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Looking back, we can't tell how much the people who witnessed the events we regard to be watershed moments in history recognized the significance of their testimony, but these testimonials allow us to construct a broad picture of the sociopolitical milieu in which they lived. Jeanne de Jussie, a witness to the Reformation era, has conveyed to us the sociopolitical climate of the time in which she lived. For Europe's connections with the Ottoman State were at their peak, the perception of the mighty Ottoman State was a key component of Europe's balance of powers. In Europe, there was an emphasis on "Muslim as the other", owing to the Ottomans' Turkish and Muslim identities. The Ottomans, who are part of the Islamic East, were the recipients of labeling devised for this location. While keeping records of the period in which she lived, Jeanne de Jussie, a member of the Poor Clares Monastery in Geneva, transferred traces of the Ottoman perception of the period into her work. The purpose of this research is to determine the Ottoman image portrayed in Jeanne de Jussie's narrative. The main goal is to contribute to a better understanding of perception of Turk across Europe during the time period in question. [ABSTRACT FROM AUTHOR]

This article seeks new perspectives on one of Central Europe's most important ensembles of late medieval art and architecture - the parish church of St. James in Levoča, where research on the furnishings as a system in sacred space has been hindered by the sparsity of written sources. By expanding the scope of enquiry to take in some unstudied sources from the Reformation period, it shows how a medieval topography and furnishings were retained and developed by a Lutheran congregation that proved unusually tolerant of traditional practices. [ABSTRACT FROM AUTHOR]

While the Responsibility to Protect ("R2P") doctrine synergizes modern international law against atrocities, its legal underpinnings formed in Europe much earlier. Scholarship thus attributes R2P's origin to the Just War traditions as early as the fourth century, which particularly endorsed external interventions against tyranny. The Ancient Chinese had championed similar ideas of Just War, encompassing jus ad bellum recognition of war against unworthy sovereigns and jus in bello. Nevertheless, the Chinese traditions charted a different course. While in Europe, Just War rationalized the interventionist protection of co-religionists during the Reformation and later of oppressed Christians ruled by the Ottomans; the Chinese humanitarian expedition was discontinued by the advent of the Qin Empire. As R2P literature largely ignores ancient Chinese doctrines and practice, this paper investigates how they veered away from the pre-Qin traditions. It particularly illustrates how "tyranny" was perceived differently, and why "atrocity" and "minority protection" appeared alien concepts. [ABSTRACT FROM AUTHOR]

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.)

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.)

"Erasmus laid the egg, Luther hatched it." Already in the early Reformation this popular quip suggested a direct, causal link between humanism and the Protestant Reformation. Yet Luther's precise debt to Erasmus has remained an elusive problem. This article reconsiders the issue by investigating how Luther read Erasmus's scholarship, focusing on two remarkable, little-studied examples: Erasmus's edition of Jerome and his Annotations to the New Testament. Luther's annotated copies reveal a deep ambivalence toward the humanist and a distinctly uncharitable reading style. Although Luther diligently collected welcome information, he excoriated what he regarded as Erasmus's desacralizing philological perspective and his malicious use of humor. Luther's perception of Erasmian humor in fact operated as an interpretative tool that enabled him to project his suspicions about Erasmus's skepticism and unbelief into the text. Documenting Luther's continued preoccupation with Erasmus, this article offers a reevaluation of Erasmus's intellectual significance for Luther's theological development. [ABSTRACT FROM AUTHOR]

This article discusses the historical conditions of the insertion of Christianity in Latin America. It points to the links between a colonizing project and Christian missions on that continent. The Christianity that settled here from the 16th century onward was marked by conflicts and controversies. Oppression and war against native populations were often justified as a necessary condition for evangelization. The political and theological disputes over the Protestant Reformation in Europe had repercussions on the continent as one more factor to intensify the conflict. Thus, one of the main structuring axes of the first notion of Christian unity on the continent was the exclusion of the other. However, in this context a prophetic Christianity also emerged out of compassion for the victims of the colonizing process. This article highlights central aspects of this Christianity of liberation that today still challenge missionary practices, but not only in Latin America. An evangelizing methodology conceived out of the living conditions of victims of oppressive systems questions even the missionary strategies of Protestant denominations active on the continent from the 19th century onwards, especially with regard to their civilizing ideal of local cultures. A careful and judicious look at the past of Christianization in Latin America can offer motivation for practices of ecumenical coexistence between different faiths, challenged by the pain of today's world and in solidarity with the victims of our consumer society. [ABSTRACT FROM AUTHOR]

This is a response to Hwa Yung's paper on the shift of the centre of the gravity of the church from the West into the Majority World. It reflects on the reasons why the church grew in the West, particularly in Europe, in the past and suggests what can be learned from the strengths of the Western church, as well as its weaknesses and failures. Three periods of Western church history are covered: The Early Church from AD 30 to AD 330, the sixteenth century European Reformation, and the modern missionary expansion in the nineteenth and twentieth centuries and the subsequent decline of the Western church. [ABSTRACT FROM AUTHOR]

Copyright of Studia Historiae Scientiarum is the property of Jagiellonian University Press 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 article presents an essay written by historian Denice Fett on the topic of teaching about Martin Luther and the Protestant Reformation. She comments on the use of contemporary news and other print sources to map the spread of the movement throughout Europe. She also offers teaching methods and strategies to further engage students.

This article argues that crucial elements of the three most important theoretical models of twentieth-century education can be traced back to three Protestant denominations that were developed in Europe in the sixteenth and seventeenth centuries. First, rather than to look in depth at the Protestant Reformers' own educational ideas, the paper examines their perceptions of how the social or political order should be governed as appropriate for salvation. It then shows how educational models became possible in the context of the three Protestant denominations as they morphed across time and space: German Lutheranism and how it eventually gave rise to the theory of Bildung, which goes hand in hand with the dual world view of Lutheranism; the political theology of Zwinglianism and how it was developed into the Congregational religious order in England and led to the ideal of the virtuous and cooperative citizen in American pragmatism; and Geneva Calvinism and how it was transformed into Presbyterianism in Scotland, its principles of governance, and how it contributed to a certain idea of school organisation that is to be regulated by test psychology and experts. [ABSTRACT FROM AUTHOR]

Copyright of Komunikaty Mazursko-Warminskie is the property of Komunikaty Mazursko-Warminskie 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 Ingenium: Revista Electrónica de Pensamiento Moderno y Metodología en Historia de las Ideas is the property of Universidad Complutense de Madrid 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 Basic Education College Magazine For Educational & Humanities Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Amid the devastation of the Schmalkaldic War (1546–47), Philip Melanchthon and his colleagues at Wittenberg hastily compiled a Latin edition of Sophocles from fifteen years of teaching materials and sent it to Edward VI of England within weeks of his coronation. Wittenberg tragedy reconciled Aristotelian technology, Reformation politics, and Lutheran theology, offering consolation in the face of events that themselves seemed to be unfolding on a tragic stage. A crucial but neglected source of English and Continental literary thought, the Wittenberg Sophocles shaped the reception of Greek tragedy, tragic poetics, and Neo-Latin and vernacular composition throughout the sixteenth century. [ABSTRACT FROM AUTHOR]

Russia's place in the sixteenth-century European Reformation has remained largely an understudied subject in the West. Indeed, most early modern scholarship rarely crosses the Carpathians or Lake Peipus. Similarly, in Russia, scholars have not yet produced a systematic study of Ivan the Terrible's views vis-à-vis the Reformation. This article examines Ivan the Terrible's polemic against Protestantism within the context of the regional eastern European and larger, continental Reformation. For Ivan, Protestants constituted both internal and external threats, posing grave danger to Orthodox doctrine, Russian society, and the safety of Muscovy's borders. Theologically, in the czar's worldview, Protestants were heretics and schismatics par excellence, whose split from apostolic succession endangered not only Roman Catholicism, but the integrity of the Orthodox church as well. Socially, Ivan thought, Protestants championed moral degeneracy, while politically they threatened global and regional security by overwhelming neighboring European states with upheavals and revolt. [ABSTRACT FROM AUTHOR]

This article presents a discussion of the dominant historiographical understanding of the Protestant Reformation in 2009 and discusses trends in its reconfiguration in the future. Details are given citing shifts in 21st-century cultural-historical studies, examining the events of the Reformation from a socio-political construction of "Imagined Communities" rather than from reaction to German spiritual movements. Further discussion is also given mapping the discipline's understanding of the subsequent centuries in a single model.

Focuses on Calvinists' effort to urge magistrates to use the life of biblical Israel's King Josiah as a model and its significance for the political and cultural identity of Reformed Protestants across Europe during the 16th and 17th centuries. Hebraic patriotism; Josiah as religious reformer, iconoclast and destroyer of false religion, and territorial expansionist; Usage of God's relationship with Israel.

The modern conception of individual rights took many centuries to emerge in its current state. The Europeans trace the origin of representative traditions of democratic political system and many aspects of their culture to ancient Greek and Roman civilizations, collectively referred as the 'Western Heritage'. The idea germinated during the intellectual, cultural, and religious reform movements, and this growth took speed during the eighteenth and nineteenth centuries. The movements of Renaissance, Reformation and Humanism played a key role in the emancipation of people. This paper recaptures the history of the origin and development of individual rights within European context. [ABSTRACT FROM AUTHOR]

Historical anniversaries are enabling especially when they mark the beginning of cultural events as contentious as Europe's Reformation. The recently celebrated 500th anniversary of the Reformation's birth at Wittenburg challenges scholars to take the long view--to invoke, that is, large historical contexts in which to reframe the abiding issues of particular importance to their disciplines. In particular, it challenges scholars to raise ultimate questions about consequence, about the meaning of Reformed Christianity for their subjects both then and there in their early modern representations of faith, and for present-tense scholars (as students of those subjects) here and now in a secular, academic culture that regularly brackets knowledge from the intrusions of faith. On such occasions, J. H. Hexter's famously marked boundary between history's "lumpers" and history's "splitters" seems to wither away like some imaginary state at the end of time. We all turn lumpers, scholars who espouse one or another of those seductive big-picture narratives about the past that promise comprehension. [ABSTRACT FROM AUTHOR]

Here Barnett speculates that it was probably not Erculiani's intent to suggest that sin was irrelevant. It is a fascinating discussion but perhaps too thinly sourced to be convincing, and whatever Erculiani might have thought or intended, if such a reading failed to make it into her published text, one wonders how it could have "inaugurated" a tradition of seeing sin as the link between humans and natural destruction. But Inquisitors called Erculiani before them precisely because her materialist explanation seemed to leave no space for sin, almost faulting God for giving humans bodies that could have no result other than destruction. [Extracted from the article]

This article presents a discussion of the developing 21st-century understanding of Martin Luther as the key figure of the Reformation, providing a synthesis of what research may assert in 2017. Details are given contrasting older paradigms of Martin Luther as a singular and decisive individual causing a number of social changes with the opposite perspective that Luther was a singular episode within a much larger social movement of the 16th-century and merely facilitated changes ready to take place. General discussion is also given outlining the philosophical differences in such paradigm shifts and their role in 21st-century scholarship.

Copyright of Humanities Bulletin of Zaporizhzhe State Engineering Academy / Gumanìtarnij Vìsnik Zaporìzʹkoï Deržavnoï Inženernoï Akademìï is the property of Zaporizhzhe State Engineering Academy 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 discusses the multidisciplinary conference entitled “Reformation in the Present-day World” held at the University of Latvia on March 17, 2017. Topics include the influence of the Reformation on contemporary European politics, and the legacy of the Reformation on contemporary Protestant religious life, and the Reformation and history.

The article reports that in Europe, Spain, Portugal, the Netherlands, and the Holy Roman Empire were competing for control of the known world through exploration and expansion. It was a European desire to circumnavigate Muslim lands in search for trade routes and opportunities to expand Christendom at the expense of Islamdom.

Over the past fifty years Calvin research has seen significant turns toward interest in Calvin’s biblical exegesis, the social setting in which he was embedded, and the Frenchman’s self-understanding vis-à-vis such lived realities. These developments have resulted in a more deeply historicized Calvin, highlighting the benefits of contextual approaches for illuminating his life, work, and influence. At the same time, such research has relativized ideas about the reformer’s significance and originality. The future for Calvin research in an academy focused increasingly on contexts far removed from Reformation Europe should follow a similar course, relating the questions and insights of Calvin studies to an expanding group of conversation partners across diverse fields. Such projects include interdisciplinary historical work on Calvin’s context, more nuanced examination of Calvin’s reception in different settings up to the present day, and historically informed theological work related to the practices of faith communities. [ABSTRACT FROM AUTHOR]

Whereas most fields devoted to the study of minorities define the subjects of their inquiries in opposition to the ethnic, racial, religious, or gender hierarchies of society, Jewish studies has, traditionally fashioned itself along the norms of the European, western humanistic tradition. In this essay I suggest that the study of Jews and Jewish life in and out of early modern Europe provides an opportunity to revise this paradigm and offer two directions for the future of the field: the synthesis of the Jews’ histories of persecution and integration in Europe; and the exploration of the Jews’ role in global history. [ABSTRACT FROM AUTHOR]

The article reflects on the Reformation movement as a media event . Topics discussed include the role played by print media of the Reformation; German priest Luther's writings during the Reformation movement; the emergence of Luther as a public figure; and how Reformation movement led a radical change in Europe’s media environment.

The early modern era was a new stage in scientific development. Having been baptized by humanism and the Protestant Reformation, European universities achieved a series of major advances in regard to scientific research, expanding our understanding of the natural world and of humanity itself, and establishing an important foundation for the rise of modern natural science. [ABSTRACT FROM PUBLISHER]

The article was written within the framework of a research project "Protestant Church Architecture of the 16th-18th centuries in Europe", conducted by the Department of the Renaissance and Reformation Art History at the University of Wrocław. It is conceived as a preliminary summary of the project's outcomes. The project's principal research objective is to develop a synthesis of Protestant church architecture in the countries which accepted, even temporarily, the Reformation: Austria, Czech Republic, Denmark, Estonia, Finland, France, Germany, Great Britain, Hungary, Island, Latvia, Lithuania, Norway, Poland, Romania, Russia, Slovakia, Slovenia, Switzerland, Sweden and The Netherlands. Particular emphasis is placed on the development of spatial and functional solutions (specifically ground plans: longitudinal, transverse rectangular, oval, circular, Latin- and Greek-cross, ground plans similar to the letters "L" and "T") and the placement of liturgical furnishing elements within the church space (altars, pulpits, baptismal fonts and organs). [ABSTRACT FROM AUTHOR]

The article discusses the relation of 16th and 17th century European Christian intellectual history to the book series Ideas in Context by Cambridge University Press. Several books including "Christian Humanism and the Puritan Social Order," by Margo Todd, "The Political Thought of the Dutch Revolt, 1555-1590," by Martin Van Gelderen, and "Philosophy and Government, 1572-1651," by Richard Tuck, are discussed. The impact of the Protestant Reformation on early modern intellectual life is noted.

Tracing the history of legal concepts from the decline of European feudalism to the Reformation, this paper examines ways in which the concept of guilt shaped the first evolution of modern law, and it claims that the early revolutionary junctures in the construction of the law were centred around specific and distinctive conceptions of guilt. It argues that, through the history of medieval and early-modern European society, the law learned positively to abstract and account for itself through internally formative exchanges over the subject of guilt, and changes in law's observation of guilt reflected a growing refinement in law's societal sensibility, in its inclusivity, in its patterns of imputation and in its positive powers of self-legitimation. Guilt formed the term around which the law enacted the necessary stages of its social adaptation and produced constructs to underwrite the requirement for general, abstracted and positively inclusive law that constitutes modern society. The ultimate result of guilt's evolution as a legal figure became visible in the fact that the law progressively intensified its positivity and inclusivity, and it amplified the legal and normative resources that it permitted modern societies to store, utilize and reproduce. [ABSTRACT FROM PUBLISHER]

This article explores the way in which Roman Catholic and Protestant interpreters of the early Reformation era (1516–1553) explained and evaluated the use of apocryphal and/or extra-biblical sources in the Epistle of Jude. These interpreters were agreed in identifying two cases of such use: (1) the dispute between Michael and Satan concerning the body of Moses in Jude 9; and (2) the prophecy of Enoch in Jude 14–15. Drawing heavily on patristic testimony, they voiced strikingly diverse opinions, however, regarding the sources themselves and the consequences of such citation for Jude's apostolic authority and status within the New Testament canon. Early sixteenth-century exposition of Jude 9 and Jude 14–15 not only sheds light on the reception history of the book(s) of Enoch and the Ascension of Moses (as it was called) in early modern Europe; it also reflects broader Reformation debates concerning the authority of Scripture, tradition (written and unwritten), the church, and the church fathers. [ABSTRACT FROM AUTHOR]

The article reports on a conference on the religious history of Europe during the Reformation, held in Erlangen, Germany, from July 24-28, 2013. Topics of discussion included irenics and attempts to reestablish Christian union around the turn of the 17th century, the persecution of Anabaptists, and the migration of French Huguenots to Germany.

The article discusses the history of the Christian theological books "De doctrina Christiana" and "Ecclesiastes sive de ratione concionandi" by Saint Augustine and Humanist theologian Desiderius Erasmus, respectively. The influence of "De doctrina" on "Ecclesiates" is examined, the importance of both texts to the development of Christian theology throughout the Reformation and the Renaissance is emphasized, and the interpretations of the Bible in both books are analyzed. Information is offered on the rhetoric of both books.

Does the integration of Islam in Europe presuppose a prior ‘religious reformation’ that would make Islam compatible with so-called ‘European values’? The wave of religious revival that has touched the new generations of Muslims in Europe is not a return to traditional religious practices but, on the contrary, a recasting of religious norms and values in a European context. Fundamentalism means deculturation. What we are witnessing is a complex, and often tense, process of formatting Islam into a Western model of relationship between state, religion and society. But this process is taking place precisely at a time when Europe is not sure about its own identity: what does a ‘European Christian identity’ mean when churches are increasingly empty? Faith and culture have never been so disconnected. [ABSTRACT FROM PUBLISHER]

Europe is in crisis, but what sort of crisis is it? Should it be explained in terms of leaving Europe's Christian heritage? In this paper, the European crisis is described as a crisis which has its origins within early modern Christianity. This crisis can be made visible through the study of the reception of the Johannine prologue. All the dominant streams in the Reformation, both the mainstream and the radical Reformation, privilege John as a primary source of their doctrines, but differ strongly in their interpretation. The spectrum of interpretation that can be reconstructed through the study of the reception of the prologue sheds light on the present European crisis. The European crisis since the Reformation can be characterized as a tension between a universal and a particular understanding of salvation. The first can be found in radical humanism such as the theology of Michael Servetus or Sebastian Franck, in which church and faith ultimately become superfluous. The second can be found in Anabaptist and Reformed theology, in which salvation is exclusively bound to specific religious communities. Luther's theology is then construed as an attempt to hold the two extremes together. [ABSTRACT FROM AUTHOR]

The article discusses the history of universities and of higher education in Europe in the sixteenth and seventeenth centuries, with a special emphasis on the contributions of Jesuit education to educational change during this time period. The author situates these developments within the history of the Protestant and Catholic Reformations. Issues considered in detail include the internal organization of educational institutions, curricula, and cost, financing, and cost control in higher education.