Conclusion

2018 ◽  
pp. 236-241
Author(s):  
John McCallum
Keyword(s):  
Sixteenth Century ◽  
Protestant Reformation ◽  
Poor Relief ◽  
Welfare Provision ◽  
The Reformation ◽  
Deserving Poor ◽  
And Control

The problem of poverty was not a new one after 1560, and the desire to improve the treatment of the deserving poor (and to exclude and control the undeserving) was not an invention of the Protestant Reformation, nor of the sixteenth century. The Scottish Protestant reformers certainly wanted to improve welfare provision. But far more important than their rhetorical statements on the issue, or those of their opponents, were the institutional mechanisms they created as part of their new church. Through the kirk session, the Reformation of 1559–60 created the possibility for a localised and routine system of poor relief that was entirely unprecedented in Scotland. In the following decades, local ministers, elders and deacons began to put that possibility into practice....

The Reformation of the Sixteenth Century in Renaissance Italy

1981 ◽  
Vol 17 ◽  
pp. 149-166 ◽  
Author(s):  
Philip M. J. McNair
Keyword(s):  
Sixteenth Century ◽  
The Other ◽  
Protestant Reformation ◽  
Modern World ◽  
The Reformation ◽  
Giordano Bruno ◽  
The Subject ◽  
Renaissance Italy ◽  
The One

Between the execution of Gerolamo Savonarola at Florence in May 1498 and the execution of Giordano Bruno at Rome in February 1600, western Christendom was convulsed by the protestant reformation, and the subject of this paper is the effect that that revolution had on the Italy that nourished and martyred those two unique yet representative men: unique in the power and complexity of their personalities, representative because the one sums up the medieval world with all its strengths and weaknesses while the other heralds the questing and questioning modern world in which we live.

The Impact of the Reformation

2019 ◽  
pp. 40-61
Author(s):  
Martin Pugh
Keyword(s):  
Sixteenth Century ◽  
Protestant Reformation ◽  
Elizabeth I ◽  
Long Term Effect ◽  
Queen Elizabeth I ◽  
The Reformation ◽  
The Impact ◽  
European Diplomacy ◽  
Francis I

This chapter focuses on the Protestant Reformation of the sixteenth century. Following Henry VIII's break with Rome in 1531, the English Reformation led Britain into a protracted struggle with the two great Catholic powers, Spain and France, for the next 300 years. The long-term effect was to define Britain as the leading Protestant power; but more immediately, it posed a far greater threat to England than Islam, and effectively destroyed the rationale for crusading activities. In this situation, the Islamic empires actually became a valuable balancing factor in European diplomacy. Henry's readiness to deal with the Muslim powers was far from eccentric during the sixteenth century. Both King Francis I of France and Queen Elizabeth I of England took the policy of collaboration much further.

THE RECOVERY OF FREEDOM OF SPEECH IN THE CULTURE OF HUMANISTS AND THE COMMUNICATIVE ORIGINS OF THE REFORMATION

Traditio ◽  
2019 ◽  
Vol 74 ◽  
pp. 375-422 ◽  
Author(s):  
JORGE LEDO
Keyword(s):  
Sixteenth Century ◽  
Early Modern ◽  
Middle Ages ◽  
Freedom Of Speech ◽  
Protestant Reformation ◽  
Common Currency ◽  
Late Medieval ◽  
The Reformation ◽  
Three Stages ◽  
Rules Of The Game

Ideas and opinions about communication and intellectual exchange underwent significant changes during the transition from the Middle Ages to the Renaissance. The rediscovery of parrhesia by the humanists of the Quattrocento is one of the least studied of these changes, and at the same time, paradoxically, one of the most fascinating. My main argument in these pages is that the recovery of Hellenistic “freedom of speech” was a process that took place from the thirteenth century through the first decade of the sixteenth century; thus it began well before the term παρρησία was common currency among humanists. This is the most important and counterituitive aspect of the present analysis of early modern parrhesia, because it means that the concept did not develop at the expense of classical and biblical tradition so much as at the expense of late-medieval scholastic speculation about the sins of the tongue and the legitimation of anger as an intellectual emotion. To illustrate this longue durée process, I have focused on three stages: (i) the creation, transformation, and assimilation by fourteenth-century humanism of the systems of sins of the tongue, and especially the sin of contentio; (ii) the synthesis carried out by Lorenzo Valla between the scholastic tradition, the communicative presumptions of early humanism, and the classical and New Testament ideas of parrhesia; and (iii) the systematization and transformation of this synthesis in Raffaele Maffei's Commentariorum rerum urbanorum libri XXXVIII. In closing, I propose a hypothesis. The theoretical framework behind Maffei's encyclopaedic approach is not only that he was attempting to synthesize the Quattrocento's heritage through the prism of classical sources; it was also that he was crystallizing the communicative “rules of the game” that all of Christianitas implicitly accepted at the beginning of the sixteenth century. Taking the three ways of manifesting the truth considered by Maffei and fleshing them out in the figures of Erasmus of Rotterdam, Celio Calcagnini, and Martin Luther just before the emergence of the Protestant Reformation could help to explain from a communicative perspective the success and pan-European impact of the Reformation.

Jacob Tengstrom, First Archbishop of Finland

1975 ◽  
Vol 44 (3) ◽  
pp. 336-351
Author(s):  
Toivo Harjunpaa
Keyword(s):  
Sixteenth Century ◽  
Church Of England ◽  
Protestant Reformation ◽  
Church Of Sweden ◽  
The Reformation ◽  
The Church

The Reformation of the sixteenth century dealt a heavy blow to the historic episcopal government of the church. Only two of the national churches which embraced the Protestant Reformation succeeded in retaining their old primatical sees and episcopal polity: the Church of England and the Church of Sweden-Finland. For centuries before the Reformation, the Finnish church had been ecclesiastically part of the province of Uppsala (an archbishopric since 1164) just as Finland itself was politically part of the Kingdom of Sweden. Thus there was no need to establish a Finnish archdiocese while union with Sweden continued. But with Napoleon's concurrence (the Tilsit pact of 1807), the Russians invaded Finland in 1808 and met with such success that all Finland was ceded by Sweden to Russia in 1809.

The Church of Ireland: a critical bibliography, 1536–1992 Part I: 1536–1603

1993 ◽  
Vol 28 (112) ◽  
pp. 345-352
Author(s):  
James Murray
Keyword(s):  
Sixteenth Century ◽  
Indigenous Population ◽  
The State ◽  
Protestant Reformation ◽  
Irish Context ◽  
Church Of Ireland ◽  
The Reformation ◽  
The 1960S ◽  
The Church

One of the things which has united historians across the generations when writing about the Reformation in its Tudor Irish context is the conviction that the state was ultimately unsuccessful in securing the allegiance of the indigenous population to its religious dictates. Where this agreement has broken down, and continues to break down, is in the significance attached to the Tudor state’s failure, and in determining precisely when it became apparent.Until the end of the 1960s most examinations of sixteenth-century Ireland identified the Tudor failure as being synonymous with the practical and absolute failure of the Protestant Reformation. These studies were generally characterised by a partipris approach and by their employment of an interlinked and deterministic vision to explain this failure. Echoing the observations of contemporaries like Archbishop Loftus of Dublin, who spoke of the Irish people’s ‘disposition to popery’, writers of all religious persuasions saw the Reformation’s failure as an inevitable consequence of the inherently conservative character of the island’s inhabitants.

The Jews and the Reformation

2020 ◽  
Author(s):  
Kenneth Austin
Keyword(s):  
Seventeenth Century ◽  
Sixteenth Century ◽  
Early Modern Period ◽  
Global Perspective ◽  
First Century ◽  
Protestant Reformation ◽  
Counter Reformation ◽  
The Reformation ◽  
Jewish Learning ◽  
The Impact

This book examines the attitudes of various Christian groups in the Protestant and Catholic Reformations towards Jews, the Hebrew language, and Jewish learning. Martin Luther's writings are notorious, but Reformation attitudes were much more varied and nuanced than these might lead us to believe. The book has much to tell us about the Reformation and its priorities, and it has important implications for how we think about religious pluralism more broadly. The book begins by focusing on the impact and various forms of the Reformation on the Jews and pays close attention to the global perspective on Jewish experiences in the early modern period. It highlights the links between Jews in Europe and those in north Africa, Asia Minor, and the Americas, and it looks into the Jews' migrations and reputation as a corollary of Christians' exploration and colonisation of several territories. It seeks to next establish the position Jews occupied in Christian thinking and society by the start of the Reformation era, and then moves on to the first waves of reform in the earliest decades of the sixteenth century in both the Catholic and Protestant realms. The book explores the radical dimension to the Protestant Reformation and talks about identity as the heart of a fundamental issue associated with the Reformation. It analyzes “Counter Reformation” and discusses the various forms of Protestantism that had been accepted by large swathes of the population of many territories in Europe. Later chapters turn attention to relations between Jews and Christians in the first half of the seventeenth century and explore the Sabbatean movement as the most significant messianic movement since the first century BCE. In conclusion, the book summarizes how the Jews of Europe were in a very different position by the end of the seventeenth century compared to where they had been at the start of the sixteenth century. It recounts how Jewish communities sprung up in places which had not traditionally been a home to Jews, especially in Eastern Europe.

Hurrell Froude and the Reformers

1970 ◽  
Vol 21 (3) ◽  
pp. 243-259 ◽  
Author(s):  
William J. Baker
Keyword(s):  
Sixteenth Century ◽  
Church And State ◽  
Early Years ◽  
Church Of Christ ◽  
Protestant Reformation ◽  
The Reformation ◽  
History Of ◽  
The Subject ◽  
William Cobbett ◽  
The Church

‘No portion of our annals’, Macaulay wrote in 1828, ‘has been more perplexed and misrepresented by writers of different parties than the history of the Reformation’. In the early years of the nineteenth century, when polemicists turned to history more often than to philosophy or theology, the Reformation was the subject most littered with the pamphlets of partisan debate. Macaulay could have cited numerous examples. Joseph Milner's popular History of the Church of Christ (1794–1809) set the Reformation in sharp contrast to the ‘Dark Ages’ when only occasional gleams of evangelical light could be detected, thus providing the Evangelical party with a historic lineage; Robert Sou they, in his Book of the Church (1824), presented a lightly-veiled argument for the retention of the existing order of Church and State as established in the sixteenth century; and in 1824 William Cobbett began the first of his sixteen weekly instalments on a history of the Protestant Reformation in England and Ireland, in order to call attention to the plight of labourers in the British Isles. In the history of the Reformation, duly manipulated (‘rightly interpreted’), men found precedents for their own positions and refutation of their opponents' arguments.

scholarly journals The Priesthood of All Believers in Africa

2017 ◽  
Vol 3 (1) ◽  
pp. 127
Author(s):  
CONRAD MBEWE
Keyword(s):  
Sixteenth Century ◽  
Church Leaders ◽  
Protestant Reformation ◽  
Political Leaders ◽  
Priesthood Of All Believers ◽  
Protestant Churches ◽  
The Bible ◽  
God's People ◽  
The Reformation

Abstract: Protestant churches in Africa have come under scrutiny from political leaders due to the abuse that citizens in the churches suffer at the hands of their leaders. This is in part due to the loss of the doctrine of the priesthood of all believers taught in the Bible and rediscovered during the Protestant Reformation in the sixteenth century. We trace the discovery of this doctrine in the Reformation, its application to Africa, and its current absence, and we call church leaders to teach this truth afresh to God’s people.

Local responses to the poor in late medieval and Tudor England

1988 ◽  
Vol 3 (2) ◽  
pp. 209-245 ◽  
Author(s):  
Marjorie K. McIntosh
Keyword(s):  
Sixteenth Century ◽  
Public Assistance ◽  
Poor People ◽  
Poor Relief ◽  
Local Authorities ◽  
Late Medieval ◽  
Tudor England ◽  
Local Responses ◽  
The Poor ◽  
Deserving Poor

The leaders of English villages and towns between 1388 and 1598 accepted that deserving poor people, those unable to work to support themselves, warranted private and, if necessary, public assistance. Poverty was objectively mild in the century after the 1349 plague. Economic and demographic developments between c. 1465 and 1530 increased the number of poor people. Religious and political changes of the mid-sixteenth century forced individuals and parishes to assume virtually the entire burden of poor relief. Parliamentary legislation empowered local authorities to raise compulsory taxes for support of the poor. In Elizabeth's reign the problems of poverty intensified, forcing nearly all parishes to use taxation at least in bad years.

The Coming of the Reformation to Edinburgh

1973 ◽  
Vol 42 (1) ◽  
pp. 27-44
Author(s):  
W. Stanford Reid
Keyword(s):  
Sixteenth Century ◽  
Protestant Reformation ◽  
The Reformation ◽  
The Subject ◽  
Strategic Position

That towns and townspeople played an important part in the Protestant Reformation of the sixteenth century is obvious even to those with a superficial knowledge of the movement. In the case of Scotland, however, this has not always been recognized as true since many writers on the subject have believed that the movement was primarily baronial in character. Yet as one looks closely into the Scottish Reformation the names of Aberdeen, Perth, Dundee and Edinburgh fill important places in the story of the rise of Scottish Protestantism. Edinburgh in particular held a strategic position as Knox, recently appointed minister of St. Giles, recognized in 1561. When Thomas Randolph reported to Sir William Cecil on the appointment of superintendents he stated: “Mr. Knox thinks his state honorable enough if God give him strength to persist in that vocation that he hath placed him in, and will receive no other.” To understand the Scottish Reformation, therefore, it is necessary to see what happened in the principal burgh of the country.

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