By Jennifer Spinks, Charles Zika
In past due medieval and early sleek Europe, textual and visible files of catastrophe and mass dying let us come upon the serious feelings generated throughout the spiritual, providential and apocalyptic frameworks that supplied those occasions with which means. This assortment brings jointly historians, paintings historians, and literary experts in a cross-disciplinary assortment formed through new advancements within the historical past of feelings. It deals a wealthy diversity of analytical frameworks and case reviews, from the emotional language of divine windfall to person and communal stories of catastrophe. Geographically wide-ranging, the gathering additionally analyses many alternative kinds of media: from letters and diaries to broadsheets and work. via those and different old documents, the participants learn how groups and contributors skilled, answered to, recorded and controlled the emotional dynamics and trauma created via dramatic occasions like massacres, floods, fires, earthquakes and plagues.
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Additional resources for Disaster, Death and the Emotions in the Shadow of the Apocalypse, 1400–1700
They had the capacity to bring them under the umbrella of affective Calvinist piety. III How did the relationship between providentialism and the emotions evolve in the latter half of the seventeenth and the early eighteenth centuries, against the backdrop of the religious, intellectual and cultural shifts that comprised what may be called the English Enlightenment? Historians are no longer as confident as they once were that the years after 1660 witnessed a rapid ‘disenchantment of the world’ and the emergence of a secularised society.
66 Some, though, do appear to have yielded the affective fruits of true repentance in response to the ‘visible sermons’ sent by God in the guise of catastrophes and the verbal ones composed by pamphleteers and ministers. Eulogistic biographies and puritan diaries provide a portrait of the emotional outpourings to which Protestant piety sometimes gave rise. When John Rogers acted out God’s threat to confiscate the Bible from the ungrateful and sinful English people in his pulpit at Dedham in Essex the congregation was so overcome that the place became ‘a mere Bochim’, the people being ‘deluged with their own tears’.
42. For example, Hilliard, Fire from heaven. The same words appear on the title page of A most true relation of a very dreadfull earth-quake … in Munster. More strange newes: of wonderfull accidents hapning by the late overflowings of waters, in Summerset-shire, Gloucestershire, Norfolke, and other places of England (London: for John Trundle, ), sig. A2v. 43. Whately, Sinne no more, 12. 44. Among other sermons on this theme, see Robert Wakeman, Jonahs sermon and Ninevehs repentance. A sermon preached at Pauls Crosse.
Disaster, Death and the Emotions in the Shadow of the Apocalypse, 1400–1700 by Jennifer Spinks, Charles Zika
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