Rehabilitation and Reformation

John Heywood ◽  
2020 ◽  
pp. 241-272
Author(s):  
Greg Walker

This chapter looks at Heywood’s remarkable rehabilitation after his abjuration in 1543, and examines in detail his turn to a new literary form with A Dialogue of Proverbs. It offers a new reading of this little-discussed text, setting it in the context of the humanist taste for Adagia, and showing how Heywood parodies the form in a dialogue that cites ‘all the proverbs in the English tongue’ to no final effect. It then looks closely at the subsequent editions of ‘Hundreds’ of Epigrams upon proverbs that the playwright published in subsequent decades, drawing out how they both crafted a new persona for him as purveyor of comic wisdom for ‘the middling sort’ in London, and provided a vehicle for his gradual return to commentary upon social, economic, and religious issues.

1986 ◽  
Vol 19 (04) ◽  
pp. 825-831
Author(s):  
Daniel H. Levine

Is religion being politicized in Latin America? The question is commonly asked today, but rests only in part on concern with Latin American events themselves. To be sure, religious issues, groups, and people have lately been salient in the politics of El Salvador, Nicaragua, Brazil, or Chile—to name only some of the more familiar cases. But the question has deeper roots in a general North American concern with the potential of politicized religion to spur social protest and political change in cases otherwise as distinct as Iran, Poland, Southern Africa, Lebanon, the Philippines, or Latin America itself. Much of this concern is also clearly a refraction of puzzlement here at home with the resurgence of religious issues into national political discourse. These considerations suggest that finding answers to questions about the politicization of religion requires as much attention to the meaning of the questions themselves and to the assumptions built into their posing, as to the search for specific instances of politicized religion in Latin America today.Questions about the politicization of religion arise from longstanding intellectual traditions which make religion secondary to supposedly more immediate, real, or rational social, economic, or political forces. When religion as an issue or religiously inspired groups do appear in political arenas, they are seen as interlopers, aberrant and likely short-lived phenomena. From this vantage point, religion appears mostly as a survivor from the past, doomed to privatization and ultimate disappearance.


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