Antoinina Bevan Zlatar
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199604692
- eISBN:
- 9780191729430
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199604692.003.0004
- Subject:
- History, British and Irish Early Modern History
This chapter explores a series of eight dialogues on purgatory, predestination, the cult of the saints, and clerical celibacy by the Frenchman John Véron (1561–2). Véron sugars his repudiation of ...
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This chapter explores a series of eight dialogues on purgatory, predestination, the cult of the saints, and clerical celibacy by the Frenchman John Véron (1561–2). Véron sugars his repudiation of Catholic doctrine by means of a lively cast of four interlocutors and satirical jibes. Yet Ciceronian civility and a clear division of labour ensures that religious decorum is always preserved. These decorous popularizing techniques are not his own, however. Véron's The Huntynge of Purgatorye to death is an unacknowledged translation‐cum‐adaptation of Pierre Viret's Disputations chrestiennes (Geneva, 1552). Comparing Véron's Huntynge and Viret's Disputations for the first time, this chapter discusses Véron's ‘Englishing’ of Viret, and its significance for the circulation of Viret's ideas in England. The second part of the chapter analyses the Protestant characters' rhetorical strategies of refutation and the extent of their success.Less
This chapter explores a series of eight dialogues on purgatory, predestination, the cult of the saints, and clerical celibacy by the Frenchman John Véron (1561–2). Véron sugars his repudiation of Catholic doctrine by means of a lively cast of four interlocutors and satirical jibes. Yet Ciceronian civility and a clear division of labour ensures that religious decorum is always preserved. These decorous popularizing techniques are not his own, however. Véron's The Huntynge of Purgatorye to death is an unacknowledged translation‐cum‐adaptation of Pierre Viret's Disputations chrestiennes (Geneva, 1552). Comparing Véron's Huntynge and Viret's Disputations for the first time, this chapter discusses Véron's ‘Englishing’ of Viret, and its significance for the circulation of Viret's ideas in England. The second part of the chapter analyses the Protestant characters' rhetorical strategies of refutation and the extent of their success.
George Hoffmann
- Published in print:
- 2017
- Published Online:
- December 2017
- ISBN:
- 9780198808763
- eISBN:
- 9780191852138
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198808763.003.0003
- Subject:
- Literature, Early and Medieval Literature, European Literature
French reformers shared language, culture, and tradition with their unreformed neighbors. To distinguish themselves, they began by caricaturing Roman rites as foreign: imported from Italy, they ...
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French reformers shared language, culture, and tradition with their unreformed neighbors. To distinguish themselves, they began by caricaturing Roman rites as foreign: imported from Italy, they proved arcane, superstitious, and pagan. In an era of overlapping jurisdictions when “foreign” did not possess the clear cut it does today, reformers fashioned a stark sense of “outsider” culture through reworking the terms of barbarian, savage, stranger, and exotic. The fantastic voyage device coordinated all these elements, but it also worked to make the reformer ultimately a stranger in a strange land. Reformers’ own sense of themselves as foreigners in France deepened their investment in the Pauline imperative to be “in the world but not of it,” thus creating a lushly imaginative experience of spiritual alienation.Less
French reformers shared language, culture, and tradition with their unreformed neighbors. To distinguish themselves, they began by caricaturing Roman rites as foreign: imported from Italy, they proved arcane, superstitious, and pagan. In an era of overlapping jurisdictions when “foreign” did not possess the clear cut it does today, reformers fashioned a stark sense of “outsider” culture through reworking the terms of barbarian, savage, stranger, and exotic. The fantastic voyage device coordinated all these elements, but it also worked to make the reformer ultimately a stranger in a strange land. Reformers’ own sense of themselves as foreigners in France deepened their investment in the Pauline imperative to be “in the world but not of it,” thus creating a lushly imaginative experience of spiritual alienation.
Michael W. Bruening
- Published in print:
- 2021
- Published Online:
- April 2021
- ISBN:
- 9780197566954
- eISBN:
- 9780197566985
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780197566954.003.0003
- Subject:
- Religion, History of Christianity
Guillaume Farel and later John Calvin insisted that religious reform required uncompromising adherence to a particular set of beliefs, initially focused on the Reformed understanding of the ...
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Guillaume Farel and later John Calvin insisted that religious reform required uncompromising adherence to a particular set of beliefs, initially focused on the Reformed understanding of the Eucharist. This insistence made working within the existing Church completely untenable, and it put them at odds with Lefèvre, Roussel, and the evangelicals who continued to work for internal reform in France. Farel broke from his old friends when he enthusiastically took the Reformed side in the Lutheran-Reformed quarrels over the Eucharist. He moved to Switzerland, where he became an enthusiastic missionary and wrote the first French Protestant liturgy and theological guide. He and his followers also developed arguments against Nicodemism before Calvin did. When John Calvin arrived in Geneva, he altered some of Farel’s early ideas, especially on the Eucharist, predestination, and moral discipline, but he gained followers, notably Farel himself and Pierre Viret.Less
Guillaume Farel and later John Calvin insisted that religious reform required uncompromising adherence to a particular set of beliefs, initially focused on the Reformed understanding of the Eucharist. This insistence made working within the existing Church completely untenable, and it put them at odds with Lefèvre, Roussel, and the evangelicals who continued to work for internal reform in France. Farel broke from his old friends when he enthusiastically took the Reformed side in the Lutheran-Reformed quarrels over the Eucharist. He moved to Switzerland, where he became an enthusiastic missionary and wrote the first French Protestant liturgy and theological guide. He and his followers also developed arguments against Nicodemism before Calvin did. When John Calvin arrived in Geneva, he altered some of Farel’s early ideas, especially on the Eucharist, predestination, and moral discipline, but he gained followers, notably Farel himself and Pierre Viret.
