By Ernest R. Holloway III
The highbrow legacy of Andrew Melville (1545-1622) as a pace-setter of the Renaissance and a promoter of humanism in Scotland has been obscured by means of "the Melville legend." so as to dispense with 'the Melville of well known mind's eye' and recuperate 'the Melville of historical past, ' this paintings situates his lifestyles and proposal in the broader context of the northern ecu Renaissance and French humanism and severely re-evaluates the first ancient files of the interval, specifically James Melville's Autobiography and Diary and the Melvini epistolae. by means of contemplating Melville as a humanist, collage reformer, ecclesiastical statesman, and guy, an attempt has been made to figure out his contribution to the flowering of the Renaissance and the expansion of humanism in Scotland in the course of the early glossy interval.
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Additional resources for Andrew Melville and Humanism in Renaissance Scotland 1545-1622 (Studies in the History of Christian Traditions)
103 â•‡ William Ian P. Hazlett, “Ebbs and Flows of Theology in Glasgow 1451–1843” in William Ian P. ), Traditions of Theology in Glasgow 1450–1990: A Miscellany (Edinburgh, 1993), 7; McCrie, Life of Andrew Melville I, 339. In spite of his absence, an ordination service was performed for Melville at the old parish church of Govan. In 1591 he became a ruling elder in St Andrews. andrew melville and the melville legend 21 While Melville spent more than forty years teaching at Poitiers, Geneva, Glasgow, St.
139 â•‡ Anthony T. Grafton, Joseph Scaliger: A Study in the History of Classical Scholarship Vol. I Textual Criticism and Exegesis (Oxford, 1983). 140 â•‡ Alain Dufour, Théodore de Bèze: Poète et Théologien (Genève, 2006); Kirk M. Summers (ed. ), A View from the Palatine: The Iuvenilia of Théodore de Bèze (Arizona, 2002); Paul-F. Geisendorf, Théodore de Bèze, (Geneva, 1949). 141 â•‡ Donald R. Kelley, Foundations of Modern Historical Scholarship: Language, Law, and History in the French Renaissance (New York, 1970).
22 Richard’s association with John Erskine of Dun and his son over this period, as well as his time of study under Macalpine and Melanchthon, indicate that his earliest Protestant influences were Lutheran and his formative academic influences were thoroughly humanistic in Â�character. 17 â•‡ Anderson, Early Records of the University of St. Andrews, 261; McCrie, Life of Andrew Melville I, 4. 18 â•‡ Melville, JMAD, 38. 19 â•‡ On John Erskine of Dun see Thomas Crockett, “The Life of John Erskine of Dun” (Edinburgh D.