(Roughly) Daily

Posts Tagged ‘protestant

“There is a time for everything”*…

Five elements from a painted hanging depicting the Crossing of the Red Sea, Byzantine, circa second century. The Metropolitan Museum of Art

… and the time for the Word came later than many of us seem to understand…

The oldest scriptures that eventually became the Bible were created within an environment where no appreciable religious function was assigned to texts. The stories, proverbs, songs, and prayers dating from the ninth and eighth centuries bc that researchers have managed to reconstruct from the Bible are examples of literature rather than holy scripture. They evolved into scripture through a lengthy process.

What scholars call a “cult religion” was practiced in Israel and Judah in the period before the Babylonian Exile (586–538 bc). Religious observance centered on local shrines, and contact with the deity was maintained through sacrifices, votive offerings, and prayer. In the late pre-exile period, that is, the final decades of the seventh century bc, cultic activities in Judah came to be focused on a single temple in Jerusalem. The Bible portrays this process as part of the religious reforms undertaken by Josiah (2 Kings 22–23).

Of course, religious texts also had their place within this cult, but they did not play a key role in either its foundation or its normalization. Instead, like the religious paraphernalia in the temple, they simply formed one aspect of cultic activities…

Judaism only became a “religion of the book”—that is, one whose core entailed the study of sacred texts—following the destruction of the Second Temple by the Romans in 70. With the demise of the sacrificial cult of the temple, the faith shifted entirely to the study and celebration of the scriptures.

And it was not until that stage that the concept of the Bible as a complete, authoritative collection of texts arose. Its texts had almost certainly been in religious use before this, but alongside many other documents. A strict dividing line between biblical and nonbiblical literature did not exist at that time, since there was as yet no such thing as the Bible. And so the belief system of Israel and Judah changed gradually over the course of the first millennium bc from a cult religion to a religion of the book…

Scripture before the Bible: “Becoming a Religion of the Book,” an excerpt from The Making of the Bible: From the First Fragments to Sacred Scripture by Konrad Schmid and Jens Schröter in Lapham’s Quarterly (@laphamsquart)

* The Bible, Ecclesiastes 3:1

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As we tackle the text, we might recall that it was on his date in 1538 that Pope Paul III excommunicated King Henry VIII of England. The reasons were many: First, Henry had illegally married his new wife Anne Boleyn and left his former Queen Katherine of Aragon. Then he had proclaimed himself head of the Church of England, denying the papal primacy. He disbanded English monasteries and appropriated much of their assets.

The original bull of excommunication had been issued on 30th August 1535, but the excommunication had been suspended in the hope that Henry would mend his ways. When Henry sacked St. Thomas Becket’s shrine, the Pope decided to act.

The break with Rome was, at first, largely political (and personal). But as the years passed, the theology and liturgy of the Church of England became markedly Protestant, especially during the reign of Henry’s son Edward VI, largely along lines laid down by Archbishop Thomas Cranmer. Under Mary, the process was reversed and the Church of England was again placed under papal jurisdiction. But Elizabeth reintroduced the Protestant religion (albeit in a more moderate manner).

The structure and theology of the church was a matter of fierce dispute for generations. The most violent of these disputes, the English Civil Wars, ended when the last Roman Catholic monarch, James II, was deposed and Parliament employed William III and Mary II jointly to rule in conjunction with the English Bill of Rights in 1688 (in the “Glorious Revolution“), from which emerged a church polity with an established church (The Church of England) and a number of non-conformist churches whose members suffered various “civil disabilities”– until these were removed many years later. A substantial but dwindling minority of people from the late 16th to early 19th centuries remained Roman Catholic in England. Their church organization remained illegal until the Relief Act of 1829.

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“Learning never exhausts the mind”*…

As regular readers know, each year Tom Whitwell shares a list of the more intriguing things he’s learned over the year; happily, 2021 is no exception…

10% of US electricity is generated from old Russian nuclear warheads. [Geoff Brumfiel]

The entire global cosmetic Botox industry is supported by an annual production of just a few milligrams of botulism toxin. Pure toxin would cost ~$100 trillion per kilogram. [Anthony Warner]

Wearing noise cancelling headphones in an open-plan office helps a little bit — reducing cognitive errors by 14% — but actual silence reduces those errors by one third. [Benjamin Müller & co]

Until 1873, Japanese hours varied by season. There were six hours between sunrise and sunset, so a daylight hour in summer was 1/3rd longer than an hour in winter. [Sara J. Schechner]

48 other fascinating finds at: “52 things I learned in 2021,” from @TomWhitwell.

* Leonardo da Vinci

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As we live and learn, we might recall that it was on this date in 1545, in response to the Protestant Reformation, that the Council of Trent (Concilium Tridentinum) was convened by the Roman Catholic Church. Its work concluded in 1563; and its results were published in 1564, condemning what the Catholic Church deemed to be the heresies of Protestants.  The embodiment of the Counter-Reformation, The Council of Trent established a firm and permanent distinction between the two practices of faith.

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Council of Trent (painting in the Museo del Palazzo del Buonconsiglio, Trento)

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“God has no religion”*…

Empty seats at a Catholic church in New York City, June 2014

In the early years of the twenty-first century, religion seemed to be on the rise. The collapse of both communism and the Soviet Union had left an ideological vacuum that was being filled by Orthodox Christianity in Russia and other post-Soviet states. The election in the United States of President George W. Bush, an evangelical Christian who made no secret of his piety, suggested that evangelical Christianity was rising as a political force in the country. And the 9/11 attacks directed international attention to the power of political Islam in the Muslim world.

A dozen years ago, my colleague Pippa Norris and I analyzed data on religious trends in 49 countries, including a few subnational territories such as Northern Ireland, from which survey evidence was available from 1981 to 2007 (these countries contained 60 percent of the world’s population). We did not find a universal resurgence of religion, despite claims to that effect—most high-income countries became less religious—but we did find that in 33 of the 49 countries we studied, people became more religious during those years. This was true in most former communist countries, in most developing countries, and even in a number of high-income countries. Our findings made it clear that industrialization and the spread of scientific knowledge were not causing religion to disappear, as some scholars had once assumed.

But since 2007, things have changed with surprising speed. From about 2007 to 2019, the overwhelming majority of the countries we studied—43 out of 49—became less religious. The decline in belief was not confined to high-income countries and appeared across most of the world. 

Ronald F. Inglehart, director of the World Values Survey, explains what’s behind the global decline of religion: “Giving Up on God?”

* Mahatma Gandhi

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As we contemplate the cosmic, we might recall that it was on this date in 1631 that Sweden won a major victory at the Battle of Breitenfeld against the Holy Roman Empire during the Thirty Years’ War. Initially a conflict between the Protestant and Catholic states in the Holy Roman Empire, it gradually developed into a general European war, resulting in the deaths of over 8 million people, including 20% of the German population, making it one of the most destructive conflicts in human history.

Gustavus Adolphus at the battle of Breitenfeld

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Written by (Roughly) Daily

September 17, 2020 at 1:01 am

“Every why hath a wherefore”*…

 

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Physicists have started to realise that causality might not be as straightforward as we thought. Instead of cause always preceding effect, effects can sometimes precipitate their causes. And, even more mindbogglingly, both can be true at once. In this version of events, you would be opening the fridge because the butter was already on the table, and your toast would be perfectly golden both before and after you put it in the toaster. You wouldn’t just be making breakfast – your breakfast would also be making you.

Playing fast and loose with causality does more than make for confusing mornings. It could shake physics to its very foundations. No longer having a definite order of events goes against the picture of the universe painted by general relativity, and even hints at a reality beyond quantum mechanics, the best model we have of the subatomic world. Allowing causality to operate in both directions could allow us to combine these two theories into a single framework of quantum gravity, a goal that has eluded us for over a century. The end of causality as we know it …

In everyday life, causes always precede effects.  But new experiments suggests that things might be different when things get very, very tiny: “In the quantum realm, cause doesn’t necessarily come before effect.”

* Shakespeare, Comedy of Errors

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As we get small, we might recall that it was on this date in 1564 that results of the Council of Trent (Concilium Tridentinum) were published, condemning what the Catholic Church deemed to be the heresies of Protestants.  The embodiment of the Counter-Reformation, it established a firm and permanent distinction between the two practices of faith.

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Council of Trent (painting in the Museo del Palazzo del Buonconsiglio, Trento)

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Written by (Roughly) Daily

January 26, 2020 at 1:01 am

“I never said, ‘I want to be alone.’ I only said ‘I want to be let alone!’ There is all the difference.”*…

 

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Someone observing her could assemble in forensic detail her social and familial connections, her struggles and interests, and her beliefs and commitments. From Amazon purchases and Kindle highlights, from purchase records linked with her loyalty cards at the drugstore and the supermarket, from Gmail metadata and chat logs, from search history and checkout records from the public library, from Netflix-streamed movies, and from activity on Facebook and Twitter, dating sites, and other social networks, a very specific and personal narrative is clear.

If the apparatus of total surveillance that we have described here were deliberate, centralized, and explicit, a Big Brother machine toggling between cameras, it would demand revolt, and we could conceive of a life outside the totalitarian microscope. But if we are nearly as observed and documented as any person in history, our situation is a prison that, although it has no walls, bars, or wardens, is difficult to escape.

Which brings us back to the problem of “opting out.” For all the dramatic language about prisons and panopticons, the sorts of data collection we describe here are, in democratic countries, still theoretically voluntary. But the costs of refusal are high and getting higher: A life lived in social isolation means living far from centers of business and commerce, without access to many forms of credit, insurance, or other significant financial instruments, not to mention the minor inconveniences and disadvantages — long waits at road toll cash lines, higher prices at grocery stores, inferior seating on airline flights.

It isn’t possible for everyone to live on principle; as a practical matter, many of us must make compromises in asymmetrical relationships, without the control or consent for which we might wish. In those situations — everyday 21st-century life — there are still ways to carve out spaces of resistance, counterargument, and autonomy.

We are surrounded by examples of obfuscation that we do not yet think of under that name. Lawyers engage in overdisclosure, sending mountains of vaguely related client documents in hopes of burying a pertinent detail. Teenagers on social media — surveilled by their parents — will conceal a meaningful communication to a friend in a throwaway line or a song title surrounded by banal chatter. Literature and history provide many instances of “collective names,” where a population took a single identifier to make attributing any action or identity to a particular person impossible, from the fictional “I am Spartacus” to the real “Poor Conrad” and “Captain Swing” in prior centuries — and “Anonymous,” of course, in ours…

There is real utility in an obfuscation approach, whether that utility lies in bolstering an existing strong privacy system, in covering up some specific action, in making things marginally harder for an adversary, or even in the “mere gesture” of registering our discontent and refusal. After all, those who know about us have power over us. They can deny us employment, deprive us of credit, restrict our movements, refuse us shelter, membership, or education, manipulate our thinking, suppress our autonomy, and limit our access to the good life…

As Finn Brunton and Helen Nissenbaum argue in their new book Obfuscation: A User’s Guide for Privacy and Protest, those who know about us have power over us; obfuscation may be our best digital weapon: “The Fantasy of Opting Out.”

* Greta Garbo

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As we ponder privacy, we might recall that it was on this date in 1536 that William Tyndale was strangled then burned at the stake for heresy in Antwerp.  An English scholar and leading Protestant reformer, Tyndale effectively replaced Wycliffe’s Old English translation of the Bible with a vernacular version in what we now call Early Modern English (as also used, for instance, by Shakespeare). Tyndale’s translation was first English Bible to take advantage of the printing press, and first of the new English Bibles of the Reformation. Consequently, when it first went on sale in London, authorities gathered up all the copies they could find and burned them.  But after England went Protestant, it received official approval and ultimately became the basis of the King James Version.

Ironically, Tyndale incurred Henry VIII’s wrath after the King’s “conversion” to Protestantism, by writing a pamphlet decrying Henry’s divorce from Catherine of Aragon.  Tyndale moved to Europe, where he continued to advocate Protestant reform, ultimately running afoul of the Holy Roman Empire, which sentenced him to his death.

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Written by (Roughly) Daily

October 6, 2019 at 1:01 am

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