The English Reformation †English Literature Essay (100 Level Course)

The English Reformation – English Literature Essay (100 Level Course) Free Online Research Papers The English Reformation English Literature Essay (100 Level Course) All this led some people to look to Martin Luther as an innovator. Rome’s interference seemed intolerable, among other things, because of the new nationalistic spirit that was developing in Tudor times. Henry VIII, who had at first defended the Pope against Luther, was finally induced to separate the Church of England from Rome for both political and personal reasons. After his brother Arthur’s death, with a special dispensation of the Pope, he had in fact married his brother’s widow, Catherine, who had borne him a daughter, Mary. But he wanted a male heir. He had more over fallen in love with Anne Boleyn, a lady-in-waiting of the queen. And so, on the pretext that his marriage was illegal according to Canon Law, as Catherine was his sister-in-law, he asked the Pope to declare it void. Pope Clement VIT, who was practically subservient to Charles V of Spain, Catherine’s nephew and the real master of Europe, refused. The king did not accept the Pope’s authority and decided to solve the question through the English clergy and the English Parliament. He replaced his chancellor, Cardinal Wolsey, by Thomas More, and made Thomas Cranmer, a churchman favorable to the king’s divorce, Archbishop of Canterbury. Parliament declared that the king’s first marriage was void. In 1533 Henry married Anne Boleyn; England was declared an â€Å"Empire†, that is a â€Å"national State†, in which both civil and ecclesiastical causes were to he decided without the interference of any foreign jurisdiction. Another Act of Parliament in 1534 (Act of Supremacy) declared the king â€Å"Only Supreme Head on Earth of the Church of England†. Sir Thomas More did not accept the repudiation of the Pope’s authority in religious matters, and died on the scaffold in 1535. In 1536 papal authority in England was declared extinct. Research Papers on The English Reformation - English Literature Essay (100 Level Course)Comparison: Letter from Birmingham and CritoQuebec and CanadaBringing Democracy to AfricaAssess the importance of Nationalism 1815-1850 EuropeCanaanite Influence on the Early Israelite ReligionInfluences of Socio-Economic Status of Married MalesMind TravelStandardized Testing19 Century Society: A Deeply Divided EraPETSTEL analysis of India

Happy Birthday in Latin and Roman Birthday Observances

Happy Birthday in Latin and Roman Birthday Observances Although we know Romans celebrated birthdays, we dont know if they wished one another the exact phrase Happy Birthday! But that doesnt mean we cant  use the Latin language  to wish someone a  happy birthday. The following seems to be the best way to express happy birthday in Latin. Felix sit natalis dies! Using the accusative case, specifically the accusative of exclamation,  felix  sit natalis  dies  is one way to say happy birthday. Similarly, you could also say  felicem diem natalem. Habeas felicitatem  in die natus es! Habeas felicitatem in die natus es  is another possibility. The phrase roughly translates to on happiness to love you.   Natalis laetus! A third way to wish happy birthday is  Natalis laetus mihi!  if you want to say happy birthday to me. Or,  Natalis laetus tibi!  if  you want to say happy birthday to you. Celebrating in Ancient Rome The ancient Romans observed different types of birthday celebrations or dies natales in Latin. Privately, Roman men and women marked their own birthdays and the births of family members and friends with gift-giving and banquets. Fathers gave presents to their children, brothers gave presents to sisters,  and slaves gave presents to their masters children. One custom was to celebrate not on the specific date an individual was born but rather on the first of the month (calends) in which the individual was born, or the first of the next month. Gifts given on birthdays include jewelry; the poet Juvenal mentions parasols and amber as gifts, and Martial suggests togas and military clothing would be appropriate. Birthday feasts might have entertainment  furnished by dancers and singers. Wine, flowers, incense, and cakes were part of such celebrations. The most important feature of Roman personal birthday celebrations was a sacrifice to the genius of the housefather and the juno of the housemother. The genius and juno were clan symbols, representing a persons patron saint or guardian angel, who guided the individual throughout life. Genii was a sort of middle power or intermediary between men and gods, and it was important that votive offerings be given to the genius each year in hopes that the protection would continue. Public Celebrations People also held similar celebrations for the birthdays of close friends and patrons. There is a wide variety of elegies, poems, and inscriptions commemorating such events. For example, in 238 CE, the grammarian Censorinus wrote De Die Natali as a birthday gift for his patron, Quintus Caerellius. In it he stated,   But while other men honor only their own birthdays, yet I am bound every year by a double duty as regards this religious observance; for since it is from you and your friendship that I receive esteem, position, honor, and assistance, and in fact all the rewards of life, I consider it a sin if I celebrate your day, which brought you forth into this world for me, any less carefully than my own. For my own birthday gave me life, but yours has brought me the enjoyment and the rewards of life. Emperors, Cults, Temples, and Cities The word natali also refers to anniversary celebrations of the founding of temples, cities, and cults. Beginning with the Principate, Romans also celebrated the birthdays of past and present emperors, and members of the imperial family, as well as their ascension days, marked as natales imperii. People would also combine celebrations: a banquet could mark the dedication of an associations banqueting hall, commemorating an important occasion in the life of the association.  The Corpus Inscriptionum Latinarum includes an inscription from a woman who donated 200 sesterces so that a local association would hold a banquet on her sons birthday. Sources Argetsinger, Kathryn. Birthday Rituals: Friends and Patrons in Roman Poetry and Cult. Classical Antiquity 11.2 (1992): 175–93. Print. Ascough, Richard S. Forms of Commensality in Greco-Roman Associations. The Classical World 102.1 (2008): 33–45. Print. Bowerman, Helen C. The Birthday as a Commonplace of Roman Elegy. The Classical Journal 12.5 (1917): 310–18. Print. Lucas, Hans. Martials Kalendae Nataliciae. The Classical Quarterly 32.1 (1938): 5–6. Print.