Journal articles on the topic 'Liturgies, Early Christian'

To elucidate some of the origins of what Martin Marty has called “America’s Iconic Book,” this article analyzes early Christian rituals in which the Bible functions as an icon, that is, as a material object that invokes the presence of the divine. After an introductory discussion of icons, it shows that early Christian communal rituals of Gospel procession and display as well as popular and private ritual uses of scripture as a miracle-working object parallel the uses and functions of Orthodox portrait icons while circumventing issues of idolatry. Examples come from a survey of early Christian liturgies, conciliar and legal records, the physical appearance of Bibles and Gospel books, the representations of books in art, and written arguments from the iconoclastic controversies of the eighth and ninth centuries.

A new inspection of the ancient liturgical pattern of praying with the angels unveils that Jewish materials limited it to the priestly class and such legendary figures as Enoch, Abraham, Moses, or Elijah. The classical Christian anaphoras of the third and fourth centuries will extend this pattern to the entire congregation based on the early Christian generalization of the priestly status to all the members of the ecclesia. While shifting the focus of discussion to the concepts of “temple” and “priest,” the study finds that these Christian anaphoras include both the Jerusalem Temple feature of serving in front of God’s descended glory and the Second Temple apocalyptic idea of celebrating in the heavenly sanctuary. The earthly and heavenly temples, therefore, become one liturgical space which also intersects a third temple, that of the human being, within which God also descends, sanctifies it, and receives due worship.

The present contribution seeks to address the following fundamental questions at the crossroads of liturgical theology and metaphysics: How is liturgy in the world? What is the fundamental mode of being of the phenomena, events, actions, and experiences commonly referred to as Christian liturgy? How can people be in the liturgy and the liturgy in them? Or is liturgy only something that is performed and not something human beings can become (part of)? How must the liturgy’s apparent ontological capacity for inclusion be understood? How is it that liturgies can include us and, reversely, that we can embody, disseminate and radiate liturgy? The proposal is to use the three interrelated concepts of penetration, permeation, and fermentation to disentangle the complexities involved in these questions and to do that by primarily relying on both a liturgical and a non-liturgical source. Hence the discussion is concretely centered around the intriguing work Qu’est-ce que la liturgie (1914) of Dom Maurice Festugière, an outstanding thinker and representative of the early Liturgical Movement, and a selection of material taken from the Ordo Missae (2008) which is currently in use in the Roman Catholic Church. On the basis of a careful conceptual analysis of these works, a case is made for embracing metaphysics in liturgical studies and theology instead of considering its import as something of the past.

Cyril of Jerusalem’s notion of ecclesiastical music and praise has received very little attention in academic research. When mapping this territory, I found that the Cyrilline gradation between each stage of the ecclesial initiatory process was reflected in the author’s view of the ability of the catechetical audience to participate in psalmody. First, the early-stage catechumens were not mentioned as participants in psalmody or praise. Secondly, the baptismal candidates were exhorted to magnify the Lord. Nevertheless, at the pre-baptismal stage, candidates were mainly regarded as “students” of psalmody. Thirdly, psalmody and praise were discussed chiefly in the context of the congregation of baptized Christians. In Cyril’s view, the Hagiopolite liturgies of baptism and eucharist included a celestial dimension as well. In the liturgies, the fully initiated members of the church—neophytes and authorized cantors alike—were, in effect, granted participation in celestial doxology in the presence of angels. This article fills a significant gap in the research on the mid-to-late fourth century theology of psalmody. It reveals a Patristic view of the relationship between participation in psalmody and church membership, thus emphasizing the markedly ecclesiastical nature of Christian song.

In early medieval Iberia, Suevic and Visigothic conversions to Nicene Christianity in the 560s and 580s generated ongoing episcopal and royal attention to cathedral liturgies and to the clerics who performed them. This article turns to this Iberian context to illuminate how lectors and cantors and their aural duties became increasingly central to the production of Christian orthodoxy. It is argued that in the early 600s Visigothic anxieties over the production of correct liturgical sound eventually became a focal point of longstanding episcopal efforts to clericalise the minor officers of the Church.

In the fourth and early fifth centuries Christians laid claim to the land of Palestine. The purpose of this paper is to analyze the investment of the land of Palestine and its places with Christian historical and cultural meanings, and to trace its remapping as the “holy land.” This map was not a figurative representation of geographical and cultural features; as with all maps, it was an idea. The Christian “holy land” is also an idea, one which did not exist at the beginning of the fourth century, but which, by the mid-fifth century, was a place constructed of a rich texture of places, beliefs, actions, and texts, based in the notion that the landscape provided evidence of biblical truths. When Constantine became a Christian, there was no “holy land”; however, over the succeeding one hundred and thirty years Christians marked and identified many of their holy places in Palestine. The map-makers in this transformation were emperors, bishops, monastics, holy women, and pilgrims who claimed the holy places for Christianity, constructing the land as topographically Christian and mediating this view of their world through their pilgrim paths, buildings, liturgies, and texts. The idea of mapping is used here as an aid to understanding the formation of cultural viewpoints and the validation of ideas and actions that informed the construction of the “holy land.”

John Eliot was the 17th-century settler and Puritan clergyman who sought to engage with his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This 2-part article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.

The Basilica Julii (also known as titulus Callisti and later as Santa Maria in Trastevere) provides a case study of the physical and social conditions in which early Christian liturgies 'rewired' their participants. This paper demonstrates that liturgical transformation was a two-way process, in which liturgy was the object as well as the agent of change. Three essential factors - the liturgy of the Eucharist, the space of the early Christian basilica, and the local Christian community - are described as they existed in Rome from the fourth through the ninth centuries. The essay then takes up the specific case of the Basilica Julii, showing how these three factors interacted in the concrete conditions of a particular titular church. The basilica's early Christian liturgical layout endured until the ninth century, when it was reconfigured by Pope Gregory IV (827-844) to bring the liturgical sub-spaces up-to-date. In Pope Gregory's remodeling the original non-hierarchical layout was replaced by one in which celebrants were elevated above the congregation, women were segregated from men, and higher-ranking lay people were accorded places of honor distinct from those of lesser stature. These alterations brought the Basilica Julii in line with the requirements of the ninth-century papal stational liturgy. The stational liturgy was hierarchically organized from the beginning, but distinctions became sharper in the course of the early Middle Ages in accordance with the expansion of papal authority and changes in lay society. Increasing hierarchization may have enhanced the transformational power of the Eucharist, or impeded it. Keywords: S. Maria in Trastevere, stational liturgy, tituli, presbyterium. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

The story of the woman taken in adultery (John 7:53–8:11) has a long, complex history. Well-known in the Latin West, the story was neglected but not forgotten in the East. Incorporated within Late Antique and Early Medieval Gospel manuscripts, depicted in Christian art, East and West, and included within the developing liturgies of Rome and Constantinople, the passage has fascinated interpreters for centuries despite irregularities in its transmission.1 Throughout this long history, one narrative detail has been of particular interest: the content and significance of Jesus— writing. Discussed in sermons, elaborated in manuscripts, and depicted in magnificent illuminations, Jesus— writing has inspired interpreters at least since the fourth century, when Ambrose of Milan first mentioned it. Offering his opinion on the propriety of capital punishment, the bishop turned to the pericope in order to argue that Christians do well to advocate on behalf of the condemned since, by doing so, they imitate the mercy of Christ. Nevertheless, he averred, the imposition of capital punishment remains an option for Christian rulers and judges. After all, God also judges and condemns, as Christ showed when, responding to the men questioning him and accusing the adulteress, he wrote twice on the ground. Demonstrating that “the Jews were condemned by both testaments,” Christ bent over and wrote “with the finger with which he had written the law,” or so the bishop claimed.2 Ambrose offered a further conjecture in a subsequent letter: Jesus wrote “earth, earth, write that these men have been disowned,” a saying he attributes to Jeremiah (compare Jer 22:29),3. As Jeremiah also explains, “Those who have been disowned by their Father are written on the ground,” but the names of Christians are written in heaven.4

The “laws” of comparative liturgical development (Baumstark, Taft) are derived from pre-modern liturgical texts and the findings of early biology and linguistics. Yet Christian liturgy is not an organically evolving species; it is a ritual system, a cultural, political, self-regulating, self-reproducing set of rites that are used to interpret and correct one another. Focusing on the reception of new practices by practiced communities, a performance theory approach spotlights the systemic interrelationships of rites and the ritual habitus of human bodies. A ritual system makes particular meanings seem natural, permitting some new liturgical developments, impeding others. Ritualized bodies constrain rapid changes, while the entrance of bodies ritualized in a different system changes the environment, leading some to attempt to reinforce the status quo. Technologies for passing on liturgies are developed and used when a crisis demands change or imperils valued practice. Accounting for differences in liturgical recording, early and medieval liturgical reception may inform our understanding of the colonial expansion of liturgy, when technologies for transmitting liturgical rites were brought to bear on bodies ritualized in indigenous systems of the Americas, Africa, and Asia. Performative evidence from the colonial context may in turn help interpret ambiguous sources from earlier periods.

Abstract This article analyzes John Calvin’s 1562–1563 lectures on Lamentations as a case study for exploring the role of biblical exegesis in creating and shaping what scholars such as Judith Pollmann have demonstrated to be early modern memory practices. Lamentations is not one of the better-known books of the Christian canon, and although it was central to Catholic Holy Week liturgies, it appears to have played little to no role in Reformation-era doctrinal and ecclesiastical controversies. In content, Calvin’s eighteen lectures on these five poems of lament are typical of Calvin’s historicizing approach to the Bible. Calvin shows deep appreciation for the events underlying the biblical text (in this case, he argues, the fall of Jerusalem to the Babylonians as a recent calamity) and seeks to relate the biblical past to the conditions of the present. But they can also be considered as a form of memory culture: an effort to engage with a past disaster that not only provides a negative object lesson for the present but, in addition, invites participation in a process of collective memory-making among Calvin’s sixteenth-century Genevan auditors and wider readership.

The theology of the Holy Spirit waited through the early Christian centuries until the main doctrines regarding the Trinity and the person of Christ had been forged. Even then pneumatology was introduced ‘by the back door’, in Theodore Campbell's phrase, that of how the Son was placed in the Father, Son and Spirit confession. While prayers to the Spirit were not lacking in the earliest liturgies, still, at Nicea the doctrine ‘had been disposed of in lapidary brevity’, as Jaroslav Pelikan has described the credal line, ‘and we believe in the Holy Spirit’. ‘Nor does there seem to have been a single treatise dealing specifically with the person of the Spirit composed before the second half of the fourth century’. After Nicea, however, controversy concerning the Spirit erupted ‘with a vengeance’, producing the same kind of energy that had accompanied the Christological debates. Pneumatomachi, Tropici, and Macedonians, though losers in the fight for orthodox doctrine on the Spirit's nature, had mounted formidable campaigns, as Arians had done over the relationship of Christ to the Father. But disagreement over the Spirit had an even greater impact than Arian opposition in that the filioque remains a principal difference between the Catholic and Orthodox, and now Catholic and Anglican, creeds.

The analysis of the sermons of the Archbishop of Volynskyy and Zhytomyrskyy Dimitriy, delivered on the occasion of the opening of the Orthodox Churches in Volyn region at the end of XIX – early XX centuries, is relevant. It helps to analyze and reveal the symbolic and essential features of the Orthodox Church, to compare the outlook and religious views of modern Orthodox adherents in assessing the role of the spiritual temple, determining its place in the life of the modern man. Spiritual temples of Volyn region at the end of XIX – early XX centuries as religious and cultural centers have been played an important role in the life of the region. The purpose of this article is to analyze the main symbolic content of the architectural forms of the Orthodox Church, to find out their meaningful content, to convey to the modern generation the spiritual and sacred meaning of the religious temple through the prism of Christian virtues. Research methods: according to the purposes a wide range of methods was applied. The historical method was used to clarify the foundations and purpose of the first religious buildings of Christianity. Structural-functional method was used for revealing the basic ideas of architectural forms of the temple, their symbolic and sacred content related to basic criteria of life of the Orthodox adept: attending spiritual temples, Divine liturgies; observance of the Decalogue, the sacraments of the Orthodox Church; love, morality, humility. The method of comparison and analogy was applied to highlight the vital priorities of a true Orthodox adept. The author notes that the spiritual temple is the God's Kingdom on earth, the source and the original guardian of spiritual and religious values. The quintessence of the spiritual temples of Volyn at the end of XIX – early XX centuries is expressed by: firstly, the spiritual temple is a symbol of the impulse of human essence to heaven, eternal, sacred; secondly, the spiritual temple is a holy and unity place (holiness is expressed by the concentration of the mighty power of the Holy Spirit, unity is expressed by the uniting power of believers of the Orthodox people); thirdly, the value of the spiritual temple, according to the thoughts of Archbishop of Volynskyy and Zhytomyrskyy Dimitriy, is not determined by external decoration, but by the sacraments of the Orthodox Church, sincere prayer.

This article has an idea about the arrangement of limited worship (individuals) during the covid-19 pandemic. In this article, the functions of obedience theology, the construction of koinonia, and the liturgy of perichoresis are sub-discussed. The lens of discussion about theology during the Covid-19 pandemic. Empirically, worship at home is a massive and proactive solution. The capacity of worship at home is always carried out in a hierarchical liturgical pattern. Koinonia as a spirit relation of communal communion is constructed as a model for the church of individual koinonia. The method used is a literature study, specifically content analysis with the principle of systematic literature review. The conclusion that I convey is first, obedience theology as the basis of Christian spiritual ethics. Second, the early church fellowship pattern emphasized dynamic power by the apostles so that they were able to endure and overcome obstacles. Third, proactive fellowship becomes a common model to survive and start thinking about the future of the church. Fourth, individual worship liturgies can consider the principle of the perichoresis relation to delay the hierarchical pattern of worship. Artikel ini menyoal tentang penatalayanan ibadah terbatas (di rumah) pada masa pandemi covid-19. Pada artikel ini fungsi teologi ketaatan, konstruksi koinonia, dan liturgi perikoreisis menjadi sub pembahasan. Lensa pembahasan seputar teologi di masa pandemi Covid-19. Secara empiris, ibadah di rumah menjadi solusi masif dan bersifat proflektif. Kapasitas ibadah di rumah selalu dilakukan dalam pola liturgi hierarkis. Koinonia sebagai relasi spirit persekutuan komunal dikonstruksi menjadi model menggereja koinonia individual. Metode yang dilakukan menggunakan studi literatur secara khusus analysis content dengan prinsip tinjuan literatur secara sistematis. Kesimpulan yang saya sampaikan adalah pertama, teologi ketaatan sebagai basis etis spritual ibadah terbatas. Kedua, pola persekutuan gereja mula-mula menekankan kuasa dinamis oleh para rasul sehingga mampu bertahan dan melampaui hambatan. Ketiga, persekutuan Proflektif menjadi model bersama untuk bertahan dan mulai memikirkan masa depan gereja. Keempat, liturgi ibadah individual dapat mempertimbangkan prinsip relasi perikoresis untuk menunda hierarkisasi pola ibadah.

The authors show the Jewishness of Jesus and his teachings. They delve into what unites and what distinguishes Judaism and Christianity, especially in the Jewish liturgical practices that the early Christians, who were mainly Jews, took from their ancient traditions and modified to establish the liturgies that Christians practice today. They call, rightly, for dialogue between all Christians and all Jews, having established how much we can learn about ourselves by learning from the other.

The relationship between scripture and Christian liturgy is one that was discussed and assumed in much of the liturgical and ecumenical literature in the twentieth century. The majority of that work focused on the use of the Bible within liturgical rites in general and not within the text of specific liturgical rites. This article is a constructive proposal of a comprehensive taxonomy to describe all the possible ways that a liturgical text can appropriate scripture as a source. Such attention to the ways biblical texts and exegesis are reflected in euchological texts not only has the potential to provide clarity on how the early Christians related to the Bible in general and within their liturgical rites. It may also provide an additional source for answering questions about the dating and provenance of particular rites by identifying the overlap with strains of patristic exegesis, for which we possess significant evidence.

Abstract The following article focuses on a printed text of the Arabic Book of the Divine Liturgies, produced in 1745 in Iași (Jassy), capital of Moldavia, by Sylvester, the Patriarch of the Greek-Orthodox Church of Antioch (1724-1766), which is comprised, together with a section of a Syriac and Arabic manuscript commentary on some Gospel passages, in MS 15 of the library of Dayr Sayyidat al-Balamand (near Tripoli, Lebanon). It is a rare copy of this early Arabic printed book, whose existence was recently established. The study encloses an outline – based on Romanian, Greek and Arabic sources – of Patriarch Sylvester’s printing activity in Iași and Bucharest in 1745-1747, a description of the Book of the Divine Liturgies (Iași, 1745) preserved in the Balamand codex, and comments on the value of this finding for future research on the printing work carried out in the Romanian Principalities, in 1701-1747, for the Arabic-speaking Christians of Ottoman Syria.

The division of the Liturgy into two parts, the Liturgy of the Word and the Liturgy of the Eucharist, is well known and generally recognized. This division did not occur by chance and without reason. The reason for this division is easily noticeable when observing the order of the modern Liturgy. The fact is that the core of the first part of the Liturgy, the Liturgy of the Word, is the reading and interpretation of the Scriptures. On the other hand, the Liturgy of the Eucharist is based on the offering of the Mystery over the Mysteries. However, it is not the only reason for such a division of the structures of the Liturgy. Also, reason for this division is the history of the origin of these two parts of the Liturgy. The Liturgy of the Eucharist was in the early history defined as the Eucharist. The liturgy of the Word enters the Eucharist much later. The main assumption is that it derives its origin from the asmatic rite of the Tritecte. The same origin of the Liturgy of the Word and Tritekte is obvious. This conclusion is reached by simple observation of these two rites. In this paper, we will try to point out some different assumptions and conclusions. Trithekte is first mentioned in 8th century writings, as an integral service. On the other hand, the Liturgy of the Word is mentioned in the 5th century. This is the reason why cannot be valid attitude that the tritekte is origin of the Liturgy of the Word. We must look for the answer further in the history of the origin and development of Christian worship. We will look for the answer in the synaxis worship that originated in the early church.

n the second half of the 19th century – especially in the period following the introduction of the Academic Constitution of 1869, and in the 1880s and continuing until the forced closure of Theological Academies after the Revolutionary coup – the historical and liturgical research area in Russian academic science experienced a period of its formation and flourishing. The subject of the article is a comparison of approaches to the study of the worship service history and analysis of the formation of the research methodology for teaching Liturgics by professors N.V. Pokrovsky and I.A. Karabinov of the St. Petersburg Theological Academy, where they taught the history of Christian worship from the 1880’s until its forced closure in 1918. Analysis and juxtapos- ing of academic courses in Liturgics allows defining the boundaries and content of the discipline in the period of its formation as well as considering the evolu- tion in research methodology and, more broadly, the formation of the Russian historical and liturgical scientific school. A comparison of the courses reveals the authors attitudes towards histori- cal sources material and its studies. Their own ideas about the provenance of various rites used in church worship characterize their views on the develop- ment of the liturgical tradition, expressing their approaches to its study and thereby form our picture of the establishment of historical Liturgics as a field of researchable knowledge.

Dancing is not often associated with Christian liturgy, at least in modern experience. Yet according to theMitralis de Officioof Sicard, bishop of Cremona (1185–1215), composed about 1200, the circular dance (chorea) provides a key metaphor for understanding the liturgy of Easter. Sicard here draws together two earlier discussions of the subject, both from the twelfth century and of enormously wide influence, manifesting a more positive attitude toward dance than found in many early medieval commentators on the liturgy: theGemma animae(Jewel of the soul) of Honorius Augustodunensis, composed for a monastic audience in the early twelfth century, probably in Germany, and theDe ecclesiasticis officiisof John Beleth, a secular cleric writing probably in Pariscirca1150–1160. While many scholars have observed the renewal of interest in the pagan authors within a literary context in the twelfth century, the witness of liturgical commentaries from the period has been little noticed. Sicard implies that the festivities of the pagan Saturnalia and its associated freedom of expression (the so-called “December freedom”) can legitimately be used to explain the festivities that take place at Easter:All Christians ought to come together freely at the above mentioned daily offices to celebrate the glory of the resurrection, which will be revealed in us. This solemnity is therefore the jubilee of Christians, when quarrels are settled, offenses forgiven. Let those who had sinned be reconciled, let debts be canceled. Let work places not be opened, merchandise not displayed for sale except for those things without which a meal cannot take place. Let prisoners be freed, shepherds and servants not forced to service so that they are able to enjoy freedom and to delight in the festivity of future joy. Thus it is that in the cloisters of certain churches even bishops enjoy the December freedom with their clerics, even to descending to the game of the circular dance or ball (ludum choreae vel pilae)—although it seems more praiseworthy not to play; this “December freedom” is so called in that in the month of December, shepherds, servants, and maidservants were governed among the gentiles with a kind of freedom by their masters, so that they could celebrate with them after the harvest was collected. And note that the gentiles established circular dances to honor idols, so that they might praise their gods by voice and serve them with their whole body, wanting to foreshadow in them in their own way something of the mystery. For through the circling, they understood the revolution of the firmament; through the joining of hands, the interconnection of the elements, through the gestures of bodies, the motions of the signs or planets; through the melodies of singers, the harmonies of the planets; through the clapping of hands and the stamping of feet, the sounding of thunder; but what those people showed to their idols, the worshipers of the one God converted to his praise. For the people who crossed from the Red Sea are said to have led a circular dance, Mary is reported to have sung with the tambourine; and David danced before the ark with all his strength and composed psalms with his harp, and Solomon placed singers around the altar, who are said to have created sound with voice, trumpet, cymbals, organs, and other musical instruments.

Abstract A historical and theological journey in 12 steps, from the early Biblical origin to later Patristic and contemporary expression of the Orthodox liturgy, in order to uncover the social dimension of Christian liturgy. Some of the causes are analyzed in brief: the marginalization of the Antiochene tradition, an overdose eschatology, the “modern” understanding of the Bible, the gradual loss of the prophetic character of the Church, which is more evident in the Bible, and the marginalization – until the Holy and Great Council of the Orthodox Church – of its witnessing responsibility, have resulted in a significant legacy that hinders any real Biblical and liturgical renewal. The experiment of the Church of Greece that launched nearly 20 years ago an official, albeit unsuccessful, liturgical renewal project. The final proposal is a combination of both this neglected prophetic character and the prevailing eschatological dimension of the Orthodox faith, with all that these imply for an authentic and genuine Orthodox liturgical practice.

By means of two Latin writings, quickly translated into Spanish and published as incunabula: Flos sanctorum con sus ethimologías (derived from Legenda aurea) and Compendio de la humana salud (derived from Finis Fasciculi medicine), this work aims to examine the connection between hagiography and early modern medical arts. Generally, the narrative construction of the medical treatise from the 15th century —of a notorious providentialism— hasn´t been very analyzed, even less when it comes to saying that the hagiographic aspects, quoted in the medical literature, sustain and encourage a series of concepts and empirical procedures that were seeking the resurrection of health. This work will analyze the fact that there was a premeditated intention to emphasize some of the festivities from the liturgic calendar as key moments for making the phlebotomy treatment and for putting a diagnostic to the illness, through the knowledge of the human body´s pulse. Finally, it will be pointed the fact that the hagiographic references from the medical literature, also allude to a symbolic reading form inside the ideas of the Christian creed.

Torbjörn Ahlström: Underjordiska dödsriken – Humanosteologiska studier av neolitiska kollektivgravar.(Niels H. Andersen)Søren H. Andersen: Ronæs Skov. Marin­arkæologiske undersøgelser af kystboplads fra Ertebølletid.(Anders Fischer)Hans Andersson, Gitte Hansen og Ingvild Øye (red.): De første 200 årene – nyt blikk på 27 skandinaviske middelalderbyer. (Hans Krongaard Kristensen)Magnus Artursson: Bebyggelse och samhällsstruktur. Södra och mellersta Skandinavien under senneolitikum och bronsålder 2300-500 f.Kr.(Martin Egelund Poulsen)Pauline Asingh: Grauballemanden – ­portræt af et moselig.(Morten Ravn)Karl-Ernst Behre: Landschaftsgeschichte Norddeutschlands. Umwelt und Siedlung von der Steinzeit bis zur Gegenwart.(Sabine Karg og Bent Aaby)Karen M. Boe, Torsten Capelle og Christian Fischer (red.): Tollundmandens verden – Kontinentale kontakter i tidlig jernalder.(Jeanette Varberg)Linda Boye & Ulla Lund Hansen (eds.): Wealth and Prestige. An Analysis of Rich Graves from Late Roman Iron Age on Eastern Zealand, Denmark.(Jørgen Lund)Andres Siegfried Dobat: Werkzeuge aus kaiserzeitlichen Heeresausrüstungsopfern. Mit besonderer Berücksichtigung der Fundplätze Illerup Ådal und Vimose.(Martin Rundkvist)K. Eliasen, E.B. Fisker, E. Hædersdal, P. Kristiansen, M.G. Krogh & M. Vedsø (red.): Bygningsarkæologiske Studier 2006-2008.(Lars Krants)Anton Englert og Athena Trakadas (red.): Wulfstan’s Voyage. The Baltic Sea region in the early Viking Age as seen from shipboard.(Sarah Croix)Berit Valentin Eriksen (red.): Lithic Technology in Metal Using Societies.(Jan Apel)Palle Eriksen, Torben Egebjerg, Lis Helles Olesen og Hans Rostholm: Vikinger i Vest. – Vikingetiden i Vestjylland.(Søren M. Sindbæk)Thomas Eriksson: Kärl och social gestik. Keramik I Mälardalen 1500 BC-400 AD.(Julie Lolk)Hermann Fabini: Die Kirchenburgen der Siebenbürger Sachsen.(Hans Skov)Frands Herschend: The Early Iron Age in South Scandinavia. Social Order in Settlement and Landscape.(Mads Kähler Holst)Charlotta Hillerdal: People in Between. Ethnicity and Material Identity – a New Approach to Deconstructed Concepts. (Charlotte Damm)Xenia Pauli Jensen og Lars Christian Nørbach: Illerup Ådal 13, Die Bögen, Pfeile und Äxte.(Ole Nielsen)Rud Kjems: Niels Sørensen. Træhandleren der tolkede skåltegnene.(Sven Thorsen)Iben Skibsted Klæsøe (red.): Viking ­Trade and Settlement in Continental Europe.(Poul Baltzer Heide)Jan Peder Lamm, Sigrid Frizlen, ­Romas Jaročkis, Gintautas Zabiela (eds.): Apuolė. Ausgrabungen und Funde 1928-1932.(Marika Mägi)Åsa M. Larsson: Breaking & Making Bodies and Pots. Material and Ritual Practices in Sweden in the Third Millennium BC.(Niels H. Andersen)Jesper Laursen og Lars Jørgensen (red.): Dronning Margrethe og arkæologien.(Anne Knudsen)Johan Ling: Elevated Rock Art. Towards a maritime understanding of rock art in northern Bohuslän, Sweden.(Richard Bradley)Jan Skamby Madsen & Lutz Klassen: Fribrødre Å. A late 11th century ship-handling site on Falster. (Christer Westerdahl)Rikke Malmros: Vikingernes syn på militær og samfund belyst gennem skjaldenes fyrstedigtning.(Thomas Lindkvist, Bjørn Poulsen og Kurt Villads Jensen)Camilla Mordhorst: Genstandshistorier. Fra Museum Wormianum til de moderne ­museer.(Martin Brandt Djupdræt)Eigil Nikolajsen: Vikingeskibet og Apotekeren(Karsten Kjer Michaelsen)Ebbe Nyborg og Jens Vellev (red.): hikuin 36. Kirkearkæologi i Norden 9.(Henriette Rensbro)Bodil Petersson & Peter Skoglund (red.): Arkeologi och identitet.(Tim Flohr Sørensen)Sissel F. Plathe og Jens Bruun: ­Danmarks Middelalderlige Altertavler – og anden billedbærende kirkeudsmykning af betydning for liturgien og den private andagt.(Hans Krongaard Kristensen)Mads Runge: Nørre Hedegård. En nordjysk byhøj fra ældre jernalder.(Jes Martens)Per Ole Schovsbo: Tranbær Mosefund 1875-96.(Jørgen Lund)Joachim Schultze: Haithabu – Die Siedlungsgrabungen. I. Methoden und Möglichkeiten der Auswertung. (Hans Skov)Martin Segschneider (red.): Ringwälle und verwandte Strukturen des ersten Jahrtausends n. Chr. an Nord- und Ostsee.(Silke Eisenschmidt)Ingrid Stoumann: Ryttergraven fra Grimstrup – og andre vikingetidsgrave ved Esbjerg.(Jens Jeppesen)Vivian Wangen: Gravfeltet på Gunnarstorp i Sarpborg, Østfold. Et monument over dødsriter og kultutøvelse i yngre bronsealder og eldste jernalder.(Anders Kaliff)Viggo Nielsen: Oldtidsagre i Danmark. Sjælland, Møn og Lolland-Falster.(Michael Vinter)

RESUMENEl objetivo principal de este trabajo consiste en sacar a la luz elementos que permitan confirmar un sincretismo cristiano-judío inconsciente, no voluntario, en las creencias y prácticas religiosas de los judeoconversos castellanos en el momento de tránsito de la Edad Media a la Moderna. El trabajo se sustenta en la consulta y análisis de numerosos procesos inquisitoriales incoados a judeoconversos castellanos a fines del siglo XV y comienzos del XVI, así como en otra diversa documentación inquisitorial. A través de las fuentes estudiadas es posible detectar rasgos que evidencian una progresiva confusión entre creencias, expresiones y manifestaciones religiosas cristianas y judías, como expresión más patente de que las transferencias religiosas y la aculturación era una realidad a la que en ese tiempo estaban sujetos los conversos, incluso quienes, como los criptojudíos, se aferraban al judaísmo y manifestaban un firme convencimiento en la superioridad de la religión judía sobre la cristiana. La conclusión principal es que esta situación era el reflejo de una realidad en la que, rotas las conexiones con el judaísmo oficial, la “religión” de los criptojudíosse diluía paulatina y progresivamente en el seno del cristianismo.PALABRAS CLAVE: Judeoconversos, Castilla, fines del siglo XV y comienzos del XVI,sincretismo religioso, procesos inquisitoriales.ABSTRACTThe main objective of this study is to identify certain elements that may confirm an unconscious Christian-Jewish syncretism in the religious beliefs and practices of Castilian Conversos in the transition from the Medieval to the Modern Age. The research is based on consultation and analysis of numerous inquisitorial trials of Castilian Conversos at the end Inquisitorial records. The selected sources allow us to discern certain traits that point to a progressive confusion between Christian and Jewish religious beliefs, expressions and manifestations. This is a clear indication that religious transfer and acculturation constituted a reality to which Conversos were exposed. This was the case even among those who, like Crypto-Jews, clung on to Judaism and expressed a firm conviction of the superiority of the Jewish over the Christian religion. The main conclusion is that, once the connections with official Judaism were broken, the religion of the Crypto-Jews slowly but progressively dissolved into the mainstream of Christianity.KEY WORDS: Conversos, Castile, End of the Fifteenth and Early Sixteenth Centuries, Religious Syncretism, Inquisitorial Trials. BIBLIOGRAFÍAAusejo, S., Diccionario de la Biblia, Barcelona, Editorial Herder, 1964.Baer, F., Die Juden im Christlichen Spanien. I/2. Kastilien/Inquisitionakten, Berlín, 1936.Beinart, H., Records of the Trials of the Spanish Inquisition in Ciudad Real, Jerusalem, The Israel National Academy of Sciences and Humanities, 1974-1985, 4 vols.Beinart, H., “A Prophesyng Movement in Cordova in 1499-1502” (en hebreo), en I.F.Baer Memorial Volume, Zion, 44 (1979), pp. 190-200.Beinart, H., “Tenu’at ha-nebi ah Inés be-Puebla de Alcocer u-be Talarrubias we-anusehen sel ayyarot elleh”, en Tarbiz, 51 (1982), pp. 633-658.Beinart, H., Los conversos ante el tribunal de la Inquisición, Barcelona, Riopiedras Ediciones, 1983.Beinart, H., “Conversos of Chillón and Siruela and the Prophecies of Mari Gómez and Inés, the Daughter of Juan Esteban” (en hebreo), en Zion, 48 (1983), pp. 241-272.Beinart, H., “Anuse Alia (Halia) u-tenu’atah sel ha-nebi’ah Inés” (= “Los judeoconversos de Alía y el movimiento de la profetisa Inés”), en Zion, 53/I (1988), pp. 13-52.Bover, J. Mª, S. I., y Cantera Burgos, F., Sagrada Biblia. Versión crítica sobre los textos hebreo y griego, Madrid, Biblioteca de Autores Cristianos, 1961 (6ª ed.).Carrete Parrondo, C., Fontes Iudaeorum Regni Castellae. II. El Tribunal de la Inquisición en el Obispado de Soria (1486-1502), Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1985.Carrete Parrondo, C., Fontes iudaeorum Regni Castellae. III. Proceso inquisitorial contra los Arias Dávila segovianos: un enfrentamiento social entre judíos y conversos, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1986.Carrete Parrondo, C. y Fraile Conde, C., Fontes Iudaeorum Regni Castellae. IV. Los judeoconversos de Almazán. 1501-1505. Origen familiar de los Laínez, Salamanca, Universidad Pontificia de Salamanca-Universidad de Granada, 1987.Christian, W. A., Jr., Apariciones en Castilla y Cataluña (siglos XIV-XVI), Madrid, Nerea, 1990.Edwards, J., “Elijah and the Inquisition: Messianic Profhecy among Conversos in Spain, C. 1500”, en Nottingham Medieval Studies, 28 (Nottingham University, 1984), pp. 79-94.Garrido Bonaño, M., O.S.B., Curso de Liturgia Romana, Madrid, Biblioteca de Autores Cristianos, 1961.Gitlitz, D. M., Secreto y engaño. La religión de los criptojudíos, Salamanca, Junta de Castilla y León, 2003.Gracia Boix, R., Colección de documentos para la historia de la Inquisición de Córdoba, Córdoba, Publicaciones del Monte de Piedad y Caja de Ahorros de Córdoba, 1982.Le Goff, J., La naissance du Purgatoire, Paris, Gallimard, 1981.Maier, J. y Schäfer, P., Diccionario del judaísmo, Estella, Editorial Verbo Divino, 1996.Rábade Obradó, M. P., “Expresiones de la religiosidad cristiana en los procesos contra los judaizantes del tribunal de Ciudad Real/Toledo, 1483-1507”, En la España Medieval, 13 (1990), pp. 303-330.Rábade Obradó, M. P., “Religiosidad y práctica religiosa entre los conversos castellanos (1483-1507)”, Boletín de la Real Academia de la Historia, tomo CXCIV, Cuaderno I (Enero-Abril, 1997), pp. 83-141.Rábade Obradó, M. P., “La instrucción cristiana de los conversos en la Castilla del siglo XV”, En la España Medieval, 22 (1999), pp. 369-393.Rábade Obradó, M. P., “Herejía y utopía en la Castilla de los Reyes Católicos. Los conversos y la esperanza mesiánica”, en Contreras Contreras, J., Alvar Ezquerra, J. yRábade Obradó, M. P., “Dos voces femeninas en la Castilla del siglo XV: sueños y visiones de los criptojudíos”, en Alvira Cabrer, M. y Díaz Ibáñez, J., Medievo utópico: sueños, ideales y utopías en el mundo imaginario medieval, Madrid, Sílex ediciones, 2011, pp. 53-66.Ruiz Rodríguez, J. I. (coords.), Política y cultura en la época Moderna. (Cambios dinásticos, milenarismos, mesianismos y utopías), Universidad de Alcalá, 2004, pp. 535-544.Scholem. G., The Messianic Idea in Judaism, New York, Schockem, 1971.Trebolle Barrera, J., “Apocalipticismo y mesianismo en el mundo judío”, en Mangas, J. y Montero, S., (Coords.), El Milenarismo. La percepción del tiempo en las culturas antiguas, Madrid, Editorial Complutense, 2001.

St. Simeon – the eternal ruler of the SerbsThe article discusses the development of the cult of St. Simeon (Stefan Nemanja, ca. 1113–1199) in the thirteenth century as a core of the ruler’s ideology and a mirror of the political changes in Serbia. The main task is to discover when, how and why the founder of the Nemanidi dynasty became the first and eternal ruler of the Serbs, analyzing the choice of the biblical motifs and quotations in the introductions and in a number of other selected places in the main ideological texts of the period: two Hilandar Monastery charters, one written from the Grand Zhupan Stefan Nemanja himself in 1198, the other – written in 1207/8 by his son, Stefan the First-Crowned as well as three Vitae of St. Simeon, written by his sons St. Sava and St. Stefan and by the Hilandar’s hegumenos Domentian. The study applies the approach of biblical thematic clues, proposed by Ricardo Picchio, hitherto unused for these sources, and takes into consideration also some results obtained through the investigation of early Slavic Orthodox texts from the point of view of the same concept.One conclusion which was arrived at is that the same tradition of biblical exegesis con­cerning the concepts of the Unfailing Mercy and Continuity of the Apostleship and the motifs of Conversion/New Nations and the Blessed Generation of the Upright, is consistently used in Serbian text for the same purpose – the affirmation of one’s own saints and, through their cults, confirmation of own “institutions of salvation” (ruling dynasty, church organization, liturgical language) as proceeding directly from God. In the three Vitae of St. Simeon different inherited models and patterns are adopted, corresponding to different versions of Ideal Ruler and of legitimization in changing political circumstances in Serbia and in European South-East in the thirteenth century. The last version, long lasting in Serbian political ideology, can be found in Domentian’s Vita (1265), commissioned by the grandson of St. Simeon, Urosh I (1243–1276) to re-confirm the legitimacy of his reign and the independence of the Serbian state after the reconquest of Constantinople in 1261. In this Vita, St. Simeon is presented as the First and Eternal Ruler of the Serbs through development of apostolic connotations in his cult, based on the concept of Unfailing Mercy, with an addition of the motifs of the Conversion/New Nations and the Blessed Generation of the Upright. As a result, St. Simeon becomes the True Baptizer of the Serbs and the First Subject of the Covenant made between God and Serbs ensuring their Salvation through the Christian Rule. Św. Symeon – wieczny władca SerbówTematem artykułu jest rozwój kultu św. Symeona w XIII wieku jako jądra ideologii władzy i lustra przemian politycznych w Serbii. Głównym zadaniem jest odpowiedź na pytanie, kiedy, jak i dlaczego założyciel dynastii Nemanjiciów stał się pierwszym i wiecznym władcą Serbów. Analizie poddane zostały wybrane motywy i cytaty biblijne, zawarte we wstępach do głównych tekstów ideologicznych pochodzących z omawianego okresu – Karty Chilandarskie opubliko­wane przez wielkiego żupana Stefana Nemanję (św. Symeona) w 1198 roku i jego syna Stefana Pierwszego Koronowanego w 1207/1208, a także trzy Żywoty św. Symeona napisane przez jego synów: Sawę i Stefana oraz chilandarskiego mnicha Domentiana. W artykule zastosowano nieużywane dotąd w badaniu takich źródeł podejście zaproponowane przez Ricardo Picchio, a także uwzględniono wyniki badań nad wczesnymi tekstami pochodzącymi z obszaru Slavia Orthodoxa, a prezentującymi podobny punkt widzenia.Z przeprowadzonej analizy wynika, że serbskie teksty mówiące o Nieustającym Miłosier­dziu, Continuum Apostolstwa, a także Konwersji/Nowym Narodzie i Błogosławionym rodzie sprawiedliwych odwołują się do tej samej tradycji biblijnej egzegezy i stosują ją w podobnym celu, a mianowicie afirmacji własnych świętych i legitymizacji – za pomocą ich kultu – wła­snych „instytucji zbawczych” (rządzącej dynastii, organizacji kościelnej, języka liturgii) jako danych bezpośrednio od Boga. W trzech żywotach św. Symeona zaadaptowano trzy różne modele i wzory korespondujące z różnymi modelami Idealnego Władcy i strategiami legity­mizacji w zmieniających się okolicznościach politycznych w XIII wieku w Serbii oraz Europie południowo-wschodniej. Ostatni wariant, żywotny w serbskiej ideologii politycznej, można odnaleźć w żywocie napisanym przez Dometiana (1265), a zamówionym przez wnuka św. Symeona, Uroša I (1243–1276), w celu ponownego potwierdzenia zasadności jego panowania oraz niezależności państwa serbskiego po podboju Konstantynopola w 1261 roku. Św. Symeon został w nim zaprezentowany jako Pierwszy i Wieczny Władca Serbów dzięki rozwinięciu konotacji apostolskich w jego kulcie, opartym na koncepcji Nieustającego Miłosierdzia. Dodano tu także motywy Konwersji/Nowego Narodu i Błogosławionego Rodzaju Sprawie­dliwych. W rezultacie św. Symeon staje się Prawdziwym Chrzcicielem Serbów i Pierwszym Wykonawcą Przymierza ustanowionego między Bogiem a Serbami dla ich zbawienia przez regułę chrześcijańską.

Abstract This article will consider James K.A. Smith’s proposal for Christian educational reform by examining the historical animating principles and the contemporary embodied practices of Episcopal boarding schools in the United States. Drawing on historical accounts of the early years of Episcopal boarding schools, this paper will surface resonances between Smith’s vision for Christian education and the hopes of the first rectors of Episcopal boarding schools. Moving from the founding of these schools to their contemporary configurations, this paper will draw on ethnographic accounts of Episcopal boarding schools to complicate Smith’s vision of the formative Christian school. Ethnographic accounts of Episcopal schools offer further support for Smith’s cultural liturgies paradigm; at the same time, the concrete realities of Episcopal boarding schools will call into question Smith’s convictions regarding the potential for Christian schools to operate counter-liturgically. A consideration of the Episcopal Church’s ecclesial mission will demonstrate how it departs from Smith’s post-liberal ecclesiology to suggest realistic ways forward in the negotiation of Christian identity and practice in the context of Episcopal boarding schools.

AbstractThe Acts of Thomas relate the Apostle Thomas’ missionary journey to India and his missionary successes. The narrative tells that Thomas baptized important persons of the Indian society. The description of king Gundaphor’s baptism ends in a vision: “And when they had come up out of the water, a youth appeared to them, and he was holding a lighted taper; and the light of the lamps became pale through its light.”1 The following essay discusses the question of the identification of this literary figure of the young man in the context of similar evidence from the cult of Asclepius. It also reflects on the explanation of this figure from a methodological point of view. It analyzes the modern perception of these texts and its contribution to the understanding of the ancient liturgies of baptism and their ritual shape. While the rituals, procedures, places, and notions of the cult of Asclepius were firmly embedded in Christian world views of late antiquity and the early middle ages, the allusions to the cult of Asclepius in the Acts of Thomas rather suggest the reverse situation for that earlier epoch: The Acts of Thomas explain Christian baptism in terms of the theory of the cult of Asclepius. As it becomes difficult, furthermore, to distinguish between elements of ritual description and ritual explanation in the guise of the narrative, these observations advise caution in the use of the descriptions of the liturgies in the Acts of Thomas for reconstructions of the history of Christian baptism.

John Eliot was the 17th-century settler Puritan clergyman who sought to engage his Wampanoag neighbors with the Christian gospel, eventually learning their language, winning converts, establishing schools, translating the Bible and other Christian literature, even establishing villages of converted native Americans, before everything was wiped out in the violence of the King Philip War. John Eliot is all but forgotten outside the narrow debates of early American colonial history, though he was one of the first Protestants to attempt to engage his indigenous neighbors with the gospel. John Veniaminov was a Russian Orthodox priest from Siberia who felt called to bring Christianity to the indigenous Aleut and Tinglit peoples of island and mainland Alaska. He learned their languages, established schools, gathered worshiping communities, and translated the liturgies and Christian literature into their languages. Even in the face of later American persecution and marginalization, Orthodoxy in the indigenous communities of Alaska remains a vital and under-acknowledged Christian presence. Later made a bishop (Innocent) and then elected the Metropolitan of Moscow, Fr. John (now St. Innocent) is lionized in the Russian Church but almost unknown outside its scope, even in Orthodox circles. This article examines the ministries of these men, separated by time and traditions, and yet working in similar conditions among the indigenous peoples of North America, to learn something of both their missionary motivation and their methodology.

The multiple similarities between the Greek and Syriac eucharistic liturgies of Antioch and its hinterland on the one hand and the Jerusalem Liturgy of Saint James on the other hand situate Jerusalem within a single cultural area as regards liturgical life. Compared with Antioch, however, we have much more early evidence for the Liturgy of the Hours in Jerusalem. Main sources, which are briefly presented in the paper, are a) the Itinerary of Egeria, who in the 380s produced extensive liturgical notes on celebrations in the Anastasis cathedral and the related stational sites;b) the Armenian Lectionary, 5thcentury, which gives more specific detail of the services held in Jerusalem;c) the Georgian Lectionary, 6thcentury, which gives a slightly later stage of the material described in the Armenian Lectionary;d) the Old Iadgari, or first Jerusalem Tropologion, entirely preserved in Georgian. It is clear from these documents that the Anastasis Cathedral was officiated by monastic communities of different ethnic origins who used their own languages for their liturgical offices. We also have considerable evidence for this period for the Lavra of Saint Sabbas in the Judaean desert, where several ethnic communities prayed separately in their own languages, coming together only for the Eucharistic synaxis (in Greek). This multi-ethnic situation continues today on Mount Athos and continued throughout the Middle Ages on Sinai. The vast library of manuscripts at Saint Catherine’s monastery is well known. It contains manuscripts in a very wide variety of Christian languages, including numerous liturgical texts. The Manuscript Sinai Arabic 232 (13th century) contains a complete Psalter, a complete Horologion and other texts. It can be shown to be of Alexandrian Melkite origin, used by Arabic-speaking monks who were part of the Sinai community. There are archaic and specifically Egyptian, and even Coptic, elements that are of special interest.

Angela Schrott/Christoph Strosetzki (Hgg.): Gelungene Gespräche als Praxis der Gemeinschaftsbildung. Literatur, Sprache und Gesellschaft (Historische Dialogforschung, Band 5), Berlin/Boston: De Gruyter, 2020 (Sybille Große) Julia Weitbrecht/Maximilian Benz/Andreas Hammer/Elke Koch/Nina Nowakowski/Stephanie Seidl/Johannes Traulsen: Legendarisches Erzählen. Optionen und Modelle in Spätantike und Mittelalter (Philologische Studien und Quellen, Band 273), Berlin: Erich Schmidt Verlag, 2019 (Beatrice von Lüpke) Anastasija Ropa/Timothy Dawson (eds.): The Horse in Premodern European Culture (Studies in Medieval and Early Modern Culture LXX), Berlin/Boston: De Gruyter, 2019 (Sonja Fielitz) Veronika Hassel: Das Werk Friedrichs von Hausen. Edition und Studien (Philologische Studien und Quellen, Band 269), Berlin: Erich Schmidt Verlag, 2018 (Simone Leidinger) Norbert Kössinger/Claudia Wittig (Hgg.): Prodesse et delectare. Case Studies on Didactic Literature in the European Middle Ages/Fallstudien zur didaktischen Literatur des europäischen Mittelalters (Das Mittelalter. Perspektiven mediävistischer Forschung. Beihefte, Band 11), Berlin/Boston: De Gruyter, 2019 (Jan Stellmann) Eva Rothenberger: Ave praeclara maris stella. Poetische und liturgische Transformationen der Mariensequenz im deutschen Mittelalter (Liturgie und Volkssprache, Band 2), Berlin/Boston: De Gruyter, 2019 (Anja Becker) Justin Vollmann (Hg./Üb.): Eberhard der Deutsche: Laborintus. Nach dem Text von Edmond Faral herausgegeben, Basel: Schwabe Verlag, 2020 (Fritz Peter Knapp) Ann-Kathrin Deininger: Könige. Konzeptionen von Herrschaft im ›Prosalancelot‹ (Studien zu Macht und Herrschaft. Schriftenreihe des SFB 1167 »Macht und Herrschaft – Vormoderne Konfigurationen in transkultureller Perspektive«, Band 3), Göttingen: Bonn University Press, 2019.(Christiane Witthöft) Britta Maria Wittchow: Erzählte mediale Prozesse. Medientheoretische Perspektiven auf den Reinfried von Braunschweig und den Apollonius von Tyrland (Trends in Medieval Philology, volume 37), Berlin/Boston: De Gruyter, 2020 (Wolfgang Achnitz) Pia Claudia Doering: Praktiken des Rechts in Boccaccios Decameron. Die novellistische Analyse juristischer Erkenntniswege, Berlin: Erich Schmidt Verlag, 2020 (Moritz Rauchhaus) Arvind Thomas: Piers Plowman and the Reinvention of Church Law in the Late Middle Ages. Toronto: University of Toronto Press, 2019 (Curtis Runstedler) Stefan Rosmer: Der Mönch von Salzburg und das lateinische Lied. Die geistlichen Lieder in stolligen Strophen und das einstimmige gottesdienstliche Lied im späten Mittelalter (Imagines medii aevi, Band 44), Wiesbaden: Reichert, 2019 (Britta Bußmann) Stefan Hannes Greil/Martin Przybilski (Hgg.): Nürnberger Fastnachtspiele des 15. Jahrhunderts von Hans Folz und aus seinem Umkreis. Edition und Kommentar, unter Mitarbeit von Theresia Biehl, Christoph Gerhardt und Mark Ritz, mit einem Beitrag von Nikolaus Ruge, Berlin/Boston: De Gruyter, 2020 (Johannes Janota) Seraina Plotke/Stefan Seeber (Hgg.): Schwanksammlungen im frühneuzeitlichen Medienumbruch. Transformationen eines sequentiellen Erzählparadigmas (Beihefte zur Germanisch-Romanischen Monatsschrift, Band 96), Heidelberg: Winter 2019 (Hans Rudolf Velten) Nina Scheibel: Ambivalentes Erzählen – Ambivalenz erzählen. Studien zur Poetik des frühneuhochdeutschen Prosaromans. Berlin/Boston: De Gruyter, 2020 (Nicolas Potysch) Achim Aurnhammer/Nicolas Detering: Deutsche Literatur der Frühen Neuzeit. Humanismus, Barock, Frühaufklärung (UTB 5024), Tübingen: Narr, 2019 (Sofia Derer) Anne Rolfes: Ein Zeitalter voller Narren: Locos und locura im Siglo de Oro (Spanische Forschungen, Reihe 2, Band 43), Münster: Aschendorff, 2019 (Marina Ortrud M. Hertrampf) Carmen Rivero: Humanismus, Utopie und Tragödie (Mimesis, Band 73), Berlin: De Gruyter, 2020 (Michaela Peters) Ignacio Arellano (ed.)/Lope de Vega: Rimas humanas y divinas del licenciado Tomé de Burguillos. Madrid: Iberoamericana, 2019 (Blandine Daguerre) Janina Niefer: Inspiration and Utmost Art. The Poetics of Early Modern English Psalm Translations (Religion und Literatur, Band 5), Münster: LIT Verlag, 2018. 466 S.; Florian Kubsch: Crossing Boundaries in Early Modern England. Translations of Thomas à Kempis’s De imita­tione Christi (1500–1700) (Religion und Literatur, Band 6), Münster: LIT Verlag, 2018. 296 S.; und: Carmen Dörge: The Notion of Turning in Metaphysical Poetry (Religion und Literatur, Band 7), Münster: LIT Verlag, 2018 (Christoph Ketterer) Lisa Hopkins: Greeks and Trojans on the Early Modern Stage. Berlin: De Gruyter, 2020 (Sarah Briest) Florian Lippert/Marcel Schmid: Self-Reflection in Literature (Internationale Forschungen zur Allgemeinen und Vergleichenden Literaturwissenschaft, Band 202), Leiden/Boston: Brill Rodopi, 2020(Lukas Müsel) Michael La Corte: Emblematik als Teil der profanen Innenraum­gestaltung deutscher Schlösser und Herrenhäuser. Vorkommen – Form – Funktion. Göttingen: Cuvillier, 2019 (Nicolas Potysch) Michael Dopffel: Empirical Form and Religious Function. Apparition Narratives of the Early English Enlightenment (Beiträge zur Englischen und Amerikanischen Literatur, volume 38), Leiden: Ferdinand Schöningh. 2020 (Catherine Belsey (†)) Graduiertenkolleg Literarische Form (Hg.): Dynamik der Form. Literarische Modellierung zwischen Formgebung und Formverlust. Unter Mitwirkung von Sona Lisa Arasteh-Roodsary, Gina Derhard, Jutta Gerber, Katharina Andrea Kalthoff, Thomas Kater, Simon Scharf, Kerstin Wilhelms. Heidelberg: Universitätsverlag Winter, 2019 (Eva Axer) Shinu Sara Ottenburger/Peter Trawny (Hgg.): Werner Hamacher: Studien zu Hölderlin. Frankfurt am Main: Vittorio Klostermann, 2020 (Michael Woll) Anna Danneck: »Mutterland der Civilisazion und der Freyheit«. Frankreichbilder im Werk Heinrich Heines (Epistemata. Würzburger Wissenschaftliche Schriften – Reihe Literaturwissenschaft, Band 919), Würzburg: Königshausen & Neumann, 2020 (Walther Müller-Jentsch) Lisa Ebert: Ambiguity in Emily Brontë’s Wuthering Heights. Paderborn: Brill, 2020. 274 pp.; and: Olga Springer: Ambiguity in Charlotte Brontë’s Villette. Göttingen: Vandenhoeck & Ruprecht Unipress, 2020 (Sophie Franklin) Nicolaas van der Toorn: Le Jeu de l’ambiguïté et du mot. Ambiguïté intentionnelle et jeu de mots chez Apollinaire, Prévert, Tournier et ­Beckett (Faux Titre, volume 435), Amsterdam: Brill/Rodopi, 2019 (Rolf Lohse) Albert C. Eibl: Der Waldgang des Abenteuerlichen Herzens. Zu Ernst Jüngers Ästhetik des Widerstands im Schatten des Hakenkreuzes (Beiträge zur neueren Literaturgeschichte, Band 395), Heidelberg: Universitätsverlag Winter, 2020 (Steffen Röhrs) Christiane Maria Binder: Bakhtin Revisited: Constructions of Iden­t­ity Through Time and Place in English and New English/Postcolonial Literature. Trier: WVT, 2020 (Rocco Coronato) Doerte Bischoff/Susanne Komfort-Hein (Hgg.): Handbuch Literatur & Transnationalität. (Handbücher zur kulturwissenschaftlichen Philologie, Band 7), Berlin/Boston: De Gruyter, 2019 (Max Graff) Martina Allen: GenReVisions. Genre Experimentation and World-Construction in Contemporary Anglophone Literature. Heidelberg: Universitätsverlag Winter, 2020 (Kai Wiegandt) Jian Liu: Eine Poetik der Fremdheit. Zur Verarbeitung von China-Motiven in der deutschsprachigen Gegenwartsliteratur im 21. Jahrhundert. Göttingen: Cuvillier, 2020 (Arne Klawitter)