scholarly journals When all that is to Was ys brought: John Heywood’s ‘rythme declaringe his own life and nature’

2017 ◽  
Vol 33 (3) ◽  
pp. 323-356
Author(s):  
Jane Flynn
Keyword(s):  
Subject Matter ◽  
Spiritual Life ◽  
Personal Reflection ◽  
Thomas More ◽  
Catholic Faith ◽  
The Will ◽  
John Wilson ◽  
John Heywood

This essay provides the first edition and discussion of the ballad When all that is to Was ys brought, copied sometime between 1561 and 1585 into a draft account book relating to the will of Dr William Bill, dean of Westminster (Durham Cathedral Add. MS 243, fol. 93r-v). Its last line, ‘Amen Quoth Iohn heywood’, indicates that its author was the court entertainer John Heywood (b. 1496/7–d. in or after 1578) and internal evidence suggests that it was written shortly before he went into exile on account of his Catholic faith in 1564. The ballad includes references to Heywood’s family and allusions to several works of Thomas More, especially A Dialogue of Comfort, suggesting that it is Heywood’s personal reflection on his spiritual life under four English monarchs. Its subject matter makes it likely that it is also the poem described as ‘a rythme declaringe his own life and nature’, which Heywood sent to William Cecil, Lord Burghley, and Queen Elizabeth via John Wilson in 1574 to support his petition to be allowed to remain in the Spanish Netherlands.

Thomas More's Use of the Dialogue Form as a Weapon of Religious Controversy

1960 ◽  
Vol 7 ◽  
pp. 193-206 ◽  
Author(s):  
Rainer Pineas
Keyword(s):  
Thomas More ◽  
Catholic Faith ◽  
Religious Controversy ◽  
Grave Danger

On 7 March 1528, Cuthbert Tunstall, bishop of London, sent a letter to Thomas More asking him to write against heresy. Tunstall pointed out that heretical literature of both German and English authorship was coming into England in such quantities that, unless good and learned men could be found to confute these heretical books in English, the Catholic faith in England would be in grave danger. He was entrusting More with this task, the bishop concluded, because More was a master of eloquence in English as well as in Latin.When More decided to carry out Tunstall's commission in dialogue form, he was not satisfying the predilections for the dramatic he had already evinced in his Richard the Thirde and Utopia but was availing himself of a weapon proven potent in the art of religious and secular controversy.

Evolutional Progress in Psychiatry: A Plea for Optimism

1918 ◽  
Vol 64 (265) ◽  
pp. 189-210
Author(s):  
Hubert J. Norman
Keyword(s):  
Subject Matter ◽  
Golden Age ◽  
Golden Rule ◽  
Distant Future ◽  
Paradise Regained ◽  
Kingdom Of Heaven ◽  
The World ◽  
Practical Politics ◽  
The Will ◽  
To Come

Human perfectibility, or even entire social amelioration, appear with the passage of time to recede into a yet further distance; and, whilst forming subject-matter for academic discussion and for visionary imagination, they hardly come within the range of practical politics. With them, as with disquisitions about the hereafter, there has been a tendency to allow “other worldliness” to obscure the necessity for doing our duty here and now, and letting the distant future take care of itself. To those who object that this view is a sordid, or at least a selfish one, it may be answered that if we observe the Golden Rule—if even we practise but a negative virtue by refraining from doing evil—we shall yet make for the desired goal, possibly as rapidly as those who, their eyes fixed on that distant point, fail to observe the obstacles which lie immediately in their path, and who have, again and again, to arise bruised and disheartened by their stumbles and disappointments. It may indeed be that their aims are but illusions, mere figments of the fancy, impossible of realisation. “Uniform and universal knowledge, social salvation and sovereign goodness, a golden age to come excelling a past golden age, a Paradise regained in lieu of a Paradise lost, in fact, a kingdom of heaven on earth or elsewhere, are not yet matters with which the sober-minded scientist can grapple;” and nescience can only formulate them in phraseology which lacks verisimilitude even to those who utter it. It is doubtful whether the projectors of ideal commonwealths would have desired to have been themselves inhabitants thereof; even if they had had the will it is certain that they would not have had the ability to carry it into effect. Much of their work is perchance energy misdirected, and the words of Milton may be applicable to others as well as to him of whom he uttered them. “Plato, a man of high authority indeed, but least of all for his Commonwealth, in the book of his laws, which no City ever yet received, fed his fancie with making many edicts to his ayrie Burgomasters, which they who otherwise admire him wish had been rather buried and excused in the genial cups of an Academick night-sitting.” It is no use, as he further remarks, “to sequester out of the world into Atlantick and Eutopian politics, which never can be drawn into use, and will not mend our condition; but to ordain wisely as in this world of evil.”

On the Spiritual Life of St. Thomas More

Thought ◽  
1977 ◽  
Vol 52 (3) ◽  
pp. 324-327 ◽  
Author(s):  
R. J. Schoeck ◽  
Keyword(s):  
Spiritual Life ◽  
Thomas More

A Faithful Friend

1955 ◽  
Vol 17 (1) ◽  
pp. 43-43
Author(s):  
Jacques Maritain
Keyword(s):  
Spiritual Life ◽  
International Affairs ◽  
Scientific Rigor ◽  
Catholic Faith ◽  
University Of Notre Dame ◽  
Political Philosopher ◽  
The University ◽  
First Time

Ours was an old friendship: it was nearly thirty years ago that I met Waldemar Gurian for the first time in Bonn. At that time he was a brilliantly promising young man. He was expected to play an important role in the intellectual renovation which seemed to be underway in Germany. All that was stopped by the coming of the Nazis, which forced him to leave his country. Thanks to the facilities offered him by the University of Notre Dame, Waldemar Gurian resumed his activities as a scholar and a teacher with a courage that I admired. I would like to express also my admiration for his staunch dedication to the principles of freedom, and for his work as an historian of ideas, as a political philosopher and as an expert in international affairs—with regard to Russian bolshevism especially. He had many other interests. His understanding of spiritual life was remarkably broad. His profound Catholic faith made it possible for him to overcome many painful trials, and it was this background of anxiety and nostalgia which, from the very beginning of our association, aroused in me a feeling of affection for him. The founding of the Review of Politics, and its development into a most remarkable work of scholarship, of broad and living understanding of contemporary events, of human and philosophic value and of doctrinal soundness are also traceable to his Catholic faith, as well as to his very firm sense for intellectual and scientific rigor. The death of Waldemar Gurian means to me the loss of a faithful friend, and it is with deep emotion that I pay tribute to his memory

The Christian Brethren and the Dissemination of Heretical Books

2004 ◽  
Vol 38 ◽  
pp. 190-200
Author(s):  
James Davis
Keyword(s):  
New Testament ◽  
Printing Press ◽  
Thomas More ◽  
Conspiracy Theories ◽  
John Foxe ◽  
Rhetorical Device ◽  
Catholic Faith ◽  
The New Testament ◽  
Significant Figures

The illicit influx of William Tyndale’s vernacular New Testament and other reforming works into England in the late 1520s was considered an affront to the ecclesiastical authorities and an encouragement to lay heretical thought. No one was more vitriolic in condemnation than Thomas More, the lawyer-turned-polemicist, who was to become Chancellor from 1529. He declared, ‘Nothynge more detesteth then these pestylent bokes that Tyndale and suche other sende in to the realme, to sette forth here theyr abomynable heresyes.’ As Chancellor, More was renowned for his zealous persecution of heretics and booksellers, which he justified as a moral and legal imperative in order to uphold the Catholic faith. He also wrote several works, initially at the request and licence of Bishop Tunstall in March 1528, and thereafter in reply to the treatises of Tyndale and other Antwerp exiles. These writings provide tantalizing insights into the activities of Tyndale and the Christian Brethren as seen through the eyes of their chief protagonist. It was not only the New Testament, emanating from Cologne and Worms, that worried More, but Tyndale’s polemical works from the printing press of Johannes Hoochstraten in Antwerp, especiallyThe Parable of the Wicked Mammon, The Obedience of a Christen Man, andThe Practice of Prelates. Fellow exiles, such as George Joye, John Frith, and Simon Fish, were also writing popular and doctrinal works, includingA Disputation of Purgatorye, The Revelation of Antichrist, David’s Psalter, andA Supplication for the Beggars. Thomas More regarded William Tyndale, the Antwerp exiles, and their ‘Brethren’ in England as the most active producers and distributors of vernacular heretical books. However, his perceptions of the Brethren, their sympathizers, and their organization have been under-utilized by historians, who often rely more on the post-contemporary reflections of John Foxe. There perhaps remains the suspicion that More was conveniently coalescing all sedition under a single banner as a rhetorical device, or due to prejudice and unfounded conspiracy theories. Indeed,The Confutation of Tyndale’s Answeroutlined a smuggling network as an attempt to demoralize Tyndale’s supporters, by describing how various individuals had renounced their doctrines and betrayed their fellows. These were his tools of polemics, but More’s testimonies should not be dismissed as the mere delusions of a staunch anti-heretical zealot. He had studied the reforming works and interrogated significant figures in the Brethren. His conspiracy theories, it can be argued, were based on fact.

scholarly journals Sobre el conocimiento de la cosa en sí según Schopenhauer

2020 ◽  
Vol 11 (1) ◽  
pp. 173
Author(s):  
Roger Antonio Pérez García
Keyword(s):  
Subject Matter ◽  
Thing In Itself ◽  
The Will ◽  
Self Knowledge ◽  
Epistemological Basis

This paper proposes to analyze Schopenhauer’s methodological and hermeneutical considerations regarding the knowledge of the thing-in-itself. For this purpose, I explain the nature of the philosophical abstraction in light of the primacy of the metaphysics of the Will. I argue that the possibility of the philosophical research is rooted on the interpretation of self-knowledge as an instance of the Will’s objectivation. In this regard, I will plead that the definition and criteria developed by Schopenhauer for his philosophy are established at the expense of deductive demonstration, in favor of a peculiar and particular form of abstraction fitted for the philosophical enterprise and subject matter. Finally, I will present an interpretation of the epistemological basis of reflection in line with schopenhauerian philosophy.

Folly

2015 ◽  
Author(s):  
Greg Walker
Keyword(s):  
Thomas More ◽  
Modern Culture ◽  
Sir Thomas More ◽  
Royal Supremacy ◽  
John Heywood ◽  
Public Career

According to the chronicler Edward Hall, the execution of Sir Thomas More, who was sentenced to die on the gallows for refusing to acknowledge the Royal Supremacy, was characterized by a characteristically frivolous lack of decorum on the part of More himself, most notably on the scaffold itself. Both More’s evangelical opponents and his catholic allies noted his merry disposition. This article examines how the ideas of mirth and folly are woven through both More’s public career and the life of his close contemporary and nephew, the Catholic writer and playwright John Heywood. It considers the two men’s adoption and adaptation of classical and medieval notions of foolishness and comedy for their own ends in the dangerous years of Henry VIII’s Reformation. To understand More’s alleged lapse in judgment during his own execution and what this might suggest about the uses of mirth in pre-modern culture more generally, the article analyzes it in the context of his attitude towards theater and hisUtopiaas a satire for and of humanists.

Metaphysics and Experience

2020 ◽  
pp. 63-97
Author(s):  
Mark R. Wynn
Keyword(s):  
Subject Matter ◽  
Spiritual Development ◽  
Spiritual Growth ◽  
Moral Virtue ◽  
Significant Degree ◽  
Spiritual Life ◽  
Moral Virtues ◽  
Theological Virtues ◽  
The Relationship

This chapter, and the next, further develop the notion of infused moral virtue, by considering how the target goods of these virtues can be realized in domains additional to those that Aquinas discusses. Chapter 3 examines in particular how our world-directed experience can be deemed more or less appropriate relative to a theological narrative, and how it is capable therefore of realizing the kind of good that is the object of the infused moral virtues. In this discussion, these goods are called ‘hybrid goods’ to mark the fact that they share their subject matter with the acquired moral virtues (since they are concerned with our relations to the created order), and their teleology with the theological virtues (because here the measure of success for our relationship to creatures is provided by reference to relationship to God). In this chapter, we also consider how a story of progress in the spiritual life that is rehearsed in an experiential idiom may be related to one that is cast instead in metaphysical terms. To develop the account, we examine in particular the relationship between Aquinas’s understanding of spiritual growth, expressed in terms of the acquired and infused moral virtues, and John of the Cross’s narrative of the various phases of the spiritual life. On this basis, we consider how experiential and metaphysical perspectives on spiritual development are mutually informing, while at the same time they also exhibit, relative to one another, a significant degree of independence.

Political Strikes : Three Burning Questions

1978 ◽  
Vol 20 (1) ◽  
pp. 22-40 ◽  
Author(s):  
P.R. Hay
Keyword(s):  
Working Conditions ◽  
Trade Union ◽  
Subject Matter ◽  
Liberal Democracy ◽  
Economic Consequences ◽  
The Past ◽  
Current State ◽  
Industrial Action ◽  
The Will ◽  
Conclusive Data

The current state of the debate about political strikes in Australia is examined, looking particularly at three questions which merit urgent academic attention. In each instance it is suggested that the valid position may be some what different from that which many government and press spokesmen currently assume to be self-evident. It is also argued that the designation "political strike" is best reserved for reference to industrial action which has as its subject matter, an issue of broader significance than the narrow "traditional" sphere of trade union concerns ( wages and working conditions). The phrase has frequently been used in the past in connection with the hidden political motives of the strikers. Secondly, it is advanced that the economic consequences of political strikes may be far less than is commonly supposed, though any conclusive data on this question is difficult to obtain. Finally, the question of the legitimacy of political industrial action in a liberal democracy is considered. Three approaches to legitimacy in liberal democracy are noted—that of Rawlsian distributive justice, that of legitimacy residing in the will of the majority, and that of pluralism. It is suggested that in each instance a case for the legitimacy of political strikes can be made.

scholarly journals The Revelatory Text and the prologue of the Gospel of Luke

2018 ◽  
Vol 74 (3) ◽  
Author(s):  
Huub Welzen
Keyword(s):  
Subject Matter ◽  
Critical Analysis ◽  
Gospel Of Luke ◽  
Spiritual Life ◽  
Lectio Divina ◽  
The Bible ◽  
The World ◽  
The Subject ◽  
Biblical Texts ◽  
Spiritual Reading

The first print of the book of Sandra Schneiders, The Revelatory Text, appeared more than 25 years ago. With the help of the hermeneutic theories of Gadamer and Ricoeur, she proposes a kind of exegesis that integrates scholarly methods and spiritual reading. In this article we investigate how the model of Sandra Schneiders is congruent with the old intuition of the lectio divina. We compare the model of Schneiders with the systematisation of the lectio divina by Guigo II, the Carthusian. As a result, we see in the text of Guigo the pre-understanding of the Carthusian spiritual life at work. And as a result we also recognise Schneiders’ transformative understanding of the subject matter of the text in the phase of the oratio and the comtemplatio. In the model of Guigo, there is also room for critical analysis in the phase of the meditation. We investigate also if the Bible itself gives indications for the kind of exegesis Schneiders proposes. What Schneiders says about pre-understanding is present in the prologue of the Gospel of Luke. Luke considers the story he tells as a history guided by God. What Luke tells about the genesis of his text belongs to the world behind the text. The world of the text is present as a well-ordered world. Luke speaks also about the transformation of the reader. In this, we recognise what Schneiders says about the world before the text and the transformative understanding of the subject matter of the text. We conclude that the model of Schneiders is innovative in relation of common academic exegesis. It is rooted in the tradition of Christian spiritual reading, and it is present in those biblical texts which indicate how to read.

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