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This article investigates the concept of professionalization in terms of the bishops' role in the 19th-century Church of Sweden. Previous research has generally claimed that from the late 18th century until the mid-19th century, before the abolition of the Diet of Estates, the Swedish bishops amounted to secularized, conservative state officials who lacked the ability to effect religious reform. In this article, however, it will be argued that in the early 19th century, several decades earlier than previously assumed, the Swedish episcopate had begun to undergo a slow transformation that is best described as professionalization. It is posited that the bishops, inspired by Evangelical revival and Romanticism, became increasingly specialized in religion and theology in their education, thinking and practice. The episcopal profile also changed as the middle classes gained more influence from the early 19th century onwards, and this, in turn, prompted a higher standard of role performance.  相似文献   

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《Northern history》2013,50(2):141-158
Abstract

The achievements, triumphs and disasters of leading northern semi-professional sportsmen were already being celebrated in broadsides at the start of the nineteenth century, and with the rise of when music hall entertainment became popular songs featuring such sportsmen became an important part of popular culture in Northumberland, Durham and Cumberland, the three Border counties. This article first shows what we know of the surviving songs and their performers, and then explores the ways in which such songs presented a picture of the nature and characteristics of northern sporting celebrity, in the context of a complex variety of local and regional sporting identities, especially in relation to other towns in the North and, more particularly, London. Sporting songs focused on individual success. They rejected the amateur ideals of athleticism, especially in terms of betting, and celebrated physicality, manliness and having a good time. Rowing was the most common focus of songs on Tyneside, wrestling in Cumberland, while horse racing, pedestrianism and boxing were also regularly covered.  相似文献   

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Those who are not flogged here on earth are not received as sons there in heaven […] and will be flogged alongside the devil for eternity.

Ambrose of Milan1 1?De interpellatione Iob et David, 3.3.9, Patrologiae cursus completus, series latina, ed. J.-P. Migne, 221 vols (Paris, 1841–64) [hereafter PL], vol. 14, 841: qui autem hic non flagellantur, ibi non suscipiuntur ut filii […] ut in perpetuum cum diabolo flagellentur.   相似文献   

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ABSTRACT

The far left, defined as those to the left of orthodox communism, with few but important exceptions defined the Northern Ireland Troubles in essentially republican terms as a struggle to complete Irish national self-determination. Despite this lack of independent orientation, far left ideas fertilised both republicanism and loyalism in the 1970s. They are an important element in understanding the dynamics of ideological conflict in the period.  相似文献   

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《Northern history》2013,50(1):51-73
Abstract

Between 1642 and 1660, the Church of England was directed and administered by centrally-appointed government committees, who oversaw the appointment of clerics, arranged generous salaries for many ministers, and undertook ambitious policies that would have revolutionised the medieval parochial structure of the Church. Yet these committees have rarely been discussed, largely because historians remain sceptical about the nature of the Church in this period, and have too often been distracted by doctrinal matters. This essay will analyse the key activity of these committees within Lancashire, the augmentation of clerical wages, and demonstrate that there was a functioning, national, established Church in existence during this period, and that, for some of the clergy at least, this was a golden age of doctrinal tolerance and financial remuneration.  相似文献   

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Alevis, the largest religious minority of Turkey, also living in Europe and the Balkans, are distinguished from both Sunnis and Shi?ites by their latitudinarian attitude toward Islamic Law. Conceptualizing this feature as “heterodoxy,” earlier Turkish scholarship sought the roots of Alevi religiosity in Turkish traditions which traced back to Central Asia, on the one hand, and in medieval Anatolian Sufi orders such as the Yasawi, Bektashi, Qalandari, and Wafa?i, on the other. A new line of scholarship has critiqued the earlier conceptualization of Alevis as “heterodox” as well as the assumption of Central Asian connections. In the meantime, the new scholarship too has focused on medieval Anatolian Sufi orders, especially the Bektashi and Wafa?i, as the fountainhead of Alevi tradition. Critically engaging with both scholarships, this paper argues that it was the Safavid-Qizilbash movement in Anatolia, Azerbaijan, and Iran rather than medieval Sufi orders, that gave birth to Alevi religiosity.  相似文献   

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Advanced doctoral students whose dissertations are substantially concerned with the history of cartography are invited to contact the editor of this section (Dr Elizabeth Baigent, Wycliffe Hall, Oxford OX2 6PW, UK; ) to discuss the submission of a short article. For a list of doctoral theses in progress see http://www.maphistory.info/futurephd.html.  相似文献   

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《Northern history》2013,50(1):23-40
Abstract

This article explores the impact of illegitimacy upon the social, judicial and political landscape of the North of England, from the late medieval period to the eve of the English Civil War. Historiographies of the gentry and of marriage might suggest that irregular unions and resulting bastardy were increasingly frowned upon and of declining significance. At a time when civil strife and Reformation settlements altered the political structures of the North of England and provided alternative approaches to office holding, social and religious commentators expressed concern about the ordering of society at elite levels. In the face of that, this article considers some of the evidence which suggests the extent of bastard-bearing among the elite throughout the period. It further demonstrates the degree of acceptance of this phenomenon among gentry families, including the inheritance of land, property and goods, and involvement in informal political networks, and demonstrates that base-born sons of the nobility and gentry were often accepted into the Church and ranks of northern officialdom, holding highly localised but strategically important offices as Wardens of the Marches in the far North and acting as Justices of the Peace.  相似文献   

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Although there may have been contacts between Southwell and York from the seventh century onwards, it was a royal grant to Archbishop Oscytel in 956 AD that formalised the relationship and led to the creation within the archbishopric of the Peculiar of Southwell. This centred on an impressive minster church, described by A. Hamilton Thompson as ‘the greatest of all the medieval collegiate foundations of England’. This paper considers aspects of its institutional organisation, its place in the archdiocese of York and its long enduring relationship with the archbishops, for several of whom Southwell was a favoured place of residence and burial. It particularly concentrates on the period from c. 1100 to the Reformation, exploiting the Minster's recently published main medieval cartulcary, The White Book of Southwell, to follow developments. It pays particular attention to the Chapter and its personnel, whose careers are set in a wider context by comparison with the experience of canons and prebendaries elsewhere, particularly at Beverley and Ripon, the other two major Minsters of the archdiocese.  相似文献   

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