scholarly journals Adam Pastor (ca. 1500–ca. 1565)

2021 ◽  
Vol 101 (2-3) ◽  
pp. 175-193
Author(s):  
Theo Brok
Keyword(s):  
Sixteenth Century ◽  
Gradual Development ◽  
The Trinity ◽  
Lower Rhine

Abstract Adam Pastor was an itinerant Anabaptist bishop in the Lower Rhine region. Ordained by Menno Simons around 1542, he is best known for the division that unfolded between Dirk Philips and Menno Simons, which led to the first schism in Mennonitism. Although sixteenth-century contemporaries described him as an important bishop alongside Menno, Mennonite historiography since then has largely ignored him. Pastor’s theological views are known primarily from his Onderscheytboeck [Book of Distinctions] of ca. 1554. The recent discovery of an earlier and hitherto unknown version of this writing, however, demonstrates a more gradual development of Adam Pastor’s “spiritualism.” In 1547 Pastor opposed Menno’s Melchiorite doctrine of the incarnation. Several years later, he arrived at the inevitable conclusion and denied—at least implicitly—the Trinity. The result was his break with Menno and Dirk and a subsequent division between the bishops from the Northern Netherlands and those of the Lower Rhine.

VIGOUR, ENTHUSIASM AND PRINCIPLES: EDMUND BURKE'S VIEWS OF EUROPEAN HISTORY

2014 ◽  
Vol 13 (2) ◽  
pp. 299-325
Author(s):  
SORA SATO
Keyword(s):  
Sixteenth Century ◽  
Social Theory ◽  
Balance Of Power ◽  
State System ◽  
European History ◽  
Ancient Rome ◽  
European State ◽  
Gradual Development

This essay analyses Burke's ideas on European history, which lay scattered over his works, and suggests that Burke may have considered Europe, with the notable exception of ancient Rome, as having been in a state of barbarism or confusion from the ancient era until the sixteenth century, despite the gradual development of society. Unlike some of his contemporaries, he did not closely examine the growth of a European state system, nor the rise of the balance of power in the sixteenth and seventeenth centuries. Nor did he specially underline the collapse of feudalism and the process of establishing absolute monarchy. Instead, Burke stressed more fundamental elements. While he often drew attention to the glimmer of hope towards future prosperity amid devastation, which dominated large parts of European history, his ideas on European history reflected his long-held social theory that nations could revive and develop as long as the foundations of society were not damaged.

The Trinity House at Deptford in the Sixteenth Century

1950 ◽  
Vol LXV (CCLVII) ◽  
pp. 458-476 ◽  
Author(s):  
ALWYN A. RUDDOCK
Keyword(s):  
Sixteenth Century ◽  
The Trinity

The radical humility of Christ in the sixteenth century: Erasmus and Calvin on Philippians 2:6–7

2015 ◽  
Vol 68 (4) ◽  
pp. 398-420
Author(s):  
Kirk Essary
Keyword(s):  
Sixteenth Century ◽  
Biblical Interpretation ◽  
Usual Method ◽  
John Calvin ◽  
Close Reading ◽  
History Of Interpretation ◽  
Doctrine Of The Trinity ◽  
History Of ◽  
History Of Biblical Interpretation ◽  
The Trinity

AbstractThe christological hymn in Philippians 2, rich as it is in theological potential, has always been a fruitful locus in the history of biblical interpretation for engaging in a number of doctrinal disputes which revolve around questions of the nature of Christ. Thus, an analysis of any chapter in the history of interpretation of the hymn (or at least parts of it) is necessary for understanding the ways in which Paul's text has informed christological discourse or, vice versa, how certain ways of thinking about Christology inform interpretations of the passage. In the sixteenth century, the hymn also serves as a jumping-off point for discussions of the authority of scripture in matters of doctrine, for whether Paul provides sufficient doctrinal fodder to ground an orthodox doctrine of the Trinity (particularly of the consubstantiality of the Father and the Son) will be brought into question, in particular, by Erasmus. Erasmus’ understanding of the passage, as it appears in his Annotations, was criticised by numerous Catholics, and the ensuing debate (especially between Erasmus and Lefèvre) is fairly well known. The response Erasmus (and the surrounding debate) elicits from John Calvin, however, has scarcely been mentioned and, to my knowledge, never been examined in depth – this, despite the fact that Calvin's engagement with Erasmus on Philippians 2:6–7 departs from his usual method of perspicua brevitas in commentary writing, and constitutes a significant digression on an array of christological and hermeneutical issues. These two verses, and their reception in the sixteenth century, provide a useful lens for analysing the christologies and the hermeneutical strategies of two biblical humanists who, perhaps, are not often enough considered alongside one another. A close reading of these two exegetes’ interpretations of Philippians 2:6–7 will be followed by a consideration of the significance of their emphasis on the radical humility of Christ, which emphasis serves as a departure from the bulk of the antecedent exegetical and theological tradition.

scholarly journals Adam Pastor, Antitrinitarian Antipædobaptist

1917 ◽  
Vol 5 ◽  
pp. 73-99 ◽  
Author(s):  
Albert Henry Newman
Keyword(s):  
Sixteenth Century ◽  
Holy Spirit ◽  
Church Membership ◽  
Christian Faith ◽  
Infant Baptism ◽  
The Holy Spirit ◽  
Doctrine Of The Trinity ◽  
The Church ◽  
The Trinity ◽  
Traditional Doctrine

The intellectual, social, and religious upheaval of the fifteenth and sixteenth centuries of which the Renaissance and the Protestant Revolution were phases, along with the decidedly skeptical tendency of the Scotist philosophy which undermined the arguments by which the great mysteries of the Christian faith had commonly been supported while accepting unconditionally the dogmas of the Church—together with the influence of Neoplatonizing mysticism which aimed and claimed to raise its subjects into such direct and complete union and communion with the Infinite as to make any kind of objective authority superfluous:—all these influences conspired to lead many of the most conscientious and profoundly religious thinkers of the sixteenth century to reject simultaneously the baptism of infants and the traditional doctrine of the Trinity. Infant baptism they regarded as being without scriptural warrant, subversive of an ordinance of Christ, and inconsistent with regenerate church membership. Likewise the doctrine of the tripersonality of God, as set forth in the so-called Nicene and Athanasian creeds, involving the co-eternity, co-equality and consubstantiality of the Son with the Father and the personality of the Holy Spirit, they subjected to searching and fundamental criticism.

Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England

1990 ◽  
Vol 27 ◽  
pp. 175-196 ◽  
Author(s):  
Eamon Duffy
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Medieval England ◽  
Late Medieval ◽  
Women Saints ◽  
John The Baptist ◽  
Late Medieval England ◽  
The Trinity ◽  
The Middle Ages

The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separate statue of the Virgin, and images of Saints Margaret, Anne, Nicholas, John the Baptist, Thomas à Becket, Christopher, Erasmus, James the Great, Katherine, Petronilla, Sitha, and Michael the Archangel.

Jean-Alphonse Turrettini (1671–1737) on Natural Theology: The Triumph of Reason Over Revelation at the Academy of Geneva

1994 ◽  
Vol 47 (3) ◽  
pp. 301-326 ◽  
Author(s):  
Martin Klauber
Keyword(s):  
Eighteenth Century ◽  
Natural Theology ◽  
The Enlightenment ◽  
Gradual Development ◽  
The Times ◽  
The Trinity

Michael Heyd has described the late seventeenth and early eighteen centuries as an era of gradual development from Orthodoxy to the Enlightenment at the Academy of Geneva. One of the most important facets of this change was the eventual triumph of reason over revelation and the inevitable elimination by the mid-eighteenth century of many of the essential doctrines of the faith such as the Trinity and the Incarnation. Deism and atheism, which were becoming more and more feared at the Academy, posed the greatest threats to Reformed thought. Those theologians who considered themselves to be orthodox Protestants and yet enlightened to the use of reason to defend Christianity, attempted to protect the faith against the unique challenges of the times. Their extensive use of reason was a marked departure from the traditional Reformed approach to Apologetics and radically transformed the very nature of Reformed Protestantism. It is the purpose of this paper to show that the specific challenges of this era provided the theological faculty at the Academy of Geneva, and especially Jean-Alphonse Turrettini, the leader of the so-called enlightened orthodox party, with the predisposition to employ a rationalistic approach to natural theology.

GOVERNMENT WITHOUT EXPERTISE? COMPETENCE, CAPACITY, AND CIVIL-SERVICE PRACTICE IN GAZA, 1917–67

2005 ◽  
Vol 37 (4) ◽  
pp. 485-507 ◽  
Author(s):  
Ilana Feldman
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Labor Force ◽  
Division Of Labor ◽  
Civil Service ◽  
Max Weber ◽  
Knowledge Tracing ◽  
Gradual Development ◽  
Rational Knowledge ◽  
Modern Image

The expert is a quintessential figure of modern bureaucratic rule, offering a “protean image of authority and rational knowledge.” Tracing the development of modern rule, Max Weber describes the emergence in European government of a “professional labor force, specialized in expertness through long years of preparatory training…[and] based on the division of labor” as a “gradual development of half a thousand years.” Different fields, Weber suggests, demanded experts at different moments, but in three areas—finance, war, and law—“expert officialdom in the more advanced states was definitely triumphant during the sixteenth century.” For the British civil service, the triumph of the expert has been located in “the nineteenth-century revolution in government” such that the “modern image of the expert, canonised and criticised, was well established by the 1920s.” With this consolidation of the expert's place in modern rule, it has been generally agreed that, whether for good or for ill, “the expert in the civil service is here to stay.”

Not So Unorthodox: A Reevaluation of Tricephalous Images of the Trinity

2018 ◽  
Vol 79 (2) ◽  
pp. 399-426
Author(s):  
Gesa Elsbeth Thiessen
Keyword(s):  
Nineteenth Century ◽  
Sixteenth Century ◽  
Folk Art ◽  
Christian Art ◽  
The Trinity

Among the various iconographies of the Trinity which emerged in Christian art, the three-headed or trifrons image has a contested history. Warned about and censured by two popes, Urban VIII and Benedict XIV, this iconography, despite condemnations, was applied, however, by leading Renaissance artists and survived into the nineteenth century in folk art. This article considers its pre-Christian background, the sixteenth-century theological debates, and, finally, in a detailed engagement with a range of tricephalous images, it critically reevaluates and seeks to demonstrate the disputed orthodoxy of this iconography from a theological, artistic, and aesthetic perspective.

scholarly journals Pragmatism in the Age of Jihad

1996 ◽  
Vol 13 (1) ◽  
pp. 109-112
Author(s):  
Yushau Sodiq
Keyword(s):  
Sixteenth Century ◽  
West Africa ◽  
Islamic State ◽  
Colonial Rule ◽  
Clear Explanation ◽  
Gradual Development ◽  
Long Time ◽  
Divide And Rule ◽  
Commercial Expansion ◽  
Economic Expediency

Without doubt, Gomez has made a great contribution to the understandingof Islam in Bundu. Although a few works have been published onIslam in West Africa, Gomez’s work is a valuable addition. The authorbegins by locating Bundu on the map of West Africa and explaining thescope of his research and the sources upon which he relies. Gomez attributesthe success of Bundu as a state to its pragmatic policies, which, healleges, were predetermined by its founders. By pragmatism he means:a policy in which the pursuit of commercial and agriculturaladvantage supersedes all other considerations, to the extent thatalliances and rivalries with both neighboring polities andEuropean powers are determined by economic expediency, andare subject to rapid and frequent realignment. (p. 2)Compliance with this policy implies that the foreign and domesticaffairs are not based on advancing the claims of Islam, but rather on promotingpeaceful coexistence among all groups, be they Muslim or non-Muslim, in Bundu.This book is designed for general readers. The author discusses majorissues in Bundu and Senegambia before the imposition of colonial rule andadministration. He analyzes critically the significant roles played by Almaamis(the imams) Malik Sy, Buba Malik, Maka Jiba, Amadi Gai, BokarSaada, and Mamadu Lamine and provides a clear explanation of the Bundustate’s gradual development from the sixteenth century until 1902. He alsoshows the French administration’s insidious politics of divide and rule in St.Louis, Bakel, and Senegal, which was designed to weaken Bundu by instigatingconflict between one imam and another and to control the trade inthis area (pp. 95-97). Throughout his analysis, Gomez reiterates cautiouslyhis thesis that Bundu’s leaders were never interested in advancing Islam orestablishing a strong Islamic state. Rather, they were “essentially concernedwith preservation and commercial expansion of the state” (p. 99).Toward the end of the book, he deals more with the leadership ofBokar Saada, who reigned for a long time despite the lack of popular support. Bokar Saada was a leader forced on Bundu by French administrators ...

scholarly journals The Institutiones minoris dialecticae of Domingo Bañez. An Interpretation of Aristotelic Logic

2016 ◽  
Vol 23 ◽  
pp. 327
Author(s):  
Emanuele LACCA
Keyword(s):  
Sixteenth Century ◽  
Cultural Environment ◽  
School Of Salamanca ◽  
Historical Trajectory ◽  
The Trinity

Study of the reception of Aristotelian syllogistic in the sixteenth century and, in particular, the philosophy of Domingo Bañez, is a very important for showing how Aristotle’s philosophy was taken up within the cultural environment of the School of Salamanca. This article, after a brief presentation of the historical trajectory bringing Aristotelian syllogistic to Bañez, shows how, in his Institutiones minoris dialecticae, he faces the problem of the Trinity, and how this work is valued for its usefulness in the understanding of the divine mystery.

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