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53) (Italian Edition): Read Books Reviews - la "particella di Dio» (come un fisico l'ha temerariamente denominata) ha attirato su di sé i riflettori.
Table of contents

This strategy, of course, ended in naught.

Bedell returned to England, and then moved to Ireland where in he became Bishop of Kilmore and Ardagh. Amidei, an adventurer, though not devoid of talent, was an ambiguous figure. He was almost certainly a Tuscan Jew who converted to Catholicism and later went to England where he joined the Church of England, trying to make a living teaching Hebrew and Italian.

But he was also involved in a murky poisoning incident. In all likelihood this translation was not conceived with the intention of being published. The manuscript, which is now preserved in the British Library, was written in elegant handwriting and the front-page carries a quotation in Hebrew from the Pirkei Avot. The translation was certainly done to gain the protection of a patron, probably Charles II, recently returned to his kingdom, and it is no coincidence that in the same years Amidei prepared another manuscript of Avvisi politici to be presented to the king, presumably for the same purpose.

Moreover, the Italian Protestant Church in London, founded in and dissolved probably around , had never adopted Anglican worship and both from the institutional and liturgical points of view had always been a Calvinist Church. On his return, Brown exercised his ministry as vicar of several parishes in southern England and devoted himself to scholarly pursuits. The foreword to the reader stated that when Brown was in Constantinople he often celebrated and preached in Italian the Mediterranean lingua franca for the benefit of some French Protestants.

Although it is possible that this text was intended for the Italians around the Queen, it seems more likely that it was a sort of poisoned gift to the new queen, to demonstrate the excellence and beauty of Church of England worship in a moment of danger. Brown was a militant Protestant scholar who collected anti-Catholic texts.

In his foreword, Gordon made a reference to the hope that this translation could be used by a restored Italian Protestant church in London — as a matter of fact in the late s and early s some attempts at such a restoration had been made. He added, however, that this version of the Anglican liturgy could be used as a teaching aid for Italian. In fact, apparently, the Duke of Wellington had learned Spanish thanks to this method.

It was published in London in In England, he befriended the poet and exile Ugo Foscolo and started a publishing and book trade business focused on Italian texts, which was taken over by his brother Pietro after his death in This was made further explicit by an appendix of verses by Metastasio that the author inserted at the end of the volume. Both the modern Greek and the Italian sections had been edited by Andreas Calbo, a writer born on the island of Zakynthos, who had accompanied Foscolo in England in as his secretary and later published some odes in modern Greek, which earned him a prominent place in the literary history of modern Greece.

Once again the principal reason for publishing this translation was pedagogical rather than liturgical or political. That Church was perceived as the guarantor of the hierarchical order of the Restoration. However commercial and didactic reasons almost certainly motivated the publication of the translations. All eighteenth and early nineteenth-century Italian editions of the Book of Common Prayer were works of writers who, even when inspired by thoughts of religious reform, seem to have principally considered the commercial success that a text with such a large market among the many English who came to Italy for the Grand Tour might enjoy.

With the exception of Gordon, these translators were Italians who had left their country in search of fortune and freedom. Coming from a family of clergymen both his father and grandfather were Anglican ministers , he studied at Oxford and garnered an initial reputation as a theologian and later as a scholar of English literature. Thanks to his well-known Tory sympathies, the government compensated him by making him prebendary of Winchester. Nott was an obstinate character. A disagreement with the dean of the cathedral about where to place an organ led him to apply for a leave of absence pleading plausible health reasons: he had been suffering from frequent migraines since he had fallen from a ladder during his supervision of the restoration of the cathedral.

Free from the duties of his prebend, Nott settled in Italy in , where he had served as the tutor of a young Irish nobleman, thirty years earlier during his Grand Tour. In Italy he could devote himself to scholarly studies. He also delighted in archeology and art. At the time Great Britain was awash with polemics against the abuses of the traditional Anglican clergy and the privileges of old England.

These scandals were epitomized by non-resident clergy and in the late s and s Nott in particular was held up as a symbol of behavior not becoming to men of the cloth. He became the subject of media campaigns by radical liberals. Major English newspapers even published poisonous anonymous letters allegedly written by his parishioners, who sarcastically asked those who had information on him to come forward since they only had news of him during the collection of tithes.

Thanks to this translation he inverted the accusations that presented him as an emblematic, lax clergyman, indifferent to his religious duties. Nott managed to present himself as a champion of Anglicanism, who, just as Brown had done in with King James II, showed the excellence of the liturgy of the Church of England in the stronghold of Catholicism.

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A few months after the publication of the book, much to his regret, Nott returned to England. For a set of political and religious reasons primarily Catholic Emancipation in and the birth of the Oxford movement with the publication of the first Tracts for the Time in , some sectors of the Church of England in the s wanted to initiate some form of propaganda against Catholic countries. Malta, which had been occupied by British troops since and had formally become part of the British Empire in , gradually came to serve as a springboard for propaganda targeting Italy. To this end a branch of the interdenominational Bible Society was established on the island in The SPCK was already planning its re-edition in , since the copies of the edition had sold out.

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.

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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.

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. Gianotti is the author or co-author of more than publications in peer reviewed scientific journals. Gianotti had to push past barriers to be successful in a male dominated field.

In the European scientific community, for every one woman, there are two men. She feels that she was never given enough support, and for this reason, never had children, a decision she now regrets. Gianotti is a trained ballerina and plays the piano. She has never married; in a New York Times profile on Gianotti, Dutch physicist, and a colleague, Rende Steerenberg described her as someone who "has dedicated her life to physics You can be a physicist and have faith or not.

From Wikipedia, the free encyclopedia. Fabiola Gianotti. CERN Bulletin. Retrieved 28 August Humans of Science HoS. Retrieved University of Edinburgh. Archived from the original on 28 August National Academy of Sciences. Archived from the original on 31 August Retrieved 31 August Retrieved 3 November Archived from the original on 21 March IOP Institute of Physics.

Fabiola Gianotti - Wikipedia

Retrieved 3 May CERN Courier. Guardian News. Archived from the original on 16 April Archived from the original on 31 May The FP Group. The Royal Society. Retrieved 10 May Uppsala universitet. Archived from the original on 21 October McGill University. Archived from the original on 14 August UiO, Dep. Archived from the original on 26 June

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