In March Nott answered that he would carefully examine the proposed amendments and would let them know what he thought. However, at the same time he told them that he had already personally reviewed the whole translation having in mind its possible second publication. Obviously, someone had objected to the way in which he had rendered scriptural passages and Nott wanted to deflect criticism by emphasizing that he was quoting from an ancient and approved translation. In the early months of Nott apparently changed his mind and made it known that he would publish a new edition at his own expense.
He did, however, consent to send the draft to the SPCK; in the event that the Society considered it satisfactory, a further printing could be published at their expense. The SPCK had no objections and waited. Based on the testimony of Emiliano Sarti, an Italian philologist friend of his, Nott lost his mental faculties as he entered into his seventies. There had been no news from Nott for some years and this had convinced them that the promised new edition would never come.
Their audience was principally the Italian exiles who in England had grown fond of the Church of England and the former priests and monks, most of whom had come to England through Malta and Gibraltar to start a new life. Sims, however, almost certainly had a completely different project and audience in mind. Imbued with evangelical ideals, he was ordained as a priest in the Church of England in He was committed to the Church Missionary Society and linked to the so-called Clapham Sect , the most important evangelical group of those years. On a trip to Europe in his curiosity was stirred by the Waldenses.
Sims was fascinated by the history of this people, mistakenly convinced of the apostolic origins of the Waldensian Church, which actually came into being in the twelfth century. The subsidies were ended, however, when the valleys passed under the rule of revolutionary France in Back home, Sims pledged to restore these funds by publishing a pamphlet that once more brought the story of the Waldenses to the attention of English intellectuals — a genuine pro-Waldensian mania soon erupted in England.
He started a collection to build a hospital in Torre to remove the Waldenses from the care of Catholic institutions and to fund rural schools and schools for girls. Thanks to his advice a Waldensian Bible Society was established in the valleys and the New Testament was published in a French- patois bilingual edition patois here refers to the dialect of the valleys and in Piedmontese. In England, he published various writings on the history and the theology of the Waldensian Church.
He instead directed his efforts towards the education and religious morals of the lower classes, missionary activity in Africa and the reform of the Church of England, as evidenced by a wide publishing activity. In , the former published the first edition of an account of his journey in the Waldensian valleys which soon became a best-seller.
Beckwith organized the use of funds sent by British benefactors with military discipline. This was rooted in the myth of the apostolic origins of the churches of the valleys and to the equally mythical vision that equated the Table Moderator to a bishop. The idea was to offer the Church of England as a model to the Waldenses, both in terms of organizational structure and liturgy.
Sims, in his contacts with Italy, convinced himself that the Book of Common Prayer could be an important tool for evangelization, not only for the Waldenses, but also for Italian Catholics. At a time when the intellectual classes and leaders of the Italian states were addressing the question of escaping foreign domination to overcome political fragmentation, the Anglican friends of the Waldenses thought it would be a tragic mistake to propose a Church model which, being Protestant, would be perceived as alien to the Italian tradition.
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Consequently, the Waldenses would have to eliminate the superstructures that religious conflicts had imposed on them when the original Christian church of the valleys of Piedmont adhered to the Reformation in With typical Anglo-Saxon pragmatism, rather than emphasizing or discussing theological issues which would be comprehensible only to a small elite, promoters of this idea believed that the most important things were those that all churchgoers would understand immediately, such as the organizational structure of the Church and the liturgy.
In , Pierre Bert, who had become Moderator the year before, thought he would compose an indigenous one. This conjecture is also based on the fact that it was Gilly who, some years later in , was at pains to obtain the consent of the Waldenses to introduce a uniform liturgy for all the communities that, in his view, should conform to the Anglican rite. Subjected to several rounds of revision, it was published in The Venerable Table asked the pastors to use this liturgy and no other in the celebration of public worship.
They manifested their strong opposition on the very same grounds which Beckwith had advocated — that it would strengthen the structure and appeal of the Waldensian Church. Despite the disappointment of Beckwith did not give up. For this reason, in , he proposed the adoption of a liturgy which he elaborated in close imitation of the Anglican rite, which he published anonymously, and, significantly, in Italian.
It was welcomed by an embarrassed silence and was not even discussed by the synod of It was only in that the Prayer-Book and Homily Society — to which Sims had granted the copyright — finally decided to re-issue the volume. The edition included as an appendix the Latin text of the Thirty-nine Articles of the Church of England.
Forme brevi : pensieri, massime e aforismi nel Novecento italiano (Book, ) [kerotagira.tk]
Nott had introduced numerous revisions about fifteen years earlier, but these were often purely linguistic and did not always improve the text, which in both editions completely lacks the beauty of the English original. Some translation mistakes were corrected and the Scriptural citations were consistent with the Diodati translation. Possibly Sims and the Prayer-Book and Homily Society simply thought that there was no market for another edition. It was a sort of spiritual testament since Sims died in the same year and it contained his first work published in in favor of the Waldenses.
The final pages of this volume are devoted to the dissemination of the Italian version of the Book of Common Prayer among the Waldenses. He ended his book expressing the hope that wealthy Britons would continue to support the cause of Italian evangelization.
In his view the training of ministers and missionaries in Florence and the dissemination of Scripture and of the Book of Common Prayer in Italian could increase the number of the faithful. A Tory and a high-church man he published his translation in almost certainly to justify his absence from England and to defend himself against allegations of dereliction of pastoral duties.
But, verifying the classic aphorism that says that books have a life and will of their own — habent sua fata libelli — in the hands of an evangelical like Sims, his translation became an instrument of proselytism. While this is not the place to discuss in detail the goals of the other revisions, made by Di Menna and Evans, Davies and Camilleri, 50 they certainly testify to illusions cultivated by some in the English religious and political establishment.
Synonyms and antonyms of apoftegma in the Italian dictionary of synonyms. Examples of use in the Italian literature, quotes and news about apoftegma. Alfredo Zingariello. Come nell'episodio del centurione di Cafarnao, le divergenze tra il testo di Le e quello parallelo di Mt si notano principalmente nel quadro introduttivo Le 7, 21; David Friedrich Strauss, Luciana Mortari, Rosa Maria Parrinello, Ebbene, che i nostri vicini sappiano che un tale apoftegma Of pogram yes.
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