Among the diverse forms of this (communal house, community of table, etc.) one must look highly upon the communal participation in liturgical prayer.(84) The diversity of forms must be encouraged according to the possibilities and practical situations, without necessarily emphasising models proper to religious life. Particularly praiseworthy are those associations which support priestly fraternity, sanctity in the exercise of the ministry, and communion with the Bishop and with the entire Church.(85)
When he established himself in Philadelphia, shortly before 1730, the town boasted two "wretched little" news sheets, Andrew Bradford's The American Weekly Mercury, and Samuel Keimer's Universal Instructor in all Arts and Sciences, and Pennsylvania Gazette.[31] This instruction in all arts and sciences consisted of weekly extracts from Chambers's Universal Dictionary. Franklin quickly did away with all of this when he took over the Instructor and made it The Pennsylvania Gazette. The Gazette soon became his characteristic organ, which he freely used for satire, for the play of his wit, even for sheer excess of mischief or of fun. From the first, he had a way of adapting his models to his own uses. The series of essays called "The Busy-Body", which he wrote for Bradford's American Mercury in 1729, followed the general Addisonian form, already modified to suit homelier conditions. The thrifty Patience, in her busy little shop, complaining of the useless visitors who waste her valuable time, is related to the women who address Mr. Spectator. The Busy-Body himself is a true Censor Morum, as Isaac Bickerstaff had been in the Tatler. And a number of the fictitious characters, Ridentius, Eugenius, Cato, and Cretico, represent traditional 18th-century classicism. Even this Franklin could use for contemporary satire, since Cretico, the "sowre Philosopher", is evidently a portrait of his rival, Samuel Keimer.[32][page needed]
Quidam 315 Models
Many of Thomas Hoccleve's poetic texts explore the problem of the individual creating or maintaining relationships with others, and particularly an individual who has neither fortune, nor rank, nor patrons to recommend him. His poetry often asks rhetorically how social acceptability appears and how one creates an identity that is socially acceptable. Throughout his poetic career, Hoccleve sought textual models in which to explore his anxiety with social inclusion and the rules that determined this inclusion. He would have used works by both Geoffrey Chaucer (1) and John Gower for literary forms and the practices that would contribute to creating an acceptable social identity. For instance, David Wallace has argued that the creation of Chaucer's Canterbury pilgrim company, a group of characters who agree to follow shared behavioral principles or rules, is "the most powerful instantiation of associational ideology in Chaucer"(2). Gower, too, would have presented poetic arguments for societal unity rather than division, especially in his Confessio Amantis (Pearsall 476). (2) Unlike Chaucer and Gower, Hoccleve focuses on the individual's relationship to the group rather than how groups constitute themselves because the individual's need to be socially accepted often leads to inclusion in a problematic group. (3) Also unlike Chaucer and Gower, Hoccleve uses bureaucratic as well as literary forms for his explorations of social identity. (4)
In Arinsburgh, monasterio ordinis Praemonstratensis, sicut audivi a quodam sacerdote ejusdem congregationis, scriptor quidam erat Richardus nomine, Anglicus natione. Hic plurimos libros in eodem coenobio manu propria conscripserat, mercedem sui laboris praestolans in coelis. Hic cum fuisset defunctus, et in loco notabili sepultus, post viginti annos tumba ejus aperta, manus ejus dextera tam integra et tam vivida est reperta, ac si recenter de corpore animato fuisset praecisa. Reliqua caro in pulverem redacta fuit. In testimonium tanti miraculi manus eadem usque hodie in monasterio reservatur. Bene erat manus hujus scriptoris pennata, id est opus ejus caritate informatum. NOVICIUS: Satis Deus ostendit in instrumento, quanta fuerit merces laboris in coeloGa naar voetnoot(4). 2ff7e9595c
コメント