scholarly journals The Reformation and the Linguistic Situation in Norway

Nordlit ◽  
2019 ◽  
Author(s):  
Endre Mørck
Keyword(s):  
Spoken Language ◽  
Written Language ◽  
Religious Literature ◽  
Short Account ◽  
The Bible ◽  
The Reformation ◽  
The Church ◽  
Modern Form ◽  
The Way

The article gives a short account of the development of the spoken language from Old Norwegian to Modern Norwegian, the transition from Norwegian to Danish as the written language in Norway and the language of the church around the Reformation. It is argued that the changes in the spoken language were a long-term development completed, on the whole, at the time of the Reformation, that the transition from Norwegian to Danish as the written language was also well on the way before the Reformation, and that the vernacular was not abruptly introduced in the Lutheran service. So, the linguistic situation in the centuries following the Reformation is only to a lesser degree a result of the Reformation itself. The Reformation should first and foremost be credited with the translation of the Bible into Danish and with it the consolidation of a modern form of Danish which was spread through the extensive religious literature of the time. Later this consolidated written language formed the basis for the development of a higher variety of spoken Norwegian.

scholarly journals Vloga reformacije v slovenski etnogenezi: Etnična kolektivna identiteta na premici zgodovine dolgega trajanja ▪︎ The Role of the Reformation in Slovene Ethnogenesis: Collective Ethnic Identity in Long-Term History

2021 ◽  
Vol 17 (33) ◽  
pp. 13-46
Author(s):  
Vanja Kočevar
Keyword(s):  
Religious Identity ◽  
Literary Work ◽  
The Bible ◽  
Ethnic Network ◽  
The Reformation ◽  
Ethnic Category ◽  
Slovene Language ◽  
Long Term Impact ◽  
The Church

Although the Reformation in both Europe and Slovenia was primarily of a religious nature, its long-term impact on Slovenes is much more visible in their collective ethnic than religious identity. While the sovereign Counter-Reformation abolished Protestantism in the Inner Austrian lands between 1598 and 1628, the Catholic Revival used certain achievements of the movement in its own pursuits. For the further development of Slovenes as an ethnic community, especially four Reformation creations are important: 1) the linguistic norm, 2) the concept of the Slovene church, 3) the myth of the chosen ethnicity and 4) a topos about the great extent of the “Slavic”/Slovene language. In accordance with the ethnosymbolist paradigm, the discussion therefore estimates that in the second half of the 16th century Slovenes developed from an ethnic category into an ethnic network. The Slovene language, which was sporadically written from the end of the first millennium onwards, was finally consolidated as a literary language in 1550 with the first two books published by Primož Trubar. The Protestant literary work reached its peak in 1584, when a translation of the Bible by Jurij Dalmatin and a grammar by Adam Bohorič were published. The concept of the “Slovene church”, which is supposed to unite the entire Slovene-speaking Christian community, was also conceived by Trubar. He presented his idea for the first time in 1555 and completed it in his Cerkovna ordninga (“the Church Order”) from 1564. Although the conceptual programme was not established in the church administration, it significantly influenced the mindset of both Protestant and later Catholic writers in the 17th and 18th centuries. The emergence of the Slovene myth of the chosen ethnicity, which is based on a sentence from the Letter of Paul to the Romans: “and every tongue will praise God” (Romans 14:11), also dates back to the Reformation and as a maxim connects the key literary creations of this period. In addition, Protestant writers relied on the humanistic tradition of emphasizing the great extent of the “Slavic” language, which in fact served to increase the importance of Slovene. This topos was first introduced to Slovene grammars by Bohorič and represents a somewhat later entry of Slovenes into the “(inter)national competition for national honor”, which emerged in Europe during the humanism.

scholarly journals Authors and languages in a sociohistorical context: Basque religious literature in seventeenth-century France

2020 ◽  
Vol 0 (0) ◽  
Author(s):  
Eneko Zuloaga ◽  
Dorota Krajewska
Keyword(s):  
Seventeenth Century ◽  
Catholic Church ◽  
Basque Country ◽  
Written Language ◽  
Religious Movements ◽  
Religious Literature ◽  
Historical Sociolinguistics ◽  
The Reformation ◽  
Sociohistorical Context ◽  
The Church

AbstractIn this paper, we apply the methods of historical sociolinguistics to seventeenth-century religious literature in Basque. We explore issues related to macrosociolinguistics, and, in particular, the problem of contextualisation of authors and their works. As an example of this approach, we analyse Doctrina Christiana by Esteve Materra (published in 1617 and 1623), the first Basque Catholic catechism in the province of Labourd, in the northern part of the Basque Country. It marked the beginning of an intense period of publishing in Basque which lasted until the late seventeenth century. We place the book in the context of major religious movements in France at that time. Materra’s catechism was a response of the Catholic Church to the Reformation in the Basque Country, and was produced with the support of the Church authorities, which needed Basque to reach monolingual speakers. Notwithstanding, Materra’s catechism also attests to the development of a model of written language to be used in the Labourdin literature.

Reformation und politisch-gesellschaftliche Emanzipation

2014 ◽  
Vol 74 (2) ◽  
pp. 118-126 ◽  
Author(s):  
Bernd Oberdorfer
Keyword(s):  
Civil Society ◽  
Learning Processes ◽  
Priesthood Of All Believers ◽  
Pluralistic Society ◽  
Protestant Churches ◽  
The Reformation ◽  
The Individual ◽  
The Church ◽  
Modern Sense

AbstractThe relevance of the reformation for the development of modern liberty rights is much debated. Although the Protestant Reformers fought for the »Freedom of a Christian« against religious patronization, they were not tolerant in a modern sense of the term. However, the Reformation released long-term impulses which contributed to the origin and formation of a modern civil society, e. g. the respect for the autonomy of the individual over against the church, the passion for education, the emphasis on the »universal priesthood of all believers«, and the appreciation of civil professions. Long historical learning processes were necessary, though, until the Protestant churches acknowledged and adopted modern liberty rights, a participatory democracy and a pluralistic society as genuine forms of expression of a Protestant ethos.

Erasmus, Desiderius (c.1466–1536)

2018 ◽  
Author(s):  
Erika Rummel
Keyword(s):  
Political Thought ◽  
Divine Revelation ◽  
Christian Humanism ◽  
The Bible ◽  
The Reformation ◽  
Christian Thought ◽  
Articles Of Faith ◽  
Absolute Knowledge ◽  
The Church ◽  
Textual Critic

Although Erasmus was not a systematic philosopher, he gave a philosophical cast to many of his writings. He believed in the human capacity for self-improvement through education and in the relative preponderance of nurture over nature. Ideally, education promoted docta pietas, a combination of piety and learning. Erasmus’ political thought is dominated by his vision of universal peace and the notions of consensus and consent, which he sees as the basis of the state. At the same time he upholds the ideal of the patriarchal prince, a godlike figure to his people, but accountable to God in turn. Erasmus’ epistemology is characterized by scepticism. He advocates collating arguments on both sides of a question but suspending judgment. His scepticism does not extend to articles of faith, however. He believes in absolute knowledge through revelation and reserves calculations of probability for cases that are not settled by the authority of Scripture or the doctrinal pronouncements of the Church, the conduit of divine revelation. Erasmus’ pioneering efforts as a textual critic of the Bible and his call for a reformation of the Church in its head and members brought him into conflict with conservative Catholic theologians. His support for the Reformation movement was equivocal, however. He refused to endorse the radical methods of the reformers and engaged in a polemic with Luther over the question of free will. On the whole, Erasmus was more interested in the moral and spiritual than in the doctrinal aspects of the Reformation. He promoted inner piety over the observance of rites, and disparaged scholastic speculations in favour of the philosophia Christi taught in the gospel. The term ‘Christian humanism’ best describes Erasmus’ philosophy, which successfully combined Christian thought with the classical tradition revived by Renaissance humanists.

The Use of Nails in the Crucifixion

1932 ◽  
Vol 25 (1) ◽  
pp. 29-45 ◽  
Author(s):  
Joseph William Hewitt
Keyword(s):  
The Bible ◽  
Religious Feeling ◽  
Bible Stories ◽  
The Masses ◽  
The Church ◽  
The Way

These words in criticism of Fra Lippo's vivid and realistic painting of sacred subjects admirably typify the attitude of theology to art. In the ages when the masses were still unable to read, the church took advantage of the work of the painter to impart instruction in the Bible stories. But after all, mere enlightenment is comparatively useless, sometimes even dangerous. It is always inferior to devotion. As long as the masses could be inspired by art to perform more fully their religious duties, so long was art rendering to the church the services that were its due. If the actual facts, even as recorded in the Scriptures, stood in the way of the theological object, they had to be neglected, obscured, or denied. If by a false depiction religious feeling were aroused, there could be no doubt as to the value of such depiction.

John Calvin - Theologian of the Bible

1971 ◽  
Vol 25 (3) ◽  
pp. 329-344
Author(s):  
John H. Leith
Keyword(s):  
John Calvin ◽  
The Bible ◽  
The Church ◽  
The Way

Calvin's theology can properly be described primarily as commentary upon Scripture as a whole and secondarily as commentary upon the way the church had read Scripture in its theology and creeds.

Moses and the Magistrate: a Study in the rise of Protestant Legalism

1975 ◽  
Vol 26 (2) ◽  
pp. 149-172 ◽  
Author(s):  
P. D. L. Avis
Keyword(s):  
Sixteenth Century ◽  
Old Testament ◽  
Natural Law ◽  
The Bible ◽  
The Reformation ◽  
The Law ◽  
Civil Laws ◽  
The Church

‘It is now disputed at every table’, declared Whitgift in 1574, ‘whether the magistrate be of necessity bound to the judicials of Moses’. Edwin Sandys told Bullinger of Zürich in the previous year that it was being maintained, to the great trouble of the Church, that ‘The judicial laws of Moses are binding upon Christian princes, and they ought not in the slightest degree to depart from them’. Though often neglected by historians as an important factor in the Reformation, the question of the validity of the Old Testament judicial (as opposed to moral or ceremonial) law frequently arises in the writings of the Reformers, and their various answers made no slight impact on the course of events. It bears directly on Henry VIII's divorce and the bigamy of Philip of Hesse; the treatment of heresy and the possibility of toleration; the persecution of witches; usury and iconoclasm; Sabbatarianism and the rise of the ‘puritan’ view of the Bible as a book of precedents, and the corresponding shift to legalism in Protestant theology. The question is also of fundamental relevance to the thought of the Reformers on natural law, the godly prince and magistrate, and the so-called ‘third use of the law’. This article is an attempt to survey, up to the end of the sixteenth century, the various interpretations of the Mosaic penal and civil laws, with particular reference to the development of legalistic tendencies after Luther.

Bible and Biblical Theology in the Early Reformation

1962 ◽  
Vol 15 (1) ◽  
pp. 50-65
Author(s):  
J. N. Bakhuizen Van Den Brink
Keyword(s):  
Biblical Theology ◽  
Historical Event ◽  
The Bible ◽  
The People ◽  
God's Word ◽  
The Reformation ◽  
The Church

The Reformation gave back the Bible to the people, that is to say the Bible in the vulgar tongue. We may enter now into some of the theological problems implied in this important historical event, by revealing the well-known circumstances of the first religious disputation held at Zürich on 29th January 1523. Zwingli's first thesis was that those who do not recognise the Gospel but by the authority of the Church, err and insult God. The same conviction is repeated in quite the same words and with still greater completeness in the Scots Confession, art. 19. Some months before the disputation, Zwingli had sent his treatise Von Klarheit und Gewissheit des Wortes Gottes, to the Black Friars of Oetenbach. For three years already he had himself been preaching daily in Our Lady's Münster in the capital. In his correspondence with the vicar of Constanz, who seriously disapproved of Zwingli's activity, he published his Apologeticus Archeteles, 1522, in which he said: ‘to this treasure, I mean the certitude of God's Word, our heart should be directed’, and in his second answer to the objections of the vicar he ventured to give the assurance that ‘the people will always surrender themselves with the simplicity of a dove to the sole Gospel, and in proportion as it is the less stained by the dust of human traditions, the people will be the more susceptible to the celestial doctrine in which they take their refuge with all confidence as to a holy anchor’.

scholarly journals The Forerunners of the Reformation

2015 ◽  
Vol 1 (1) ◽  
pp. 77
Author(s):  
PETER A. LILLBACK
Keyword(s):  
Theological Reflection ◽  
Reform Movement ◽  
Common Life ◽  
The Reformation ◽  
The Common ◽  
The Church ◽  
The Way

Abstract: The plague, abuses in the church, and mysticism constitute the background for considering forerunners of the Reformation. They should not be viewed as directly causing the Reformation, but as anticipating in various ways reformational concerns. While some advocated practical reforms (e.g., Jan Hus and Savonarola), others developed theological reflection (e.g., the Brethren of the Common Life). Conciliarism, another reform movement through councils, ironically by its failure, propelled the cause of the Reformation. Finally, humanism, by its return to the sources and Scripture, paved the way as well. In conclusion, it is observed that the division between forerunners and Reformers sometimes is not very definite.

scholarly journals A Reforma Luterana e suas relações com a educação

2016 ◽  
Vol 31 (2) ◽  
Author(s):  
Martha Regina Maas ◽  
Katilene Willms Labes
Keyword(s):  
Educational System ◽  
German Language ◽  
Open Letter ◽  
The South ◽  
Public Discussion ◽  
The Bible ◽  
Education Change ◽  
The Reformation ◽  
The University ◽  
The Church

Resumo: Em 1517, ao afixar suas teses na porta da igreja do castelo de Witenberg,Lutero não fazia ideia das mudanças no campo da educação, que hojesão constatadas como desencadeadas a partir do movimento da Reforma. Elepróprio passou pela experiência de uma educação severa, marcada por castigosfísicos. A forma de debate estudantil na universidade preparou-o para os embatespolêmicos de sua luta reformadora. Na sua “Carta aberta” sobre a reformada Cristandade, em 1520, ele propôs também a reforma das Universidades.Sua tradução da Bíblia para o alemão fluente foi uma contribuição importante,mesmo decisiva, para as mudanças no sistema educacioal. Seu modelo deeducação incentivou e construiu uma sociedade mais crítica, influindo tambémnas comunidades luteranas imigradas para o sul do Brasil no século XIX.Palavras-chave: Educação. Mudança. Reforma. Debate. Crítica.Abstract: In 1517, when he affixed his theses at the door of the church ofWitenberg castle, Luther had no idea of the changes in the field of educationwhich today are recognized as proceeding from the Reformation movement.Luther himself had the experience of a severe education, marked by physicalpunishments. The method of public discussion in the university prepared him tothe polemical clashes of his reforming struggle. In his “Open Letter” about thereform of Christianity, in 1520, he proposed also the reform of the universities.His translation of the Bible to the German language was a very important, evendecisive, contribution to the changes in the educational system. His model ofeducation encouraged and built a more critical society, having influence also inthe Lutheran communities immigrated to the south of Brasil in the XIX century.Keywords: Education. Change. Reform. Discussion. Critics.

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