Foxe's 'Book of Martyrs' and Early Modern Print Culture

King, John N.

doi:10.1017/cbo9780511483646

Cited by 43 publications

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“…He adds Latin epitaphs in her praise by Laurence Humphrey and John Parkhurst, members of his circle in exile. 65 He also adds a Latin poem, a "pretty verse" written by Lady Jane with a pin. The Latin testifies to her humanist education, while the fact that it was made with a pin might align her with other martyrs.…”

Section: Jane Grey's Writing During the Reformationmentioning

confidence: 99%

“…John N. King draws attention to other entries in Actes and Monuments written with exotic writing materials, as a result of imprisonment and denial of access to paper, pen and ink. 66 Together these additions enhance her authority and her identity as a martyr, despite the fact that Grey was executed for political reasons rather than for her religious beliefs.…”

Section: Jane Grey's Writing During the Reformationmentioning

confidence: 99%

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Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Snook¹

2009

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Cet essai considère Jane Grey et les idéaux de la lecture féminine au début des temps modernes. À travers trois avenues de recherche, cet essai met en lumière l'influence de l'idéologie politique sur les pratiques de lecture de Jane Grey et sur l'émergence historique de la lecture féminine. L'essai examine d'abord la fonction de la lecture de la Bible dans des recueils, circulant en imprimés ou en manuscrits, et que Jane a créée peu avant sa mort. L'essai étudie ensuite la publication des textes de Jane Grey par des penseurs importants de la Réforme, tels que John Foxe et Miles Coverdale, qui sont également intéressés à son statut en tant que lectrice et acceptent à la fois son modèle de lectrice et sa féminité militante. Enfin, l'essai considère la représentation de Jane Grey en tant que lectrice dans des récits littéraires du début des temps modernes, dans lesquels Jane n'apparaît pas comme une militante du Christ mais en tant qu'épouse dévote, lectrice conventionnelle et émotive, ou en tant que femme instruite. L'essai montre ainsi que la formation de lectrice de Jane Grey est de nature politique, structurée par une série d'idées concernant l'église nationale, le statut de la femme, et les lois de succession héréditaire. C'est en réexaminant son oeuvre et sa réception que nous pouvons comprendre dans quelle mesure l'idéologie politique avait un impact sur la nature de la lecture féminine dans l'Angleterre du début des temps modernes.

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Section: Jane Grey's Writing During the Reformationmentioning

confidence: 99%

Section: Jane Grey's Writing During the Reformationmentioning

confidence: 99%

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Snook¹

2009

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“…9 GACTO, 2006 RODRÍGUEZ G. DE CEBALLOS, 2002: 83. 11 Arranca en el siglo I, pero se explaya en lo concerniente a los mártires protestantes (KING, 2006).…”

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La imagen del mártir en el Barroco: el <i>Ánimo Invencible</i>

Velasco¹

2012

Arch. esp. arte

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Las imágenes y las descripciones sobre los mártires manifiestan su apariencia serena y su fortaleza. Responden a la construcción del arquetipo forjado por la literatura hagiográfica. El discurso martirial resurge en el siglo XVI en el contexto de las escisiones religiosas y de la aparición de nuevos mártires, desarrollándose en el Barroco, en su interés por la expresión de las emociones. Retoma el tono heroico y decoro que exige el tema y corresponde a la imagen sacra. Influyen los avances científicos en el conocimiento del cuerpo humano y las láminas recogidas en tratados de anatomía y cirugía. Junto a la palma y la corona que los identifican genéricamente, los mártires se distinguen por el rostro apacible, el gesto gozoso y su fuerte constitución. Su firmeza de ánimo contrasta con la violencia del verdugo.Palabras clave: Imagen del mártir; Fisiognomía; Barroco. THE IMAGE OF THE MARTYR IN THE BAROQUE: THE STRENGTH OF SPIRITImages and descriptions of martyrs typically display a calm appearance and strength of spirit, resulting from their prototypical representation in the hagiographic literature. Stories of martyrdom regained popularity in the 16 th century, with the creation of new martyrs in the context of the Reformation. Interest in the expression of emotion during the Baroque period resulted in the further development of the theme. Baroque artists reintroduced the heroic tone and decorum required for images of martyrdom. These depictions were influenced by advances in the scientific study of the human body and illustrations in treatises on anatomy and surgery. Apart from the identifying palm and crown, a calm face, a joyful expression and a strong constitution characterized martyrs. Their strength of spirit was contrasted with the violence of the executioner.

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“… 9 Foxe, 1570, 629. See King, 2006, 47, who notes that Foxe's claim about Tyndale may be “dubious” but is not “impossible,” since Foxe's papers do contain a manuscript of a text by Thorpe that is in Tyndale's handwriting. …”

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confidence: 99%

“… 10 King, 2006, 47–48. See King, 2001, 79, for other Lollard texts that Foxe and Bale credited Tyndale with editing.…”

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confidence: 99%

The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation^*

Baker

2009

Renaiss. Q.

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This essay argues that for William Tyndale, not only was scripture not sola, but it did not have to be read solely as scripture, that is, the salvific word of God. It could also be read with historical faith, a term that Tyndale borrowed from the German Reformer Philip Melanchthon and used to signify “believing in scripture as one would a non-scriptural history.” Tyndale did not exactly advocate this approach to scripture, but he recognized it as having at least some validity, given the role of human agency and authority in the transmission of God's word. More broadly, the notion of historical faith in scripture reflects the Reformation elevation of what John Foxe called the “truth of history” along with that of scripture. In the polemical writings of Tyndale and later English Protestant Reformers, scripture served both as a means of personal salvation and as a source of historical evidence against the Catholic Church. As a source for this kind of evidence, scripture was cited in conjunction with non-scriptural histories and in ways not discernibly different from those in which such histories were cited. Tyndale's historical faith is not, then, as his opponent Thomas More dubbed it, an “evasion” borrowed from Melanchthon, but rather a part of the complex and developing relationship between scripture and history during the English Reformation.

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Foxe's 'Book of Martyrs' and Early Modern Print Culture

Cited by 43 publications

References 83 publications

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

La imagen del mártir en el Barroco: el <i>Ánimo Invencible</i>

The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation^*

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Foxe's 'Book of Martyrs' and Early Modern Print Culture

Cited by 43 publications

References 83 publications

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

Jane Grey, 'Manful' Combat, and the Female Reader in Early Modern England

La imagen del mártir en el Barroco: el <i>Ánimo Invencible</i>

The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation*

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The Historical Faith of William Tyndale: Non-Salvific Reading of Scripture at the Outset of the English Reformation^*