To send content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about sending content to .
To send content items to your Kindle, first ensure firstname.lastname@example.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about sending to your Kindle.
Note you can select to send to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
The aesthetics of everyday life, as reflected in art museums and galleries throughout the western world, is the result of a profound shift in aesthetic perception that occurred during the Renaissance and Reformation. In this book, William A. Dyrness examines intellectual developments in late Medieval Europe, which turned attention away from a narrow range liturgical art and practices and towards a celebration of God's presence in creation and in history. Though threatened by the human tendency to self-assertion, he shows how a new focus on God's creative and recreative action in the world gave time and history a new seriousness, and engendered a broad spectrum of aesthetic potential. Focusing in particular on the writings of Luther and Calvin, Dyrness demonstrates how the reformers' conceptual and theological frameworks pertaining to the role of the arts influenced the rise of realistic theater, lyric poetry, landscape painting, and architecture in the sixteenth and seventeenth centuries.
Though the evangelical movement has become a diverse, worldwide movement, there has been consistency in attitudes toward culture. Throughout their history evangelicals have displayed ambivalence toward their cultural context. The world was either something to be won over in the name of Christ, or to be avoided as a source of temptation, but it could also represent a resource to be exploited in pursuit of their evangelical calling. As a result, their relationship with culture has been ambiguous, marked more often by vigorous campaigns against particular evils believed to threaten Christian living - whether liquor, polygamy or slavery, or, more recently, abortion and gay marriage - than by thoughtful engagement with the complexities of culture. In this respect views of culture reflect the unique historical and theological character of the movement, with its roots in the Reformation, and the revival and missionary movements emanating from Europe and North America. In this article we will use “culture” to refer to artifacts, practices, and institutions by which a people expresses its identity; in theological terms, what humans make of God's good creation.
Email your librarian or administrator to recommend adding this to your organisation's collection.