131 research outputs found
Birch for Peter Pindar, Esq: A burlesque poem. By Pindaromastix.
No full textiv,62p. ; 4⁰.Peter Pindar = John Wolcot.Possibly by Joseph Reed; on p.iii of this work the author states that he also wrote "A sop in the pan" (attributed to Reed by H&L).Reproduction of original from the British Library.English Short Title Catalog, ESTCN46658.Electronic data. Farmington Hills, Mich. : Thomson Gale, 2003. Page image (PNG). Digitized image of the microfilm version produced in Woodbridge, CT by Research Publications, 1982-2002 (later known as Primary Source Microfilm, an imprint of the Gale Group)
Musikstädte as real and imaginary soundscapes: urban musical images as literary motifs in twentieth-century German modernism
No full textPhDThis study examines German literary images of musical life as part of the wider sound identity of the modern German city at the turn of the twentieth century. Focussing on a forty-year period from 1890 to 1930, synonymous with the emergence of the modern German metropolis as an aesthetic object, the project assesses, compares and contrasts how musical life in the Musikstädte was perceived and portrayed by writers in an increasingly noisy urban environment. How does urban musical life influence and condition city writings? What are the differences and similarities between the writings on various musical cities? Can an urban textual sound identity be derived from these differences and similarities? The approach employed to answer these questions is a new, cross-disciplinary one to urban sound in literature, moving beyond reading the key sounds of the urban soundscape using urban musicology, sensorial anthropology and cultural poetics towards a literary contextualisation of the urban aural experience.
The literary motifs of the symphony, the gramophone and urban noise are put under the spotlight through the analysis of a wide range of modernist works by authors who have a special relationship with music. At the centre of this analysis are the Kaffeehausliteratur authors Hermann Bahr, Alfred Polgar and Peter Altenberg, the then Munich-based author Thomas Mann and the lesser known René Schickele. The analysis of these particular works is framed in the music-geographical context of the Musikstadt and literary underpinnings of this topos, ranging from Ingeborg Bachmann to Hans Mayer and, once again, Thomas Mann. In analysing these texts, the methodological approach devised by Strohm, who identifies the blending of a range of urban sounds as a definition of urban space and identity, is applied. His ideas combine historical literary
analysis, musical history and urban sociology. They are rarely used in the analysis of the auditory environment.Arts and Humanities Research Council
Westfield TrustWestfield Trust Studentship
Arts and Humanities Reseach Council (AHRC
"All of you are one" : the social vision of Gal 3:28, 1 Cor 12:13 and Col 3:11
No full textPaul's citation of an early baptismal tradition in Gal 3:28, 1 Cor 12:13 and Col 3:11 is as notable for its prominence in the Pauline corpus as it is for its ambiguity. A survey of the variety of views as to what Paul is denying and, conversely, affirming by this formula highlights the importance of identifying both the broad mythic vision into which Paul has set it as well as the social arrangements he advocates by means of it. This attention to how cultural symbols and stories correlate with social praxis is prompted by insights from the sociology of knowledge.
This thesis argues that in each instance Paul deploys the formula to support his vision for social unity in his churches that are composed of members from various social strata and subcultures who in Christ gain a new social identity that they are to express as family-like solidarity. The predominance of kinship terminology and expectations in Paul's exhortations to ecclesial unity lead me to propose a model of ethnic identity construction as appropriate for assessing the role of the baptismal unity formula in its Pauline usage.
A reading of each epistle in which the formula occurs demonstrates how the formula serves in each case to epitomize Paul's vision for social unity. Furthermore, the proposed model of ethnic identity formation serves to highlight how Paul warrants that social solidarity by appeal to the believers' fictive, genealogical connectedness and presumed shared origins and essence. Such contextualization of the formula within the social vision expressed in each epistle highlights how Paul patterns the believers' identity on Israel as reconfigured through the story of Christ Jesus' death and resurrection. This assessment of Pauline social identity formation depends on and contributes to apocalyptic understandings of Paul's gospel as well as the social emphasis of the so-called new perspective on Paul
Transformation and growth : the Davidic temple builder in Ephesians
No full textThe focus of this thesis is on the way in which the theology of the author of the Epistle to the Ephesians is both shaped by and shapes the appropriation of OT texts and themes, especially in Eph 2:11-22. This reveals an overarching theme, not only in 2:11-22, but in the whole letter, of the Davidic scion who builds his new temple consisting of Jews and Gentiles together. The creation and growth of this new humanity is expressed using temple imagery and by appropriating OT texts that are concerned with the eschatological pilgrimage of the Gentiles to Zion.
Ephesians is concerned with the transformed walking that is inherent to membership of the Messiah’s people. It is further concerned that this corporate entity should function as God’s dwelling place on earth; unity and loving relationships therefore being the burden of Ephesians’ paraenesis. This entire process is summed up at the gateway to the letter’s paraenesis in the phrase “learn the Messiah.” The discipleship thus conceived is about much more than (but not less than) individual transformation. The temple/dwelling place theme imparts a corporate dimension to growth that is crucial if the Messiah’s people are to function as they ought. This functioning is given further definition, however, by the expansionist element introduced by the temple theme and texts, as well as the framing of membership of the Messiah’s people in explicitly covenantal terms.
Ephesians may thus be seen as a letter whose purpose is to induct believers into the privileges and responsibilities of the Messiah’s new humanity, to give them the self understanding that they constitute corporately the new temple and to convince them that the manner of their “walking” is the means by which the unity and integrity of God’s dwelling place is both expressed and maintained
"Denn entscheide nicht ich, so wird über mich entschieden". Peter Petersen als politischer Reformpädagoge - eine programmatische Neubewertung
No full textDie politische Dimension im Handeln Petersens blieb bislang ausgeblendet. Wegen dieses Defizits wird er heute durchgehend als unpolitischer Pädagoge begriffen. Tatsächlich hat Petersen ab den 1920er Jahren kontinuierlich die Aufrechterhaltung vorhandener Spielräume, den Ausbau und die Abschirmung des eigenen Reformprojekts betrieben. Der Beitrag beleuchtet seinen strategisch-zielorientierten Schulterschluss mit diversen politischen Entscheidungsträgern und legt als Folge eine Handlungstheorie vor, die den politischen Kern in Petersens Werk offenbart. (DIPF/Orig.)The political dimension of Peter Petersen\u27s actions has as yet not been taken into account. Due to this deficit, he is still considered a thoroughly a-political pedagogue. But, in fact, Petersen had, since the 1920s, steadily pursued the maintenance of existing scopes of action, as well as the development and shielding of his own reform project. The author examines his strategic and targeted closing of ranks with diverse political decision-makers and submits a theory of action which reveals the political core of Petersen\u27s work. (DIPF/Orig.
Mud, or, Archaeology and History of Roman Winchester at the Brooks Dig
No full textvi, 81p.The author presents her experience with the Brooks Dig in downtown Winchester where a layer of Roman era artifacts was found at the site of a parking lot
Säkularisierung : theorie und kontext. Säkularisierungstheorien aus systematischer und historiographischer Sicht
No full textDass ich mich heute aus systematischer Sicht zum Thema «Theorien und
Auswirkungen der Säkularisierung» äussere, mag auf den ersten Blick
überraschen, da ich in Bern zwar zu einem neutestamentlichen Thema
doktoriert habe und mich zu einem kirchengeschichtlichen Thema habilitiert
habe – beides unter der geduldigen und sachkundigen Betreuung von
Urs von Arx –, aber nie als systematischer Theologe gearbeitet habe. Auch
heute erfülle ich Lehraufträge für Altkatholizismus (an der Universität
Utrecht) und Neues Testament (an der Vrije Universiteit Amsterdam), jedoch
nicht für Ökumenische Theologie oder Systematische Theologie.
Trotzdem finde ich die Beziehung zwischen systematischer Reflexion und
Exegese bzw. historischer Forschung von grosser Bedeutung. In einem
neutestamentlich orientierten Aufsatz, den ich zusammen mit Moises Mayordomo
verfasst habe, legen wir dies am Beispiel der Frage nach dem
historischen Jesus dar.Approaching the question of secularisation from a historical and hermeneutical
perspective, the author discusses the development and variations of theories of
secularisation. Often, such theories are not only descriptive, but normative: They
consider secularisation as a desirable development of modernity. Following the
Dutch historian Herman Paul, the author presents four phases in the academic
discussion on secularisation: First, a phase of general acceptance of secularisation
theories. Secondly, a phase of critical discussion and even rejection of the secularisation
paradigm, due to the phenomenon of rediscovery of religion and spirituality
in modern times. Thirdly, a phase where the history of the secularisation
paradigm itself is the main focus. Fourthly, Herman Paul’s desideratum, the exploration
of the impact of secularisation theories on science, religion and society.
In postmodern times, secularisation theory can no longer be the only paradigm to
explain the present, nor to predict the future of human society.http://www.eperiodica.ch/digbib/volumes?UID=ikz-002hb2016New Testament Studie
Miriam Merzbacher-Blumenthal collection 1878-2009 1927-1975, 1995-2003
No full textThe collection includes memoirs, poems, notes, correspondence, photographs and clippings pertaining to Miriam Merzbacher-Blumenthal, to her husband Peter and to her mother Ilse Blumenthal-Weiss. Materials concentrate on the 1940s, when Miriam Merzbacher-Blumenthal and her mother Ilse Blumenthal-Weiss lived in Amsterdam and New York, as well as on correspondence from the 1950s and 1960s.Four extensive manuscripts of a doctoral dissertation on the poet Ilse-Blumenthal-Weiss by Beatrix Marguerre Pollack in addition to background information on the author have been removed to the LBI Manuscript Collection (The doctoral dissertation was published by UMI Dissertation Services, Ann Arbor, Mich, 1994.)Books from the private library of Miriam Merzbacher-Blumenthal, pertaining to German literature and German-Jewish topics, including signed copies by Hermann Hesse, Rainer Maria Rilke, Nelly Sachs and others, have been removed to the LBI Library.Miriam Merzbacher-Blumenthal was born on March 7, 1927, the daughter of Ilse Blumenthal-Weiss and Herbert Blumenthal. The Blumenthal-Weiss family lived in Berlin until 1937, when the parents, their daughter Miriam and her older brother Peter emigrated to Holland. Herbert, who was a dentist, and Peter Blumenthal were deported to Mauthausen and Auschwitz concentration camps and killed. Ilse and Miriam survived Westerbork and Theresienstadt concentration camps. In 1947 they immigrated to the United States.Ilse Blumenthal-Weiss started writing poetry as a child. She was a successful writer, who published several books and exchanged letters with, among others, Rainer Maria Rilke and with her friends Nelly Sachs and Hermann Hesse.Miriam Merzbacher-Blumenthal married Peter Merzbacher in the late 1940s.The couple had two children and lived in New York City until 1961 before moving to Connecticut. Peter Merzbacher was born on December 4, 1910 in Nuremberg, Germany. Most of his family lived in Nuremburg and Munich. After emigrating from Nazi-Germany in 1936, Peter lived in Brazil for 10 years before immigrating to the United States.Finding aid available online.See also the Ilse Blumenthal-Weiss collection, AR 1020.Processeddigitize
Sewing the Body of Christ : Eucharist wafer souvenirs stitched into fifteenth-century manuscripts, primarily in the Netherlands
No full textBooks of hours in the fifteenth century occupied several social and devotional roles. People used them to store small objects, including metal badges. Although the cultural practice of sewing in badges was widespread in the late Middle Ages, nearly all of the badges were removed (by later collectors). This article examines the practice by considering needle holes and offsets in the soft parchment, which indicate the shape of the badges and where they were attached. Noting that vast majority of metal offsets in books of hours are round, the author posits that these were not impressed by pilgrims’ badges, as is often repeated in the scholarly literature, but rather by tokens that commemorate having taken the Eucharist. The round badges are the same size and shape and bear the same imagery as host wafers. Owners stitched such badges into their books’ margins at locations relevant to Eucharistic piety. When they were sewn into books, Eucharist badges reconfigured the book as a shrine that recorded a votary’s pursuit of Communion.Peer reviewe
The Sword and the Cross : Examining the Transference Between Mithraism and Christianity
No full textii, 41 p.The author describes the history and practices of the cult of Mithras and the evolution of the Christian Church to show that Jesus and Mithras share many striking similarities. Although the gods are different they are similar in many aspects: they both spill sacred blood to create a new world order, they both participate in a ritual meal in celebration of this act, and they both offer salvation to their followers. Coincidently, the religions which surround these gods also share a number of similar practices, beliefs, and Imagery. The number of similarities between the two religions, Christianity and the cult of Mithras, are too numerous for it to be mere coincidence. There must have been some level of transference between the religions, mainly from Mithraism to Christianity, since it existed before Christianity and was widespread and extremely popular during the first centuries of Christianity. Christianity adopted and adapted many of the practices aped beliefs of the cult of Mithras during its development and its rise to dominance in the Roman Empire.PDF file made available to the public per author's request 11/30/16
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