Reformation History

This article provides a critical review of S. C. Sayles' Propositional Soteriology: The Logos-Centred Salvation (Evolsiay Tulip, 2025), situating it within the wider field of Reformed theology, historical soteriology, and contemporary metaphysical approaches to doctrine. Sayles' work is distinguished by its adoption of a propositional structure modeled after Wittgenstein's Tractatus Logico-Philosophicus, but with a theological rather than purely philosophical end. The book presents salvation as an eternal act of the Logos, employing an "Eight-Fold Proof Structure" that integrates scriptural, confessional, theological, logical, metaphysical, presuppositional, polemical, and refutational modes of reasoning. This review argues that Sayles' contribution represents not only a retrieval of the Reformed tradition of grace but also a constructive metaphysical system that seeks to stabilize theology in an era often characterized by narrative looseness and relativism. The tone remains critically engaged yet affirming, highlighting both the strengths and potential challenges of Sayles' project.

The aim of the paper is twofold. First, to examine how a "mystery" evolved around Eötvös College despite the constant public interest surrounding the institute. The second is to analyse the College's representation in the press and its impact on the legacy of the institute between 1895 and 2024. Methodology Research perspectives are analysed through a combination of document analysis of archival materials, as well as sign-vehicle and semantic analysis of periodicals from the Arcanum journal and press database.

Children had been forcibly removed from their parents and interrogated by the authorities. Some of the children knew the prayer that Jesus had taught his disciples, the 'Our Father', and this was the vital evidence that the authorities needed to prove their fathers had taught it them, a crime for which six men had been convicted and now were awaiting a gruesome and agonizing public execution. With them was a widow woman. She had been searched, and a scrap of paper found up her sleeve with the Lord's Prayer, the Ten Commandments and the Apostles Creed written in her language. Possessing any part of the Bible, whether in writing or merely memorized, was in this land a capital crime, so she also was going to endure an agonizingly painful death by public execution.

This paper suggests that missional engagement can be measured more helpfully by determining a set of practical, geographically and contextually relevant “engagement” or access points, which serve as strategic centers of influence among a people group.

Bible societies and translation organizations were established by the church to steward the Bible on its behalf and have largely succeeded in increasing access to Scripture across languages. As the church has expanded globally and taken on more responsibility for its own translation needs, the model of external stewardship is being reconsidered. Rather than diminishing their relevance, this shift calls for these organizations to focus on equipping the church for deeper Scripture engagement. Such engagement leads to transformation, which in turn fuels greater demand for translation and access. By exploring new ministry models and embracing global collaboration, these organizations are positioned to serve the church in even more impactful ways in the years ahead.

The Reformation was a phenomenon influencing transformations of the Orthodox Church and the Uniate Church in the multi-denominational Polish-Lithuanian state. In response to a particularly severe lack of education compounded by the influence of the Reformation in the Easter Churches, certain educational initiatives were undertaken, translation of the Bible and liturgical texts into the Old Orthodox Church Slavonic language, acquainting people with new forms and ways of religious apologetics. Ideas initiated by the Reformation were developed in the 16th century by Piotr Mohyła. Under the influence of the Reformation a new quality of relationships and social bonds was created in the Orthodox Church society of the Polish-Lithuanian Commonwealth. The activities of laymen and Orthodox Church fraternities became more intensified. The ideas of the Reformation on soteriological subjects became an inspiration for part of Orthodox Church elites to enter into union with the Papacy.

The first section of the present article provides a condensed outline of the origins, the theological distinctives, and the development of early modern Schwenckfeldianism. The second part presents an extensive corpus of exegetical lectures held by Valentin Krautwald at the short-lived university of Liegnitz between 1526 and 1530. The erudite humanist Krautwald (rather than the eponymous Caspar Schwenckfeld himself) was the theological mastermind of nascent Schwenckfeldianism. Krautwald's newly discovered expositions of the Epistles of Paul, the Gospels of John and Matthew and Acts reveal the importance of academic Bible exegesis and thorough study of the Church Fathers for the formation of Schwenckfeldian theology, which can duly be characterized as a form of evangelical nonconformity from patristic sources.

Simon ban și implicarea lui în evenimentele politico-militare din perioada 1301-1324 din Transilvania
REzumat: În acest articol ne referim la Simon ban, un personaj obscur și enigmatic din istoria Transilvaniei. Conform istoriografiei maghiare, face parte din neamul Szalók, ramura Kendy (după cetatea de la Chendu, azi jud. Mureș). În ceea ce privește proprietățile sale, acestea se concentrează în jurul a două domenii: de Chendu și de Dârlos.
Simon ban este amintit în mod direct în documente din 1296, 1299, 1301, 1317 și în mod indirect în alte documente din secolul al XIV-lea, când sunt menționați fiii acestuia. Demnitatea cu care este amintit, anume de „ban”, este una onorifică. La momentul menționărilor sale din documente Simon nu avea conducerea unei bănii.
Primele trei decenii ale secolului al XIV-lea sunt tumultoase, cuprinzând ridicarea ca autocrat a voievodului Ladislau II Kán asupra Transilvaniei (1301–1315), rebeliunea nobilimii transilvănene conduse de fiii lui Ladislau II. Kán (1316–1321) și rebeliunea sașilor (1324).
În ceea ce privește implicarea lui Simon ban și a familiei sale în aceste evenimente, Simon a făcut parte în prima fază din tabăra Kánilor, fiind un om loial voievodului, ca apoi după 1317 să intre în tabăra regelui, însă documentele nu amintesc în mod clar și direct de implicarea acestuia în evenimentele menționate.
Nu se știe când a murit, dar cel mai probabil în perioada 1324-1325. La 2 mai 1325 capitlul de Alba Transilvaniei dă sentința cu privire la împărțirea averii lui Simon ban între cei 6 fii ai săi. Urmașii lui vor forma familii nobiliare locale: Somogyoni-Almási (Șmig-Alma), Kendhidái (Chendu), Bekcsényi (Becsehely, în Ungaria), Darlaci (Dârlos), Csikmántori (Țigmandru) și Baládfi (după numele propriu Balád).

Reformatieherdenking waarin stilgestaan wordt bij wat er gebeurde op 31 oktober 1517 in Wittenberg en daarna op de rijksdag van Worms 1521. Vervolgens behandel ik kort de vraag wat we kunnen leren van Luthers verantwoording ten overstaan van de keizer van het heilige roomse rijk.

O presente artigo busca refletir sobre o amor incondicional, expresso no conceito de ágape, como fundamento da ética cristã e suas implicações práticas para a vida comunitária. Partindo das Escrituras, especialmente do Novo Testamento, o estudo aponta que a vivência do amor ágape transcende interesses pessoais, orientando a comunidade de fé para o perdão, a acolhida e a solidariedade. A pesquisa adota uma abordagem teológico-bíblica, dialogando com pensadores cristãos que compreenderam o ágape como princípio fundamental da moralidade cristã. Conclui-se que o amor incondicional, longe de ser apenas ideal abstrato, constitui o núcleo da práxis cristã na construção de comunidades reconciliadas e inclusivas.

Nürnberg (?), nach 1503 D D ie Pilgertafel des sächsischen Kurfürsten Friedrich III. (1463-1525), genannt der Weise, gleicht auf den ersten Blick einem Wimmelbild. Zahlreiche Figuren bevölkern die weite Landschaft des Heiligen Landes zwischen Mittelmeer im Vordergrund und Totem Meer im Hintergrund, von Nazareth links im Norden bis Bethlehem rechts im Süden. Nur die zum Himmel auffahrenden Figuren der Muttergottes und Christi sowie der direkt in senkrechter Linie unter diesem in Bethaltung dargestellte Kurfürst nebst Wappen stechen heraus. Die unter ihm befindliche Inschrift »Friderich Von gottes gnaden / Hertzog Zu Sachsen und churfürst / Zug Zum Heylige[n] grab 1493« erläutert den Zusammenhang der Tafel mit Friedrichs Pilgerreise, die zahlreiche Stiftungen und den Zuwachs seiner enormen Reliquiensammlung in der Wittenberger Schlosskirche nach sich zog. Die übrigen Figuren lassen sich erst bei Betrachtung aus größerer Nähe identifizieren. Wir sehen uns einem christologischen Panorama gegenüber, das die Heilsgeschichte vornehmlich des Neuen Testaments -sowie den Kampf Davids gegen Goliath -an ihrem Handlungsort vor Augen führt. Christus selbst ist vielfach ins Bild gesetzt: Allein 23 Szenen am Ölberg und in den Straßen Jerusalems sind der Passion gewidmet |Abb. S. 246|. 1 Inschriften identifizieren wichtige loca sancta (Heilige Stätten) und Personen. Neben das historisch-biblische Bildpersonal treten zeitgenössische Pilger und Menschen mit »orientalischer« Kopfbedeckung, die aber nicht mit den biblischen Figuren interagieren. Diese zeitliche Schichtung spiegelt auch der Stadtraum Jerusalems: So bewegt sich der kreuztragende Christus auf die erst über dreihundert Jahre nach seinem Tod unter Kaiser Konstantin errichtete Grabeskirche zu. Die Tafel stellt damit zum einen das Thema der Pilgerschaft dar, zum anderen bietet sie den Betrachter*innen selbst die Möglichkeit, durch die Versenkung in die biblische Landschaft, in die Szenen und Inschriften gleichsam eine imaginäre Pilgerreise zu unternehmen. Bisher konnten weder Künstler noch Herstellungsort oder Auftraggeber mit Sicherheit identifiziert werden. Die vormalige Zuschreibung an den Nürnberger Künstler Jakob Elsner wie auch eine mögliche Autorschaft Lucas Cranachs als vermeintlicher Begleiter Friedrichs ins Heilige Land werden von der jüngeren Forschung verworfen. Die Datierung ist ebenfalls unsicher; der stilistische Befund weist jedoch auf das erste Viertel des 16. Jahrhunderts und damit deutlich nach Friedrichs Pilgerreise. Jüngere Untersuchungen legen nahe, dass Friedrichs Figur erst später, womöglich anlässlich seines Besuchs in Nürnberg 1507, ergänzt wurde, wo ihm die Tafel als Geschenk überreicht worden sein könnte. Auf die nachträgliche Überarbeitung deutet auch ein in vielen Details übereinstimmendes Heilig-Land-Panorama mit Nürnberger Provenienz ohne den Fürsten, das wohl 1974 bei einem Brand auf dem irischen Landsitz Powerscourt zerstört wurde. Als Terminus post quem für die Entstehung der Gothaer Tafel gilt das Jahr 1503. Mit diesem endet die rückseitig befindliche Porträtreihe von acht Jerusalem-Pilgern der Nürnberger Kaufmannsfamilie Ketzel. Wolff Ketzel wird als Begleiter Friedrichs des Weisen auf dessen Pilgerfahrt ausgewiesen. Möglicherweise bedankten sich die Ketzel mit dieser Tafel für einen 1507 durch den Kurfürsten an die Brüder Georg II. und Wolff sowie deren Vettern Sebald d. J. und Martin d. J. verliehenen Wappenbrief. 2 Die Porträtreihe weist große Ähnlichkeit zu den Pilgertafeln der Familie Ketzel im Germanischen Nationalmuseum auf |Kat.-Nr. 70|. 3

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The use of general descriptive names, registered names, trademarks, service marks, etc. in this publication does not imply, even in the absence of a specific statement, that such names are exempt from the relevant protective laws and regulations and therefore free for general use. The publisher, the authors and the editors are safe to assume that the advice and information in this book are believed to be true and accurate at the date of publication. Neither the publisher nor the authors or the editors give a warranty, expressed or implied, with respect to the material contained herein or for any errors or omissions that may have been made. The publisher remains neutral with regard to jurisdictional claims in published maps and institutional affiliations.

*Les traducteurs des Evangiles tels que Guillaume POSTEL et son cercle & les Calvinistes : des collaborateurs méconnus du programme de Sir Francis Bacon. Jesse le Botain-CERF.


Ill. Hebraicum Alphabethum, ouvrage de Jean BOULAESE un érudit faisant partie du cercle littéraire de Guillaume POSTEL




Au vu des recherches effectuées par Manly P. Hall (xx-ème.s )(cf ''Secret teaching of all ages'' , et du postulat qu’une société secrète, organisée et dirigée par le chancelier de la reine Elisabeth Ière d'Angleterre au xvii -ème siècle, Sir Francis Bacon, et qu’il apporta sa contribution dans le domaine de l 'édition, je reviendrais en approfondissant ces quelques pistes laissées à la postérité par Manly P. Hall en inspectant les marques particulières telles que les frontispices et autres colophons ou culs de lampe de ces ouvrages que celui-ci donne mais en les étendant à mes propres références des éditions de la Réforme protestante , qui font émerger un programme composé avec soin par Sir Francis Bacon et qui font apparaître une collaboration étroite éditoriale des imprimeurs européens (dans ce cas celle-ci ne put être forcée donc on peut d'ores et déjà imaginer que la finalité du plan eut été annoncé très clairement dès le début  par celui-ci (et donc ceux-ci durent être initiés!) sinon qui aurait eu foi en ces travaux?? On peut aussi se demander s'il n'organisa pas une sorte de franc-maçonnerie des éditeurs, imprimeurs pour pouvoir établir un plan global sans attirer les soupçons ! Une telle société lui évitant bien sûr une remise en question des finalités des opérations entreprises !
Cela correspondrait à un plan mondial d'édification d'une société organisée selon les concepts théologiques (comme la création de la KJV supervisée par Bacon lui-même) et de réforme du pouvoir et de la science contenus dans l'utopie du futur mouvement de la Rosecroix qui passera par la création des loges franc-maçonniques et de la création des corporations de métiers tels ceux des éditeurs...

1546), a theologian who belonged to the Order of the Hermit Augustinians, was the initiator of the Protestant Reformation. The term Lutheranism refers to the body of Luther's doctrines and those of his followers and to the phenomenon of their diffusion, which spread particularly rapidly from the 1520s onwards not only in the German and Northern European areas, but also in the Mediterranean world, especially in Italy and Spain (whereas France was rather a battleground conquered by Calvinism). It called into question Catholic and papal hegemony and triggered the repressive response of the Inquisition.

In the sixteenth century, the Cathedral of Majorca introduced a unique system to ensure that priests participated in church masses. It consisted of one or more lead tokens being handed out at a specific point in the ceremony, which could be exchanged for currency at the end of the month. This practice was introduced in a turbulent moment in the history of the Mediterranean island; its advantages were important enough that the scheme was extended to most Majorcan parishes and remained in use until the late nineteenth or early twentieth century. It also gave material support to the so-called 'ecclesiastical benefit' system, which had been an essential resource for financing the Catholic Church since the Middle Ages.

Christian Tamil kirtans have a history of about two centuries from the beginning in the time of Vedanayakam Sastriyar till today. The trend of Tamil literature, Tamil culture Tamil music became part of Christianity. Innumerable Christian hymn poets have composed songs based on these Tamil musical forms. As the Tamil language has seen various changes in every period, it is not surprising that it is difficult for today's Christians to know and understand the situation, education, and language of that time. Church Music Traditions Knowing the True God, Teachings of Jesus, Repentance from Sin, and Attainment of Heavenly Exaltation. Based on these Reformation principles, the early church was introduced to hymns in two different musical traditions. One is Gnanpadals or Pamalais based on Western music tradition and the other is Kirtana Padals based on Tamilisai which is an Indian music tradition. The origin of Western music belongs to Europe and this music developed in the years 1750-1830. Western polyphonic music opera is based on song and symphony music forms. Genres of Indian music are Hindustani music, Carnatic music, Dhrupat, Ghazal, Thumpi, Bhajan, Subi, Kawali, Folk Music, Kashmiri Music, Rajasthani Music, and so on. Among these musical forms, Tamil Christian kirthanai is found in Tamilisai, which is complex and elegant with ragas and rhythms. Kirtanai-refrain Anupallavi and Charana are composed of three parts with ragam and talaam as kirtanas. In order for the new Christians to learn about Jesus Christ, his teachings, and Christian moral principles, they composed songs in a simple and easy-to-understand way for the laypeople of that day, arranging words and music.

Marx elidegenedés elméletét leginkább a keresztény szemlélődés alapjairól lehet megközelíteni, mert ez visz a legközelebb a problémához. Marx csak egy elméleti megközelítéssel jött, utalva az ember belső önmagára, amitől elidegenedett, de igazi lelki alapjait nem tárta fel, mert ezt csak fejben, racionálisan nem lehet feltárni. A probléma megjelenik már az ószövetségben, amikor a próféták elítélik a pusztán külsődleges áldozatot, a szív aldozatával szemben. Jézus a szépen meszelt sírról beszélt, ahol a belső tartalom halott. Hogy a farizeusok csak a külsőnek hódolnak. Ezért a farizeizmust nyugodtan nevezhetjük elidegenedésnek. Sokszor az elidegenedés aktiválja azokat a lelki, tudattalan archetipális tartalmakat, amitől az egyoldalú racionális tudatunk elidegenedett. A személyiség számára ez komoly problémát fog jelenteni, ha ez nem tudatosodik, mert a személyiség egyoldalúsága ezzel még nem szűnik meg, csak előjelet cserél, a ráció egyoldalú hatalmát, felcseréli a tudattalan egyoldalú hatalma. Pál apostól keresztényüldözése, számára az elidegenedést jelentette. A látványos megtérése lényegében, a tudattalan tartalmak, legfőképpen az Önvaló, a belső Központ betörése volt a tudatba a Krisztus-kép formájában. Ez egy kompenzációs jelleggel történt, amely egyben magában foglalta a személyiségének a jövőbeli fejlődését, hogy "már nem én élek, hanem Krisztus él én-bennem". Pál példája nagyon jól mútatja, hogy az elidegenedésre szükség van, hogy az individuáció (Jung) belső útjára térjünk, a Selbst, a mély-én útjára, csak ez lehet egy roppant kockázatos is, ha a tudattalan hatalma nem tudatosodik. Lélektanilag ez az út az, amire Jézus utalt, hogy Ő az út. Tehát, az elidegenedés nem egy filozófiai probléma, ahogy Marx látta, hanem egy személyiségfejlődésbeli probléma. Az elidegenedés nem csak a modernitás emberi problémája, hanem egy örök emberi probléma. Ez az ember külsővé objektiválódása, elszakadván a saját mélységei transzcendens tartalmaitól. Ez akkor történik, amikor a belső tartalom szakrális képét már csak külsőként objektiválódva, már nem lelkiként, hanem csak külső hagyományként, csak fejben, szokássá degradálva ápolja az egyházi hívő embere. A szakrális elidegenedése a szívtől, a történelemben egy nagyon hosszas fojamat eredménye. A nyugati katolicizmusban a külsővélevés a teológiai racionalizmusban és az egyházjogban ölt testet. De a szakralítás az igazi kegyelemdöfést a reformáció képtilalmában kapja meg. Ez által megszűnik a szakrális kép azon szerepe, hogy közvetítsen a tudat és a kollektív tudattalan között, realizálván az ember szellemi egységét. Ezzel a szakadékkal a tudat és a tudattalan között, a reformáció teljesen a külsőbe objektiválta a vallásosságot, elidegenítvén a tudattalantól, a lélektől. A reformációt nyugodtan nevezhetjük a keresztény ember elidegenedésének önmagától. Itt megszűnik teljesen a szakralítás. A szakralítás hiányának abszurd következményét, mint unitárius lelkész, pontosabban, mint volt unitárius lelkész tapasztalhattam, amikor egy csütörtöki napon, teljesen váratlanul megkaptam a felmentésemet, de szombatra esküvő volt programálva. Szóltam az akkori esperesnek Mathé Sándornak, hogy szombaton esküvő van. Erre ő azt mondta, hogy nyár lévén, sokan szabadságon vannak, nincs kit küldjön. Erre én ajálkoztam, hogy elvégzem, mert a plikkre nagy szükségem volt. Ő bele is egyezett. Megeskettem annak rendje módja szerint őket. Annyi hiba csúszott be a szertartásba, hogy a pédikációt bevezető formulába egy kis baki csúszott be. Abban az évben addig nem volt esküvőm, csak temettem. És a rutin volt a hibás a bakiért, hogy a bevezető szövegben, esküvői beszédem helyett temetési beszédemet mondtam. A sors iróniaja, hogy egy idült alkoholista ellenségem, kökösi, utólag azzal rágalmazott meg, hogy olyan részeg voltam, hogy esküvői beszéd helyett, keresztelőit mondtam. Gondolom, hogy ezek után meg is kereszteltem a

Resumo: João Calvino (1509-1564) foi um teólogo e reformador protestante francês, reconhecido como uma das figuras centrais da Reforma Protestante. Nascido em Noyon, na França, inicialmente estudou direito, mas sua vocação para a teologia o levou a se alinhar ao movimento reformista contra a Igreja Católica. Em 1536, publicou a primeira edição das "Institutas da Religião Cristã", onde sistematizou a teologia protestante, enfatizando a soberania de Deus e a predestinação. Após um breve exílio em Estrasburgo, Calvino retornou a Genebra, onde estabeleceu uma comunidade reformada que se tornaria um modelo para outras igrejas na Europa. Calvino enfrentou diversos desafios em Genebra, incluindo oposição política e social, que culminaram em sua expulsão temporária. No entanto, ao retornar, implementou um sistema teocrático, estabelecendo um Consistório para supervisionar a moralidade pública e fundando a Academia de Genebra, promovendo a educação e a formação de líderes. Suas reformas geraram tensões, mas também resultaram em melhorias sociais, como o cuidado com os pobres e o avanço econômico. Calvino faleceu em 1564, deixando um legado duradouro que moldou o protestantismo e influenciou a história religiosa e social, consolidando o calvinismo como uma tradição teológica importante até os dias atuais.

1848, Kingdom of Sardinia. e emancipation of the Waldensians and Jews was granted by the Letters Patent promulgated by Charles Albert: religious minorities could nally practice their religious activities outside of ghettos so they required suitable places to worship. e newly recognised religious communities chose the district of San Salvario in Turin as the place to build their own votive temples: the Waldensian temple (1853), the Synagogue (1882), the church of San Giovannino (1882).

1999-ben egy üzletház építése miatt költöztették másik épületbe a JPM Természettudományi Osztályát 1 . A Rákóczi útról költözött el a gyűjtemény és a munkatársak, ezért le kellett bontani a régi kiállítást is. Ekkor kapta meg az Osztály a Zsolnay-szobornál, a Szabadság utca sarkán álló épületet. Ebben a cikkben az azóta eltelt 25 év történéseit, az Osztály elmúlt negyed évszázadának munkáját foglaljuk össze, melyben közel 100 időszakos kiállításról, 250 publikációról, sikeres családi-és gyermekprogramokról, fesztiválokról, múzeumpedagógia nívódíjról is beszámolunk.

This is a lecture given on Open Monument Day in Torgau 16.09.2025 on the significance of Hartenfels Castle and the town of Torgau as a residence during the reign of Elector Frederick III of Saxony.  The role played by various residences under Frederick the Wise is classified differently in tourism marketing, popular science publications, and historical research.
Torgau was undoubtedly one of the most important seats of power in the Saxon Electorate. Frederick the Wise was born here, and his brother John's magnificent princely weddings in 1500 and 1513 took place in Torgau.
Its importance as a residence is illustrated in a journey through the cultural landscape alongside an Austrian envoy. The underlying sources are presented.
This is followed by an introduction to court and ruling practices with mobile central court camps and a prince who could travel from these camps throughout his country or abroad.
Finally, Frederick's role and attitude as protector of the Reformation and his relationship with Martin Luther are discussed, taking into account current research.

This paper provides a critical explanation of the shifting means by which the Anglican Communion has recognized saints. It is seen that there is a proximity between the practice of the Anglican Communion and that of the Orthodox Church, with particular accent on the esteem in which local practice is held and the overarching power of the liturgical calendar to bring recognition. In the light of this practice, an assessment is given of how the sainthood of Mary McKillop might be appreciated within the Anglican Church, especially in Australia.

An important collection of seven essays, launched at the Royal Irish Academy in Dublin on 5 September 2025 by the O’Donnell Clan Association, Clans of Ireland, Eneclann/Irish Family History Centre, and the Genealogical Society of Ireland. 2020 marked the Quatercentenary of the first burial in the Franciscans’ Chapel of Saint Anthony’s College, Leuven, that of Donal Óg O’Donnell, nephew of the famous Red Hugh O’Donnell, Prince of Tyrconnell, and who left Ireland as part of the retinue of the 'Flight of the Earls' in 1607, when the College was founded, and joined Spanish forces in Flanders, where he died in 1620. To mark this event, the Irish College Leuven, with the support of the Leuven Centre for Irish Studies and the European Federation of Associations and Centres of Irish Studies hosted an online webinar on 21 October 2020, with presentations from key speakers. This excellent collection of their essays is now available as a book, to researchers, students and the public at large.

Aufsätzen ein. In Abgrenzung von älteren Narrativen über das 10. Jahrhunderts als eine Phase des Niedergangs beschreibt Warren Pezé die Zeit um 900 als eine zwar bedrohte Ordnung, aber auch als eine Zeit, in der die zukünftige Entwicklung noch offen gewesen sei. Als besondere Probleme adressiert er die Krise der kulturellen Zentren infolge des Zerfalls des Gesamtreichs, die Rolle der monastischen und klerikalen Netzwerke für die Resilienz kulturellen Lebens und die Bedeutung dieser Umbruchszeit um 900 für langfristige kulturelle Entwicklungen. Der erste Themenblock fragt nach karolingischer Kontinuität. Frédéric Duplessis arbeitet das Ende des 9. und das gesamte 10. Jahrhundert als eine Zeit der intensiven Beschäftigung und Abschrift der Satiren des Juvenal heraus, der nicht nur Aufnahme in den Kanon der Schulautoren fand, sondern in den Augen von Duplessis im

En sortant des sentiers battus de l’histoire des grands reformateurs, ce livre presente l’impact de la Reforme sur la vie quotidienne genevoise. Si la protestation de Martin Luther (1483-1536) contre les indulgences par ses 95 theses en octobre 1517 n’a en effet pas eu de veritables repercussions sur Geneve avant le debut des annees 1530, les idees lutheriennes ont engendre une agitation religieuse qui n’est pas le fait de l’action individuelle d’un reformateur, mais qui emane d’une mobilisation collective. A travers vingt-deux courts chapitres assortis d’illustrations et de documents d’archive retranscrits et modernises, on comprend comment les Genevoises et les Genevois se sont impliques dans le processus de Reforme et la maniere dont la conversion religieuse de la ville a affecte leur quotidien. Les archives se font l’echo de l’activisme, des resistances ou de l’adaptation des hommes, des femmes, comme des enfants et temoignent des changements qu’impose la pratique du nouveau cul...

Many individuals feel confused in choosing a career, often without having a clear understanding of the meaning of work. Inappropriate career choices can lead to frustration and stress, even hindering their contribution to society. This article aims to provide a deeper understanding of the concept of right work based on a Christian perspective. Through a qualitative approach with a review of related literature by Christian theologians and culturalists, this article examines the relationship between work, vocation, interests, and their impact on individuals and society. By delving further, this article will help readers understand the wrong and right concepts of work, discover their calling and interests, develop the right attitude towards work as a response to God's call, and realize the importance of positive contributions in the church and society. Through a better understanding of the concept of work, readers are expected to live a more meaningful and God-pleasing life.

The paper traces the historical development of justification doctrine from the Early Church through the Reformation to contemporary challenges, including the New Perspective on Paul, Christian Universalism, and ongoing Roman Catholic opposition. Through examination of key biblical passages (Romans 3:21-26, 4:1-5, 4:22-5:1, Galatians 2:15-17, 2 Corinthians 5:21, and James 2:12-14, 24), the study demonstrates that forensic justification best explains the biblical data regarding righteousness, imputation, and the role of faith.

The research identifies five critical areas where forensic justification serves as the theological foundation for Free Grace theology: (1) the distinction between aspects of salvation (justification, sanctification, glorification), (2) the doctrine of eternal security, (3) conceptions of Christian assurance based on God's work rather than subjective experience, (4) the separation of believer judgment (Bema seat) from final judgment (Great White Throne), emphasizing rewards rather than salvation, and (5) pastoral motivation techniques that emphasize reward-based encouragement rather than fear-based "fruit inspection."

The paper concludes that without the Reformation understanding of forensic justification as a punctiliar, declarative act of God imputing Christ's righteousness to believers, Free Grace theological distinctives would either transform into works-based systems or dissolve entirely. The doctrine provides the necessary foundation for objective assurance, eternal security, and a coherent understanding of Christian motivation based on rewards rather than threats of damnation. Contemporary challenges to forensic justification therefore represent not merely doctrinal adjustments but fundamental threats to the Protestant Reformation itself.

In the centuries which are the focus of this book, Scotland was going though a period of profound and often violent change.

With the Americas having been recently discovered in 1492, awareness of other continents’ cultures and natural wonders was fast increasing– though both cultures and wonders were often mistreated by colonialists and traders.

At the same time, the recently invented printing press allowed ideas and information to spread more quickly over long distances, thereby helping introduce an atmosphere of profound change.

In the sphere of politics, influential and seditious texts challenged the most powerful institutions which had ruled Europe during the preceding centuries – not least among them, the Catholic Church – and the feudal form of social control, under which a small class of hereditary aristocrats had ruled over the poor and powerless masses, was being called into question.

Politics and religion, especially forms of worship, were closely interwined in a way that is hard to fully grasp today and in each was to be found the cause for civil strife and appalling violence.

As in other countries, Scotland became gripped by the Protestant Reformation and saw new social groups with new worldviews rise into the ranks of the powerful. This involved not just a clash of ideas and of values, but also frequent episodes of prolonged war and often irreconcilable division.

In this book, Johnnie Gallacher zigzags his way through two frenetic centuries of Scottish history. Topics include – but are not limited to – the Rough Wooing, Mary Queen of Scots, John Knox, witch-hunts, Highland clan feuding, the Bishops’ Wars, Cromwell’s invasion of Scotland, MacColla, the Montrose Wars, Royalists and Covenanters, kings and queens, battles: Flodden, Dunbar, Bothwell Brigg, Killiecrankie, Dunkeld, Worcester, also Argyll’s uprising, the Williamite Revolution, the Glencoe Massacre, the Darien Scheme and the Union of the Crowns.

He tackles the history now from a Lowland perspective, now from a Highland and Gaelic viewpoint, now looking from Ireland and now from England.

And he positions Scotland in relation to people and events in France and The Netherlands.

“…this history touches on Scotland’s cultural unconscious…”

published by
HISTORIA, an imprint of LEXUS BOOKS
softback with flaps, 352pp
£14.99
B format, 198×129
ISBN 9781904737742

Friedrich Engels'in "Alman Köylüler Savaşı" adlı eseri, 1848-49 Alman devriminin karşı-devrimle bastırılmasının hemen ardından, 1850 yazında kaleme alınmış bir tarihsel analizdir. Bu çalışma, siyasal bir durgunluk döneminde Alman halkına devrimci geleneğini hatırlatma ve geçmişin başarısızlıklarından geleceğin mücadeleleri için dersler çıkarma amacı taşımaktadır. Engels, 16. yüzyıldaki bu büyük toplumsal patlamayı, dönemin dini ve siyasi söylemlerinin ötesine geçerek, tarihsel materyalist bir perspektifle ele alır. O, bu yaklaşımıyla, olayların ardındaki gerçek itici güçleri, yani dönemin ekonomik yapısını ve bu yapıdan doğan sınıf mücadelelerini aydınlatmayı hedefler. Engels, kendi bakış açısını şu sözlerle açıklar: "...Almanya'nın siyasal düzeninin, bu düzene karşı ayaklanmaların, çağın siyasal ve dinsel teorilerinin, tarım, sanayi, ulaştırma yolları, meta ve para ticaretinin bu ülkede erişmiş bulundukları gelişme derecesinin nedenleri değil ama sonuçları olduklarını göstermeye çalıştım." Bu perspektif, dini çatışmalar ve siyasi entrikalar olarak görünen olayları, kökenlerindeki maddi çıkarların ve sınıfsal çelişkilerin bir yansıması olarak konumlandırır.

Este artículo examina cómo la doctrina de la simplicidad divina en Tomás de Aquino, marcada por categorías aristotélicas, configura una visión de Dios distinta de la revelada en la Biblia. Mientras el teísmo clásico presenta a un Dios absoluto, simple y distante, la Escritura revela a un Dios cercano, activo y relacional. A partir del análisis de Éxodo 33 y de los atributos divinos en la teología bíblica, se contrasta la concepción tomista con el testimonio bíblico. Se pone en evidencia tanto la

This study (in czech language) is concerned with a content analysis of the Introduction to the voluminous wisdom literature of Dafʿ al-hamm by the Nestorian metropolitan Elijah of Nisibis (975-1046). The study first introduces the life and work of the author under study, thanks to contemporary secondary literature. Next, it will present the entire treatise in its historical, substantive, and formal context. It then proceeds to a detailed analysis of the 88 sentences of the introduction, which present not only the meaning of the entire text but also the internal architecture of this interesting work. The study demonstrates that the Introduction constitutes the architecture of the entire work and explains the four key elements of Elijah's thought that he wove not only into the Introduction but into the entire treatise: ethics, spirituality, dialogue, and poimenics. Finally, the study reflects on the contemporary absence of historical analyses of poimenics among Arab Christians in the Middle Ages.

The topic discussed here belongs much more to the history of the 70s of the twentieth century than to that of the sixteenth century. I have more to say about Jeno ˝Szu ˝cs-a highly influential historian in the 1970s and 1980s, one of those most responsible for revival of Hungarian historical studies 1 as well as one of the most significant researchers of the 1514 peasant war who has since been partially forgotten-than about the leader of the revolt, György Dózsa, himself. The following grotesque, typically Eastern European story took place not long after the occupation of Czechoslovakia in 1968. The idea came from the highest circles within the 1970s political leadership, whichjust as todayused history for its own political objectives: high-ranking leaders decided to make 1972 a year commemorating Dózsa with an invented date of birth of 500 years previously. 2 The classical revolutionary symbols needed to be re-evoked. 3 Cultural policy was not in the least disturbed by the fact that Dózsa's date of birth had been "created" by pure speculation: no tangible data proved that the peasant leader was born in 1472. 4 The memorial year, in accordance with the customs of the era, represented a collective commission of sorts for historians: they were expected to write studies yielding new results that could be exploited by politics as well. Presumably even the politicians who had initiated the 500-year anniversary were surprised how seriously the profession took this request. The novelty and brave sincerity of the essays published in the memorial year caused an even bigger shock. 5 The quality and quantity

O propósito deste artigo é averiguar a resposta a uma questão: É da vontade de Deus que instrumentos musicais sejam usados em nosso culto hoje? Ou o uso de instrumentos musicais no culto é contrário à vontade revelada de Deus? Baseado no Princípio Regulador do Culto (PRC), Williamson defende que apenas elementos explicitamente ordenados por Deus devem fazer parte do culto. Ler este artigo é importante para compreender a prática litúrgica reformada e evitar inovações não autorizadas. Ele reforça a fidelidade à Escritura e à tradição reformada na adoração.

Filosofi, mistici e profeti, vissuti tra Medioevo e Rinascimento, nell’indagare i volti del sacro, hanno percorso i sentieri impervi della speculazione e dell’interrogazione divina per definire il rapporto fra la trascendenza e la storia. In preda alla “santa follia”, annunciatori di visioni del tempo futuro, mistici e profeti individuano nella viva esperienza del soprannaturale il banco di prova della loro “umanità”. Mettersi in ascolto delle loro voci significa camminare sulle tracce dell’umanesimo dai trattati dei monaci medievali fino agli intellettuali rinascimentali. Il riconoscimento dell’ambigua “dignità” dell’“umano” rappresenta il frutto maturo dell’incontro con l’alterità, snodo centrale della riflessione tra il dodicesimo e il quindicesimo secolo.