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Thesis advisor: Virginia Reinburg / Thesis advisor: Sarah G. Ross / Bernardino Ochino (1487-1564) has long been a misinterpreted historical figure. Even to specialists Ochino’s Siena is less well-known than Luther’s Wittenburg or Calvin’s Geneva. A once-famous Capuchin preacher turned “heretic,” Ochino was forced into exile in 1542 upon the re-establishment of the Roman Inquisition. Ochino’s life has often been defined in terms of success and failure, his exile as a personal tragedy, and his theological ideas as unclassifiable. An examination of some of his most important letters as well as a selection of his sermons, dialogues, and his catechism, however, illustrate that Ochino’s exile actually provided him with opportunities that allowed him to become the teacher of Italian reformed thought to his followers in Italy and throughout Europe. This was made possible largely by his now unimpeded access to the printing press, the medium to which he resorted after his preaching was silenced. From his state of exile he, quite literally, helped to compose the Italian Reformation and his story speaks to the growing interest among historians in conceptualizing exile and mobility as preconditions of religious transformation and the international Reformation. Ochino’s corpus of works reveals a man intimately engaged with the Protestant Reformation throughout Europe. His writings betray the influence of Luther and Calvin, while maintaining a certain Italian “anti-dogmatism” that historians have long recognized in Ochino’s work and in the Italian Reformation more broadly. Ochino’s eclecticism is a reminder that the Italian Reformation must be appreciated in its own right, as a crucial element of the international Reformation and not simply as a catalyst for the Counter or Catholic Reformation, as it is often portrayed. Ochino’s works—printed abroad and frequently transported clandestinely back to Italy—reveal the existence of a community of men and women who hoped to be agents of religious reform, not simply heretics who hoped to avoid the gaze of the Inquisition. Theirs was a religion that begged to be lived, not one that was meant to be hidden. Ochino was their leader.

This thesis studied the experience of worship in Scotland in the first generations after the Scottish Protestant Reformation. It was inspired by the realisation that earlier historiography had been a denominational battle-ground whose dogmatism had obscured the view of worship in the parish. Aonghus MacKechnie’s phrase, ‘Dour-Mongers All?’ sums up the leading question; was Reformed worship as austere and colourless as its detractors and advocates suggested? Questions surrounding the key components of Reformed worship: architecture, liturgy, music and preaching have more recently been addressed with less sectarian interest, but these individual strands have tended to be studied in isolation. In terms of the experience of worship, they belong together. Traditionally, the period 1560-1638 has been used as the period defining the first phase of the Reformed Kirk, with the National Covenant of 1638 marking the end of what could be called the experimental phase of the new dispensation. However, 1559 was chosen as the starting point to recognise the significant changes to worship that began with the “cleansing” of the churches and friaries of Perth and St Andrews in that year. The terminal date of 1617 marked King James VI’s return to Scotland, during which worship at Holyrood Palace was conducted in the manner of the English court both in terms of liturgical materials, music, and the refurbishment of the Chapel Royal. This proved to be a portent of James’ vision for liturgical change by statute in the Five Articles of Perth that were a significant watershed for the Kirk. Whilst it took another 20 years for the full outworking of this policy under his son Charles I, after 1617 the vibrant and complex worship culture of the Scottish Kirk that had been developed since 1559 began to be squeezed. That culture became a victim of the polemicized battle between extreme Scottish and English Reformed models advocated in the growing controversy over the relationship between Church, Crown and State within the Three Kingdoms. By 1650, an austere new psalter and worship directory had been adopted by the victors and the diversity and richness of the earlier Scottish worship culture had been lost. The first part of the necessarily multi-disciplinary thesis explores the experience of worship by isolating its key components: church buildings and furnishings, liturgical material, and singing. It does this by analysing the surviving material culture and the written and visual documentary evidence of church buildings and interior furnishings used for worship after 1559; surveying the nature, extent and use of the liturgical material included within the Psalme Buiks, with particular focus on the Henrie Charteris edition of 1596; and exploring the development and impact of the new and popular phenomenon of metrical Psalm-singing. The second part assesses the contribution of four significant ministers: John Davidson, James Melville, William Cowper, and John Welch, examining their lives, writing and preaching and judging how their contribution enriched the experience of worship in their parishes. This evidence is used to reconstruct the experience of worship in this period and show that it was vibrant and compelling, influenced in its raw materials by much from outside Scotland but strongly developed in the diverse contexts of Scottish parishes.

The dissolution of the monasteries (1536-40) was one of the most critical transformations wrought by the English Reformation. It was also perhaps the most visible manifestation of the idea that Henry VIII’s break with Rome was also a break with the medieval past. Yet despite this, historians have paid little attention to how the dissolution was remembered by those who experienced it or to the evolution of this memory in later generations. This thesis probes the nature of the diverse afterlives of the dissolution between 1536 and c. 1700. On one hand, it seeks to account for the persistence of the narratives of monastic corruption and the expediency of suppression propagated by the Henrician regime in the 1530s, which have continued insidiously to shape its modern historiography. On the other, it examines the development of alternative traditions which challenged and interacted with this orthodoxy, highlighting the multivocal and polyvalent character of a memory culture that was dynamic rather than static. The first chapter examines the attempts of the Henrician government to shape the memory of the dissolution in the 1530s and 1540s, and undertakes a re-assessment of the sources that have conventionally been used by historians of the dissolution. It highlights a triumphant Henrician narrative of monastic corruption and iniquity that the remainder of the thesis sets out to test, complicate, and unravel. The second chapter explores the relationship between the dissolution and early modern senses of time, chronology, and history. It asks both how perceptions of the dissolution shifted over time and how the protracted and complicated four-year long process of suppression came to be remembered as the historical event that we know as ‘the Dissolution of the Monasteries’. The third chapter turns away from the temporal dimensions of the memory of the dissolution to explore its material, visual, and spatial aspects. It argues that historians have been preoccupied with an emergent ‘nostalgia’ for the monasteries at the expense of a gentry antiquarian culture that instead promoted a powerful culture of amnesia. It focuses particularly on the neglected subject of converted religious houses, which quite literally embodied efforts to forget the dissolution and the monastic past. The final chapter focuses on local traditions of memory. It deploys evidence of oral culture mediated through antiquarian writing to question previous work on a purely secular, socio-economic memory of the dissolution. It argues that the concept of sacrilege and the emergence of a folklore of the dissolution are key to recovering the religious dimension of local memory cultures. If the thesis begins with an account of Henrician attempts to shape the legacies of the dissolution, it concludes by demonstrating how, by 1700, these memory-making processes were starting to be exposed. This thesis thereby demonstrates the value of exploring the dissolution in terms of its long afterlives. It also argues that the dissolution is a powerful case study of historical memory, raising larger questions about the relationship between contemporary memorialising practices and the models of periodisation inherited by modern scholarship, as well as making a significant contribution to the emergent interest in the memory of the English Reformation.

Made available in DSpace on 2016-03-15T19:48:24Z (GMT). No. of bitstreams: 1 Paulo da Costa Xavier.pdf: 1021191 bytes, checksum: 3af8f50649cc86637165d70680e4c725 (MD5) Previous issue date: 2013-03-04 / The purpose of the present dissertation is to demonstrate that the protestant ethic, especially that of Calvinist orientation, can be seen as an essential factor in the building of productive, wholesome e just work relations, as well as in the development of an effective management of persons in corporations.The research is developed from the central hypothesis that one of the key aspects of the spirit of capitalism is the protestant view of work as vocation and that in the original Calvinist perspective, this view of work is in accordance with the sacred Scriptures adopted by Christianity and should generate justice based personal and work relations.The retrieval of this Calvinist view of work is based on the approach of authors such as Abraham Kuyper and André Biéler, while also engaging with critical perspectives on Protestantism proposed by Karl Marx and Max Weber, among others. From our theoretical and bibliographical review, we seek a systematization of facts and foundations that demonstrate the relevance of the Calvinist work ethic and its influence in the development and progress of capitalism and for people management in corporations. Finally, we propose a management model applicable in corporations, based on Christian morals and codes of ethics, in which the focus is on the valorization of the human person, by means of a retrieval of the contribution of the Calvinist work ethic in its origin, regardless of the distortions and progressive secularization that this ethic has undergone with the progression of rationalism and individualism in modernity. / O presente trabalho objetiva demonstrar que a ética protestante, mais especificamente em sua vertente calvinista, pode ser vista como fator essencial na construção de relações de trabalho produtivas, sadias e justas, bem como no desenvolvimento de uma gestão eficaz de pessoas nas corporações. A pesquisa foi desenvolvida a partir da hipótese central de que um dos aspectos fundamentais do espírito do capitalismo é a visão protestante do trabalho como vocação e que na perspectiva calvinista original, essa visão de trabalho estaria de acordo com as Escrituras Sagradas adotadas pelo cristianismo e deveria gerar relações sociais e de trabalho baseadas na justiça. O resgate da visão calvinista do trabalho tem por base a abordagem de autores como Abraham Kuyper e André Biéler, e ao mesmo tempo um engajamento com as perspectivas críticas do protestantismo propostas por Karl Marx e Max Weber, entre outros. A partir da revisão teórica e bibliográfica, aspirou-se sistematizar os fatos e fundamentos que demonstram a relevância da ética calvinista do trabalho e a sua influência no desenvolvimento e progresso do capitalismo e para a gestão de pessoas nas corporações. Por fim, propomos um modelo de gestão aplicável nas corporações atuais, calcado na moral e códigos de ética cristã onde o foco é a valorização do ser humano, por meio do resgate da contribuição de uma ética calvinista do trabalho em suas origens, independentemente das distorções e progressiva secularização que esta ética sofreu a partir da progressão do racionalismo e individualismo na modernidade.

Artists creating images of demonic possession during the Roman Catholic Counter-Reformation communicated theological messages by accentuating the most famous and dramatic exorcisms. This project proposes an interpretive structure, called cultural theatrics, for analyzing these works. Brian Levack’s theory of cultural performance provides the framework from which cultural theatrics develops. Levack’s cultural performance includes the demoniac and the exorcist as participants in religious dramas who act in a way that their religious communities expected them to act. However, this thesis proposes that images of possession and exorcism (rather than the historical events of alleged possession and exorcism themselves) are more appropriate subject matter for studying the theatricality of possession because artists held the interpretative leverage of conveying theological messages through depictions of exorcisms. This research shows how the artist, patron, and learned advisor mobilize cultural theatrics in images of demonic possession.

This dissertation traces the metaphysical underpinnings of the Protestant Reformation through a close reading of the work of the Protestant reformer Peter Martyr Vermigli (1499-1562). It is premised on the assumption that all theological reasoning is metaphysical insofar as it simultaneously depends on and conveys a vision of how God and the world relate. This opens the possibility to analyse the implied metaphysics of theological work. The study focuses on four areas of Peter Martyr Vermigli’s work: divine and human agency, grace and justification, the Eucharist, and political theology. It analyses Vermigli’s thought by enquiring what structures of being and causality it displays in each of these areas. The key research question is whether Vermigli’s theology implicitly construes ‘being’ as a neutral category, univocally applying to God’s being as well as created being, or whether it conceives of Divine being as transcendent and pre-eminent, with all other being participating in it. Divine and human causation is moreover construed differently in other of these ontological alternatives. The main argument of this dissertation is that the metaphysical framework sustaining Peter Martyr Vermigli’s thought is complex. When examined in terms of its structures of being and causality, Vermigli’s theology simultaneously inhabits two different metaphysical frameworks, one based on ontological participation and the other on the univocity of being. If Vermigli is representative of the Reformation more broadly – an argument which is made based on recent developments in Calvin and Luther scholarship – then this finding is significant for the hermeneutics of the Protestant reformation in two ways. First, it nuances the Reformation’s role in the genesis of modernity, vis-à-vis certain commentators’ suggestion of a causal link between Reformation thought and modernity, while predicating the latter on a univocal ontology. Secondly, the history and development of Protestantism may be better understood by considering possible long-term effects of the metaphysical complexity at the heart of Reformation thought.

Submitted by Marlene Santos (marlene.bc.ufg@gmail.com) on 2016-08-30T21:09:36Z No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Approved for entry into archive by Luciana Ferreira (lucgeral@gmail.com) on 2016-08-31T13:25:19Z (GMT) No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2016-08-31T13:25:19Z (GMT). No. of bitstreams: 2 Tese - João Oliveira Ramos Neto - 2016.pdf: 4332014 bytes, checksum: 452b980b6e524b5ace4dcc07fe710449 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2016-07-22 / This thesis’ object is about the conflict between the Anabaptist movement and the others protestant divisions in the Protestant Reformation, between 1525 and 1555 in Central Europe. The central problematic is the reason that led the other reformers to condemn the Anabaptists. The main hypothesis is that Anabatists’ radical theological proposal was also a subversive ideological proposal. The research was based on the movement sources, not the antagonists’ sources, as it is common in historiography. In the first chapter we analyzed the socio-spatial foundations of the movement, identifying its main support groups. It was found that the Anabaptists were predominantly formed by various social segments, which were dynamic and of urban origin. In the second chapter, we investigated the first Anabaptist ideological proposal; their theology denied baptism to children was intended to separate the secular and religious powers. In the third chapter we tried to understand the pacifist ideological proposal. In the fourth and final chapter, we analyzed the proposal of ending private property. The hypothesis that the Anabaptists did not share their properties was not confirmed. It is perceived that the persecution to them was misled; they were wrongly accused of preaching something that they did not preach indeed. The third Anabaptist ideological proposal was about taking care of the poor, according to the other reformers wings. Therefore, it was concluded that the Anabaptists were not only persecuted by their different theology, but their ideology, which is refusing to baptize children and fighting the Turks. And this persecution was not motivated because they were poor peasants, since their top leaders were members of the urban elite, and there were followers from all social groups. / Esta tese tem como seu objeto de estudo o conflito entre o movimento anabatista e as demais correntes da Reforma Protestante entre 1525 e 1555 na Europa Central. A problematização principal foi o questionamento de qual foi o motivo que levou os demais reformadores a condenarem os anabatistas. A hipótese central foi que isso ocorreu em função da proposta teológica radical dos anabatistas ser também uma proposta ideológica subversiva. Como metodologia, a pesquisa baseou-se nas fontes do próprio movimento como ponto de partida, e não nas fontes dos inimigos, como é predominante na historiografia. No primeiro capítulo analisou-se as bases sócio-espaciais do movimento, identificando os seus principais grupos de sustentação. Constatou-se que os anabatistas eram movimentos predominantemente urbanos e dinâmicos formados por diversos segmentos sociais. No segundo capítulo, investigou-se a primeira proposta ideológica anabatista, em que a teologia que negava o batismo para crianças pretendia separar os poderes secular e religioso. No terceiro capítulo tentou-se compreender a proposta ideológica pacifista. No quarto e último capítulo, por fim, analisou-se a proposta do fim da propriedade privada. A hipótese de que os anabatistas não tinham seus bens em comum não foi confirmada. Com isso, percebe-se que foram perseguidos equivocadamente, acusados de pregarem algo que não pregavam de fato. A terceira proposta ideológica anabatista era no sentido de cuidar dos pobres, de acordo com as demais alas reformadoras. Portanto, concluiu-se que os anabatistas foram perseguidos não só pela teologia diferente, mas pela ideologia que pregavam, quando se recusaram a batizar crianças e lutar contra os turcos. Porém, isso não foi motivado porque eram pobres camponeses, pois seus principais líderes eram membros da elite urbana, e havia seguidores de todos os grupos sociais.

Submitted by Renata Lopes (renatasil82@gmail.com) on 2017-03-22T15:35:48Z No. of bitstreams: 1 joaohenriquedossantos.pdf: 3442571 bytes, checksum: 5fd532fdc76dde7d9dc53b7f93b172b9 (MD5) / Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2017-03-24T11:54:56Z (GMT) No. of bitstreams: 1 joaohenriquedossantos.pdf: 3442571 bytes, checksum: 5fd532fdc76dde7d9dc53b7f93b172b9 (MD5) / Made available in DSpace on 2017-03-24T11:54:56Z (GMT). No. of bitstreams: 1 joaohenriquedossantos.pdf: 3442571 bytes, checksum: 5fd532fdc76dde7d9dc53b7f93b172b9 (MD5) Previous issue date: 2009-12-03 / A presente Tese de Doutorado tem seu foco nos principais tratados escritos por Martinho Lutero no ano de 1520, dos quais os mais importantes são: Sobre o cativeiro babilônico da Igreja; Sobre a liberdade do cristão e a Carta à Nobreza Cristã da Nação Alemã sobre a melhora do estamento cristão. Tais documentos podem ser considerados como o “programa da Reforma”, visto estabelecerem novas bases e postulados teológicos, assim como fundamentarem nova estrutura e ordenamento eclesiástico. Portanto, o que se pretende mostrar é que a Reforma efetivamente ocorreu em 1520, e não em 1517. Escritos antes de sua excomunhão, e sendo, no limite, as razões últimas desta, os documentos apontam para uma irreconciliável ruptura com Roma. Será apresentado também de que forma esses escritos foram lidos pela Igreja Romana e pela nobreza e povo alemães, mostrando as repercussões nesses estamentos. A Introdução apresentará as questões gerais que nortearam o trabalho, traçando o plano geral da Tese. O Capítulo I mostrará o percurso intelectual e humano de Martinho Lutero até a redação dos documentos estudados. O Capítulo II apresentará um panorama da Igreja Católica Romana e da Cristandade do Cisma do Ocidente (1378-1418) até o momento da eclosão da Reforma, focando especificamente na questão da crise de auctoritas e potestas, mostrando a crise do projeto hierocrático, e na questão das indulgências. Neste Capítulo, ainda, será apresentado o estado do Sacro Império Romano-Germânico quando da morte de Maximiliano I e da eleição de seu neto Carlos V, em 1519. O Capítulo III apresentará os tratados e sua repercussão nos diferentes estamentos da sociedade alemã e na Igreja Romana. A Conclusão retomará e aprofundará as questões apresentadas na introdução, à luz do exposto e desenvolvido nos três capítulos precedentes. / This Thesis focuses on the major treatises written by Martin Luther in 1520, of which the most important are: On the Babylonian captivity of the Church; On the freedom of the Christian and the Address to the Christian Nobility of the German Nation concerning the improvement of the Christian Estate. These documents may be taken as the “program of the Reformation”, as they established new theological basis and postulates, and founded a new ecclesiastical structure. Thus, what is intended to state is that the Reformation effectively happened in 1520, and not in 1517. Written shortly before his excommunication and being, at last, the ultimate reasons for it, such treatises point to an irreconcilable rupture with Rome. The work presents explanations on how these writings were read by the Roman Church and by the German nobility and people, pointing the repercussions in such estates. Introduction will present the general questions which guided the research, outdrawing the main plan of the Thesis. Chapter I will show Martin Luther’s human and intellectual path towards the writing of the studied treatises. Chapter II will describe the situation of the Roman Catholic Church and that of the Christendom from the West Schism (1378-1418) to the eve of the Reformation, focusing particularly on the crisis of auctoritas and potestas, showing the crisis of the hierocratic project, and the question of the indulgences. This Chapter will introduce the situation of the Holy Roman Empire at the moment of the death of Maximilian I and the election of his grandson Charles V, in 1519. Chapter III will present the treatises and their repercussions on the different estates of the German society and of the Roman Church. Conclusion will retake and deepen the questions presented in the Introduction, after all exposed in the three previous Chapters.