Cities Of Refuge Research Articles

La Riforma protestante nell'Italia del Cinquecento by Salvatore Caponetto

La Riforma protestante nellltalia del Cinquecento. By Salvatore Caponetto. (Turin: Claudiana. 1992. Pp. 526. Lire 54,000.) This welcome survey of a subject that justifiably has received increasing critical attention in both Europe and America is the culmination of a lifetime of research and writing. Happily, by no means is it the final contribution from the distinguished scholar's prolific pen. It is hard to imagine a student of the Italian Reformation better prepared than Salvatore Caponetto, an emeritus professor of history in the University of Florence, to attempt its synthesis. Caponetto's career began auspiciously, in true David and Goliath fashion, when, as a neophyte in the field, his first modestly presented investigations on the influential booklet, the Beneficio di Cristo, compelled that giant of Italian culture, Benedetto Croce, to retract in a printed letter to him a mistaken identification Croce had made previously concerning its author. Since that time, more than half a century ago, Caponetto's contributions have ranged over and shed light on multiple aspects of the Italian Reformation. He has produced full-length studies of such a key reformer as Aonio Paleario and edited one of his writings never published before; clarified the circumstances of the clandestine translations into the Italian vernacular of key works by northern reformers; investigated the progress of Reformation currents in his native Sicily and followed the fortunes of the leading proselytizers and converts to Geneva and other transalpine cities of refuge; discerned the appropriation of Lutheran and Erasmian concepts in the thought of such literary figures as Francesco Berni and Ludovico Castelvetro; and produced a massive critical edition of the Beneficio, in a splendid volume containing all its sixteenth-century versions and translations. A lifetime of research is skilly woven into the fabric of Caponetto's La Riforma protestante.The account begins with the Italian situation on the eve of the Reformation and the fertile ground into which Luther's message fell. Attention is paid to the spread of the new religious ideas through the book trade, the influence of Juan de Valdes, and the preaching activity of early Italian champions of the new ideas. The Beneficio, the most celebrated booklet of the Italian Reformation, comes in for its share of obligatory attention. Various modern interpretations of this little work, first published in 1543, have dubbed it, in turn, the quintessential expression of Valdesian spirituality, a weaving together of passages from the writings of northern reformers, and finally an expression of Benedictine-Pelagian spirituality. Much emphasis is placed on the inroads made by Protestant currents in various Italian centers from the Veneto and the Friuli in the north to Sicily in the south. The successes of Calvinism, among the Waldensians in Piedmont, at the court of the French Duchess Renee at Ferrara, and in the Republic of Lucca, which witnessed a mass exodus of its leading families to Geneva, receive separate chapters. So extensive is the diffusion that Caponetto, appropriating an old term coined by Giorgio Spini, dubs the phenomenon *The Calvinism of the Mediterranean,' stretching from Geneva and Lyons through Genoa to Naples and the martyred Waldensian colonies in Calabria and Puglia, to Sardinia and Sicily. …

Beyond the verse: Talmudic readings and lectures

Translator's Note Author's Note Foreword FIDELITIES 1. Demanding Judaism TALMUDIC READINGS 2. Model of the West 3. Cities of Refuge 4. Who Plays Last? 5. The Pact 6. On Religious Language and the Fear of God THEOLOGIES 7. On the Jewish Reading of Scriptures 8. The Name of God According to a Few Talmudic Texts 9. Revelation in the Jewish Tradition 10. 'In the Image of God', According to Rabbi Hayyim Volozhiner 11. Spinoza's Background ZIONISMS 12. The State of Caesar and the State of David 13. Politics After! 14. Assimilation and New Culture Notes Index.

How the oldest recorded multiple facility location problem was solved

Abstract During the Israelites' wanderings in the Sinai Desert, the Lord instructed them that upon settling their new homeland they were to set aside three cities of refuge for unintentional murderers (i.e. the murder is committed without intent). Although the Bible states the purpose of these cities, the Lord did not specify their exact locations. After the Israelites conquered the land, the Bible lists the three cities that Joshua selected. No rationale for Joshua's selections is given. In this paper we apply multiple facility location methodology to the city of refuge problem, and show that using an appropriate objective function and population distribution, Joshua's selections were optimal.

Cities of Refuge: No Federal Preemption of Ordinances Restricting Local Government Cooperation with the INS

Cities of Refuge: No Federal Preemption of Ordinances Restricting Local Government Cooperation with the INS

THE CITY OF REFUGE: THE COLLECTED STORIES OF RUDOLPH FISHER

Book Review| January 01 1992 THE CITY OF REFUGE: THE COLLECTED STORIES OF RUDOLPH FISHER THE CITY OF REFUGE: THE COLLECTED STORIES OF RUDOLPH FISHERMcCluskey,, JohnJr.THE SHORT FICTION OF RUDOLPH FISHERPerry, Margaret Joseph T. Skerrett,, Jr. Joseph T. Skerrett,, Jr. Search for other works by this author on: This Site Google Resources for American Literary Study (1992) 18 (2): 261–264. https://doi.org/10.2307/26366830 Cite Icon Cite Share Icon Share Twitter Permissions Search Site Citation Joseph T. Skerrett,; THE CITY OF REFUGE: THE COLLECTED STORIES OF RUDOLPH FISHER. Resources for American Literary Study 1 January 1992; 18 (2): 261–264. doi: https://doi.org/10.2307/26366830 Download citation file: Zotero Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All Scholarly Publishing CollectivePenn State University PressResources for American Literary Study Search Advanced Search The text of this article is only available as a PDF. Copyright © 1992 The Pennsylvania State University1992The Pennsylvania State University Article PDF first page preview Close Modal You do not currently have access to this content.

Le Corbusier: The City of Refuge, Paris 1929/33.

The City of Refuge complex commissioned by the Salvation Army as part of its program to transform social outcasts into spiritually renewed workers represents a significant confluence of design principles, technological experiments, and attitudes on reform. It also provides rare insights into the work of one of the twentieth century's greatest architects, Le Corbusier. Brian Brace Taylor draws on extensive archival research to reconstruct each step of the architect's attraction to the commission, his design process and technological innovations, the social and philosophical compatibility of the Salvation Army with Le Corbusier's own ideas for urban planning, and finally, the many modifications required, first to eliminate defects and later to accommodate changes in the services the building provided. Throughout, Taylor focuses on Le Corbusier's environmental, technological, and social intentions as opposed to his strictly formal intentions. He shows that the City of Refuge became primarily a laboratory for the architect's own research and not simply a conventional solution to residents' requirements or the Salvation Army's program.

New Jerusalem Abandoned: The Failure to Carry Mormonism to the Delaware

Under the Mormon scheme of things in 1831, somewhere in Indian territory (somewhere it was thought, west of Independence, Missouri) a city was to be built by those who accepted the gospel restored through Joseph Smith, Jr., God's prophet for the latter days. It was to be a city of refuge – a place where the saints would be safe from both the corruptions of the day and the judgement that was to fall upon the world – and a city of righteousness, endowed with the Spirit of the Lord.

Martin Cellarius and the Reformation in Strasburg

The years following the Peasants' Revolt posed difficult problems for the city of Strasburg. Always the ‘city of refuge’ of the Reformation, it attracted men of widely different temperaments and religious views. Especially difficult were the Anabaptists who constituted a threat not only to theological orthodoxy—however hard that might have been to define—but also to that civil order which rested on the validity of the authority of the magistrates. In these circumstances, one episode is of pre-eminent interest. In 1526 Martin Cellarius, a young man with a reputation for radicalism, came to Strasburg and found lodging in the house of one of its leading pastors, Wolfgang Capito. In July 1527 Cellarius published a theological work, De Operibus Dei, in which he disavowed his radical sympathies and for which Capito wrote a commendatory preface. The following March, however, Capito published a commentary on Hosea in the preface to which he expressed distinct Anabaptist leanings. This provided personal embarrassment if not public danger. Bucer was furious. Concern was expressed by all the leading reformers of the Rhineland. But an immediate scapegoat was found in the person of Martin Cellarius.

Cities of Refuge in Israelite Tradition

Cities of Refuge in Israelite Tradition

Voltaire and the Ministers of Geneva

“There is no city where cultured people and philosophers are to be found in greater number than in Geneva,” Voltaire wrote in March 1756. His praise had been constant since he had settled there a year before. After leaving Louis XV for the service of Frederick II, he had broken away from the latter in the most humiliating circumstances of his existence; forbidden now by the French King to return to Paris, he was in a frame of mind particularly susceptible to enjoy republican hospitality and to appreciate the very original character of his city of refuge. Geneva was as democratic as ancient Athens and ruled, in principle at least, by the universal suffrage of its citizens; its stabilility and conservatism, on the other hand, had allowed the development of a distinguished patrician society; his new residence was provided with a back-drop both picturesque and elegant. The intellectual life of the city could have been matched by very few capitals: Theodore Tronchin, the first doctor of Europe (and Voltaire's excuse for having settled there), Charles Bonnet, the naturalist and paleontologist, the philologist Abauzit, among scores of others, were in the vanguard of scientific progress. Above all, Geneva symbolized a major victory over Catholicism; true, it had stopped half way, in his judgment, but matters had progressed since the sixteenth century and the present prospects were very hopeful: “Geneva is not any more the Geneva of Calvin,” he wrote to Cideville, “not by a long shot; it is a country filled with philosophers…” And to Pierre Rousseau, a year later: “Geneva is at present perhaps the city in Europe where there are most philosophers…”

Philip Quaque: Pioneer Native Missionary on the Gold Coast, 1765-1816

Eighteenthr century tropical America supplied the European market with many luxuries and necessities. Tropical Africa, directly across the Atlantic, furnished the labor supply by means of the slave trade. This traffic, in which the British were the chief middlemen between the African slave raiders, Arabs, and others, and the American planters, was regarded as a bulwark of commerce, the nursery of seamen and of the navy. The all-prevailing slave trader, with his numerous forts and factories on the Guinea coast, was the natural enemy of scientific exploration, of normal trade relations, of missionary enterprise, and of other humanitarian effort. He was, about mid-eighteenth century, to be gradually joined by scientific and other forces. By the decade, 1783-1793, a marked change had taken place in the British attitude, which was broadened to include the establishment of a City of Refuge for the Negro, Sierra Leone, the attack on the slave trade as a crime, and the beginning of scientific exploration, of which Mungo Park's attempts to unveil the mysteries of the Niger were an example. In short, Africa, a great American labor reservior, was now to enter slowly upon a new era as a wealth producing continent, furnishing the European world with innumerable tropical commodities, the products of its soil and its laborers. These well known facts describe the African background from which a free native was selected, educated in England, and sent back to the Guinea Coast by the Society for the Propagation of the Gospel, where for half a century (1765-1816), he worked as a pioneer missionary and teacher. His decades in Africa intriguingly cover the revolution in British opinion, just referred to, from one of aggressive promotion of the slave traffic to that of its legal destruction and outlawry as piracy. This particular African aristocratic freeman, Philip Quaque by name and son of a chief, belongs to the age of small beginnings, of trial and error, and the minute details of his work must be followed as trail blazing beginnings which grew into large scale nineteenth and twentieth century achievements. African missionary work by the Society, however, was not begun by Philip Quaque but by the Rev. Thomas Thompson. Mr. Thompson, a missionary to Monmouth County, New Jersey, asked the Society, in 1750, for permission to leave his mission, which he had held for five years, and to be appointed as a 'missionary to Guinea.1 He requested that his salary be taken out of the Fund for Negro Conversion. The Society agreed to appoint him with a salary of ?70 per year.2

Karphi. A City of Refuge of the Early Iron Age in Crete. Excavated by Students of the British School of Archaeology at Athens, 1937–39

The site of Karphi, comprising Karphi proper, Mikre and Megale Koprana, was discovered, like most prehistoric sites in Crete, by Sir Arthur Evans. In June 1896 he visited Lasithi and cleared one of the tombs at Ta Mnemata (see below, page 101). With his usual generosity, he lent the writers the diary of his travels, which contained, besides other valuable information, an admirable sketch plan of the surface remains on Karphi and the Kopranas.In 1935 Miss Money-Coutts and J. D. S. Pendlebury ascended from Kera to the West. The impression then gained from the sherds on the surface of the city site was that it was of Late Minoan date, an excusable mistake, as will be seen from the finds.

Urban Population of Palestine

days were probably smaller than those of today. The large number of population centers in Palestine that receive, in the Bible, the distinctive designation of city is good evidence that cities of Bible times should not be measured by modern standards. And among the cities of Palestine, even more than among cities of other parts of the world, size is not a major sign of importance. Aside from cities on the coast, the site of an early city of Palestine was determined by three major considerations(1) ease of defense against enemies, (2) a plentiful supply of water, and (3) a high place as a sanctuary for worship. Cities of refuge were the product of primitive religious ideas. The three cities of refuge on the west side of the Jordan, or what is now known as Palestine, were Kedesh, Shechem, and Heb-

The Semitic City of Refuge

The Semitic City of Refuge

Book Review: The City of Refuge

Book Review: The City of Refuge