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Journal articles on the topic 'Lutheran Church, 1520'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Rajšp, Vincenc. "Ob 500-letnici Luthrovega nastopa na državnem zboru v Wormsu ▪︎ On the 500th Anniversary of Luther’s Appearance at the Diet of Worms." Stati inu obstati, revija za vprašanja protestantizma 17, no. 33 (2021): 47–70. http://dx.doi.org/10.26493/2590-9754.17(33)47-70.

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Following the publication of Luther’s theses on 31 October 1517, the Diet of Worms was the next fundamental step in the reform movement of the 16th-century European Christianity. In the “Holy Roman Empire,” the way was opened for further religious and new institutional development in the previously unified church, culminating in the Peace of Augsburg in 1555, which granted individual rulers of political units in the country, princes, prince-bishops etc. the right to decide on the religion of their Catholic and Lutheran subjects. The immediate cause of “Worms 1521” and the consequent “Edict of

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Wengert, Timothy J. "Caspar Cruciger Sr.'s 1546 “Enarratio” on John's Gospel: An Experiment in Ecclesiological Exegesis." Church History 61, no. 1 (1992): 60–74. http://dx.doi.org/10.2307/3168003.

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Only months after Luther's death in 1546, a colleague, Caspar Cruciger, Sr., published his magnum opus, an 879-page commentary on the Gospel of John, In Evangelium Iohannis Apostoli Enarratio. Cruciger's Enarratio provides an excellent angle from which scholars may examine an important shift in Wittenberg's exegesis and theology during the crucial decade of the 1540s. To be sure, this work has few of the characteristics of other treatments of the fourth Gospel produced near the same time. The exposition of the four Gospels by Cologne's Franciscan theologian, von Konigstein, underwent far more

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Randolph, Jacob R. "“Church Sweat”." Church History and Religious Culture 100, no. 2-3 (2020): 319–41. http://dx.doi.org/10.1163/18712428-bja10003.

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Abstract Martin Luther’s ideas about vocational identity were forged in the early years of the Reformation, but were nuanced and reshaped throughout his life as new challenges arose. In this article, I examine the ways in which his conflict with Andreas Karlstadt over the propriety of an academic lifestyle from 1523 to 1525 provided an essential element of Luther’s masculine identity, an element that he continued to draw on throughout his life of lecturing. By 1535, Luther had come to a fully-formed masculine vocational identity, and Karlstadt had become the foil against which Luther measured

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Leutzsch, Martin. "The First Bible Translations into German Based on Erasmus’s New Testament: Johannes Lang’s and Martin Luther’s Versions of the Gospel of Matthew." Bible Translator 73, no. 3 (2022): 354–75. http://dx.doi.org/10.1177/20516770221137824.

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With his Greek New Testament and accompanying Latin translation (1516, revised 1519), humanist Erasmus of Rotterdam created new opportunities for Western Bible translators. The first known translations into the vernacular based on this work are the versions of Matthew by Johannes Lang (June 1521) and of the whole New Testament by Martin Luther (September 1522). Luther’s Septembertestament is well known and plays a part in myths of Luther, Protestantism, and Bible translation. Johannes Lang, Luther’s friend, colleague, and co-worker in reforming the church, is much less known, and his translati

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Kolb, Robert. "The Battle of the Biographies: Early Modern Life-Writing on Martin Luther." Lutheran Quarterly 38, no. 3 (2024): 262–92. http://dx.doi.org/10.1353/lut.2024.a936879.

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Abstract: Early modern printed polemic appeared not only in doctrinal treatises but also occasionally in biographies. In the 1520s Thomas Murner and Johann Cochlaeus expressed their revulsion for Luther with personal as well as doctrinal criticism in satire and enflamed reports, often misrepresentations, of Luther’s activities and teachings. Shortly after the Reformer’s death, Cochlaeus published the first polemical biography of the Wittenberg professor, beginning a tradition that continued into the twentieth century. Lutherans slowly rose to defend Luther with both favorable accounts of his l

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Witte, John. "From Gospel to Law: The Lutheran Reformation and Its Impact on Legal Culture." Ecclesiastical Law Journal 19, no. 3 (2017): 271–91. http://dx.doi.org/10.1017/s0956618x17000461.

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The Lutheran Reformation transformed not only theology and the Church but also law and the State. Despite his early rebuke of law in favour of the gospel, Martin Luther eventually joined up with various jurists and political leaders to craft ambitious legal reforms of Church, State and society on the strength of his new theology, particularly his new two-kingdoms theory. These legal reforms were defined and defended in hundreds of monographs, pamphlets and sermons published by Lutheran writers from the 1520s onwards. They were refined and routinised in equally large numbers of new Reformation

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Raley, J. Michael. "Martin Luther on the Legitimacy of Resisting the Emperor." Journal of Law and Religion 37, no. 1 (2022): 96–132. http://dx.doi.org/10.1017/jlr.2021.83.

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AbstractMartin Luther (1483–1546) repeatedly addressed the question of whether political resistance might be directed lawfully against sovereign rulers if they acted tyrannically in light of the Apostle Paul's admonition in Romans 13 to honor divinely ordained secular authority. The situation became acute during the 1530s, when the forces of Emperor Charles V and the German Catholic princes threatened to reimpose Catholicism in the Lutheran territories by force. Amidst the crisis, Luther accepted legal arguments delegitimizing Charles as emperor, and, in 1539, with both sides mobilized for war

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Kotliarov, Petro, and Vyacheslav Vyacheslav. "Visualizing Narrative: Lutheran Theology in the Engravings of Lucas Cranach." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 79–84. http://dx.doi.org/10.24144/2523-4498.2(45).2021.247097.

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The early stage of the Reformation in Germany was marked by an iconoclastic movement inspired by radical reformers. In the scientific literature, iconoclasm is often interpreted as a phenomenon that became a catastrophe for German art, as it halted its renaissance progress. The purpose of the article is to prove that the Lutheran Reformation did not become an event that stopped the development of German art, but, on the contrary, gave a new impetus to its development, especially the art of engraving. Throughout the history of Christianity, there have been discussions about what church art shou

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Methuen, Charlotte. "Using the Past against the Papacy: Luther’s appeal to Church History in his Anti-Papal Writings." Studies in Church History 49 (2013): 132–43. http://dx.doi.org/10.1017/s0424208400002084.

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It is well known that Martin Luther found ultimate authority sola scriptura. The evangelical endeavour which he initiated and exemplified focused on the return to the gospel and the rediscovery of a church modelled according to scriptural lines. For the Reformers, the truly catholic church was that church which adhered most closely to the church established by Scripture. The early church, being chronologically closest to that established in Scripture, was more authentic, not yet affected by innovation. But how were the details of that church to be discovered? Scripture was not always informati

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Rosa, José. "«O tempo de falar chegou!» Significado e importância teológico-política do Apelo à Nobreza Cristã da Nação Alemã (12 de agosto de 1520)." e-Letras com Vida: Revista de Estudos Globais - Humanidades, Ciências e Artes 12 (July 31, 2024): 070–93. http://dx.doi.org/10.53943/elcv.0124_70-93.

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The text Appeal to the Christian Nobility of the German Nation, written in August 1520, is one of Martin Luther’s most significant reforming writings (alongside On the Babylonian Captivity of the Church, from October 1520, and On the Freedom of a Christian, from November 1520, among others). This pamphlet-like text, despite addressing the pressing issues of its time, also represents a culmination in the debates about the relationship between temporal and spiritual powers (De potestate), which had fueled theological-political discourse during the Late Middle Ages. This includes, notably, discus

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Lindberg, Carter. "Historical Scholarship and Ecumenical Dialogue." Horizons 44, no. 2 (2017): 420–24. http://dx.doi.org/10.1017/hor.2017.120.

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I am honored to participate in this theological roundtable on the five-hundredth anniversary of the Protestant Reformation. I do so as a lay Lutheran church historian. In spite of the editors’ “prompts,” the topic reminds me of that apocryphal final exam question: “Give a history of the universe with a couple of examples.” “What do we think are the possibilities for individual and ecclesial ecumenism between Protestants and Catholics? What are the possibilities for common prayer, shared worship, preaching the gospel, church union, and dialogue with those who are religiously unaffiliated? Why s

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Wicks, Jared. "Facts and Fears in and around Martin Luther." Moreana 37 (Number 141), no. 1 (2000): 5–32. http://dx.doi.org/10.3366/more.2000.37.1.3.

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In his recent biography Richard Marius attends above all to Luther’s temperament, which was melancholy and susceptible to haunting fears of death. As the biography breaks off in 1527, Luther is in deep depression and has already published works marred by bitterness and vehemence. The biographer admits his summary judgment that while Luther did bring evangelical freshness to the faith of a few, he contributed to the Reformation precisely the elements that made it catastrophic for the West, as in the religious wars of the century after Luther’s death. Luther, after such a demythologization, can

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Leszczyński, Rafał Marcin. "Filip Melanchton i 500 lat jego Loci communes (1521)." Biuletyn Historii Wychowania, no. 44 (January 3, 2023): 201–14. http://dx.doi.org/10.14746/bhw.2021.44.14.

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In Poland, the Protestant Reformation of the 16th century is most often associated with Martin Luther. However, together with Luther, the reforms were introduced into the Church by Ulrich Zwingli in Zurich, while Philip Melanchthon, Luther’s friend and collaborator, was a very important theologian in Germany. It was him who determined the ultimate doctrinal and organizational form of Lutheranism. Melanchthon was a theologian and a humanist, the reformer of German education, author of numerous textbooks widely used in all over Renaissance Europe, including Poland and Lithuania. One of Melanchth

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Markkola, Pirjo. "The Long History of Lutheranism in Scandinavia. From State Religion to the People’s Church." Perichoresis 13, no. 2 (2015): 3–15. http://dx.doi.org/10.1515/perc-2015-0007.

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Abstract As the main religion of Finland, but also of entire Scandinavia, Lutheranism has a centuries-long history. Until 1809 Finland formed the eastern part of the Swedish Kingdom, from 1809 to 1917 it was a Grand Duchy within the Russian Empire, and in 1917 Finland gained independence. In the 1520s the Lutheran Reformation reached the Swedish realm and gradually Lutheranism was made the state religion in Sweden. In the 19th century the Emperor in Russia recognized the official Lutheran confession and the status of the Lutheran Church as a state church in Finland. In the 20th century Luthera

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Fallica, Maria. "Erasmus and the Lady of Loreto." Erasmus Studies 43, no. 2 (2023): 119–40. http://dx.doi.org/10.1163/18749275-04302002.

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Abstract One could argue that a mass dedicated to the Virgin of Loreto is an unusual choice for Erasmus. His Liturgy of the Virgin Mother Venerated at Loreto (Virginis Matris apud Lauretum cultae liturgia, 1523, 1525, 1529) would prove such an argument wrong, as this overlooked text reveals much of Erasmus’ theory of accommodatio, his approach to liturgy and the cult of Mary, and his vision of the church and his spiritual exegesis, even in the midst of the Reformation’s turmoil. This article proposes a close reading of the 1525 edition, which will contextualize Erasmus’ portrait of Mary in her

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Bagchi, David. "‘Eyn Mercklich Underscheyd’: Catholic Reactions to Luther’s Doctrine of the Priesthood of all Believers, 1520–25." Studies in Church History 26 (1989): 155–65. http://dx.doi.org/10.1017/s0424208400010937.

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After the great Reformation principles of ‘faith alone’ and ‘Scripture alone’, probably the most revolutionary doctrine commonly associated with Martin Luther is that of the priesthood of all believers. It is well known that, as it appears in his address ‘to the Christian nobility of the German nation’ of 1520, he intended this doctrine to bring down the walls of the new Jericho by striking at the heart of the distinction between clergy and laity on which the medieval Church was based. What is less well known is the reaction to this doctrine of Luther’s contemporaries, and in particular his cr

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Pilch, Marek. "Geistliches Gesangbüchlein by Johann Walter (1524) – the beginnings of polyphonic Lutheran music." Notes Muzyczny 2, no. 20 (2023): 9–38. http://dx.doi.org/10.5604/01.3001.0053.9946.

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The article presents the profile and creative output of Johann Walter (1496-1570), who worked closely together with Martin Luther and Philip Melanchton, and who was called the first evangelical cantor and is in modern times regarded as the creator of institutional, aesthetic and theoretical bases of reformation music. Walter’s work entitled Geistliches Gesangbüchlein, first published in Wittenberg in 1524 and including a preface by Martin Luther, was the first ever collection of polyphonic chorale arrangements for Lutheran church using polyphonic patterns of Franco-Flemish school and German te

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Lück, Heiner. "VII. Der Erfurter und Wittenberger Kirchenrechtslehrer Henning Goeden (um 1450–1521) und die Lehre des kanonischen Rechts in Wittenberg." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 107, no. 1 (2021): 300–332. http://dx.doi.org/10.1515/zrgk-2021-0007.

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Abstract The teacher of Canon Law Henning Goeden (um 1450–1521) at the universities of Erfurt and Wittenberg and the academic teaching of Canon Law at Wittenberg University. An essay on the occasion of his death 500 years ago. The essay deals with the professor of Canon Law Henning Goeden at the Central German universities Erfurt (founded 1392) and Wittenberg (founded 1502). It contains important facts of Goeden’s academic biography, of his scientific and practical work (consilia), his church offices and his relationship to the Lutheran reformation. The practice of teaching of Canon Law within

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Camaioni, Michele. "Reformas franciscanas y Reforma: el caso de los primeros capuchinos (1525-1542)." Archivo Ibero-Americano 79, no. 288-289 (2019): 433–48. http://dx.doi.org/10.48030/aia.v79i288-289.148.

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This paper aims to contribute to the historiographical debate about the impact of the Protestant Reformation among the Friar Minors by discussing the case-study represented by the first development of the Capuchin Order. The Capuchins were approved by Clement VII in 1528, just few years after the bull Ite vos (1517) attempted to prevent new divisions within the Franciscans. Their reform movement stood out for its asceticism and mystical spirituality, which attracted the accusation of Lutheranism from the more conservative exponents of the Roman Church. Actually, the «freedom of the Spirit» pre

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Scott, Allen. "Simon Lyra and the Lutheran liturgy in the second half-century of the Reformation in Breslau." Muzyka 65, no. 1 (2020): 3–18. http://dx.doi.org/10.36744/m.309.

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In 1593, Simon Lyra (1547-1601) was appointed cantor of the St. Elisabeth Church and Gymnasium in Breslau/Wrocław. In the same year, he drew up a list of prints and manuscripts that he considered appropriate for teaching and for use in Lutheran worship. In addition to this list, there are six music manuscripts dating from the 1580s and 1590s that either belonged to him or were collected under his direction. Taken together, Lyra’s repertoire list and the additional manuscripts contain well over a thousand items, including masses, motets, responsories, psalms, passions, vespers settings, and dev

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NELSON, JONATHAN L. "‘Solo Saluador’: Printing the 1543 New Testament of Francisco de Enzinas (Dryander)." Journal of Ecclesiastical History 50, no. 1 (1999): 94–116. http://dx.doi.org/10.1017/s0022046998008471.

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Spain in the sixteenth century was not exempt from the movements of reform sweeping over Europe. Its enthusiastic but short-lived reception of Erasmian humanism in the 1520s is well-documented. So is its even more enthusiastic suppression of native ‘Lutheran’ conventicles in the 1550s and the extinction of hope for a Protestant Church in the kingdom of the Spanish Habsburgs. These events have relegated Hispanic Protestantism to little more than a footnote in most histories.The story, though, is not limited to the Iberian peninsula. A dedicated cadre of Spaniards did battle in the realm of idea

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Spinks, Bryan D. "A Seventeenth-Century Reformed Liturgy of Penance and Reconciliation." Scottish Journal of Theology 42, no. 2 (1989): 183–97. http://dx.doi.org/10.1017/s003693060005643x.

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In the Babylonian Captivity, 1520, Luther launched an attack on the number of ordinances which the medieval Western Church labelled ‘sacraments’. According to Luther, only three were worthy of the title sacrament: baptism, the bread, and penance. Although critical of the prevailing penitential system, Luther not only defended the sacramental status of penance, but also the practice of auricular confession:As to the current practice of private confession, I am heartily in favor of it, even though it cannot be proved from the Scriptures. It is useful, even necessary, and I would not have it abol

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Van Wyk, Barry. "Kerkbegrip en kerkorde." STJ | Stellenbosch Theological Journal 6, no. 3 (2021): 141–70. http://dx.doi.org/10.17570/stj.2020.v6n3.a4.

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Church concept and church order: a comparative study between the four Afrikaans reformed churches in South AfricaThis article is about the church concept and church order as formulated by churches of Reformed offspring, especially since the Reformation. To be more specific: since the day when Martin Luther voiced his disgust in the church of his days in public on 10 December 1520. Church concept and church order is a Scriptural debate because both follows from a Christological ecclesiology.The second part of the article compares the church orders of the churches in South Africa with themes typ

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Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (2021): 167–74. http://dx.doi.org/10.1163/18712428-bja10025.

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Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Refor

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Bagchi, David. "Luther and the Sacramentality of Penance." Studies in Church History 40 (2004): 119–27. http://dx.doi.org/10.1017/s0424208400002813.

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At the beginning of his De captivitate Babylonica ecclesiae praeludium of early October 1520, Luther announced that there, were not seven sacraments of the Church, but only three – baptism, penance, and the Lord’s Supper. By the end of the treatise, the three had been reduced to two. His reasoning was starkly logical. A sacrament, to be a sacrament, must contain the promise of forgiveness of sins, and have attached to it a visible sign instituted by Jesus Christ. Because no such visible sign is associated with the rite, penance cannot be a sacrament. A reasonable inference to draw is that Luth

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Paulson, Steven D. "Freedom from the Law and the Experimental “Third Use”." Lutheran Quarterly 37, no. 3 (2023): 268–89. http://dx.doi.org/10.1353/lut.2023.a905031.

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Abstract: This article addresses the Lutheran discussion of the “third use” of the law. From the doctrine’s origin in Philip Melanchthon’s Annotations on Romans and Corinthians (1522) to the attempted application in the Church Visitations, the attempt was made to apply the law to the baptized as a moral guide without the law’s trademark accusation. The shoehorn for prying a third use into our lives comes from the misguided attempt of preachers to “read their audiences” and aid in a congregation’s moral improvement. The fear of absolution leads to the notion of “dead faith” that must be dealt w

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Abernethy, Andrew T. "‘Mountains Moved into the Sea’: The Western Reception of Psalm 46:1 and 3 [45:1 and 3 LXX] From the Septuagint to Luther." Journal of Theological Studies 70, no. 2 (2019): 523–45. http://dx.doi.org/10.1093/jts/flz083.

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Abstract When Martin Luther wrote his famous hymn Ein feste Burg ist unser Gott in the 1520s, it was uncommon to understand Ps. 46:1–3 [45:1–3 LXX] as a celebration of the peace available to those taking refuge in God amidst raging hostility—as the earth shook and mountains moved into the heart of the sea. Instead, for over a millennium, Augustine’s allegorical interpretation of verse 3 held sway. These verses contained ‘hidden’ truths made known when Christ came, so the shaking earth was the Jews, the mountains were Christ and his apostles, and the sea was the Gentiles in 46:3. According to A

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MacCulloch, Diarmaid. "Two dons in politics: Thomas Cranmer and Stephen Gardiner, 1503–1533." Historical Journal 37, no. 1 (1994): 1–22. http://dx.doi.org/10.1017/s0018246x00014679.

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ABSTRACTThis article contrasts the early careers of Thomas Cranmer and Stephen Gardiner, two Cambridge dons of approximately the same generation who diversified into politics in the late 1520s. It attempts to assess their developing attitudes to the religious changes of the period, and considers the nature of humanism in Cambridge University; it suggests, with the aid of new evidence, that in the 1520s, Cranmer was more conventional in his religion than Gardiner, but already showed an especial interest in the authority of a general council. Attention is drawn to their similar patterns of churc

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Benne, Robert, and James M. Estes. "Godly Magistrates and Church Order: Johannes Brenz and the Establishment of the Lutheran Territorial Church in Germany 1524-1559." Sixteenth Century Journal 35, no. 2 (2004): 556. http://dx.doi.org/10.2307/20476981.

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Classen, Albrecht. "A Franciscan Critic of the Catholic Clergy During the Protestant Reformation: Johannes Pauli’s Schimpf und Ernst as a Literary-Historical Source." Current Research Journal of Social Sciences and Humanities 7, no. 1 (2024): 04–20. http://dx.doi.org/10.12944/crjssh.7.1.02.

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Church historians have already studied the Protestant Reformation from many different perspectives considering both the years leading up to the publication of Luther’s ninety-five theses and following. Although many different textual genres have been scoured for relevant information, literary and didactic narratives have attracted rather little attention. Studying Johannes Pauli’s Schimpf und Ernst (1522), which was an enormous bestseller for the next centuries, in light of Reformation history, his moralizing and entertaining exempla reflect the contemporary discourse also on the status of the

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Kopiczko, Andrzej. "Catholic churches and ministry in Malbork in the years 1525–1772." Masuro-⁠Warmian Bulletin 287, no. 1 (2015): 35–59. http://dx.doi.org/10.51974/kmw-142669.

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The article presents the history of the Catholic churches, operating in Malbork in the early modern period. Most attention was paid to the parish St. John the Evangelist, which – with short breaks in the second half of the sixteenth century and during the First Swedish-Polish War – remained in the hands of Catholics. With post-visit protocols learn about repairs carried out, the order of worship and involvement of the clergy. On the basis of the preserved since 1700 year vital records we can conclude that each year about 200 children was baptized and was contained from 50 to 150 weddings. Sinc

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Kirk, James. "The ‘Privy Kirks’ and their Antecedents: The Hidden Face of Scottish Protestantism." Studies in Church History 23 (1986): 155–70. http://dx.doi.org/10.1017/s0424208400010597.

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The history of Scottish protestantism as a clandestine, underground movement can be traced, albeit unevenly, over three decades from parliament’s early ban on Lutheran literature in 1525 to the protestant victory of 1560 when, in disregard of the wishes of its absent queen then resident in France, parliament finally proscribed the Latin mass and the whole apparatus of papal jurisdiction in Scotland and adopted instead a protestant Confession of Faith. Out of a loosely-defined body of beliefs in the 1530s, ranging from a profound dissatisfaction at ecclesiastical abuse (shared by those who rema

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Somavilla, Enrique. "Protocolo, historia y desarrollo de las Iglesias Protestantes /Protocol, history and development of the Protestant Churches." REVISTA ESTUDIOS INSTITUCIONALES 5, no. 8 (2018): 95. http://dx.doi.org/10.5944/eeii.vol.5.n.8.2018.21876.

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El anglicanismo, cuyo origen se remonta a la Iglesia de Inglaterra, con Enrique VIII, constituye hoy una comunión de Iglesias de tipo episcopal que se mantienen unidas a la sede de Canterbury. La Iglesias Luteranas, provienen de la reforma del siglo XVI emprendida por Martín Lutero. Su lucha fue por la reforma de la Iglesia de Cristo. La Iglesias reformadas o presbiterianas son aquellas comunidades herederas del reformador Juan Calvino. Todas provienen del mismo tronco, pero su dispersión ha sido muy determinante. Es decisivo tener en cuenta cómo el conjunto de estas Iglesias, tratan de manten

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Petkūnas, Darius. "Liturgy as a Factor in the Preservation of the Lithuanian and Prussian Ethnic Identity in the Duchy of Prussia in the Sixteenth Century." Senoji Lietuvos literatūra 45 (June 25, 2018): 15–38. https://doi.org/10.51554/sll.2018.28815.

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The introduction of divine services in the language of the people was considered an important task in the Reformation. Implementation of this programme in Prussia began in 1524 when the bishop of Sambia ordered that henceforth baptisms should be conducted in German. The 1525 order of the Prussian church called for divine services in the language of the people and indicated specifically which parts of the service were to remain in Latin and which were to be in German.The German language was already an official language of the land but the Reformation now provided an opportunity for other ethnic

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Wiedermann, Gotthelf. "Alexander Alesius' Lectures on the Psalms at Cambridge, 1536." Journal of Ecclesiastical History 37, no. 1 (1986): 15–41. http://dx.doi.org/10.1017/s0022046900031894.

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In the summer of 1535 Anglo-German relatios assumed a new dimension. Faced with the prospect of a Catholic alliance on the continent and the possibility of a general council in the near future, Henry VIII was forced to consider more seriously than ever before a defensive alliance with the German Protestants. In August of that year, while Robert Barnes was approaching Wittenberg via Hamburg, commissioned by Henry both to prevent Melanchthon's rumoured visit to France and to make preparations for a full diplomatic mission to the princes of Lutheran Germany, Philip Melanchthon sent copies of the

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Bradshaw, Brendan. "The Controversial Sir Thomas More." Journal of Ecclesiastical History 36, no. 4 (1985): 535–69. http://dx.doi.org/10.1017/s0022046900043992.

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Perhaps the most notable achievement of the so-called renaissance in Morean studies in recent years has been to provide the historiography with a new focus, namely the phase of More's career that begins in the aftermath of Utopia (1516) and concludes with his imprisonment in 1534. Hitherto, interest in that period was confined largely to the domestic scene celebrated in Holbein's famous portrait and drawings, the household at Chelsea as a centre of humanist culture, Christian piety and cosy family virtue. Yet this was the period of More's public career in which he served as a councillor to Hen

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Posset, Franz. "Johann Reuchlin (1455–1522), Celebrated Hebraist Loyal to the Church: Commemorating the 500th Anniversary of His Death." Wrocławski Przegląd Teologiczny 30, no. 1 (2022): 197–225. http://dx.doi.org/10.52097/wpt.4432.

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The life and work of Johann Reuchlin (1455–1522) has been investigated in the past primarily by Protestant authors pivoting around the views of Philip Melanchthon (1497–1560), who was Reuchlin’s relative and Martin Luther’s close collaborator. The purpose of the present contribution is to liberate the Catholic Reuchlin from the Protestant Wirkungsgeschichte. In order to come closer to the real Reuchlin, one has to focus on him as the Catholic Philo-Semite that he actually was. There were multiple cardinals in Rome who were favorably inclined toward Reuchlin; his controversial book Eye Glasses

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Furey, Constance M. "Invective and Discernment in Martin Luther, D. Erasmus, and Thomas More." Harvard Theological Review 98, no. 4 (2005): 469–88. http://dx.doi.org/10.1017/s0017816005001069.

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The scathing insults that fill texts by sixteenth-century Christian reformers can shock even a jaded modern reader. In the prefatory letter to the Babylonian Captivity of the Church (1520), for example, Martin Luther begins by wishing for “grace and peace in Christ” before launching his attack on the “brainless and illiterate beast in papist form” and its “whole filthy pack of … asses,” and concludes by exhorting his reader to rise up against the Catholic hierarchy: “Continue courageously, noble sir; in this way the disgrace of the Bohemian name will be abolished, and the sludge of the harlot'

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Kotliarov, P. "THE MELANCHTHONIAN SCHOOL REFORM: A HUMANIST PARADIGM." Bulletin of Taras Shevchenko National University of Kyiv. History, no. 133 (2017): 32–35. http://dx.doi.org/10.17721/1728-2640.2017.133.2.07.

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In this paper, we focused on the plan for the school of Eisleben (1525) by Philipp Melanchthon, which reveals the main trends of the Melanchthonian school reform in the early 16th century. We have outlined several important tasks set by Melanchthon to create a special educational space based on pietas and erudition. It is important also to clarify correlation between religious and Humanist elements in school plans and to highlight requirements for teachers in the newly founded schools. As we have found out, religious studies were scheduled only for for Sunday. Students were not expected to pas

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Prautzsch, Felix. "Die Wittenbergisch Nachtigall gegen den Löwen in Rom." Beiträge zur Geschichte der deutschen Sprache und Literatur 143, no. 2 (2021): 239–71. http://dx.doi.org/10.1515/bgsl-2021-0015.

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Abstract The Protestant polemic of the 16th century against the Roman Church and especially the papacy is generally considered more as an aspect of theological affront than as a fundamental communicative mode of the Reformation movement. Using the example of Hans Sachs’s poem ›The Wittenberg Nightingale‹ of 1523, which has contributed significantly to the literarization and popularization of the figure of the reformer and his teachings, the present article discusses the connection between Protestant Luther stylization, anti-Roman invectives and the formation of the Reformation movement. Their

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Temiztürk, Halil. "Anabaptists and Christian-Muslim Relations from the Perspective of Ottoman, Iranian and Dialogue." Eskiyeni 40 (March 20, 2020): 181–98. https://doi.org/10.37697/eskiyeni.667827.

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As Muslims live side by side with Christians in a globalizing world has made it imperative for Muslims to wrestle seriously with the Christian tradition. One of the branches of science investigating this confrontation is the history of religions. Because this discipline examines religious creeds, their historical process as much as the relationships of religous people in the context of their history and theology. It can be said that Muslim-Christian relations have a positive history when taken into account the Christians of Najran, the migration of Abyssinia (Ethiopia) and the Christians livin

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Matheson, P. "A Reformation for Women? Sin, Grace and Gender in the Writings of Argula Von Grumbach." Scottish Journal of Theology 49, no. 1 (1996): 39–55. http://dx.doi.org/10.1017/s0036930600036590.

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Argula von Grumbach, a contemporary of Luther, was the first woman Protestant author to be published, some 30,000 copies of her eight writings circulating between 1523–4. She leapt into the public eye by challenging the Ingolstadt theologians to debate with her, a mere woman, their actions in forcing a young student, Arsacius Seehofer, to retract publicly his reforming views. The Bavarian noblewoman, who defended her right to speak out by a lively new reading of Scripture, and who broadened her appeal by a comprehensive call for the reformation of church and society, had to cope with vicious a

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Chibi, Andrew A. ":Catholic Reform in the Age of Luther: Duke George of Saxony and the Church, 1488–1525." Sixteenth Century Journal 49, no. 4 (2018): 1163–65. http://dx.doi.org/10.1086/scj4904119.

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Martens, Christian. "François Hotman and the Critique of Gratian’s Decree: From the Investigation of Early Councils (De statu primitivae Ecclesiae, 1553) to the Rewriting of Europe’s Legal History (Antitribonian, 1567)." Religions 15, no. 10 (2024): 1187. http://dx.doi.org/10.3390/rel15101187.

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François Hotman (1524–1590) was one of the leading Reformed jurisconsults of his time. Past research has stressed his innovative interpretations and practices in the study of Roman, feudal, and French constitutional law. Little has yet been said about his views on canon law, another fundamental legal body in Western history that experienced renewed intellectual scrutiny during the sixteenth century. This paper investigates some of Hotman’s early work on canon law, focusing on his legal–historical reconstruction of the early Church in De statu primitivae Ecclesiae (1553) and his contribution to

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Shevchenko, Vitaliy Volodymyrovych. "Union Initiatives in the Life of Orthodox Church in the Rzeczpospolita at start of Counter-Reformation, Their Motivational Subtext and Public Perception." Ukrainian Religious Studies, no. 22 (May 21, 2002): 94–105. http://dx.doi.org/10.32420/2002.22.1341.

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The Council of Trent of 1545-1563, which, incidentally, was not only long lasting but also difficult to convene, reflected a completely unstable general Christian situation during a period of rapid reformation. It is known that its foundations amounted to 95 Luther abstracts, and the subsequent course of events necessitated the immediate convening of the Ecumenical Council. Pope Clement VII (1523-1534) made real attempts to do so, but did not reach the goal as a result of the war. Bulla of June 12, 1536, his successor Pope Paul III also ordered the convening of the Ecumenical Forum of Christia

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Feiler, Therese. "Sacred hearts and pumps: cardiology and the conflicted body politic (1500–1900)." Medical Humanities 46, no. 4 (2020): 352–61. http://dx.doi.org/10.1136/medhum-2020-011852.

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This article examines how conflicting notions of the body politic between the natural and the spiritual have contextualised the evolution of cardiology. After a brief look at the place of the heart in biblical, patristic and medieval notions of the church, the article turns to the Reformation period. While Martin Luther moved theological gravity to the individual’s heart and conscience, his contemporary Michael Servetus described the pulmonary cycle in the context of an antitrinitarian theology condemned as theological and political heresy. In the early modern period, nature conceived as creat

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Carrington, Laurel. "Twentieth Annual Margaret Mann Phillips Lecture: Point and Counter-Point: Erasmus' Debate with Martin Bucer." Erasmus of Rotterdam Society Yearbook 28, no. 1 (2008): 43–66. http://dx.doi.org/10.1163/027628508x362290.

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AbstractThis article explores the 1529–1530 debate between Erasmus and Strasbourg reformer Martin Bucer, which has received little attention in comparison with the debate between Erasmus and Luther. Erasmus' initial attack, Epistola contra pseudevangelicos, appears to be a list of personal grievances against individual reformers, and yet embedded in this critique is an effort at providing his readers with the means to discern who are the true followers of the gospels. He calls for a resolution to religious controversy through a council that will bring all parties together in pious dialogue. Bu

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Barral-Baron, Marie. "Volkmar, Christoph. Catholic Reform in the Age of Luther. Duke George of Saxony and the Church, 1488–1525. Trad. Brian McNeil et Bill Ray." Renaissance and Reformation 45, no. 1 (2022): 260–61. http://dx.doi.org/10.33137/rr.v45i1.39144.

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François, Wim. "Deconstructing the Protestant Liberation of the Bible: The Case of the Low Countries." Journal of Early Modern Christianity 7, no. 2 (2020): 247–70. http://dx.doi.org/10.1515/jemc-2020-2027.

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AbstractThe Grand Narrative of the liberation of Scripture has long taken for granted that the late medieval Catholic Church took a negative, if not repressive, attitude towards vernacular Bible reading; that the Scriptures were only opened up for the masses with the advent of Luther and the Reformers; and that the Catholic authorities reacted by intensifying their repressive policy. Though explicitly criticized in scholarly literature over the last decade, this Grand Narrative, or Protestant Paradigm, continues to pop up in confessionally-colored scholarly publications, as well as in accounts

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Maćkowski, Tomasz. "Gdańskie odznaki żebracze (XVI–XVIII w.)." Studia Historica Gedanensia 11 (2020): 149–61. http://dx.doi.org/10.4467/23916001hg.20.008.13614.

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Beggar badges of Gdańsk In Gdańsk of the 16th century, due to the failure of medieval forms of aiding the poor based on Church institutions, the growing number of people seeking support in a port town which was quickly getting rich and under the influence of ideas spread by Martin Luther, the policy concerning beggars and people seeking aid changed. It was demonstrated by passing the first beggar ordinance in 1525, which introduced the supervision of the city council over the system of social welfare based on the existing hospitals in town. Special badges with the crest of Gdańsk had been know

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