Cotton mather bonifacius essays to do good

Vermigli was summoned to a Chapter Extraordinary of the Lateran Congregation, and his friends warned him that he had powerful adversaries. These increasingly foreboding events contributed to his decision to ignore the summons and flee, but he was finally persuaded by his conscience against the Masses he was bound to perform. [42] Vermigli fled Lucca for Pisa on 12 August 1542 by horse with three of his canons. [g] There he celebrated a Protestant form of the Eucharist for the first time. [44] When he stopped in Florence, staying in Badia Fiesolana where he had entered religious life, Vermigli learned that Bernardino Ochino had arrived there. [45] Vermigli convinced Ochino, a popular preacher with Protestant leanings, to flee Italy as well. [46] On 25 August Vermigli left for Zürich by way of Ferrara and Verona . [47]

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Cotton Mather's lifelong preoccupation with millennialism and its significance to his thought and work have only recently attracted full-scale attention. Beginning with Things to be Look'd for (1691), he published more than fifty works in which eschatology played a major role. In fact, it is hard to read any of his writings without finding some reference to the imminence of Christ's Second Coming. Of his major works on that topic, three stand out: Problema Theologicum (wr. 1695-1703; publ. 1994), a 95-page manuscript reflecting the principal issues in Mather's early millennialism; Triparadisus , his definitive treatment of his millenarian theories (387 ms. pages) in response to the hermeneutical debate in Europe; and his Biblia Americana , a gargantuan and unfinished critical commentary on the Bible in six folio volumes (c. 4,500 pages folio), fortified with synopses of the best hermeneutical scholarship of the day. Unlike his earlier Problema Theologicum in which Mather advances an inchoate system of pre- and postmillennialist theories, his Threefold Paradise ( Triparadisus ) is his most comprehensive study of apocalypticism. As a hermeneutical defense of revealed religion, Mather's discourse seeks to negotiate between orthodox exegesis of the prophecies and the new philological and historical-contextual challenges to the Scriptures by such European scholars as Hugo Grotius, Thomas Hobbes, Baruch Spinoza, Richard Simon, Henry Hammond, Thomas Burnet, William Whiston, and Anthony Collins. Threefold Paradise marks Mather's decisive break from the hermeneutical positions he had inherited from his intellectual forebears but also represents the culmination of his lifelong interest in eschatology, which lay at the core of his cosmology and which was the fundamental mainspring of his ministerial and theological office. From 1720 to 1726, Mather's exegesis underwent a radical shift from a futurist interpretation of the prophecies to a preterit position--from arguing that several signs of Christ's return were still to be fulfilled, to asserting that all signs had been given several times over. Part I of Mather's Threefold Paradise delineates the history and location of the Garden of Eden as evidenced in the Pentateuch, ancient histories, patristic literature, and contemporary travel accounts. Part II is largely a refutation of psychopannychism, that is, a rebuttal of the idea that the soul is dormant, and a defense of the soul's immortality. Part III is by far the longest and most valuable discussion and covers in twelve subsections a variety of topics affected by the hermeneutical revisionism then taking shape in Europe: the tradition of a literal conflagration of the Earth, his defense of a literal New Heaven and New Earth during the millennium, his allegorization of the conversion of the Jewish people, and his prophetic timetables calculating the millennial reign of Christ. In this late work then, Mather emerges as colonial America's greatest theologian before Jonathan Edwards.

In 1730, at the age of 24, Franklin publicly acknowledged an illegitimate son named William, who would eventually become the last Loyalist governor of New Jersey. While the identity of William's mother remains unknown, perhaps the responsibility of an infant child gave Franklin a reason to take up residence with Deborah Read. William was raised in the Franklin household but eventually broke with his father over opinions regarding the treatment of the colonies by the British government. The elder Franklin could never accept William's decision to declare his loyalty to the crown.

Cotton mather bonifacius essays to do good

cotton mather bonifacius essays to do good

In 1730, at the age of 24, Franklin publicly acknowledged an illegitimate son named William, who would eventually become the last Loyalist governor of New Jersey. While the identity of William's mother remains unknown, perhaps the responsibility of an infant child gave Franklin a reason to take up residence with Deborah Read. William was raised in the Franklin household but eventually broke with his father over opinions regarding the treatment of the colonies by the British government. The elder Franklin could never accept William's decision to declare his loyalty to the crown.

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