scholarly journals Lúther á eylandinu. Viðtökur siðbótar á Íslandi frá sextándu til átjándu aldar

2020 ◽  
Author(s):  
Skúli S. Ólafsson
Keyword(s):  
18Th Century ◽  
Class Structure ◽  
Self Identity ◽  
The Reformation ◽  
Religious Publications ◽  
Peasant's Revolt

In this article the focus in on the influence of Luther’s works in Iceland from the time of the Reformation to the 18th century. It is maintained that Luther had less impact within Iceland at this particular period of time, than was the case elsewhere within the Danish kingdom, the reason being the isolation of the Icelandic nation, and the small number of educated scholars in the society. An Icelandic Lutheran self-identity was not established, mainly because the country did not have any neighboring states with a different Christian creed. Furthermore, Icelandic authorities did not publish any of Luther’s writings written prior to the Peasant’s revolt (1524–1525), where Luther confronted the established culture, and encouraged people to be independent in their thinking. A list of Luther’s works published in Icelandic, reveals that they are very few compared to numerous other religious publications. The Small Catechism is an exception, because how often it was published. In his Catechism, Luther validated the society’s class structure, and reiterated that each individual should remain obedient to his or her authorities.

Ethnic Distinctions, Legal Connotations: Chinese Patterns of Boundary Making and Crossing

SAGE Open ◽  
2021 ◽  
Vol 11 (3) ◽  
pp. 215824402110439
Author(s):  
Byung-Ho Lee
Keyword(s):  
18Th Century ◽  
Customary Law ◽  
Chinese Society ◽  
Self Identity ◽  
Group Boundaries ◽  
Individual Agency ◽  
Legal Standards ◽  
Boundary Making ◽  
Personal Law

This study analyzes, from a comparative and historical perspective, the clash between state statutory law and native customary law and the consequential effects of that rivalry on ethno-legal categories. It adopts a long-term perspective on Chinese society, with a particular focus on its history over the last three centuries. Although the imperial Chinese state had a centralized legal code, many non-Han subjects followed different legal standards and systems. Such conditions became the basis of legal pluralism and the structural constraint for full-fledged legal uniformity. It is argued that state-imposed ethnic categories in China have been institutionalized to determine those who should be protected, or even privileged, by their own native law. This is especially true during the alien dynasties of conquest, which purposely emphasized the principle of personal law to preserve legal prerogatives of ruling ethnicity. Similarly, indigenes on the frontier carried a variety of legal exemptions on grounds of the principle of territorial law. Such conditions could leave room for individual agency and provide incentives for both acculturated Han settlers and sinicized indigenes to claim native status. Several examples, including an 18th-century homicide case in China’s southwestern frontier, substantiate how individuals manipulated their ethnicity for their self-advantage and how these behaviors complicated the personality and territoriality principles of imperial law. In this sense, ethnic law served as an institutionalized distillation of ethnic group boundaries, which were realigned by shifts in self-identity. The legacy of China’s imperial practices of particularistic jural relations continues today.

scholarly journals Áhrif siðbótarinnar á Íslandi. Tilraun til jafnvægisstillingar. Fyrri grein.

Ritið ◽  
2019 ◽  
Vol 19 (1) ◽  
pp. 255-288
Author(s):  
Hjalti Hugason
Keyword(s):  
Middle Ages ◽  
Rural Areas ◽  
Urban Areas ◽  
18Th Century ◽  
Small Population ◽  
Church Culture ◽  
The Reformation ◽  
Church And Society ◽  
The Impact ◽  
The Church

n 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in a second one that follows, this question will be raised, especially in Icelandic context.Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-con-trolled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpret-ed as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes an extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation on religious and church life. Despite the fact that the Reformation has certainly had the broadest and most direct effects on this field, it is noteworthy that the church organization itself was only scarsely affected by the Reformation. After the Reformation the Icelandic church was for example almost as clergy-orientaded as in the middle Ages.

Constructing and Reconstructing Orientalism

2021 ◽  
pp. 92-106
Author(s):  
Julijana Nicha Andrade
Keyword(s):  
Social Change ◽  
18Th Century ◽  
Self Identity ◽  
Continuity And Change ◽  
Obvious Change ◽  
Contemporary Artists

The purpose of the chapter is to show that orientalism is a dynamic construct that simultaneously represents continuity and change. The hypothesis outlines that contemporary artists build upon 18th century symbols to reconstruct orientalist art, hence reproducing the constructed, stereotypical neo-orientalist or self-orientalist imagery. The hypothesis is seen to be true as the intimate artwork of Zahrin Kahlo, Lalla Essaydi, Eric Parnes, and Yasmina Bouziane shows that contemporary orientalist artists are using recurring symbols to depict their self-identity, even though they appropriate those symbols in an act of resistance to depict social change. A more productive path of expression may be one of authenticity rather than a recreation of existing imagery in the attempt to deconstruct it. Even though the continuity of the construct is obvious, change is granular and not as pronounced.

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.

Orthodox Christians and the Evangelical Lutheran Tradition

2017 ◽  
Author(s):  
A.G. Roeber
Keyword(s):  
World War I ◽  
18Th Century ◽  
Roman Catholic ◽  
Gender And Sexuality ◽  
World War ◽  
Early 21St Century ◽  
Lutheran Theology ◽  
The Reformation ◽  
Theological Differences ◽  
Evangelical Lutheran

Despite positive remarks that Martin Luther made about the “Greeks,” neither he nor Philip Melanchthon possessed personal knowledge of, nor extensive contact with, the Orthodox Church of the 16th century. Second-generation Lutheran exchanges with Constantinople revealed the theological differences between the Orthodox and the churches of the Augsburg Confession. Despite sporadic 17th- and 18th-century encounters with the Orthodox that initially suggested common theological ground upon which to criticize Roman Catholic error, Lutherans came to view the Orthodox (whether Chalcedonian or Oriental) as suffering from corruptions nearly as alarming as those tolerated in Rome. Nineteenth- and 20th-century exchanges broadened to include the Orthodox in Russia, where a limited impact of Lutheran Pietism briefly influenced educational reforms. Imperial Germany’s alliance with the Ottomans prior and subsequent to World War I and the Armenian genocide further alienated the Orthodox from Lutherans and Protestants in general. Only in the late 1960s did serious theological dialogue begin, resulting in both national and international meetings. The rise of the Finnish school of Lutheran theology, with its interest in exploring the possible similarities between the Orthodox understanding of theosis and a transformative understanding of Lutheran justification, gave renewed impetus to dialogues into the early 21st century. Orthodox responses to Lutheran theology five hundred years after the Reformation now focus on questions of pneumatology, ecclesiology, and debates centered around questions of theological anthropology, with specific concerns about gender and sexuality.

scholarly journals OS BISPOS PAULISTAS E A ORIENTAÇÃO TRIDENTINA NO SÉCULO XVIII

2002 ◽  
Vol 36 (1) ◽  
Author(s):  
Dalila Zanon
Keyword(s):  
18Th Century ◽  
Religious Life ◽  
Sao Paulo ◽  
São Paulo ◽  
Council Of Trent ◽  
The Reformation

O presente artigo apresenta as medidas tomadas pelos três primeiros bispos da diocese de São Paulo, no século XVIII, na tentativa de implantar a reforma do clero e dos costumes da população pretendida pelo Concílio de Trento (ocorrido na Europa entre 1545-1563). Tais medidas inserem-se num conjunto de mudanças ocorridas na Colônia no período setecentista e versam sobre dois aspectos da vida religiosa paulista: os sacramentos e a distribuição de indulgências. Abstract This article presents the measures taken by the first bishops of the Diocese of São Paulo, in the 18th century, at an attempt to establish the reformation in the clergy and in the customs of the population set forth by the Council of Trent (held in Europe between 1545 and 1563). Such measures are part of a set of changes which occurred in the Colony in the 1700s and discuss two important features of the religious life in São Paulo: the sacraments and the distribution of indulgences.

The Long Reformation at the Micro Level and from a Regional Perspective: On a new text of the Romanian Reformation in the Hațeg Region

2020 ◽  
Vol 25 (2) ◽  
pp. 245-260
Author(s):  
Katalin Luffy
Keyword(s):  
18Th Century ◽  
17Th Century ◽  
The Reformation ◽  
Religious Piety ◽  
Micro Level ◽  
Level Analysis ◽  
Regional Perspective

The study examines the issue of the long Reformation in a manuscript that originated in the late 17th century, the first decades of the 18th century. The manuscript is the product of the Reformation in Romania, whose linguistic and regional peculiarities are at least as important as its lay and occasional nature: we have not discovered another source that documents communal but not ecclesiastical, individual, but not solitary religious piety. We hereby undertake the micro- level analysis of this document.

Social and historical look of the Rasskazovo palatial village of Tambov County during migration processes among the peasants in late 17th – early 18th century

2019 ◽  
pp. 172-179
Author(s):  
Andrei Litovskiy
Keyword(s):  
Economic Development ◽  
Social Class ◽  
18Th Century ◽  
Geographical Location ◽  
Research Topic ◽  
Class Structure ◽  
Social And Economic Development ◽  
The Village ◽  
Demographic Growth ◽  
Early 18Th Century

The relevance of the research topic is due to the determining influence of social class appearance, the occupation and the previous geographical place of migrants’ residence on the further social and economic development of the populating region. On the example of the largest rural settlement of Tambov Governorate – Rasskazovo village – we show the features of state peas-ants migrations to the region of traditional agriculture (Central Black Earth Region) on the microhistorical level during the foundation and settlement by them the separate settlement in Zalesskiy stan of Tambov County in the late 17th – early 18th century. During the study we define the date and geographical location of the Rasskazovo village foundation – Lesnoy Tambov. We give brief information about the biography of its founder beekeeper S.A. Rasskaz – Vodyanov. We describe the nearest surroundings of the village with the indication of smallholders and the names of their owners. We analyze the course of home settlement of the village in the first years of its existence with the usage of data of census lists, census books and household censuses. We determine the range of settlement from which palace peasants moved to a new place of residence. We try to determine the class structure of the villagers in the first half of the 18th century. We also trace the demographic growth of the village in the period 1697–1744. We reveal a number of features of the primary (to the village) and secondary (to new places of residence) migrations of the first Rasskazovo settlers.

Was There a “Reformation Doctrine of Justification”?

2010 ◽  
Vol 103 (2) ◽  
pp. 205-235 ◽  
Author(s):  
David C. Fink
Keyword(s):  
Catholic Church ◽  
First Generation ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Protestant Reformation ◽  
Trial And Error ◽  
Self Identity ◽  
The Reformation ◽  
Confessional Identity ◽  
Theological Controversy

In this essay I take up cudgels against a central construct in the confessional historiography of the Protestant Reformation: The notion that there existed a clear, well-defined doctrine of justification shared by all the major reformers from the earliest stages of the conflagration and that this “Reformation doctrine of justification” served as the “material principle” in the formation of the emerging Protestant self-identity.1 In contrast with this traditional view, I argue that the first-generation reformers, galvanized by Luther's protest against the indulgence trade, adopted a common “rhetoric of dissent” aimed at critiquing the regnant Catholic orthopraxy of salvation in the interest of a common set of primarily existential-religious concerns. During the course of the next several decades following the initia Lutheri, however, an “orthodox” doctrine of justification quickly emerged'several of them, in fact. The Roman Catholic church and the emerging Protestant confessions, Lutheran and Reformed, quickly found it necessary to formulate their teachings in increasingly precise terms, so as both to integrate their central soteriological affirmations within a wider body of contested doctrines and practices and to demarcate clearly the boundaries of confessional identity in opposition to competing confessions. As with earlier periods of intense theological controversy within the Christian tradition, this conflict represented not a sudden breakthrough, but rather “a search for orthodoxy, a search conducted by the method of trial and error.”2 Unlike earlier debates, however, what emerged in the aftermath of the Reformation was not a single, dominant orthodoxy which carried the field, but rather multiple, competing orthodoxies, each one with its own Gospel.

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