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Ralph Keen

his 1548 oration on Luther and the ages of the church.25 Casting Luther in such a role separated him from all the Bugenhagens, Jonases – and Melanchthons – in his circle, setting them among the followers rather than the agents of the movement. Just as the prophetic narratives serve a theological purpose in the biblical canon, and just as the lives of great figures play a pedagogical role in humanism, so should Melanchthon’s depiction of Luther be seen as an integral part of his larger work of elucidating the salient qualities of the Christian life. The Melanchthon

in Luther’s lives
witchcraft on the borderline of religion and magic
Éva Pócs

. The injured party probably has his or her own suspects, but the person to be bewitched is also selected through divination, through the ‘casting of fate’. Personal interaction, one of the basic requirements of witchcraft appears to have no role in the procedure; individual responsibility is shifted over to fate. The mechanism of shifting responsibility is the same when a factual suspicion about the guilt of a given person is

in Witchcraft Continued
Open Access (free)
The historian and the male witch
Lara Apps and Andrew Gow

eliminate male witches as valid historical subjects by casting them as either mere collateral damage in the persecution of women, or as something completely different from female witches and therefore uninteresting. William Monter performs a more subtle redirection in his study of male witches in Normandy. This important article is one of the most thorough discussions of male witches, and does much to challenge the notion that early

in Male witches in early modern Europe
The social sphere
Ami Pedahzur

privacy and the right to engage in political action. However, pupils must also be taught civic duties in order to be exposed to the formal aspect of governmental processes, that is, the constitution and constitutional proceedings, which form the value basis of the liberal state. Furthermore, Levinson suggests, the ways and means of political exercise should be taught. To achieve this, certain skills must be cultivated that will help pupils become more aware of political issues, including casting a ballot and even taking action if necessary. Finally, according to this

in The Israeli response to Jewish extremism and violence
mid-Victorian stories and beliefs
Susan Hoyle

on the narrative by casting doubt on the narrator: if she does not know not to say that, what else does she not know? If he cannot distinguish truth which is fit to be uttered from the unutterable truth, how do we know that he can recognize the truth at all? How can such people be trusted? The person of the narrator is also important, and in a sense a matter of selection; what counts as lending authority to their narrative

in Witchcraft Continued
The parliamentary arena
Ami Pedahzur

Kahane was able to realise his dream and become a member of the Israeli Parliament. The number of voters casting their ballot for his party reached 25,907, thus granting him 1.2 per cent of the valid votes and enabling him to easily cross the minimum threshold of representation of the Israeli political system. Upon hearing the results of the elections, Kahane announced that he would not conform with the Knesset rules and that he would use his parliamentary immunity and the public platform now made available to him in order to champion the tenets of his party, his

in The Israeli response to Jewish extremism and violence
Hans Peter Broedel

first describes the verbal exchange between the woman and her neighbor, and concludes with the illness. The actual casting of the spell happens “off camera,” and brings the witch’s active part in the story to a close. The remainder of the story recounts the discoveries that prove the illness to be the result of sorcery. That the narrative genre is important to Institoris and Sprenger’s understanding of witchcraft makes sense, for it is only in narratives that the witch and her witchcraft are firmly joined. In narratives the actual identification of the witch and of

in The Malleus Maleficarum and the construction of witchcraft
Open Access (free)
The literature of pietists (Ashkenazic hasidim)
Simha Goldin

advice in the book), who perceives that parents are attempting in every possible way to return their converted son to Judaism, advises the parents not to attempt to bring him back. The Sage knows that the youth intends to persuade his brothers and sisters to follow the same evil path, and he also knows that when he was among Jews he caused them to eat non-kosher food (‘he threw treif meat into the pot’). In other words, the Jewishness of the convert was blemished even before his conversion to Christianity, casting doubt upon Goldin, Apostasy and Jewish identity

in Apostasy and Jewish identity in High Middle Ages Northern Europe
The discourse of spirits in Enlightenment Bristol
Jonathan Barry

at no point were the children ever discovered performing any fraudulent tricks.27 The critics of the affair faced, therefore, a considerable problem in Public infidelity and private belief? 125 discrediting all this evidence without violating the code of respectability by openly claiming, in the press, that the witnesses were either complicit or stupid. Their tactic was to avoid such direct accusations whilst casting doubt on the value of the witnesses indirectly. One way this was done was to suggest, perhaps correctly, that not everybody was welcome to witness

in Beyond the witch trials