Decades of burgeoning humanism, intensifying lay piety, and an increasing anticlerical sentiment, paved the way for Martin Luther's reforming message when it reached the Low Countries in 1519. As ruler of the territory, Charles V resolved to curb the spread of heterodoxy via the promulgation of a series of anti-heresy edicts. Increasing in severity throughout his reign, these edicts gradually removed the prosecution of heresy from the jurisdiction of the church, placing it squarely under the control of secular officials. The success of Charles's religious legislation was therefore contingent upon the cooperation of primarily local, secular rulers. But municipal officials and their subjects viewed Charles's anti-heresy legislation as an unwelcome encroachment on their local autonomy, and a disturbing manifestation of the emperor's centralizing ambitions. Consequently, they formed a resolute front of determined resistance to the imposition of Charles's religious policies throughout his reign. This study examines the motivations underlying this opposition, as well as the specific ways in which such resistance manifested itself.Chronologically, the study addresses the years of Charles's reign (1515-1555) and geographically, the duchy of Brabant. This region, in the southern Low Countries (the modern-day borderland of Belgium and the Netherlands) was home to some of the most important urban centers in Europe. In the chapters that follow, the major Brabantine cities of Antwerp (the most lucrative commercial metropolis of the period), Leuven (home to the Catholic university and an important center of Roman theology), and Brussels (seat, after 1531, of Charles's central administration) will be examined in terms of their role in the religious controversy of the period, and the reactions of their inhabitants to the edicts promulgated by Charles.The anti-heresy edicts of Charles V represent one of the earliest attempts of a European ruler to establish a governmental policy for treating religious difference. This examination of the responses to these legal innovations provides not only a more detailed understanding of struggles for political autonomy, but a more nuanced view of belief and heterodoxy in this crucial period in the history of the early modern Low Countries.

This thesis focuses on Swedish soldiers and their crimes against God within the Swedish army. In the late seventeenth century, the Swedish army reformed. Earlier wars had proven the old military system of enrolment and jurisdiction ineffective, stressing the fact that new articles of war were needed. In the new statutory framework no less than the first 22 articles determine the conditions of religion and its practice, proclaiming apostasy and heresy as the worst crimes within the army. Nonetheless, research has shown an over-representation of soldiers, or former soldiers committing these types of crimes, addressing the origin of these crimes to the military profession and the military environment. However, the knowledge about this is limited, and how the military adjudication dealt with these matters is highly neglected. By using the theoretical concepts of place and space (in Swedish plats and rum) alongside a theoretical culture perspective, this study aims to examine the contents of military legislation and how the military adjudicated these crimes, and will show that crimes, such as making a deal with the Devil, was a part of the military culture.

An ecological approach to space allows human constructs to become the primary prism through which to view workplaces (Nespor, 2000; Urry, 2005; Murdoch 2006). Human beings create meaning in their environments via the unity of symbolic actions and generalized meaning fields that gain their social usefulness via their affective tone. The resulting personal system becomes projected onto the world via the personal arrangement of things that are important for each person (Valsiner, 2000; Valsiner, 2005). Consequently, individual human beings constantly order parts in their environments through an affective-emotional lens when they encounter ideas, objects and spaces (Hochschild, 2003; Thrift, 2008; Boys, 2011). I use the emotional labour (Hochschild, 1983) concepts of display rules (expectations for emotional display) and feeling rules (expectations for internal affect) together with an ecological approach to space to investigate the existence of affective-emotional zones in schools. My research questions were: How do participants in a school make sense of their work environment through the lens of affective-emotional zones? How are affective-emotional zones characterized in terms of display rules and feeling rules? What challenges do teachers face when they are in particular affective-emotional zones and why? I broadly utilized a case study approach with a European international school to interview six experienced teachers using an active interview technique with open coding (Strauss and Corbin, 1998) and critical event coding (Webster and Mertova, 2007) as the principle methods of analysis. I was able to label and describe four zones that I argued are products of teacher rituals, habits, feelings (feeling rules) and emotions (display rules); the communal zone, the school zone, the student zone and the teacher zone. I further the notion of heretical feelings and emotions and describe how they constitute elements of the teacher condition. I found school affective-emotional zones are temporal as school spaces have the potential to shift from one affective-emotional zone to another as a consequence of time changes in the school day. I outline questions for future research based on my findings.

This study investigates Muqātil ibn Sulaymān's (d. 150/767) hermeneutics in his three extant Qur'an commentaries: al-Tafsῑr al-Kabῑr, Tafsῑr al-Khams Mi'at Āyah min al-Qur'ān, and al-Wujūh wa al-Naẓā'ir fῑ al-Qur'ān al-‛Aẓῑm. It explains Muqātil's understanding of the Qur'an, his exegetical approaches, and the theological concerns undergirding his endeavors. Despite his early importance, Muqātil is an understudied figure because of stigma attached to his views and methods. Later Muslim tradition accused Muqātil of anthropomorphism, inattention to transmission chains, fabrication of ḥadῑth (prophetic traditions), and overreliance on biblical narratives, thus rendering his work theologically and methodologically suspect. Two of these accusations are unfounded, and two are only partially correct but misleading as well as anachronistic. Existing modern scholarship on Muqātil and his commentaries has either focused on these accusations or on uncovering his views on specific topics. None has addressed Muqātil's hermeneutics, the focus of this study. Substantively, Muqātil maintains that the Qur'an consists of divine commands, prohibitions, promises, threats, and narratives of the past. Linguistically, the Qur'an is a complex structure containing utterances of different kinds, which he presents in a series of binaries: general-particular, clear-vague, equivocal-unequivocal, explicit-implicit, and so forth. Consequently, a proper understanding of the Qur'an necessitates interpretation. Muqātil uses three major exegetical methods, namely paraphrasing, crossreferencing, and narrative, and three techniques, namely fragmentation, specification, and completion. Muqātil's commentaries persistently focus on theological concerns revolving around the propagation of belief (ῑmān), in opposition to disbelief (kufr), with regard to the oneness of God (tawḥῑd) and the validity of Muhammad's prophethood (taṣdῑq). He uses theological criteria to evaluate non-Muslim communities as well as Muslims who had shown distrust of or rebellious acts against the Prophet Muhammad. Though theologically uncompromising, Muqātil is legally a pragmatist with regard to interreligious coexistence, especially in his conception of muḥkamāt al-Qur'ān as the perennially unchanging elements of revelation, which serves as the "Islamic Decalogue," laying a common ground for interreligious relations. Furthermore, Muqātil is ethically pacifist in advancing his uncompromising theology, including in propagating tawḥῑd and taṣdῑq and in understanding jihad not merely as an armed fight but also as civilized acts undertaken for God's cause. / 2016-10-01T00:00:00Z

Syftet med detta arbete är att designa och utvärdera ett stridssystem för ett rollspel, som skall ha en högre grad av meningsfulla val än de två kommersiella rollspel som utvärderas tillsammans med det egenutvecklade stridssystemet. För att få en högre grad av meningsfulla val så designas stridssystemet efter två teorier: triangulära val och multiple-dice systems. Graden av meningsfulla val utvärderas genom strukturerade intervjuer där respondenterna svara på en enkät. Utvärderingen visade att det egenutvecklade stridssystem inte uppnådde en högre grad av meningsfulla val än de två kommersiella stridssystemen. Rollspelet bör i framtiden modifieras för att korrigera de problem som framkom genom utvärderingen. Utvärderingsmetoden som användes i arbetet kan utvärdera graden av meningsfulla val i alla typer av spel.

<p>Syftet med detta arbete är att designa och utvärdera ett stridssystem för ett rollspel, som skall ha en högre grad av meningsfulla val än de två kommersiella rollspel som utvärderas tillsammans med det egenutvecklade stridssystemet. För att få en högre grad av meningsfulla val så designas stridssystemet efter två teorier: triangulära val och multiple-dice systems. Graden av meningsfulla val utvärderas genom strukturerade intervjuer där respondenterna svara på en enkät.</p><p>Utvärderingen visade att det egenutvecklade stridssystem inte uppnådde en högre grad av meningsfulla val än de två kommersiella stridssystemen.</p><p>Rollspelet bör i framtiden modifieras för att korrigera de problem som framkom genom utvärderingen. Utvärderingsmetoden som användes i arbetet kan utvärdera graden av meningsfulla val i alla typer av spel.</p>

This thesis argues that both Lollard efforts to disseminate heterodox opinions in simple terms for simple readers and the Church’s reactionary and ineffective endeavours to combat this heresy with legislation and writing of its own constrained fifteenth-century vernacular theological writing. First, I summarise the current debate about the restrictive aims and effects of legislative efforts to eliminate the Lollard heresy, and I outline the historical context leading up to and following Archbishop Arundel’s Constitutions of 1409. The subsequent chapters trace the effects of ecclesiastical restrictions over time on vernacular theological writing. In Chapter 2, I explore the use of literary devices in two Lollard dialogues, and I argue that in the years preceding the Constitutions Lollard writers exhibited a readiness to employ literary tools as a means to persuade effectively. In Chapter 3, I argue that many of Langland’s major C revisions to Piers Plowman, undertaken in the aftermath of ecclesiastical restrictions, represent a response to Lollard-inspired rebel misreadings of the poem and sacrifice instances of bold poetic imagery as they endeavour to clarify doctrinal positions. In Chapter 4, I argue that Thorpe’s foregrounding of the generic conventions of hagiography in his Testimony reflects the pre-Constitutions readiness of Lollard writers to use literary tools to persuade simple readers. In Chapter 5, I argue that Love’s Church-sanctioned Mirror represented an orthodox tool in the war on heresy, but it failed to curb lay misinterpretation of theological issues. In Chapter 6, I argue that The Book of Margery Kempe serves as a reader’s response to Love’s Mirror and, therefore, demonstrates the ways in which Love’s orthodox text could be misread by orthodox readers. I conclude the thesis by considering the Lollard Lanterne of Li?t and Pecock’s orthodox vernacular theology. I argue that these works show that after the Constitutions both heterodox and orthodox writers demonstrated an increased urgency to tailor their writing for simple readers and that this tailoring meant, for both sides, an eschewing of literary features. I assert that the Church’s aggressive response to these works further constrained vernacular theological writing by suppressing its writers, readers, and circulation.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1953. / Typescript. Vita. Includes bibliographical references (leaves 305-315).

Thesis (Ph. D.)--University of Wisconsin--Madison, 1953. / Typescript. Vita. Web site. Title from title screen (viewed May 9, 2006). Includes bibliographical references (leaves 305-315). Online version of the print original.

Orientador: Flávio Ribeiro de Oliveira / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-08-18T21:25:13Z (GMT). No. of bitstreams: 1 Donadon_DanielBueno_M.pdf: 1097747 bytes, checksum: c3b62e6aeb328f3fcfa73846e695fdad (MD5) Previous issue date: 2011 / Resumo: Neste trabalho é apresentada uma tradução do primeiro livro da obra Adversus Haereses (Contras as Heresias), de autoria do bispo cristão Ireneu de Lyon. Escrito na segunda metade do século II d.C., o livro apresenta o pensamento gnóstico como algo distinto do ensinamento apostólico, algo que o autor se empenha em refutar para fundamentar um dogmatismo ortodoxo para a fé cristã. A motivação desse trabalho não é somente o de trazer à comunidade um livro talvez pouco conhecido, mas também o de contextualizar o complexo processo de formação do pensamento cristão, que pouco após seu início transitou de uma tradição judaica fechada em si mesma para um mundo helenístico de diversas filosofias concorrentes, dentre as quais se destaca os primórdios do neo-platonismo. A escolha do primeiro dentre os cinco tomos da obra completa foi feita por ser o único que pôde ser quase totalmente restaurado em sua escrita grega original, através de longas citações feitas pelos heresiógrafos que o seguiram. Não apenas isso, mas o corpo da filosofia gnóstica é exposta somente neste primeiro livro, centrando-se no comentário do sistema valentiniano. Um breve ensaio introduz os temas do cristianismo, do judaísmo e do helenismo para melhor compreensão dessa obra de Ireneu de Lyon / Abstract: This work presents a translation of the first book of Irenaeus's Adversus Haereses (Against the Heresies). Bishop Irenaeus of Lyon wrote his work on the second half of the second century A. D., and through it he exposed the flourishing gnostic thought as being in opposition to the apostolic teaching. He endeavored to refute these new ideas in order to support the dogmatic orthodoxy of Christian faith. This present translation is not only an effort to bring into Portuguese language a book hardly known to the community but also an attempt to discuss the complex formation of the early Christian thought, which passed from a hermetic Jewish tradition to a Hellenistic world of philosophies, including notably that of Neo-Platonism. The choice of translating the first book out of the five tomes written by Irenaeus is not without reason: it is the only book which can almost completely be rendered in its original Greek language through the juxtaposition of copious quotations made by early theologists, while the remaining books are existent only in a barbarous version of Latin. Not only that, but also the gnostic philosophy which is discussed in this work is exposed only in the first book, which devotes itself to denounce the ideas of the Valentine's gnostic school and those of his disciples' / Mestrado / Linguistica / Mestre em Linguística