THE REFORMATION—THE RIGHT OF PRIVATE JUDGMENT

2009 ◽  
pp. 130-136
Keyword(s):  
The Reformation ◽  
The Right

Clerical Marriage and the English Reformation

1992 ◽  
Vol 31 (1) ◽  
pp. 1-31 ◽  
Author(s):  
Eric Josef Carlson
Keyword(s):  
Elizabeth I ◽  
Henry Viii ◽  
Acting Out ◽  
English Reformation ◽  
Standard View ◽  
Religious Conservatism ◽  
The Reformation ◽  
The Right

The abolition of clerical celibacy in England was, according to its first great modern student, Henry Charles Lea, “a process of far more intricacy than in any other country which adopted the Reformation.” Since Lea wrote, historians have come to accept an outline of that process. According to this standard view, it was Henry VIII, acting out of his own personal conservatism, who retained and defended mandatory celibacy in the first stage of the English Reformation. Once the king had died and his leaden foot was removed from the brake, the clergy were able to overwhelm ineffective conservative opposition in the Edwardian government and legalize clerical marriage. The gains of the Edwardian years gave way before the reaction of the Marian period, and they were not reinstated after Mary's death because of the anticonnubial tastes and religious conservatism of Elizabeth I. Throughout this period, so the story goes, the clergy (a majority of them, at least) struggled for the right and privilege of marriage, only to find royal resistance (except briefly under Edward VI) impossible to overcome.This traditional outline is misleading in several respects. Elizabeth I's attitude toward the marriage of the clergy is far more complex than has been recognized. Specific regulations of such unions developed from her desire to establish an ordered church worthy of popular respect and cannot simply be ascribed to a general, almost pathological, personal distaste for marriage or quirky personal religious views.

Have I the right? Legitimacy, authenticity and community in folk's politics

Popular Music ◽  
1989 ◽  
Vol 8 (2) ◽  
pp. 177-184 ◽  
Author(s):  
Steve Redhead ◽  
John Street
Keyword(s):  
World Music ◽  
Musical Genre ◽  
Underlying Theory ◽  
The Reformation ◽  
Good Music ◽  
The Right ◽  
The Way

In the last few years, in Britain, one of pop's cycles has turned again and folk has come back into fashion. It can be seen in the success of the Pogues, in the reformation of Fairport Convention, in the revamping of the magazine Folk Roots, in the content of Andy Kershaw's Radio One show, and perhaps most dramatically in the celebration of ‘world music’. The revival of folk entails more than a revival of old names and sounds, it also contains a redefinition of the idea of ‘folk’ itself. This shift takes its clearest form in Folk Roots where the editor, Ian Anderson, displays equal enthusiasm for examples of almost every musical genre, from country to pop to ‘world music’ to traditional folk to soul to ‘roots rock’ (Ry Cooder, The Bhundu Boys, Kathryn Tickell, Paul Simon and the Voix Bulgares are all included). Folk no longer means ‘beards and Fair Isle jumpers’; it includes punk-influenced groups like the Mekons who see folk as an approach in which ‘the ineptitude of the playing becomes stylised and eventually becomes part of the music’ (Hurst 1986, p. 17). The musical eclecticism is linked by an underlying theory of the way good music is identified.

scholarly journals Kebebasan Berserikat dan Keamanan Negara: Analisa Biopolitik Transformasi Kebebasan Serikat Buruh di Indonesia

2018 ◽  
Vol 4 (1) ◽  
pp. 19-40
Author(s):  
Rizma Afian Azhiim ◽  
Gema Ramadhan Bastari
Keyword(s):  
National Security ◽  
Social Relations ◽  
Labor Movement ◽  
Investment Climate ◽  
Essential Factor ◽  
Freedom Of Association ◽  
The Reformation ◽  
Political Security ◽  
The Right ◽  
Wage Increases

In general, there are two assumptions often associated with the Indonesian labor movement in the Reformation Era: (1) the labor movement inhibits the production process and the investment climate by conducting demonstrations and/or strikes and (2) the labor movement constantly makes unreasonable demands, generally attributed to wage increases demands. This paper attempts to position these assumptions as irrelevant and also potentially lead to backward thinking in seeing how the labor movement struggles to achieve prosperity for all Indonesian workers. Through biopolitical analysis, this paper tries to explain that giving workers the right to association will not threaten national security, as long as freedom of association can be regulated and directed to ensure the survival of labor, the condusive social relations of production and the improvement of the living conditions of society in order to sustain the economic system. The analysis in this paper has led to the finding that the demands provided by the labor movement are part of the corrective mechanisms of the production system in Indonesia, and the freedom of labor to associate is an essential factor that can guarantee the economic and political security as well as the sovereignty of the Indonesian state.

scholarly journals Penguatan identitas lokal dan penolakan vigilantisme atas nama agama

2017 ◽  
Vol 30 (3) ◽  
pp. 237
Author(s):  
Manggala Ismanto
Keyword(s):  
Religious Identity ◽  
Economic Resources ◽  
Local Context ◽  
Local Identity ◽  
Central Kalimantan ◽  
Identity Recognition ◽  
The Reformation ◽  
History Of ◽  
The Right ◽  
Political Economic

After the reformation, the strengthening of local identity has sprung up in several regions in Indonesia. The movement produced the revitalization of adat. These movements underlining the effort from communities which affiliated with a particular ethnic identity to gain claims of management of the natural and political-economic resources in their region. Contestation between the indigenous Dayak community and ‘Front Pembela Islam” (FPI) that occurred in Palangkaraya was a phenomenon that shows how indigenous people were able to assert its right to manage security and morality in their own society. The discourse of FPI’s establishment which often associated with vigilantism brought resistance and the refusal from Dayak community in Central Kalimantan. Through demonstrations, DAD and the indigenous Dayak community was able to exclude FPI from Palangkaraya. Thus, this research aims to analyze (1) the history of ethnic and religious identity movements in Indonesia after the reformation and (2) how the contestation between indigenous Dayak community and FPI occurred in the local context according to identity recognition and legitimation. This research used qualitative approach; data gathered through field observation and unstrucutred interviews. The research concludes that there is an awareness in the community to negotiate their position as an opposition to the occurence of a group with particular ideology, which has become the research highlight. This was proven by the case in Palangkaraya that vigilantism on the name of religion is not supposed to be maintain because it violates the right of other group.

scholarly journals Recognation Of Indigeneous Legal Community For Indigeneous Forest

2019 ◽  
Vol 3 (2) ◽  
Author(s):  
Dilla Pratiwi Puji Rahayu ◽  
Erika Puspitasari ◽  
Azwar Annas ◽  
Agus Pujianto
Keyword(s):  
Forest Management ◽  
Legal History ◽  
New Order ◽  
Normative Study ◽  
Historical Approach ◽  
Old Order ◽  
The Reformation ◽  
History Of ◽  
Customary Land ◽  
The Right

This study aims to determined and described the legal history of forest management in Indonesia. For this study, regulation of the forest will be analyzed in each period of Indonesia legal history, namely the early days of independence, the old order regim, the new order regim, and the reformation era. Method use in this study is normative study, by using statute approach and historical approach. Result of this study can be describe that the legal history of forest arrangement in Indonesia was dynamics, comprises: the control of state toward the land including the customary land/customary forest based on the the right of state to control as stipulated in the 1945 Constitution, and the recognition of the indigineous legal community toward their customary forest.

Monasticism in Early Modern Germany

2020 ◽  
pp. 461-470
Author(s):  
Edeltraud Klueting
Keyword(s):  
Roman Empire ◽  
French Revolution ◽  
Holy Roman Empire ◽  
Left Bank ◽  
Modern Germany ◽  
The Enlightenment ◽  
The Reformation ◽  
German Speaking ◽  
History Of ◽  
The Right

The chapter addresses the history of monasticism in the German-speaking territories of the Holy Roman Empire from the sixteenth through the nineteenth centuries. Whether the Reformation movement unleashed by Martin Luther represented a continuation of late medieval monastic reforms or, rather, an abrupt departure from them, is a contentious issue. In the Catholic parts of Germany, after the Council of Trent, monasteries became significant agents in the renewal of the Church, especially in the areas of education and social and charitable activity. On the other hand, the Enlightenment, with its narrow conception of utility, called into question the very basis of monastic life, and hence the right of monasteries to exist. The fallout of the French Revolution and the French occupation of the left bank of the Rhine led to a great wave of monastic dissolutions. It was only under the influence of German Romanticism that monasticism experienced another revival.

scholarly journals The Wounds and the Ascended Body

2003 ◽  
Vol 59 (1) ◽  
pp. 137-154 ◽  
Author(s):  
Peter Widdicombe
Keyword(s):  
Fifth Century ◽  
Human Condition ◽  
Body Of Christ ◽  
Human Being ◽  
Cyril Of Alexandria ◽  
Good Intention ◽  
Right Hand ◽  
The Reformation ◽  
The Right

Abstract The question of whether the ascended and glorified body of Christ retains the marks of the wounds first became an issue of theological importance in the fifth century with the writings of Cyril of Alexandria and it continued to be developed until the Reformation, when both Luther and Calvin rejected the idea. For the patristic and medieval theologians, the enduring reality of the wounds testify to the intimate connnection between the economy of God’s salvific work within the created order and the eternal economy. It underscored God’s ongoing good intention for, and engagement with, fallen creation. However transformed in glory, the ascended Christ is not to be thought of as dehominised and the evidence of his history as the incarnate and suffering human being is not to be erased. Suffering and sinful humanity finds itself in the Son at the right hand of the Father and it can see there the evidence that the divine heart has and continues to beat with compassion for humanity in its continuing brokenness. It is the enduring presence of the marks of the wounds in heaven that testifies to the divine engagement with the sinful human condition, in both judgment and mercy, which in turn is the basis of humankind’s response of thankfulness.

FAULT-FREE ECONOMICS: PROPHETIC PERSPECTIVES

2020 ◽  
Vol 19 ◽  
Author(s):  
Abdul Rashid
Keyword(s):  
Primary Objective ◽  
Future Generations ◽  
Human Society ◽  
The People ◽  
Short Period ◽  
The Reformation ◽  
The World ◽  
Right Reason ◽  
The Right ◽  
Holy Man

Allah commanded the Prophet Muhammad (ﷺ) to inform the people in the following way: O' my people, do you see whether I am on the (right) reason from my Lord Who provided me with the best subsistence, and I only intend to reform as far as possible, and whatever my capacities are, they are from Allah upon whom I have trust and revert to Him (for guidance and help.) In this verse, the Qur'an has given the words that Hazrat Shoaib (A.S) used for the reformation of his nation. This also makes obvious the fact that the primary objective of the advent of Messengers has been the reformation of society. This great reformatory work was performed from Hazrat Adam (A.S.) up till Hazrat Isa according to the prevalent situation of their times. But after these holy personalities, their followers tampered with their teachings. Subsequently a personality was sent (by Allah) who in the light of the divine teachings pledged to reform not only his own people but the whole world. This holy man was Hazrat Muhammad (ﷺ) who came to this world fourteen hundred and sixty years ago as Mercy for All the Worlds By virtue of his magnanimity, he turned the darkness of the world into light. He reformed the society, uprooting all the evils of the human society, in such a manner that this society, corrupt for centuries, instantly turned into one that became exemplary for future generations. In other words, he, Muhammad (p.b.u.h) reformed the worst society of the world successfully, effectively and in a very short period of time.

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