Early Modern Prayer , livre ebook

146

pages

English

Ebooks

2017

Écrit par
Professor William Gibson , Dr Laura Stevens , Prof.Dr. Sabine Volk-Birke

Publié par
University of Wales Press

Lire un extrait

Obtenez un accès à la bibliothèque pour le consulter en ligne En savoir plus

Découvre YouScribe en t'inscrivant gratuitement

Je m'inscris

Découvre YouScribe en t'inscrivant gratuitement

Je m'inscris

146

pages

English

Ebooks

2017

Lire un extrait

Obtenez un accès à la bibliothèque pour le consulter en ligne En savoir plus

Publié par

University of Wales Press

Date de parution

07 novembre 2017

Nombre de lectures

EAN13

9781786832269

Langue

English

Poids de l'ouvrage

4 Mo

The essays in this book aim to answer the following questions: What was the place of prayer in the early modern world? What did it look and sound like? Of what aesthetic and political structures did it partake, and how did prayer affect art, literature and politics? How did the activities, expressions and texts we might group under the term prayer serve to bind disparate peoples together, or, in turn, to create friction and fissures within communities? What roles did prayer play in intercultural contact, including violence, conquest and resistance? How can we use the prayers of those centuries (roughly 1500–1800) imprecisely termed the ‘early modern’ era to understand the peoples, polities and cultures of that time?

Introduction by William Gibson, Laura Stevens and Sabine Volk-Birke.
Denise M. Kohn: ‘Rowlandson’s “Cover Story”: The Revision of Private Devotional Practice into Public Narrative.’
Elena Marasinova: ‘The Prayer of an Empress and the Eighteenth Century Russian Death Penalty Moratorium’
Linda Meditz: ‘The Captive at Prayer: Cross-Cultural Trauma as Revealed in the Diary of Stephen Williams’.
Penny Pritchard: ‘The Eye of a Needle: Commemorating the ‘Godly Merchant’ in the Early Modern Funeral Sermon.’
Laura Stevens: ‘Mary’s Magnificat in Eighteenth Century Britain’Sabine Volk-Birke: ‘“The Order and Methods of Nosegays”: Imagining Readers in François de Sales's Introduction à la vie dévote (1609) and its eighteenth century English adaptations.’

Voir

Publié par

University of Wales Press

Date de parution

07 novembre 2017

Nombre de lectures

EAN13

9781786832269

Langue

English

Poids de l'ouvrage

4 Mo

Eary Modern Prayer

Specîa ïssue o he Journa o Reîgîous Hîsory, îeraure and Cuure 2017

Edîed by WïïAM GïBSON Oxord Brookes Unîversîy wî AURA M. STEVENS Unîversîy o Tusa SABïNE VOK-BïRKE Marîn-uer-Unîversîä Hae-Wîenberg

Voume 3 November 2017 Number 2 UNïVERSïTY OF WAES PRESS ps://doî.org/10.16922/jrc.3.2

Editors Proessor Wîîam Gîbson, Oxord Brookes Unîversîy Dr Jon Morgan-Guy, Unîversîy o Waes Trînîy Saîn Davîd

Assistant Editor Dr homas W. Smî, Unîversîy o eeds

Reviews Editor Dr Nîcky Tsougarakîs, Edge Hî Unîversîy

Editorial Advisory Board Proessor Davîd Bebbîngon, Sîrîng Unîversîy Proessor Sewar J. Brown, Unîversîy o Edînburg Dr James J. Caude, Yae Unîversîy Dr Rober G. ïngram, Oîo Unîversîy, USA Proessor Geraîn Jenkîns, Aberyswy Unîversîy Dr Davîd Cerî Jones, Aberyswy Unîversîy Proessor J. Gwynor Jones, Cardîf Unîversîy Dr Frances Knîg, Unîversîy o Noîngam Proessor Kenne E. Roxburg, Samord Unîversîy, USA Dr Rober Pope, Unîversîy o Waes: Trînîy Saîn Davîd Proessor Huw Pryce, Bangor Unîversîy Dr Eryn M. Wîe, Aberyswy Unîversîy R Revd and R Hon. ord Wîîams o Oysermou, Magdaene Coege, Cambrîdge Proessor Jonaan Woodîng, Unîversîy o Sydney

Editorial Contacts Proessor Wîîam Gîbsonwgîbson@brookes.ac.uk Dr Jon Morgan-Guyj.morgan-guy@uwsd.ac.uk Dr homas W. SmîT.W.Smî@eeds.ac.uk Dr Nîcky Tsougarakîssougarn@edgeî.ac.uk

Pubîsers and book revîewers wî enquîrîes regardîng revîews soud conac e journa’s revîews edîor, Dr Nîcky Tsougarakîs sougarn@edgeî.ac.uk

Cover îusraîon: Caude Mean (ar.), ronîspîece o e oîo edîîon o Françoîs de Saes,ïnroducîon à a Vîe Dévoe(1641) © he Brîîs îbrary Board.

Conrîbuors

CONTENTS

ïnroducîon: Eary Modern Prayer Wîîam Gîbson, aura M. Sevens and Sabîne Vok-Bîrke

Rowandson’s ‘Cover Sory’: he Revîsîon o Prîvae Devoîona Pracîce îno Pubîc Narraîve Denîse M. Kon

he Prayer o an Empress and e Dea Penay Moraorîum în Eîgeen-Cenury Russîa Eena Marasînova

he Capîve a Prayer: Cross-Cuura Trauma as Reveaed în e Dîary o Sepen Wîîams înda Medîz

he Eye o a Neede: Commemoraîng e ‘Gody Mercan’ în e Eary Modern Funera Sermon Penny Prîcard

Mary’s MagnîIca în Eîgeen-Cenury Brîaîn and New Engand aura M. Sevens

he Order and Meods o Nosegays: Mena Prayer în Françoîs de Saes’sïnroducîon à a vîe dévoe(1609) and îs Eîgeen-Cenury Engîs Adapaîons Sabîne Vok-Bîrke

ïndex

108

131

CONTRIBUTORS

William Gibsonîs Proessor o Eccesîasîca Hîsory a Oxord Brookes Unîversîy, UK.

Denise M. Kohnîs Proessor o Engîs a Badwîn Waace Unîversîy, Oîo, USA.

Elena Marasinovaîs Cîe o Researc, ïnsîue o Russîan Hîsory, Russîan Academy o Scîences and was a vîsîîng proessor a Coumbîa Unîversîy, USA în 2015.

Linda Meditz receîved er PD în Hîsory rom e Unîversîy o Connecîcu în 2016.

Penny Pritchard îs Senîor ecurer în Engîs a Herordsîre Unîversîy, UK.

Laura M. Stevensîs Assocîae Proessor o Engîs a e Unîversîy o Tusa, Okaoma, USA.

Sabine VolkBirkeîs Proessor o Engîs Sudîes a e Marîn uer Unîversîy, Hae-Wîenberg, Germany.

INTRODUCTION: EARLY MODERN PRAYER

William Gibson, Laura M. Stevens and Sabine VolkBirke

Wa was e pace o prayer în e eary modern word? Wa dîd î ook and sound îke? O wa aeseîc and poîîca srucures dîd î par-ake, and ow dîd prayer afec ar, îeraure and poîîcs? How dîd e acîvîîes, expressîons and exs we mîg group under e erm prayer serve o bînd dîsparae peopes ogeer, or în urn o creae rîcîon and Issures wîîn communîîes? Wa roes dîd prayer pay în înercuura conac, încudîng vîoence, conques and resîsance? How can we use e prayers o ose cenurîes (rougy 1500–1800) împrecîsey ermed e ‘eary modern’ era o undersand e peopes, poîîes and cuures o a îme? Even î quesîons suc as ese are asked wî a vîew o Crîsîanîy ony, excudîng oer word reîgîons, ey împînge on e dynamîcs o ransaanîc and înercuura reaîons, especîay wen Europeans engaged în înerconînena exporaîon, coonîaîsm and conques. Crîsoper Coumbus înîîay denîed a e popuaîons e encoun-ered în wa e oug were e ïndîes parîcîpaed în anyîng îke prayer, avîng ‘no reîgîon o eîr own’, us supporîng îs asserîon 1 a ese peopes ‘coud very easîy become Crîsîans’. Amerîgo Vespuccî was sîmîary dîsmîssîve, noîng în a eer descrîbîng îs îrd voyage, ‘ere we were receîved wî so many barbarous ceremonîes a 2 e pen wî no suice o wrîe em down’. Weer e peopes e encounered were engaged în rîuas o ospîaîy or dîvîne worsîp îs uncear, bu a Vespuccî bypassed any consîderaîon o e meanîng o ceremonîes says muc abou e dynamîcs o eary înerconînena encouner. To recognîze a oreîgn peope’s words or acîons as prayer, î we consîder prayer broady o be aemped communîcaîon wî wa îs ranscenden, spîrîua or dîvîne, mîg be undersood as an acknowedgemen o some cuura subsance and dep beyond wa îs dîsmîssed ou o and as barbarîc or prîmîîve. A peope wîou prayer

https://doi.org/10.16922/jrhlc.3.2.1

William Gibson, Laura M. Stevens and Sabine VolkBirke

îs a peope more easîy, and wî more eîca jusîIcaîon, ransormed o suî one’s own desîres. he deermînaîon o wa couned as prayer and reîgîous worsîp was a e cenre o wa as come o be known as e Cînese Rîes Conroversy, a dîspue among Roman Caoîc mîssîonarîes wî very îg sakes or e ascendancy o varîous reîgîous orders wîîn e Curc bu even more so or reaîons beween e papacy and e Cînese emperor. Were Cînese rîuas o onourîng deceased ances-ors, aong wî oer împerîa and Conucîan ceremonîes, essenîay reîgîous or cîvî? he answer o îs quesîon, oy debaed by Jesuî, Francîscan and Domînîcan mîssîonarîes în e seveneen and eîg-een cenurîes, deermîned weer e Roman Caoîc Curc woud demand a Cînese convers abandon ese rîuas, and îndeed weer e Kangxî emperor woud aow mîssîonarîes o conînue o 3 work în Cîna. Recognîzîng prayer, and namîng î as suc, mîg be necessary o respecu înercuura communîcaîon, bu î was ar rom suicîen. Hernan Corés’s awareness o an Azec reîgîon wî a sopîsîcaed se o rîuas and prayers ceraîny dîd no preven îm rom underakîng e conques o e Azec empîre. Raer, î eped provîde e vîsua an-guage o conques. O Corés’s marc on e capîa cîy o Tenocîán, Jon Eîo noed, ‘As ey moved înand, ey rew down “îdos” and 4 se up crosses în ïndîan paces o worsîp.’ he coonîzaîon o New Spaîn, New Engand and New France îs we known o ave unoded în par roug e însrucîon o îndîgenous peopes în Crîsîanîy, bu î was e adopîon o ese împored orms o prayer a oten evîdenced o Europeans e success o eîr mîssîonary efors. he more an a ousand Wampanoag, Narraganse, Massacuse, Nîpmuc and oer îndîgenous peopes wo adoped e rîgorous Reormed Crîsîanîy broug over by New Engand’s Purîan coonîss were known as ‘Prayîng ïndîans’. hîs erm Igured promîneny în promoîona documens or e New Engand coonîes, especîay eîr mîssîonary efors, and î aso payed an împoran roe în ese convers’ undersandîng and presena-5 îon o emseves. Coonîa encouners ad a ransormaîve efec on bo îndîgenous and împored modes o prayer. Muc as been wrîen abou syncreîsm as a response o mîssîonary acîvîy, bu ere îs a grea dea more o be gaîned rom sudyîng prayer as a specîIc seîng o word and acîon, bo exempore and îurgîca, în wîc cuures înersec wî and aer eac 2

Early Modern Prayer

oer. For exampe, Sepanîe Scmîd’s recen anaysîs o eCanares mexîcanos, an apabeîc Naua-anguage manuscrîp rom sîxeen-cenury Cenra Mexîco, as ound, amîds pre-Coumbîan songs, a song-dance conneced wî e gadîaorîa rîes o e Fayîng o Men, în wîc war capîves were rîuay sacrîIced, bu în wîc Crîsîan words and Igures are presen. ‘[N]am[îng] ree sacred or exempary Igures – wo Crîsîan, one Mesoamerîcan – and ocaîng eac în a undamena domaîn o e Naua cosmos’, îs song-dance ‘seecîvey accommodaes eemens o Crîsîan oug bu ransmîs an eos o 6 puraîy în sacred maers’. Parîck Erben as examîned an enîrey dî-eren sîuaîon wo cenurîes aer, în e Engîs coony o Pennsyvanîa, în wîc Moravîans orîgînay rom cenra Europe oned e pracîce o poygo ymnody în coaboraîon wî eîr ennî enape and oer convers, sîmuaneousy sîngîng e same ymn în severa anguages. Suc an approac o prayer was desîgned o ‘make possîbe “a mysîca momen o Penecosa unîy o word and spîrî”’. hroug emîgraîon, mîssîonary acîvîy and înercuura encouner, en, Moravîans more uy reaîzed eîr goa o ‘acîevîng spîrîua communîy’ and deve-7 opîng ‘a common spîrîua anguage’. Focusîng on prayer as a Iercey conesed ye suppe medîum o uman expressîon can yîed proound însîgs îno e dynamîcs o conac and coonîaîsm, especîay or an era dîsînguîsed rom precedîng cenurîes mos o a by dramaîc încreases în e scae and scope o înercuura encouner. Wîe mîssîonary work în reaîon o non-Crîsîan peopes îg-îgs many îssues conneced wî e orms and socîa pracîces o prayer more dramaîcay an înerdenomînaîona dîferences wîîn Crîsîanîy, some o e prejudîce, conemp and warare seen în îs conex ooks srîkîngy sîmîar o e coness oug over prayer wîîn Wesern socîeîes. Aoug prayer coud provîde a basîs or ecumenî-ca undersandîng, î coud aso serve as e baeground or arge and Ierce conroversîes over e correc expressîon and orm o beîe and devoîon. Suc vas quesîons o course canno be acked by a sînge journa îssue. he pubîcaîon o ese sîx essays, owever, îgîgs e need o îdenîy an împoran Ied o sudy wîc sî eaves muc errîory uncared. ï îs aso an aemp o ouîne some înîîa orays îno îs subjec, wî an admîedy narrow ocus on exampes o specîIcay Crîsîan (î muî-denomînaîona) prayer în Russîa, France, Brîaîn and New Engand. Wîe some orms and orums o prayer ave receîved 3

Voir