scholarly journals Military Themes in Selected Eighteenth-Century Prayer Books in Relation to the Emblem Tradition

Terminus ◽  
2019 ◽  
Vol 21 (Special Issue 1) ◽  
pp. 107-138
Author(s):  
Iwona Słomak
Keyword(s):  
Eighteenth Century ◽  
Religious Literature ◽  
Final Shape ◽  
Prayer Books

This paper was inspired by the lack of studies that would show examples of military-erotic symbols in religious literature associated with the emblem tradition. The works discussed here, namely prayer books by Andrzej Gabriel Kasperowicz, anonymous Atak niebieskiej twierdzy [The attack of the heavens or The attack into the fortress of heavens] and Wojsko serdecznych afektów [The army of heartfelt affections] by Hieronim Falęcki, retain high formal and semantic discipline; as a result, they are examples of interesting phenomena of Baroque culture. In the first part of the study, Słomak presents three prayer books in which the concept is based on an analogy with the organisation of the army of Christ. In the second part, she presents a book in which the theme of war is combined with the theme of “holy erotica”. In part three, she discusses a print whose composition refers to the structure of military detachments. It is conceived as a collection of “affections” whose task is “to conquer” heaven and the hearts of readers. Characteristically, the formula of the discussed books will be understandable only if we reconstruct their reference to the popular allegorical images (to be found in the collections of emblems, in many treatises on religious themes or in descriptions of the great ceremonies of that era); therefore, it is necessary to take into account the emblematic model that clearly influenced their final shape.

Dissenting Print Culture

2018 ◽  
Author(s):  
Tessa Whitehouse
Keyword(s):  
Eighteenth Century ◽  
Print Culture ◽  
Sense Of Community ◽  
Life Writing ◽  
Religious Literature ◽  
Commercial Publishing

Print culture was expanding rapidly in the eighteenth century. Yet religious literature remained the largest category of printed book and Dissenters were significant contributors to this genre. From 1695 pre-publication censorship disappeared within England so print was an important mechanism through which Dissenting identity was created and sustained. Religious works could be doctrinal, controversial, or practical and it was the latter category that had the largest lay readership. Material related to Scripture, either translated or paraphrased, accounted for much of the printed religious output but life writing and poetry were also influential. Many of the authors were ministerial and male, although the audiences for which they were writing were more varied. While it is easier to trace the uses to which material designed to educate ministers was put, there were also significant examples of Dissenters using print to fashion a wider sense of community, often through the use of non-commercial publishing models.

Pietism

2016 ◽  
Author(s):  
Ulrike Gleixner
Keyword(s):  
Eighteenth Century ◽  
Modern Society ◽  
Individual Responsibility ◽  
Reform Movement ◽  
Media Policy ◽  
Human Being ◽  
Religious Literature ◽  
Cultural Reform ◽  
Intensive Reading ◽  
Born Again

This article discusses German Pietism as a religious, social, and cultural reform movement from the late seventeenth to the end of the eighteenth century. Based on a millenarian and as a consequence positive vision of future religious and ecclesiastical renewal, it aimed for a better society. Pietist anthropology was based on education, individual responsibility, and self-improvement. Every human being should be born again including women and men, socially marginalized, and non-Christians. Innovative forms of sociability named conventicle, intensive reading of religious literature, a new pattern of individuation, as well as a sophisticated media policy characterized the Pietist project. Pietism contributed to modern society through its part in the religious Enlightenment.

Pastor Iver Brink's Sacred and Secular Music: A Private Collection of Music from Copenhagen at the Beginning of the Eighteenth Century

2010 ◽  
Vol 135 (1) ◽  
pp. 1-39
Author(s):  
Jens Henrik Koudal ◽  
Michael Talbot
Keyword(s):  
Eighteenth Century ◽  
Religious Literature ◽  
Musical Culture ◽  
Music Making ◽  
Private Collection ◽  
Religious Vocation ◽  
Early Eighteenth Century

Iver Brink (1665–1728) is familiar to students of Danish religious literature, but a published auction catalogue of his books (1729) shows him also to have been a discerning collector of music. Born in Norway, Brink settled in Copenhagen in 1686. After ordination, he became, in 1691, the first official pastor to the Danish community in London. Returning in 1701, he worked as pastor at two Copenhagen churches. In 1708–9 he accompanied King Frederik IV to Italy as chaplain. Brink's musical collection reflects his religious vocation, his travels to England, Italy and Germany, and especially his fondness for solo song of any description. He penned the texts of several devotional songs, and the ensemble music in his possession hints at his participation in social music-making. The breadth and connoisseurship displayed by his collection reinforces a growing perception that Danish musical culture in the early eighteenth century was less provincial than previously believed.

scholarly journals Piśmiennictwo religijne polskich Tatarów w okresie powojennym (1945–1989)

2021 ◽  
Vol 45 ◽  
Author(s):  
Michał Łyszczarz ◽  
Michał Moch
Keyword(s):  
World War Ii ◽  
Main Part ◽  
Political Context ◽  
World War ◽  
Religious Literature ◽  
Teaching Materials ◽  
Political Situation ◽  
General Overview ◽  
Prayer Books ◽  
Post War

Religious Literature of Polish Tatars in the Post-War Period (1945–1989)The article opens with a general overview of the socio-political situation of the Tatars and the specificity of their religiosity in the People’s Republic of Poland (1945–1989), leading to the main part: an analysis of ephemeral religious prints created and distributed by Polish Tatars. The description of the sources is introduced with a presentation of the broad socio-political context which determined the functioning of this minority after World War II. The study characterises the basic types of religious literature of the Tatars: (a) traditional manuscripts, (b) periodicals and publishing activities, (c) ephemeral prints. It also considers the significance of these types of literature in the period between 1945 and 1989. The analysis of seven prayer books and three teaching materials provides the basis of general observations concerning ephemeral religious prints created by Polish Tatars after World War II. The analysed sources have not as yet been studied by researchers. Piśmiennictwo religijne polskich Tatarów w okresie powojennym (1945–1989)Artykuł rozpoczyna się od przybliżenia położenia społeczno-politycznego Tatarów w PRL-u oraz specyfiki ich religijności, by dojść do szczegółowych kwestii, związanych z analizą religijnych druków ulotnych opracowanych przez polskich Tatarów. Charakterystykę opartą na źródłach poprzedziło zatem przedstawienie szerokiego kontekstu społeczno-politycznego, który determinował sposób funkcjonowania tej mniejszości w Polsce po II wojnie światowej. Autorzy scharakteryzowali podstawowe typy piśmiennictwa religijnego Tatarów: a) tradycyjne rękopiśmiennictwo, b) czasopiśmiennictwo i działalność wydawniczą, c) druki ulotne. Zwrócono przy tym uwagę na znaczenie poszczególnych rodzajów piśmiennictwa w okresie 1945–1989. Charakterystyki religijnych druków ulotnych, opracowanych przez polskich Tatarów po II wojnie światowej, dokonano na przykładzie 7 modlitewników oraz 3 materiałów dydaktycznych. Dokumenty te dotąd nie były przedmiotem badań naukowych.

scholarly journals Unknown Polish Subscriptions to the Emblems of Otto van Veen and Herman Hugo: A Study on the Functioning of Western Religious Engravings in the Old-Polish Culture

Terminus ◽  
2019 ◽  
Vol 21 (Special Issue 1) ◽  
pp. 1-29
Author(s):  
Radosław Grześkowiak ◽  
Jakub Niedźwiedź
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Cell Walls ◽  
Religious Literature ◽  
Sacred Texts ◽  
Word And Image ◽  
Good Point ◽  
A Cell ◽  
Polish Culture

The Seweryn Udziela Ethnographic Musem in Cracow holds an impressive collection of old engravings, among which there are also copperplates by Cornelis Galle. He used selected prints from Amorum emblemata (1608) and Amoris divini emblemata (1615) by Otton van Veen and Pia desideria (1624) by Herman Hugo to create his own emblematic cycle on metaphysical relations between the Soul and Amor Divinus. The drawings from the works of Veen and Hugo were very popular in the seventeenth century and inspired numerous poets and editors around Europe. In the Polish-Lithuanian Commonwealth, it was Hugo’s Pia desideria that aroused particular interest. The cycle was imitated and translated by e.g. Mikołaj Mieleszko SJ, Zbigniew Morsztyn, Aleksander Teodor Lacki, and Jan Kościesza Żaba. On three of Galle’s prints stored in the Cracow museum, an anonymous author wrote epigrams, unknown until now, that accompany the images taken from the cycle by Veen (no. 8 and 21) and by Hugo (II 5). This emblematic microcycle was, with all probability, written down at the end of the seventeenth or at the beginning of the eighteenth century by a nun or a monk in one of the Lesser Polish convents or monasteries. Possibly, the origins of the cycle may be linked with the Carmelite convent in Cracow. And whether it is the actual place where the cycle was created or not, it is a good point to begin studies on the employment of emblematic practices in Catholic convents and monasteries in the Polish-Lithuanian Commonwealth from the sixteenth to the eighteenth century. Imported copperplates and woodcuts were a typical piece of the equipment of a cell. They were hung on the cell walls or were simply collected in sets of prints and often exchanged as gifts among nuns or monks, e.g. on the occasion of the New Year (an example of such a gift from 1724 is given in this paper). It was a common practice to write notes of diverse character on the reverse side of such prints, e.g. autobiographic details, short prayers or excerpts from sacred texts and religious literature. Still, the main purpose of the emblems was their application in everyday meditations and other forms of personal prayers. The three subscriptiones in the Ethnographic Museum in Cracow are also prayers of this kind, combining word and image.

Australia and New Zealand

2017 ◽  
Author(s):  
Joseph Hardwick
Keyword(s):  
New Zealand ◽  
Church Of England ◽  
Indigenous Communities ◽  
Religious Literature ◽  
Early Colonial ◽  
Prayer Books ◽  
The Church ◽  
Colonial Church

The Church of England was present at the founding of European Australia. Richard Johnson, an Evangelical chaplain, accompanied the First Fleet in 1788, and one of his successors, Samuel Marsden, would help establish an Anglican mission in New Zealand in the 1810s. Chaplains were not the only vectors through which the Anglican faith was exported to Australasia. Convicts and free migrants carried their own understandings of Anglicanism overseas, and prayer books and other religious literature arrived in the colonies through a range of official and unofficial channels. This chapter shows how the early colonial Church of England cannot be considered as a monolithic institution: convicts, emancipated felons, free settlers, colonial officials, clergy, and indigenous communities all held different views on what a colonial Church should look like, and what its role and purpose should be. The tensions between these contested understandings of colonial Anglicanism are examined in this chapter.

Unity and Disunity in Javanese Political and Religious Thought of the Eighteenth Century

1992 ◽  
Vol 26 (4) ◽  
pp. 663-678 ◽  
Author(s):  
M. C. Ricklefs
Keyword(s):  
Eighteenth Century ◽  
Intellectual History ◽  
Political History ◽  
The Political ◽  
Religious Literature ◽  
Religious Thought ◽  
Middle Years ◽  
Historical Reality ◽  
History Of ◽  
The Ideal

A central problem in both the political and the intellectual history of Java is the disparity between the ideal of a unified state and the historical reality of fragmented power and authority, between the image and the reality of pre-colonial Javanese political history. An investigation of views held by literati of the kingdom of Mataram before the middle years of the eighteenth century can elucidate this problem. Turning from historical-political to religious literature in Javanese may help to resolve it.

READING, FAMILY RELIGION, AND EVANGELICAL IDENTITY IN LATE STUART ENGLAND

2004 ◽  
Vol 47 (4) ◽  
pp. 875-896 ◽  
Author(s):  
ANDREW CAMBERS ◽  
MICHELLE WOLFE
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Civil War ◽  
Sixteenth Century ◽  
Reading Practices ◽  
Religious Literature ◽  
Printed Text ◽  
Evangelical Identity ◽  
Stuart England

In this article we unravel family religion as a crucial strand of evangelical piety in the late seventeenth century. We show how this programme was promoted in print and manuscript by a group of evangelical clergy from both sides of the conformist divide. Using the printed and manuscript memoirs of John Rastrick, a Lincolnshire clergyman, we explore the construction of clerical sociability through the printed text. In particular, we demonstrate that its heart was the communal reading of scripture and religious literature, confirming the household as the key locus for piety in this period. Whereas historians have traditionally been eager to categorize both clergy and laity in this period as either Anglican or nonconformist, we demonstrate that such a divide was often blurred in practice, in particular as represented through family religion. By focusing on issues such as sociability, the formation of identities, and reading practices, we also reconnect the second half of the century with its early Stuart past, suggesting that its influences and refractions fed into a continuity of evangelical identity, stretching from late sixteenth-century puritanism through the Civil War and Restoration to the onset of Evangelicalism in the eighteenth century. Though they were complex, these continuities help to show that a coherent style of evangelical piety was expressed across the ecclesiastical divide throughout the long seventeenth century.

scholarly journals Árvaság és mártírium

2012 ◽  
Vol 51 (3–4) ◽  
Author(s):  
Gergely Tamás Fazakas
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Early Modern ◽  
Old Testament ◽  
Prayer Books ◽  
The City ◽  
The Church

I argue that widowhood (often called “orphanage” in early modern texts) was an important metaphor of the contemporary Hungarian Calvinist Church. Several prayers, prayer books, congregational songs, jeremiads and sermons represented the martyrdom of the Church (and of the Hungarian nation as well) as a “helpless widow”, and lamented in her name. This cultural and rhetoric pattern was created and prescribed for the communities by several early modern texts, and were based on scriptural quotations from the Old Testament. (For instance: “How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!” Lamentations 1, 1) I examine this metaphor not only in late seventeenth century texts, but also in the eighteenth century, when authors could not write openly about the Calvinist Church because of the new and increased censorship of the Habsburgs and the Catholic settlers in Transylvania. The representational patterns of Calvinist women in the eighteenth century is explored in this study thorough the example of countess Kata Bethlen.

Juvenile Holiness: Catholic Revivalism among Children in Victorian Britain

1984 ◽  
Vol 35 (2) ◽  
pp. 220-238 ◽  
Author(s):  
John Sharp
Keyword(s):  
Eighteenth Century ◽  
Human Beings ◽  
Religious Literature ◽  
Domestic Life ◽  
Victorian Britain ◽  
Sunday Schools ◽  
American Experience ◽  
Late Eighteenth Century ◽  
Large Numbers ◽  
Ambivalent Attitude

Studies of revivalism, from Calvin Colton's explanation of the ‘classic’ American experience to John Kent's recent unsympathetic work, have highlighted the use of children as instruments of adult conversion and have illustrated the way in which revivalism sought to influence the whole of domestic life by confirming the sect's alienation from wider society. Equally, children were evangelised in their own right, an important fact to remember in view of the large numbers who died before they reached late adolescence. Although it may strike us as precocious, Victorian children were considered the possessors of an instinctive religious sense, which revivalism sought to harness and develop. The notion of the ‘child-leader’, which was the mainstay of much religious literature throughout the nineteenth century and, propagated by the Sunday schools, was embedded in the growing revivalist ideology, grew out of an ambivalent attitude towards children. Against the older, theological assertion of the depravity of all human beings, there emerged in the late eighteenth century a ‘softer’, more sentimental attitude, which depicted children in particular as potential recipients and bearers of grace. The roots of this attitude lay as much in the theological tradition as in a reaction against it on the part of those who rejected any idea of the aboriginal sinfulness of children and stressed instead their essential innocence.

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