scholarly journals La diffusione delle opere antilatine di Nilo Cabasilas in manoscritti russi nel XVII secolo

2017 ◽  
Vol 17 ◽  
Author(s):  
Marco Scarpa
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Holy Spirit ◽  
17Th Century ◽  
The Holy Spirit ◽  
Made In

The Spread of Neilos Kabasilas’s Anti-Latin Treaties in Russian Manuscripts in the 17th Century In the 17th century, Neilos Kabasilas’s anti-Latin works, along with Gregory Palamas’s Contro Becco, were considerably widespread in Russia. The first copy was made for Arseniĭ Sukhanov in the 1630s, another copy – supplemented with several polemical texts – was then prepared for the Patriarchal Library. Four manuscripts are associated with the activity of the monks Simon Azar’in, Efrem Kvašnin and Sergij Šelonin, who were in Moscow in the 1640s, and are perhaps related to the question of the religious confession of Prince Valdemar, who was designated to marry the Tsar’s daughter. In mid-seventeenth century another manuscript appeared in Ukraine, marked at that time by the controversies which followed the Union of Brest. In the 1660s, two copies were made in the Solovetskiĭ Monastery. At the end of the century, Archbishop Atanasiĭ Kholmogorskij, involved in the controversy over Christ’s presence in the Eucharist, made further three copies of these works. Four manuscripts from the first half of the eighteenth century testify in their turn to the interest of particular individuals in this collection of texts on the Procession of the Holy Spirit. Rozpowszechnienie antyłacińskich traktatów Nila Kabazylasa w rękopisach ruskich w XVII wieku W XVII wieku antyłacińskie traktaty Nila Kabazylasa, obok Contro Becco Grzegorza Palamasa, były dość dobrze rozpowszechnione na Rusi. Pierwszy odpis został przygotowany przez Arsenija Suchanowa w latach trzydziestych XVII wieku. Drugi wzbogacony o kilka tekstów polemicznych powstał dla biblioteki patriarchalnej. Cztery kolejne rękopisy wiążą się z działalnością przebywających w latach czterdziestych w Moskwie mnichów Simona Azarina, Efrema Kwasznina i Sergija Szelonina i odsyłają prawdopodobnie do sprawy wyznania księcia Waldemara, kandydata na męża dla carskiej córki. W połowie XVII wieku tekst pojawia się na naznaczonych polemikami wyznaniowymi po unii brzeskiej ziemiach ukraińskich. W latach sześćdziesiątych dwa odpisy powstają w Monastyrze Sołowieckim. Pod koniec stulecia, zaangażowany w polemiki wokół obecności Chrystusa w Eucharystii, arcybiskup Atanasy Chołmogorski dokonuje kolejnych trzech odpisów. Cztery odpisy z pierwszej połowy XVIII wieku świadczą natomiast o zainteresowaniu indywidualnych osób zbiorem tekstów o pochodzeniu Ducha Świętego.

Inward Baptism

2020 ◽  
Author(s):  
Baird Tipson
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Holy Spirit ◽  
Jonathan Edwards ◽  
John Wesley ◽  
Late Medieval ◽  
Evangelical Christian ◽  
New Birth ◽  
The Holy Spirit ◽  
George Whitefield

Inward Baptism describes theological developments leading up to the great evangelical revivals in the mid-eighteenth century. It argues that Martin Luther’s insistence that a participant’s faith was essential to a sacrament’s efficacy would inevitably lead to the insistence on an immediate, perceptible communication from the Holy Spirit, which evangelicals continue to call the “new birth.” A description of “conversion” through the sacrament of penance in late-medieval Western Christianity leads to an exploration of Luther’s critique of that system, to the willingness of Reformed theologians to follow Luther’s logic, to an emphasis on “inward” rather than “outward” baptism, to William Perkins’s development of a conscience religion, to late-seventeenth-century efforts to understand religion chiefly as morality, and finally to the theological rationale for the new birth from George Whitefield, John Wesley, and Jonathan Edwards. If the average Christian around the year 1500 encountered God primarily through sacraments presided over by priests, an evangelical Christian around 1750 received God directly into his or her heart without the need for clerical mediation, and he or she would be conscious of God’s presence there.

scholarly journals Scripture, Style and Persuasion in Seventeenth-Century English Theories of Preaching

2002 ◽  
Vol 53 (4) ◽  
pp. 686-706 ◽  
Author(s):  
MARY MORRISSEY
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Avant Garde ◽  
Alternative Method ◽  
The Holy Spirit ◽  
Made In

The distinction between a Puritan ‘plain’ and a Laudian ‘metaphysical’ preaching style rests on secular rhetorical theories of persuasion that are relatively unimportant to early Stuart homiletics but are central to later Latitudinarian polemics on preaching. Instead, the ‘English Reformed’ theory and method of sermon composition rests on the didactic function of preaching and the need for the Holy Spirit and hearers to co-operate with the preacher. Although Andrewes and some avant-garde conformists questioned this theory, they developed no alternative method of composition. Arguments made in the 1650s for direct inspiration by the Spirit contributed to the decline of both theory and method.

The Integration of Mission Theology and Practice: Zinzendorf and the Early Moravians

2008 ◽  
Vol 25 (2) ◽  
pp. 185-210 ◽  
Author(s):  
Robert Gallagher
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Social Issues ◽  
Historical Context ◽  
Cultural Humility ◽  
Spiritual Renewal ◽  
Mission Theology ◽  
Key Characteristics ◽  
The Holy Spirit

AbstractThis paper explores the key characteristics of Count Nikolaus Ludwig von Zinzendorf's mission theology that influenced the early Moravian missional practice. After discussing the early eighteenth century European historical context and the Spirit-renewal of the Herrnhut community, the paper considers Zinzendorf's theology on the death of Christ, the prominent role of the Holy Spirit, and harvesting the "first fruits." These theological distinctives contributed in determining the motivation and message of these pioneer Protestant missionaries. It then takes into account some of the subsequent methods such as working with the marginalized, practicing the love of Christ in cultural humility, and preaching the gospel in the vernacular. The main contributions of the early Moravians to mission were that they brought an understanding that spiritual renewal preceded mission renewal, the atoning death of Christ is central to mission theology, and a Protestant recognition that it had an obligation to do mission. On the other hand, the foremost negative aspects of Moravian mission were their obsession with the physical death of Christ and an ignorance of the broader social issues that at times resulted in a lack of contextualization, religious syncretism, indifference to social justice, and extreme subjectivism.

From Seeker to Finder: A Study in Seventeenth-Century English Spiritualism Before The Quakers

1948 ◽  
Vol 17 (4) ◽  
pp. 299-315 ◽  
Author(s):  
George Arthur Johnson
Keyword(s):  
Seventeenth Century ◽  
Civil Wars ◽  
Small Groups ◽  
Holy Spirit ◽  
British History ◽  
The Third ◽  
The Holy Spirit ◽  
Third Person ◽  
The Third Person ◽  
The Trinity

The period of the Civil Wars and Commonwealth in England was one of the most momentous epochs in British history. For small groups of people the decade of the 1640's inaugurated a New Age—an age in which the Holy Spirit reigned triumphant. Such believers reached the zenith of Puritan “spiritualism,” or that movement which placed the greatest emphasis upon the Third Person of the Trinity.

Seventeenth-Century Catholic Reception Outside the de auxiliis Controversy

2021 ◽  
pp. 279-292
Author(s):  
Charles Robertson
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Holy See ◽  
Beatific Vision ◽  
The Holy Spirit ◽  
Love Of God ◽  
Commentarial Tradition

Seventeenth-century Thomists, with the exception of John of St Thomas, are today virtually unknown. Nevertheless, in their day they contributed to the Catholic reception of the thought of the Angelic Doctor not only by continuation of the commentarial tradition but also by engaging in the intramural Catholic debates in which the Holy See intervened. After introducing the reader to some of the more prominent Thomists of the century, this chapter outlines some Thomist responses to intramural Catholic debates concerning the formation of conscience in light of probable opinions, the nature of our desire for the beatific vision and its compatibility with love of God above self, and the role of the gifts of the Holy Spirit in the life of the believer.

The Holy Spirit Speaks Dutch: David Joris and the Promotion of the Dutch Language, 1538–1545

1992 ◽  
Vol 61 (1) ◽  
pp. 47-59 ◽  
Author(s):  
Gary K. Waite
Keyword(s):  
Seventeenth Century ◽  
Holy Spirit ◽  
Central Province ◽  
Linguistic Identity ◽  
Low Countries ◽  
Regional Dialects ◽  
Political Independence ◽  
The Holy Spirit ◽  
Dutch Language

The attempt to create a purified Dutch language and establish a Dutch cultural and linguistic identity distinct from Germanic variants became a major preoccupation of late sixteenth and seventeenth-century Netherlanders. Overcoming variations in regional dialects between the central province of Holland and the northern, eastern, and southern provinces and constructing a standard unitary language for inhabitants of the Low Countries was to occupy Dutch writers for several generations. Clearly the development of a national vernacular was essential in the process of achieving cultural and political independence from the Spanish overlords during the Eighty Years War.

The Mother of God's People: The Adoration of the Holy Spirit in the Eighteenth-Century Brüdergemeine

1999 ◽  
Vol 68 (4) ◽  
pp. 886-909 ◽  
Author(s):  
Craig Atwood
Keyword(s):  
Eighteenth Century ◽  
Holy Spirit ◽  
Religious Community ◽  
Time Range ◽  
Essential Point ◽  
The Past ◽  
Moravian Church ◽  
God's People ◽  
The Holy Spirit ◽  
The Church

“Lord God, now we praise you, you worthy Holy Spirit! The church in unity honors you, the mother of Christendom. All the angels and the host of heaven and whoever serves the honor of the Son; also the cherubim and seraphim, sing with a clear voice: ‘Divine majesty, who proceeds from the Father, who praises the Son as the creator and points to his suffering.’ … Daily O Mother! whoever knows you and the Savior glorifies you because you bring the gospel to all the world.” These lines are from the Te Matrem, a prayer to the Holy Spirit that for nearly thirty years was a regular part of worship for a German Protestant group known as the Brüdergemeine. The Brüdergemeine, commonly called the Moravian Church today, was an international religious community that developed an elaborate and creative liturgical life for its carefully regulated communities. The Brethren's intense devotion to the suffering of Christ is the most famous aspect of their worship, but in the mid-eighteenth century their leader, Nikolaus Ludwig von Zinzendorf, actively encouraged the Brüdergemeine to worship the Holy Spirit as the mother of the church. Surprisingly, though, this aspect of Zinzendorf's theology has been largely overlooked or downplayed by historians and theologians in the past two hundred years. When it has been discussed, it has been dismissed as a brief aberration or experiment that was discarded after the so-called Sifting Time (Sichtungzeit.) The Sifting Time was a period of liturgical and social excess in the community, the details of which remain quite obscure. The Brethren used the word Sichtungzeit to refer to a time when the community was in danger of becoming a fanatical sect. Dates for the Sifting Time range from a high of 1736–52 to a low of 1746–49, but the most common dating is 1743–50. This article will show that the use of maternal imagery for the Holy Spirit was not a tangential or quixotic aspect of Zinzendorf's theology, but thrived for more than thirty years and was, in Zinzendorf's words, “an extremely important and essential point … and all our Gemeine and praxis hangs on this point.”

scholarly journals Antwerp commercial legislation in Amsterdam in the 17th century: legal transplant or jumping board?

2009 ◽  
Vol 77 (3-4) ◽  
pp. 459-479 ◽  
Author(s):  
Dave De ruysscher
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Sixteenth Century ◽  
17Th Century ◽  
Legal Transplant ◽  
Applicable Law ◽  
Actual Application

AbstractThe 1582 Antwerp costuymen influenced Amsterdam law during the seventeenth and eighteenth centuries. Although the Antwerp law has often been considered as an applicable law in the Amstel city, its role was more limited. At the end of the sixteenth century and during the first half of the seventeenth century, it was used as a common and subsidiary applicable law for certain mercantile issues. Later on, as the Amsterdam legislator issued ordinances on these themes, this function declined. Yet, references to the Antwerp law book were still common in the eighteenth century, although they were more a consequence of a cultural attraction than of an actual application of the Brabant law book.

Some Account of the Census, from 1801 to 1881

1885 ◽  
Vol 25 (2) ◽  
pp. 83-113
Author(s):  
Arthur Francis Burridge
Keyword(s):  
Seventeenth Century ◽  
Direct Method ◽  
17Th Century ◽  
The Third ◽  
Statistical Science ◽  
Religious Sects ◽  
Made In

Prior to the commencement of the present century, no direct method had been adopted to ascertain the number of the population in England. Various estimates, founded upon Domesday Books, Subsidy Rolls, and payments of Hearth and Poll taxes furnish, with more or less exactness, the numbers at previous periods. Three such calculations relating to the population towards the close of the 17th century are mentioned by Macaulay as being entitled to peculiar attention. “Of these computations one was made in the year 1696 by Gregory King, Lancaster Herald, a political arithmetician of great acuteness and judgment. The basis of his calculations was the number of houses returned in 1690 by the officers who made the last collection of hearth money. The conclusion at which he arrived was that the population of England was nearly five millions and a half. About the same time, King William the Third was desirous to ascertain the comparative strength of the religious sects into which the community was divided. According to the reports laid before him from all the dioceses of the realm, the number of his English subjects must have been about 5,200,000. Lastly, in our own days, Mr. Finlaison, an actuary of eminent still, subjected the parochial registers to all the tests which the modern improvements in statistical science enabled him to apply. His opinion was, that, at the close of the seventeenth century, the population of England was a little under 5,200,000 souls. … We may, therefore, with confidence pronounce that, when James the Second reigned, England contained between five million and five million five hundred thousand inhabitants.”

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