awakening in the 19th century, national identity and Lutheran identity were more difficult to combine in Norway than in neighboring Lutheran countries like Denmark, Sweden, or Germany. This period lasted quite long after 1814 until a specific tradition for Luther’s reception was established in Norway. Along with the Luther renaissance in Germany and Sweden in the 1920s and 1930s, a new interest in Luther and the Reformation also emerged in Norway. Luther texts (primarily texts from his early career) were translated into Norwegian, a Luther Society was established, and the first academic dissertation dealing with Luther’s theology was published. On the occasion of the 400th anniversary of the Reformation in Denmark/Norway, a comprehensive collection of essays was published in 1937 in order to reintroduce Luther and Reformation topics into religious and public debate. After World War II, scholarly research on Luther gradually increased in importance, and several Luther dissertations were published in international languages during the second half of the 20th century. In 1979 to 1983, six volumes of Luther’s writings were translated into Norwegian.

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