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At the heart of this article are two eyewitness accounts of the religious life of pre-Reformation Biberach an der Riß in Upper Swabia. Written between ca. 1531 and 1545 by two brothers who had remained Roman Catholic while their home city had converted to Protestantism, the two reports provide a virtually unparalleled glimpse into the material and visual culture of a small Imperial Free City on the eve of the Protestant Reformation. So far, the two narratives have been primarily mined for their portrayal of religious customs taking place within the city walls. Almost no attention has been paid to the fact that the two accounts chart the richly textured sacred landscape that unfolded in every direction in the peri-urban spaces just outside the town walls. Rather than looking at the pre-Reformation city from within, this article considers the late medieval urban space from the outside. [ABSTRACT FROM AUTHOR]

This article examines a section of the Roman Catholic rite of the Mass, the offertory, investigating the relationship between theological ideas and the latest reform of liturgical practice (1969). How did the dogmatic theology, developed from the Middle Ages until the age of the Protestant Reformation, influence the liturgical reform under Paul VI? This is taken as a case to thematise the interplay between theological datum (lex credendi) and practical datum (lex orandi). [ABSTRACT FROM AUTHOR]

Luther, Calvin, and Zwingli have become common names in many Protestant churches because they were key figures in the Reformation. Many components of life were impacted by their initiatives to bring about change in the Catholic church. Many of us understand the distinct doctrinal components of that transformation, but did that doctrine impact other facets of life? This brief essay will look at how the Reformation changed preaching, prayer, and worship and how those changes impacted (and can further impact) the practice of librarians. [ABSTRACT FROM AUTHOR]

The endogenous consequences of competition between the Roman Catholic Church and lay political rulers set into motion by the Investiture Controversy contribute new insights into European economic, political, and religious development. The resolution of the Investiture Controversy in the concordats of London (1107), Paris (1107), and Worms (1122) resulted in an increase in the bargaining power of lay rulers over the selection of bishops in wealthier dioceses relative to poorer dioceses. Empirical evidence exploiting the timing of the adoption of the concordats interacted with a variety of time-invariant measures of diocesan wealth yields results consistent with this account—adoption of the concordats led bishops to become more aligned with lay political authorities in wealthier dioceses relative to poorer dioceses. These findings suggest the incentives created by the concordats played a role, hundreds of years before the Protestant Reformation, in the rise of lay political authority and its association with economic prosperity. [ABSTRACT FROM AUTHOR]

Copyright of Lusitania Sacra is the property of Universidade Catolica Portuguesa, Centro de Estudos de Historia Religiosa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on a book "Hyacinth" by George A. Birmingham which is primarily concerned with the careful symbolic sequencing of a number of episodes from Irish ecclesiastical history. It mentions gradual disengagement, diminution, and political isolation of the Church of Ireland during the time frame of the novel. It also mentions Second Reformation, a movement which historically evinced an aggressive crusading capacity within Anglicanism.

The Order of Malta in the Eger Deanship-a Contribution to the Politics of CounterReformation in Bohemia While the presence of the Teutonic Order in the so-called Districtus Egranus has to some extent been researched, the history of the Catholic Chivalric Order of St John in this area hardly features in modern literature. The present paper attempts to fill this lacuna. Herein, it is shown that the establishment of the commandery of this Order in Eger in the 1620s was closely associated with the efforts of the Austrian Court to reimplement Catholicism in the lands of Bohemia. The majority of the possessions belonging to the Eger (Cheb) commandery were originally in the possession of the former commandery of the Teutonic Order, whose local commanders or administrators had converted to Protestantism in the mid-sixteenth century. In the last decades of that century, it became obvious that the Teutonic Order had lost interest in keeping its commandery in Eger alive. After a short intermezzo, during which they were administered by the city of Eger, the possessions were handed over to the Order of St John in 1627/28. The development of the commandery was then influenced by three leading personalities of the Grand Priory of Austria-Bohemia, namely Christoph Simon von Thun, Grand Cross (later Grand Prior) Wilhelm Leopold von Tattenbach-Rheinstein, and Johann Leopold von Kollonitsch, who later rose to the positions of bishop of Raab and cardinal. Throughout its existence-due to a lack of personnel-the maintenance of most of the parishes in the commanderies' possession was assured by members of the Societas Jesu. In 1693, the Jesuits took over the commandery due to the Council of the Order of St John finding the upkeep of its possessions in the Districtus Egranus too costly and its location too remote from the headquarters of the grand priory in Prague. [ABSTRACT FROM AUTHOR]

Copyright of Cahiers Elisabethains: A Biannual Journal of English Renaissance Studies is the property of Sage Publications Inc. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on relations between Lutheran churches and the Roman Catholic Church during the first half of the twentieth century were almost exclusively characterized by the kind of strong polemics. It mentions 400th anniversary of the Reformation in 1917 was focused on Martin Luther as a national hero in the middle of World War I. It also mentions Ecumenism in the sense of a move toward Christian unity had just seen the beginning of a new era with the first World Mission Conference.

The article discusses that all churches acknowledge the Old Testament and the New Testament Scriptures of the Bible as the normative basis for their speaking and acting. It mentions distinction between law and gospel and doctrine in the dogmatics of all the churches and has hardly been answered explicitly in the form of a defined dogma. It also mentions attention to ancient tradition and to the central importance of this topic for the Catholic Church as well and way to Reformation teaching.

Copyright of Historia Ecclesiastica is the property of Vydavatelstvo Presovskej Univerzity and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In the religious sphere, Stropkov entered the period of the Reformation as the seat of a Catholic parish and a lower ecclesiastical unit, with a stone gothic church. As in the whole of Hungary, however, the Reformation had already had a major impact on the confessional development a few years after the defeat of Mohács. The German townsmen of the free royal and mining towns were the first to accept the new doctrine, followed by the nobility and their serfs. The masses of the rural population became adherents of the ideas of the Reformation and later of the new churches primarily on the initiative of their landlords. In the first half of the 17th century, fundamental changes took place in the confessional development of Stropkov. They were connected with the Re-Catholization, which in this period was carried out in Upper Hungary exclusively on the initiative of a few Catholic magnates. [ABSTRACT FROM AUTHOR]

Theophrastus Bombastus Von Hohenheim (1493–1541), known as Paracelsus, was a German-Swiss Renaissance man. His interests included alchemy and medicine. During the early 1500s, he worked as a physician, introducing mineral-based therapies to treat ailments. He is credited with developing the first recipe for laudanum, a powerful opium-based pain medication. He had radical beliefs, claiming that supreme knowledge could be reached by observing nature, not by reading books. He expressed rebellious opinions on religious topics and, though devoted Christian, criticized the Catholic Church, preaching that the spirit of Christianity dwells in the human soul and not within the church walls. Paracelsus' efforts to "renovate" the expression of the Christian faith by limiting the ritual and augmenting the spirituality among believers are presented. [ABSTRACT FROM AUTHOR]

During the last 500 years, Catholics and Protestants have been separated from one another, and have been frequently hostile. A deep change occurred with Vatican II. The Latin-American contemporary thinker Alberto Methol Ferré considers that, though the Catholic Church was, at first, defensive in the face of two great challenges of Modernity, Reformation and Enlightenment, this attitude changed since the Second Vatican Council, when Catholicism assumed the most valuable contributions of both traditions. In this article we will analyze Methol Ferre’s thesis in reference to Reformation, especially the following issues: Church and baptism, laity and common priesthood of the faithful.

The received view in international relations (IR) is that the European multistate system was created when the medieval religious order broke down in the centuries following the Reformation. This view, which sees the medieval Catholic Church as a factor that hindered the advent of the multistate system, ignores a key insight of medieval historians, namely that the deeper historical precondition for the European multistate system was that the Church challenged the notions of empire and hegemony after the eleventh-century conflict of church and state. By mining this body of historiography, this paper shows how the end of the fusion of lay and religious authority in general and the Church's persistent interest in avoiding that one secular polity outmatched the others in particular contributed to the development of the European multistate system. These insights not only question dominant historiographic assumptions of IR, but may also be said to challenge the epistemological approaches of much of this scholarship. Resumen El criterio aceptado en Relaciones Internacionales (RI) es que el sistema multiestatal europeo se creó tras el colapso del orden religioso medieval en los siglos posteriores a la Reforma. Este criterio, que considera a la Iglesia católica como un factor que dificultó el advenimiento del sistema multiestatal, ignora un conocimiento clave de los historiadores medievales, específicamente, que la condición previa histórica más profunda del sistema multiestatal europeo fue que la Iglesia desafió las nociones de imperio y hegemonía después del conflicto entre la iglesia y el estado en el siglos XI. Al indagar exhaustivamente este cuerpo de historiografía, este informe demuestra cómo el fin de la fusión entre autoridad laica y religiosa en general y el interés persistente de la Iglesia por evitar que una forma de gobierno secular supere a las otras en particular contribuyeron al desarrollo del sistema multiestatal europeo. Estas conclusiones no solo cuestionan las conjeturas historiográficas dominantes de RI, sino que puede decirse que también desafían los abordajes epistemiológicos de gran parte de esta erudición. Extrait Le point de vue généralement accepté dans les relations internationales est que le système multiétatique européen s'est constitué lorsque l'ordre religieux médiéval s'est effondré dans les siècles qui ont suivi la Réforme. Ce point de vue, qui voit l'Église catholique médiévale comme un facteur ayant empêché l'avènement du système multiétatique, omet une perspective clé des historiens médiévaux, c'est-à-dire que l'une des conditions historiques préalables plus profondes à l'établissement du système multiétatique européen a été le fait que l'Église avait remis en question les notions d'empire et d'hégémonie après le conflit entre Église et État du 11e siècle. En exploitant ce corpus historiographique, cet article montre comment la fin de la fusion des autorités laïques et religieuses en général, et l'intérêt persistant de l'Église à éviter qu'un régime laïque ne dépasse les autres en particulier, ont contribué au développement du système multiétatique européen. Ces perspectives remettent non seulement en question les hypothèses historiographiques dominantes, mais nous pouvons considérer qu'elles remettent également en question les approches épistémologiques d'une grande partie des recherches dans ce domaine. [ABSTRACT FROM AUTHOR]

These studies are 'contributions to (the) recovery of ... rich and hitherto neglected aspects of English religion, from the fifteenth century to the seventeenth'. Six 'studies in reformation' (part one) are followed by five 'writing the reformation' essays (part two). Attention to detail, arresting subject matter, lucid prose and impeccable research are evident throughout this book. Its eleven essays challenge students of the English Reformation to question some long-held presuppositions. Fresh and convincing light is shone on, for example, mediaeval piety, Elizabethan religious 'tolerance', Catholic approaches to the Bible, the biases of historians, and on why great novels and dramas may not necessarily be historically accurate. These indispensable essays will especially serve those who are willing to examine long-held assumptions. [ABSTRACT FROM AUTHOR]

This collection of essays arose from the 2017 Luther Jubilee and aims to explain the issue of sola scriptura, largely by approaching it historically as a theme that exercised Lutherans (and others). The essays examine Luther himself and the issues at stake since the era of the Reformation with a special section for the Reformation Jubilees of each century. One cannot be sure that sola scriptura has been defended or defined but at least the book shows that it is still a theological principle to be reckoned with. [ABSTRACT FROM AUTHOR]

The article offers brief reflections theological perspective Catholicism and reformation. It mentions that Catholic understanding of the Reformation and its main protagonist who manifested themselves. It also informs on the radical rejection of the ecumenical interpretation of history, along with the views of Pope Francis.

The Lutheran tradition shares with the Catholic Church a reformatio ideal, which is a striking feature of the Western ecclesiological tradition of the last millennium more generally. This paper first examines some aspects of Lutheran ecclesiology as it relates to the Una Sancta, the canonical and synodical tradition, and ecumenical pursuits. It then goes on to use the 'reformatio' lens to reflect on the councils of Constantinople of 869-70 and 879-80 and the current estrangement between Rome and the Eastern churches in regard to the diverging standings of these councils. A solution is provided, it is suggested, in the call of Unitatis redintegratio (1964) to 'continual reformation' in the context of ecumenism as well as to an honouring of the conditions that held between East and West before the schism. [ABSTRACT FROM AUTHOR]

The Grand Narrative of the liberation of Scripture has long taken for granted that the late medieval Catholic Church took a negative, if not repressive, attitude towards vernacular Bible reading; that the Scriptures were only opened up for the masses with the advent of Luther and the Reformers; and that the Catholic authorities reacted by intensifying their repressive policy. Though explicitly criticized in scholarly literature over the last decade, this Grand Narrative, or Protestant Paradigm, continues to pop up in confessionally-colored scholarly publications, as well as in accounts of the Reformation that are destined for a general audience. The present essay examines three incarnations of the Grand Narrative in Dutch Protestant Bible culture. Firstly, it has been argued that the Bibles published by William Vorsterman (not only the edition of 1528, but all subsequent editions) betray sympathies with the upcoming Reformation; secondly, that the printer-publisher Jacob van Liesvelt was beheaded on account of the protestantizing marginal glosses in his Bibles, especially the 1542 edition; and thirdly, that his widow Maria Ancxt continued to print Protestant Bibles from the late 1540s until the early 1560s, in obvious violation of the anti-heresy edicts, yet without being harassed by the Antwerp authorities. The aim of this article is to debunk these incarnations of the Grand Narrative. [ABSTRACT FROM AUTHOR]

Polish historiography has celebrated the Czarownica powołana [The Denounced Witch] without studying it very closely, treating its author as a heroic, skeptical, enlightened voice crying out against the witch-trials of Poland-Lithuania. But the anonymous author was probably a Jesuit priest, and indubitably was a fervent proponent for Counter-Reformation. Although the author does condemn the cruel treatment of accused witches, his critique is aimed to return witch-trials to ecclesiastical courts – a step toward reasserting Catholic jurisdiction over all spiritual matters, including Protestant 'heresy.' It is probable that the very strategy which made the Denounced Witch so popular among certain factions of the Catholic church hierarchy rendered it anathema to noble or burgher reformers interested in ameliorating the plight of accused witches. [ABSTRACT FROM AUTHOR]

In the article, the author discusses the issues on the place of authority and the value of dogma in the Roman Catholic and Anglican churches. Topics include the relationship between episcopal and political authority, the English Reformation, the Tractarians' theological questions in the 19th century, and the importance of questioning authority as part of ecclesial well-being.

The article compares Ozzie Freedman, a character in Philip Roth's book "The Conversion of the Jews," to Martin Luther, who initiated the Protestant Reformation. Topics covered include Ozzie's view regarding God's role in the Virgin Birth, and the ways that Ozzie questioned traditional Judaism as embodied in Rabbi Binder, just as Luther spoke out against Roman Catholicism and the papacy.

Historians have long accepted the influence of humanism on Anabaptist origins. The emphasis on text-based support of early reforms and critiques of the Catholic Church characterize the brand of humanism in northern Europe and the Protestant Reformation. However, little attention has been given to the precise dynamics, networks, and mechanisms exposing early Anabaptists to humanism years before they even began to consider a more drastic reformation of the Church. As the martyred Balthasar Hubmaier was a central figure and the only university doctor of the early Radical Reformation, this article will study the personal, textual, and curricular components of his academic career at the universities of Freiburg-im-Breisgau and Ingolstadt; it is important for revealing a commitment to humanism that is deeper than was previously thought. It throws light on how the New Learning affected some Anabaptists, which humanists influenced their radical reforms, and which academic disciplines inspired their reforming methodologies. [ABSTRACT FROM AUTHOR]

The article talks about the response to a polarisation in Catholic reactions to the quincentenary year of the Lutheran Reformation with the help of Martin Luther's and Joseph Ratzinger's theologies of conscience and their background. Topics include the theology of the counter Reformation seeing an internal rupture of genuine Catholicism; the theology of Joseph Ratzinger in relation to the situation; and the relationship between Luther and Ratzinger through the theology of conscience.

During the last 500 years, Catholics and Protestants have been separated from one another, and have been frequently hostile. A deep change occurred with Vatican II. The Latin- American contemporary thinker Alberto Methol Ferré considers that, though the Catholic Church was, at first, defensive in the face of two great challenges of Modernity, Reformation and Enlightenment, this attitude changed since the Second Vatican Council, when Catholicism assumed the most valuable contributions of both traditions. In this article we will analyze Methol Ferre's thesis in reference to Reformation, especially the following issues: Church and baptism, laity and common priesthood of the faithful. [ABSTRACT FROM AUTHOR]

A lay movement known as the Poor of Christ, incorrectly referred to as the Waldensians, started in the Roman Church in 1176 and rapidly spread through Europe despite severe persecution by the church. Through their values and methods, they impacted on the communities where they were present. This article aims to show their role and contributions indicating its impact on the 16th century Reformation and relevance for the church today. It does this by examining selected themes from the Poor of Christ: their life-transforming faith, the strengthening of laity, the equal role of women in ministry, the importance of teaching and living the faith, a focused rather than fenced theology and loyalty to the one Church of Christ. The article also draws reference to the COVID-19 pandemic and explores what we can learn from the Poor of Christ in addressing this situation. Contribution: This article puts the spotlight on an overlooked lay movement that contributed significantly in preparing the climate for the 16th Century Reformation. Their example shows that the real strength of church is through members empowered to holistically live their faith. The article shows the current relevance of their values and methods. [ABSTRACT FROM AUTHOR]

The article focuses on decisive point of contact between Edith Stein and mysticism is especially the works of the two great Spanish mystics. It mentions Stein's writings leave no doubt come up that she not only possessed a great ability to work of the spiritual parents of the Reformed Carmel. It also mentions search turns into unambiguous orientation of their whole being and action towards Christ and request Catholic.

Copyright of Studia Oecumenica is the property of Editorial Office of the Faculty of Theology at the University of Opole and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article reports that modern era witnesses the loss of influence of Roman Catholicism in significant geographical areas of Europe, as a result of the confessional fragmentation that the Protestant Reformation brought to it. Topics include considered that at the same time, with the opening of the seas, with the overseas expansion developed firstly by the Iberian kingdoms, which transferred from the Mediterranean to the Atlantic, and then to the Indian Ocean and the Pacific, the maritime interests of European peoples, new areas of the globe open to the Catholic faith, transported in the Hispanic caravels.

At the beginning of the 16th century the Diocese of Transylvania, which was over 60,000 square meters, had an extensive ecclesiastical infrastructure. Under the bishop's leadership, a 24-member cathedral chapter led the 600 parishes in the thirteen main districts. More than 1,000 monks lived in over fifty monasteries. This seemingly powerful community has practically ceased to exist within the short 25 to 30 years due to the desire for spiritual renewal and social policy. Without its bishopric and chapter leader, there was only one monastery and about thirty parishes. It was saved from the total destruction by the incredibly coherent and persistent work of the Jesuits, and by the counter-reformation that strengthened with the help of the Habsburgs, and by - most of all - the few faithful Catholics and their self-organizing activities. Thus, the Catholic autonomy was strengthened by the hierarchically organized Catholic Church that secular believers gained a status that is unique throughout the world. The purpose of my paper is to present that age and the birth of Catholic Status, also known as Catholic autonomy. [ABSTRACT FROM AUTHOR]

Christianity is entering another revolution or reformation phase. Five hundred years ago, Luther stood up against the Roman Catholic Church, which started the reformation and the reformed movement, culminating in the birth of the Reformed Churches (RC). Today these RCs are seemingly the victims of the new revolution. The traditional Afrikaans-speaking RCs in South Africa serve as a striking example. The symptoms of these churches correspond to those of a dying church, highlighted by scholars like Rainer, Noble, Niewhof and Mattera. Central to this situation is the fact that the relationship with God and his commandments is no longer the focus point of the churches. Thus, the identity crisis that the churches are experiencing is mirroring the chaotic South African society of violence, corruption and hopelessness. For these churches to turn the death spiral around, a reformation is needed that will transform them into alternative societies of peace and hope, founded on a living relationship with God. This article ends with suggestions on how to turn the tide for these churches, or at least how to start doing something positive to get out of the crisis. [ABSTRACT FROM AUTHOR]

This article analyzes how Tridentine reform was introduced to rural and township parishes of the Cracow diocese in the initial stage of the reform's implementation. The work focuses on those areas where the Reformation was at its most advanced. Calvinism and to a small extent Antitrinitarianism became popular mostly with the nobility and the gentry, but seldom did they gain followers in other social strata of the day. Several themes are important in what follows. The Catholic church fought with isolated heterodoxy mostly by taking back the parish churches the Protestants had appropriated. The regulating of religious life comprised mostly attempts at the improvement of the morals of both parishioners and clergy as well as the sense of duty of the latter. Diocesan authorities stressed the need to explain the rudiments of the creed to the laity. Their religious practices and the ways they were to be molded represented a continuation of medieval heritage. [ABSTRACT FROM AUTHOR]

The Protestant Reformation marked a decisive break with the Catholic Church over three issues: the magisterium, justification, and determinism. The last of these breaks was less obvious initially than the first two, since the first wave of Protestant Reformers considered themselves firmly within the arc of Augustine's teachings on free will and predestination. But free will soon became fully as much a point of Protestant departure as the first two. Protestants were dependent on secular princely authority for protection, and secular princes preferred notions of human willing which relocated sovereignty on a human plane. The Enlightenment struck a second blow in favor of free will by posing a universe governed by irresistible natural law, and from which only indeterminism (in the form of an unfettered human will) offered a meaningful key to personal identity. In the American environment, the republican experiment placed human willing at the center of identity, either directly (through secular market forces or through varieties of free will theology) or indirectly (through the subtler distinctions crafted by Edwards and nineteenth-century Calvinist moral philosophers). The principal casualty was any sense of community, which was sacrificed to benevolence, influence, or interest. Modern American opinion on determinism, whether philosophical or theological, is dominated by a free-willism which supports a rabid narcissism wholly at odds with Augustine and divine predestination. [ABSTRACT FROM AUTHOR]

In 1999, the Roman Catholic Church and the Lutheran World Federation signed the Joint Declaration on the Doctrine of Justification, one of the main points at issue at the time of the 16th‐century Reformation. This article seeks to offer an Orthodox perspective on the Joint Declaration, through presenting an "Orthodox" approach to the doctrine of justification as the doctrine is set out in the text of the Joint Declaration. The article then discusses how this approach is reflected in the three international and regional dialogues between the Orthodox Church and the churches of the Reformation that took place almost simultaneously with the dialogue leading to the Lutheran–Catholic Joint Declaration. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including the reassessment of early modern Spanish catholicism, the church and the reduction of papal power, and the history of constitutionalism, the Gallican Church and the Protestant Reformation.

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Copyright of Annals of Theology / Roczniki Teologiczne is the property of Towarzystwo Naukowe KUL & Katolicki Uniwersytet Lubelski Jana Pawla II and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studies in Law & Economics / Studia Prawno-Ekonomiczne is the property of Lodz Scientific Society / Lodzkie Towarzystwo Naukowe and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay considers the life work of Catholic Reformer Teresa of Ávila through the unusual lens of the vocational theology of two key Protestant Reformers. It aims to show that although Martin Luther's and John Calvin's shared opposition to Catholic monasticism was closely connected to their notion of calling, even certain post-Tridentine monastic traditions, such as that of the founder of the Spanish Discalced Carmelites, might be particularly well understood through Protestant-Reformer articulations. The project begins with an exploration of Luther's and Calvin's theology of vocation and general implications for sixteenth-century monasticism, continuing with monastic traditions that lent themselves well to the Christian practice of vocation, both in general and among Spanish female religious. From there, Teresa of Ávila's specific vocational context is studied from within a Lutheran or Calvinist perspective. This seemingly antithetical vocabulary contributes a concluding suggestion that reevaluating seemingly paradoxical elements of early-modern-schism Christianity as potentially meaningful points of connection can contribute both to our historical understanding and to current ecumenical efforts between Catholics and Protestants. [ABSTRACT FROM AUTHOR]