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Church History and Religious Culture最新文献

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Season of Conspiracy. Calvin, The French Reformed Churches, and Protestant Plotting in the Reign of Francis II (1559–1560) , by Philip Benedict 阴谋季节。《加尔文、法国归正教会和新教在方济各二世统治时期的阴谋》(1559-1560),菲利普·本尼迪克特著
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202009
J. Balserak
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引用次数: 0
Portrait Cultures of the Early Modern Cardinal , by Piers Baker-Bates and Irene Brooke (Eds.) 早期现代红衣主教的肖像文化,皮尔斯贝克贝茨和艾琳布鲁克(编)
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202006
J. van Gennip
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引用次数: 0
The Role of Missionaries from the Nederlandsche Zendingsvereeniging (NZV) in the Development of Public Health in Cirebon Residency 1864–1899 荷兰宣教士在1864-1899年锡伯恩居民公共卫生发展中的作用
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-bja10041
Amos Sukamto
In the second half of the 19th century, there was an outbreak of Malaria and Cholera in the Nederlandsch Indie region, including the Cirebon Residency. As a result, during epidemics, people died like rats. This was the situation faced by NZV missionaries. How did the NZV missionaries respond to this problem? By using the historical method, I found several facts that the NZV missionaries, especially Verhoeven, had contributed greatly to developing public health in the Cirebon Residency. Verhoeven through medical services was also able to arouse the philanthropic spirit of European entrepreneurs to establish an auxiliary hospital in Cideres and support monthly operational costs so that health services were provided free of charge.
19世纪下半叶,包括井里汶住宅在内的荷兰独立地区爆发了疟疾和霍乱。结果,在流行病期间,人们像老鼠一样死去。这就是新西兰传教士所面临的情况。新西兰传教士是如何应对这个问题的?运用历史的方法,我发现了新西兰传教士,特别是维霍温传教士,对井里汶公馆的公共卫生发展做出了巨大贡献的几个事实。Verhoeven还通过医疗服务激发了欧洲企业家的慈善精神,在Cideres建立了一家辅助医院,并支持每月的运营成本,从而免费提供医疗服务。
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引用次数: 0
Magdalena’s gulden letanien
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-bja10039
Bram Rossano
In contrast to the other works of the fifteenth-century mystic Magdalena of Freiburg, her Golden Litany was heavily copied in Germany and the Low Countries in the late Middle Ages. Despite its popularity, this meditative prayer on the Passion has not yet been studied. This article attempts to fill this gap. It offers a full survey of the transmitted manuscripts of the text and aims to provide insight into its distribution in the late medieval German and Dutch language areas. The prayer is discussed in the context of contemporaneous literary and religious traditions. In this way, the article attempts to explain why a southern German text was so popular in the Low Countries, especially in the circles of the Devotio Moderna.
与15世纪弗赖堡神秘主义者马格达莱纳的其他作品相比,她的《金色Litany》在中世纪晚期的德国和低地国家被大量复制。尽管它很受欢迎,但这种关于激情的冥想祈祷还没有被研究过。本文试图填补这一空白。它提供了对文本传输手稿的全面调查,旨在深入了解其在中世纪晚期德语和荷兰语地区的分布。祈祷是在同时代的文学和宗教传统的背景下讨论的。通过这种方式,这篇文章试图解释为什么德语南部文本在低地国家如此受欢迎,尤其是在Devotio Moderna的圈子里。
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引用次数: 0
Registres du Consistoire de Genève au temps de Calvin , by Isabella M. Watt and Jeffrey R. Watt (Eds.) 《加尔文时代的Genève Consistory登记册》,伊莎贝拉·M·瓦特和杰弗里·R·瓦特(编辑)
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202008
Chrystel Bernat
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引用次数: 0
Fidei christianae delineatio brevis by Conradus Vorstius (1620)
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-bja10038
J. Tromp
“A Brief Sketch of the Christian Faith,” published in 1632, was written by Conradus Vorstius in 1620, at the request of Johannes Uytenbogaert. Uytenbogaert needed a Confession for the Remonstrant Society he had just founded, and asked Vorstius to assist the committee that was established for its production. Vorstius, who at the time lived in difficult conditions, was unable to deliver a full text, but managed to provide this Sketch, which was subsequently used by Simon Episcopius to compose his famous Remonstrant Confession. Vorstius’s sketch was never intended for publication.
1632年出版的《基督教信仰简述》由康拉杜斯·沃斯蒂乌斯应约翰内斯·乌伊滕博加尔特的要求于1620年撰写。乌伊滕博加尔特需要为他刚刚成立的抗议协会忏悔,并请沃斯蒂乌斯协助为其制作而成立的委员会。Vorstius当时生活在困难的条件下,无法提供全文,但他设法提供了这幅素描,随后被Simon Episcopius用来撰写他著名的《忏悔录》。沃斯蒂乌斯的素描从未打算出版。
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引用次数: 0
Writing Habits. Historicism, Philosophy, and English Benedictine Convents, 1600–1800 , by Jaime Goodrich 写作习惯。《历史主义、哲学和英国本笃会修道院》,1600–1800年,杰米·古德里奇著
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202010
James E. Kelly
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引用次数: 0
Pope Paul III and the Cultural Politics of Reform, 1534–1549 , by Bryan Cussen 《教皇保罗三世与改革的文化政治,1534-1549》,布赖恩·库森著
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202004
J. DeSilva
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引用次数: 0
The Living Sense of Scripture 圣经的生命力
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-bja10037
D. Jones
Everard appears frequently in studies of English antinomianism. His sermons, printed posthumously in 1653, reveal a startling array of influences, from Maimonides to Nicholas of Cusa, and a propensity for extravagant glosses on scripture. Notably, Everard saw the gospel as an allegory for the spiritual regeneration of the reader. The literal or ‘living’ sense of scripture played out in the annihilation and resurrection of the individual conscience-as-script. Starting with those few divines who chose to celebrate rather than disparage him, this article considers Everard’s work as a particularly colorful, but not altogether unrepresentative, sample in the thorny history of sixteenth and seventeenth century Protestant hermeneutics. Specially, Everard’s work constitutes a unique merger of an older spiritual tradition with Protestant discourse on the literal sense which not only addressed long-standing issues in Puritan thought but had a real claim to the mainstream in Cromwell’s England.
埃弗拉德经常出现在英语矛盾论的研究中。他的布道在1653年死后印刷,揭示了一系列令人震惊的影响,从迈蒙尼德到库萨的尼古拉斯,以及对经文进行过度注释的倾向。值得注意的是,埃弗拉德将福音视为读者精神再生的寓言。圣经的字面意义或“活着”的意义在作为剧本的个人良知的毁灭和复活中发挥出来。从那些选择庆祝而不是贬低他的少数神学家开始,本文认为埃弗拉德的作品是十六世纪和十七世纪新教解释学这一棘手历史中一个特别丰富多彩但并非完全没有代表性的样本。特别是,埃弗拉德的作品将古老的精神传统与新教在字面意义上的话语进行了独特的融合,这不仅解决了清教徒思想中的长期问题,而且在克伦威尔的英国真正成为主流。
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引用次数: 0
Politische Scholastik – Spätmittelalterliche Theorien der Politik. Probleme, Traditionen, Positionen – Gesammelte Studien , by Jürgen Miethke 政治学院—中世纪末期政治理论问题,传统,位置收集研究
0 RELIGION Pub Date : 2022-07-04 DOI: 10.1163/18712428-10202003
J. de Boer
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引用次数: 0
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Church History and Religious Culture
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