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Journal articles on the topic 'Radical Reformation'

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Published: 4 June 2021
Last updated: 4 March 2023

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1

Furcha, E. J., and Michael G. Baylor. "The Radical Reformation." Sixteenth Century Journal 23, no. 3 (1992): 607. http://dx.doi.org/10.2307/2542524.

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Dubois, Elfrieda. "The radical reformation." History of European Ideas 17, no. 1 (January 1993): 117–19. http://dx.doi.org/10.1016/0191-6599(93)90023-j.

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3

Ponyatovsʹkyy, Feliks. "Restoration and radical reformation." Ukrainian Religious Studies, no. 83 (September 1, 2017): 67–69. http://dx.doi.org/10.32420/2017.83.770.

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The Reformation, which spread to Europe 500 years ago, had a profound impact on all spheres of society's life. The development of science, education, social institutions and modern progress in general - all this can be considered a result and a fruit of the course of the Reformation. The 16th-century reformers could not even imagine what a powerful irreversible process was triggered by them through several theological slogans. The entire history of modern civilization can be divided into two periods: before and after the Reformation.
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4

Bitton, Davis. "The Radical Reformation. Third Edition." History: Reviews of New Books 22, no. 2 (January 1994): 73. http://dx.doi.org/10.1080/03612759.1994.9948879.

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De Groot, Aart. "The Radical Reformation Revisited?1." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 73, no. 2 (1993): 199–207. http://dx.doi.org/10.1163/002820393x00210.

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Driedger, Michael, Gary K. Waite, Francesco Quatrini, and Nina Schroeder. "From “the Radical Reformation” to “the Radical Enlightenment”?" Church History and Religious Culture 101, no. 2-3 (July 21, 2021): 135–66. http://dx.doi.org/10.1163/18712428-bja10031.

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Abstract This Special Issue arises from a symposium held at the Vrije Universiteit Amsterdam in July 2019. That symposium was part of the “Amsterdamnified” research program funded by the Social Sciences and Humanities Research Council of Canada (2015–2022). In this essay, the editors introduce the scope and themes of the Special Issue, provide a brief historical overview of some key aspects of sixteenth-century Protestant spiritualism, outline a series of historiographical questions that are important for this subject’s past and ongoing study, and highlight how the essays that follow relate to these questions and to one another.
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MATHESON, PETER. "Thomas Müntzer and John Knox: Radical and Magisterial Reformers?" Journal of Ecclesiastical History 68, no. 3 (March 6, 2017): 529–45. http://dx.doi.org/10.1017/s0022046916000634.

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A distinction is often made between magisterial and radical reformers in the early modern period, Luther and Thomas Müntzer being frequently taken as representatives of two quite different reformations, especially in regard to the understanding of Scripture and of the political realm. It can, however, be argued that the Reformation as a whole was radical, and that it is misleading to characterise one aspect of it as mainstream, another peripheral. The comparison between Müntzer and the Scottish reformer, John Knox, appears to support the contention that the chasm between the two camps is not unbridgeable.
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Hillerbrand, Hans J. "George H. Williams: The Radical Reformation." Sixteenth Century Journal 24, no. 2 (1993): 493. http://dx.doi.org/10.2307/2541995.

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Sutoyo, Daniel. "New Apostolic Reformation dan Pengaruhnya terhadap Eklesiologi." DUNAMIS: Jurnal Teologi dan Pendidikan Kristiani 4, no. 2 (April 14, 2020): 264–74. http://dx.doi.org/10.30648/dun.v4i2.289.

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Abstract. This article aimed to describe the New Apostolic Reformation movement impact in an ecclesiological view. The New Apostolic Reformation movement, also known as the fourth wave of pentecostalism, in its theology looks more radical than the previous wave movement. This movement is a non-denominational and has a big impact to the churches, especially those of Pentecostal-Charismatic. The method used in this study was descriptive analytic using literature studies relating to the movement. Through this study it could be concluded that the New Apostolic Reformation movement has a major influence on church growth because it was believed to offer reformation in the practical ministry of the church.Abstrak. Tujuan penulisan artikel ini adalah untuk memberikan gambaran pengaruh gerakan New Apostolic Reformation secara eklesiologis. Gerakan New Apostolic Reformation, disebut juga sebagai gelombang keempat pentakostalisme, dalam pokok-pokok ajarannya terlihat lebih radikal dibandingkan dengan gerakan pada gelombang sebelumnya. Gerakan ini bersifat non denominasi dan memberikan pengaruh besar terhadap gereja-gereja, terutama yang beraliran Pentakosta-Karismatik. Metode yang digunakan dalam kajian ini adalah deskriptif analitik dengan menggunakan kajian kepustakaan yang berkaitan dengan gerakan tersebut. Melalui kajian ini dapat disimpulkan bahwa gerakan New Apostolic Reformation memberikan pengaruh besar terhadap pertumbuhan gereja karena disebut menawarkan reformasi dalam pelayanan praktis gereja.
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Kopiec, Piotr. "Projekt radykalizacji reformacji: Ulricha Duchrowa teologiczna krytyka współczesnego porządku społecznego i politycznego." Kultura i Społeczeństwo 62, no. 1 (March 26, 2018): 187–203. http://dx.doi.org/10.35757/kis.2018.62.1.7.

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Ulrich Duchrow is one of the most influential contemporary Protestant theologians. He is the leader of a movement that describes itself as a radical reformation aiming to use the main principles of Protestant theology for a radical criticism of the contemporary socio-economic order. The author discusses the basic elements of Duchrow’s theology, and in particular his formulation of a European theology of liberation. The author also presents the radical reformation project and makes a detailed analysis of its 94 theses, which contain the project’s fundamental diagnoses and aims.
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Mclaughlin, R. Emmet, and Hans J. Hillerbrand. "Radical Tendencies in the Reformation: Divergent Perspectives." American Historical Review 94, no. 5 (December 1989): 1412. http://dx.doi.org/10.2307/1906457.

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12

Brady, Thomas A., and Hans Hillerbrand. "Radical Tendencies in the Reformation: Divergent Perspectives." Sixteenth Century Journal 19, no. 3 (1988): 518. http://dx.doi.org/10.2307/2540512.

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13

van den Belt, Henk. "Word and Spirit in the Confessions of the European Reformation." Religion & Theology 23, no. 1-2 (2016): 95–110. http://dx.doi.org/10.1163/15743012-02301012.

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Protestant spirituality is characterized by the mutual relationship between Word and Spirit. The doctrinal formulations of this relationship in the confessions of the Reformation period show that this specific feature of Protestant spirituality originated from the opposition to Rome and the Radical Reformation. The objections by Protestants against the mediaeval view that grace was infused through the sacraments led them to emphasize that faith was worked by the Spirit, in the heart. On the other hand, their objections against spiritualizing tendencies in the Radical Reformation led them to emphasize that faith was a matter of trust, based on the external Word. This two-sided tension led to a nuanced view of the relationship between the external Word of God and the internal work of the Spirit. In Lutheran and Reformed theologies this led to different spiritualities. The author traces these developments by analysing several Protestant confessions of the Reformation period.
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Ivanov, V. V. "REFORMATION, POWER, SOCIETY: MECHANISM OF COOPERATION AND MYTHOLOGEMES OF HISTORIOGRAPHY." Bulletin of Udmurt University. Series History and Philology 30, no. 1 (March 21, 2020): 95–103. http://dx.doi.org/10.35634/2412-9534-2020-30-1-95-103.

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The article deals with the Marxist-Leninist heritage in studying the European Reformation in contemporary Russian historiography. The author postulates that the concepts of “moderate-burgheran” or “radical-burgheran” reformation are incorrect and do not reflect the diversity of historical processes. The conclusion is made that the realities of the reformation movement represented a more complex picture, which does not fit into the rigid framework of the dogmatic concept and ideological definitions.
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Foster, Andrew. "Moderate Radical: Tobie Matthew and the English Reformation." Seventeenth Century 34, no. 3 (February 18, 2019): 410–11. http://dx.doi.org/10.1080/0268117x.2019.1574475.

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16

Suitner, Riccarda. "Radical Reformation and Medicine in the Late Renaissance." Nuncius 31, no. 1 (2016): 11–31. http://dx.doi.org/10.1163/18253911-03101003.

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This paper, which presents first results of a wider book project, will reconstruct the influence of the so-called ‘radical wing’ of the Reformation, above all Anabaptism, Socinianism, and Antitrinitarism, on the tradition of natural philosophy that had established itself in particular in Veneto through the works of Pietro Pomponazzi, Agostino Nifo, and Giacomo Zabarella. Italian physicians and foreign students at the University of Padua developed theories that anticipated many scientific innovations of the 17th century (especially with regard to blood circulation). Often they were forced into exile, persecuted by the Inquisition and by political authorities of Protestant territories. In my article, I would like to give an overview of the education and European peregrinations of some of these heterodox physicians, in whose work medical, theological, and philosophical theory, religious dissent, conversion, and exile were remarkably entangled. I will focus on their international correspondence networks and on their relationship with political and religious authorities, with diplomats and with physicians from other confessions.
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17

Wachsmuth, Melody J. "Mission and the Reformation." Kairos 11, no. 2 (December 7, 2017): 143–54. http://dx.doi.org/10.32862/k.11.2.1.

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Scholarly interaction has ranged from arguing that the Reformers were indifferent toward mission to asserting that both Luther and Calvin had theologies of mission embedded in their understanding of the gospels and emphasis on preaching the word of God. On the other hand, during the same time period, the Anabaptists emerged as a movement with a radical and deliberate mission praxis. How can strains of a new and emerging Protestantism, in similar socio-political contexts, develop such different mission praxis? This paper explores this discrepancy between these two movements and then offers implications and questions for the 21st century church-in-mission.
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18

de Coninck, Frédéric. "L’exil, une reinterpretation de la reforme radicale au XXe siecle." Moreana 44 (Number 171-, no. 3-4 (September 2007): 72–86. http://dx.doi.org/10.3366/more.2007.44.3-4.8.

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The social configuration of exile means the minority presence of a social group that builds a different lifestyle and different beliefs from the majority while coexisting with that majority in the same place. This configuration, valued in a surprising way, in the Jewish prophetism of the exile period, has long faced strong oppositions. The Christendom society wanted, from this point of view, a homogeneous society. The Reformation has produced divisions, but has not destroyed, as a first step, the local uniformity of convictions and life choices. The radical Reformation, which has valued, from 1523, individual choice against a religion imposed or controlled by the state had all the attributes needed to conceive itself as living in a position of exile. This has not been the case. The pressure for social homogeneity was too strong at the time. It was not before the twentieth century, when rereading the legacy of the radical Reformation in the context of an increasingly fragmented society, that the subject was finally raised.
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Atwood, Craig. "The Bohemian Brethren and the Protestant Reformation." Religions 12, no. 5 (May 19, 2021): 360. http://dx.doi.org/10.3390/rel12050360.

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The smallest, but in some ways the most influential, church to emerge from the Hussite Reformation was the Unity of the Brethren founded by Gregory the Patriarch in 1457. The Unity was a voluntary church that separated entirely from the established churches, and chose its own priests, published the first Protestant hymnal and catechism, and operated several schools. Soon after Martin Luther broke with Rome, the Brethren established cordial relations with Wittenberg and introduced their irenic and ecumenical theology to the Protestant Reformation. Over time, they gravitated more toward the Reformed tradition, and influenced Martin Bucer’s views on confirmation, church discipline, and the Eucharist. In many ways, the pacifist Brethren offered a middle way between the Magisterial Reformation and the Radical Reformation. Study of the Brethren complicates and enhances our understanding of the Protestant Reformation and the rise of religious toleration in Europe.
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20

Stayer, James M. "The Contours of the Non-Lutheran Reformation in Germany, 1522–1546." Church History and Religious Culture 101, no. 2-3 (July 21, 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 Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.
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PARK, Jong-Kyun. "Radical Reformation for Theological Life: Focused on Menno Simons." KOREA PRESBYTERIAN JOURNAL OF THEOLOGY 53, no. 3 (September 30, 2021): 87–115. http://dx.doi.org/10.15757/kpjt.2021.53.3.004.

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22

Oldridge, D. J. "Radical Reformation Studies: Essays Presented to James M. Stayer." English Historical Review 118, no. 479 (November 1, 2003): 1373–74. http://dx.doi.org/10.1093/ehr/118.479.1373.

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23

Roth, John D. "Recent Currents in the Historiography of the Radical Reformation." Church History 71, no. 3 (September 2002): 523–35. http://dx.doi.org/10.1017/s0009640700130252.

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There can be no question but that the great principles of freedom of conscience, separation of church and state and voluntarism in religion, so basic in American Protestantism and so essential to democracy, ultimately are derived from the Anabaptists of the Reformation period.With these confident words, Harold S. Bender introduced the main theme of his presidential address at the fifty-fifth meeting of the American Society of Church History, held at Columbia University on 28 Dec. 1943. In the decades that followed, Bender's speech—which he titled.
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김요섭. "Restitution or Reformation: Calvin’s Understanding of the Reformation in His Refutation of the Anabaptists’ Radical Ideas." Korea Reformed Theology 56, no. ll (November 2017): 8–47. http://dx.doi.org/10.34271/krts.2017.56..8.

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Henry-Riyad, Huda, and Thomas T. Tidwell. "Cyclization of 5-hexenyl radicals from nitroxyl radical additions to 4-pentenylketenes and from the acyloin reaction." Canadian Journal of Chemistry 81, no. 6 (June 1, 2003): 697–704. http://dx.doi.org/10.1139/v03-076.

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Photochemical Wolff rearrangements were used to form 5-substituted-4-pentenylketenes 1a–1d (RCH=CHCH2XCH2CH=C=O: 1a R = H, X = CH2; 1b R = Ph, X = CH2; 1c R = c-Pr, X = CH2; 1d R = H, X = O), which were observed by IR at 2121, 2120, 2119, and 2126 cm–1, respectively, as relatively long-lived species at room temperature in hydrocarbon solvents. These reacted with the nitroxyl radical tetramethylpiperidinyloxyl (TEMPO, TO·) forming carboxy-substituted 5-hexenyl radicals 3, which were trapped by a second nitroxyl radical forming 1,2 diaddition products 4a–4d. On thermolysis, 4a–4d underwent reversible reformation of the radicals 3, which underwent cyclization forming cyclopentanecarboxylic acid derivatives 6 or 11 as the major products. However, in the case of 1b, the cyclopentane derivative was formed reversibly and on prolonged reaction times the only product isolated was PhCH=CH-(CH2)4CO2H (8b) from hydrogen transfer to Cβ and cleavage of the TEMPO group. Cyclopropylcarbinyl radical ring opening in the cyclized radical 5c from 1c led to the 2-(4-N-tetramethylpiperidinyloxybut-1-enyl)cyclopentane derivative 11 as the major product. In a test for 5-hexenyl radical ring closure in the radical anion intermediate of the acyloin condensation, the ester CH2=CH(CH2)3CO2Et (12a) gave the acyloin 13a (76%) as the only observed product, while PhCH=CH(CH2)3CO2CH3 (12b) with Na in toluene gave 21% of the acyloin product 13b and 42% of 2-benzylcyclopentanol (15) from cyclization of the intermediate radical anion.Key words: ketenes, free radical cyclization, TEMPO, acyloin condensation.
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Milbank, John. "Reformation 500: Any Cause for Celebration?" Open Theology 4, no. 1 (November 1, 2018): 607–29. http://dx.doi.org/10.1515/opth-2018-0045.

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Abstract In general the effect of the Reformation has been negative, but this is because it but imperfectly overcame the legacy of later medieval philosophy which was both univocalist and nominalist. In consequence it has encouraged some of the negative features of modernity: capitalism, the emergence of the sovereign state, the disenchantment of nature, iconoclasm, literalism and the disparagement of tradition. However, modern Catholicism has not been altogether free of this legacy and its consequences either. There has also been, to an almost contradictory degree, a positive consequence of the Reformation at its most radical: the pursuit of the ethical for its own sake and a greater sacralisation of all aspects of reality.
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Willis, Jonathan. "Rosamund Oates. Moderate Radical: Tobie Matthew and the English Reformation." American Historical Review 124, no. 4 (October 1, 2019): 1518–19. http://dx.doi.org/10.1093/ahr/rhz243.

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Adair, Robert K. "Effects of very weak magnetic fields on radical pair reformation." Bioelectromagnetics 20, no. 4 (1999): 255–63. http://dx.doi.org/10.1002/(sici)1521-186x(1999)20:4<255::aid-bem6>3.0.co;2-w.

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Gantenbein, Urs Leo. "The Virgin Mary and the Universal Reformation of Paracelsus." Daphnis 48, no. 1-2 (March 19, 2020): 4–37. http://dx.doi.org/10.1163/18796583-04801003.

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The first dated writings of Paracelsus are theological treatises on Mary, the Trinity, church criticism and scriptural interpretation. They were written in Salzburg in 1524/25. Paracelsus defended the purity and eternity of Mary and saw her as a goddess. The writing De genealogia Christi fulfilled the promise of metaphysical explanations. An anticlerical polemic written on the eve of the Peasants War meant a turn towards the Radical Reformation. Following the example of the church reformation, Paracelsus attempted in 1527 in Basel a reform of medieval medicine with experience in the first place.
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Moody, Katharine. "Chris K. Huebner and Tripp York, eds, The Gift of Difference: Radical Orthodoxy, Radical Reformation." Political Theology 13, no. 1 (December 4, 2012): 113–15. http://dx.doi.org/10.1558/poth.v13i1.113.

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Ocker, Christopher. "The Birth of an Empire of Two Churches: Church Property, Theologians, and the League of Schmalkalden." Austrian History Yearbook 41 (April 2010): 48–67. http://dx.doi.org/10.1017/s0067237809990087.

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Did the creation of Protestant churches in Germany during Luther's generation follow someone's intentions? Heiko Oberman, appealing to a medieval Luther, portrays the reformer as herald of a dawning apocalypse, a monk at war with the devil, who expected God to judge the world and rescue Christians with no help from human institutions, abilities, and processes. This Luther could not have intended the creation of a new church. Dorothea Wendebourg and Hans-Jürgen Goertz stress the diversity of early evangelical movements. Goertz argues that anticlericalism helped the early Reformation's gamut of spiritual, political, economic, and social trends to coalesce into moderate and radical groups, whereas Wendebourg suggests that the movements were only united in the judgment of the Counter Reformation.
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Roeber, A. G. "The Waters of Rebirth: The Eighteenth Century and Transoceanic Protestant Christianity." Church History 79, no. 1 (February 24, 2010): 40–76. http://dx.doi.org/10.1017/s0009640709990990.

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In a provocatively titled 2005 book, Mark Noll and Carolyn Nystrom wondered Is the Reformation Over? While not presuming to answer their query, the present essay argues that a self-understanding of European Protestants inherited from the Reformation had to die in the 1740s in the process of giving birth to the rapidly spreading version of western Christianity that became known as evangelicalism. Protestants, of both the radical and magisterial sort had cherished since the sixteenth century a sense of themselves as the true, ancient, and apostolic church. The Reformation, however, in its theological, as well as its socio-political and economic dimensions, had long “left its heirs no settled comprehensive system, only with many unresolved questions of principle and usage, not least in decisions relating to the body.”
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Hugason, Hjalti. "Áhrif siðbótarinnar á Íslandi. Tilraun til jafnvægisstillingar. Fyrri grein." Kynbundið ofbeldi II 19, no. 1 (June 14, 2019): 255–88. http://dx.doi.org/10.33112/ritid.19.1.14.

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n 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in a second one that follows, this question will be raised, especially in Icelandic context.Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-con-trolled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpret-ed as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes an extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation on religious and church life. Despite the fact that the Reformation has certainly had the broadest and most direct effects on this field, it is noteworthy that the church organization itself was only scarsely affected by the Reformation. After the Reformation the Icelandic church was for example almost as clergy-orientaded as in the middle Ages.
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RYRIE, ALEC. "PATHS NOT TAKEN IN THE BRITISH REFORMATIONS." Historical Journal 52, no. 1 (February 27, 2009): 1–22. http://dx.doi.org/10.1017/s0018246x08007280.

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ABSTRACTTraditional historiographies of the Reformation, seeing it as a unified, directed transition from Catholicism to Protestantism, seem increasingly untenable. This article looks in detail at three individuals from the British Reformation whose careers did not fit this pattern: a Scotsman, John Eldar, and two Englishmen, John Proctor and John Redman. Enthusiasts for Henry VIII's Reformation, they found themselves alarmed, but disempowered and compromised, in the face of Edward VI's more radical religious changes. Redman died in 1551, but Proctor and Eldar both celebrated Mary I's Catholic restoration, while not entirely forgetting their Henrician sympathies. The article argues that these men represent a distinctive religious strand in Reformation Britain. Such ‘latter-day Henricians’ valued Henry VIII's distinctive Reformation: anti-papal, anti-heretical, sacramental, Erasmian, and Biblicist. The vicissitudes of religious politics in both England and Scotland in the 1540s and 1550s left no space for such beliefs, although the article suggests that traces of Henricianism can be seen in Elizabeth I herself. It also argues that the impotence of the latter-day Henricians under Edward VI is a symptom of the paralysing weakness of all English religious conservatives in the reign, a predicament from which they were rescued only by Mary's restoration.
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Martin, Lucinda. "Jacob Böhme and the Spiritualist Reformation of Gender." Daphnis 48, no. 1-2 (March 19, 2020): 214–46. http://dx.doi.org/10.1163/18796583-04801007.

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The article traces the influence of Jacob Böhme’s concept of “Sophia,” a female element in the godhead, from 1600 into the eighteenth century. Based on Böhme’s concept, different groups within the dissenting milieu offered competing plans for the organization of society. To overcome gender difference, some implemented sexual-religious rituals, while others promoted celibacy. The previously unresearched correspondence of Anna Magdalena Francke with the “Angelic Brethren” reveals that such ideas were not limited to a radical fringe, but reached into the heart of the powerful Franckesche Stiftungen.
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Sider, J. Alexander. "The Gift of Difference: Radical Orthodoxy, Radical Reformation - Edited by Chris K. Huebner and Tripp York." Modern Theology 28, no. 3 (May 22, 2012): 568–71. http://dx.doi.org/10.1111/j.1468-0025.2012.01767.x.

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37

Scott (book author), Tom, and Greta Kroeker (review author). "The Early Reformation in Germany: Between Secular Impact and Radical Vision." Renaissance and Reformation 38, no. 3 (November 27, 2015): 230–32. http://dx.doi.org/10.33137/rr.v38i3.26171.

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38

Rittgers, R. K. "The Early Reformation in Germany: Between Secular Impact and Radical Vision." German History 32, no. 2 (October 25, 2013): 299–301. http://dx.doi.org/10.1093/gerhis/ght083.

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39

Morrissey, Mary. "Moderate Radical: Tobie Matthew and the English Reformation. By Rosamund Oates." Journal of Theological Studies 70, no. 2 (June 1, 2019): 897–98. http://dx.doi.org/10.1093/jts/flz053.

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Gisel, Pierre. "QU’EST-CE QUE RÉFORMER UNE RELIGION? L’EXEMPLE DE LA RÉFORME PROTESTANTE." Perspectiva Teológica 49, no. 1 (April 29, 2017): 41. http://dx.doi.org/10.20911/21768757v49n1p41/2017.

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RÉSUMÉ: L’article interroge ce qu’il en est de la Réforme protestante à l’enseigne de « Qu’est-ce que réformer une religion ? ». Cela suppose qu’on en examine le déploiement dans le temps et qu’on le fasse en fonction de quelques problématiques à élaborer. Au XVIe siècle, la Réforme protestante hérite d’une antécédence et s’en démarque, comme le font aussi la Réforme radicale et la Réforme catholique, chacune diWérente, mais chacune nouvelle et chacune déterminée par la donne socio-culturelle du temps. L’article revient sur la « scène primitive » de la Réforme, sur la structuration de l’Eglise, sur ce qui s’y modiZent du type de fondement mis en avant, du statut et des formes de la transcendance, des modalités d’articulation au séculier. Sur cet arrière-plan, l’article revisite les oppositions confessionnelles usuelles, interrogeant critiquement chacun des termes alors mis en avant. Il y souligne tout particulièrement une radicalité liée à la posture protestante, avec ses forces et ses risques. Il se termine enfin avec l’évocation de questions contemporaines s’inscrivant dans la suite de cette histoire.ABSTRACT: The article questions the Protestant Reformation under the guise of «What does it mean to reform a religion?» . This implies that its’ implementation over time be examined and that this be done while taking into consideration a few under lying problems. In the sixteenth century, the Protestant Reformation inherited antecedents and differentiated itself from them, as did the radical Reformation and the Catholic Reformation, each different, but each new and each determined by the socio-cultural context of the time. The article returns to the «primitive scene» of the Reformation, to the structuring of the Church, to the changes that are taking place in the type of foundation being put forward and to the status and forms of transcendence, models of articulation in secularity. On this background, the article revisits the usual confessional oppositions, critically interrogating each of the ideas presented. In particular, it points out the radicalness linked to the Protestant position, with its strengths and risks. It ends by evoking contemporary questions for the continuation of this event.
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Hugason, Hjalti. "Áhrif siðbótarinnar á Íslandi: Tilraun til jafnvægisstillingar. Síðari grein." Íslenskar kvikmyndir 19, no. 2 (October 24, 2019): 209–47. http://dx.doi.org/10.33112/ritid.19.2.9.

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In 2017 the 500th anniversary of the Lutheran Reformation was celebrated. Then there was a huge discussion about the impact of the Reformation on church, culture and society. In this article and in an another one published in last number of this journal, this question will be raised, especially in Icelandic context. Here it is assumed that it is only possible to state that a change has occurred or a novelty has arised because of Lutheran influence if it can be demonstrated that the Reformation is a necessary prerequisite for the change / innovation being discussed. Here it is particularly pointed out that various changes that until now have been traced to the Reformation can have been due to the development of the central-controlled state power. It is also pointed out that, due to the small population, rural areas and simple social structure, various changes that occurred in urban areas did not succeed in Iceland until long after the Reformation. Such cases are interpreted as delayed Lutheran effects. Then, in Iceland, many changes, which were well matched to the core areas of the Reformation, did not work until the 18th century and then because of the pietism. Such cases are interpreted as derivative Lutheran effects.In Iceland two generalizations have been evident in the debate on the influence of the Lutheran Reformation. The first one emphasizes extensive and radical changes in many areas in the Reformation period and subsequent extensive decline. It is also stated that this regression can be traced directly to the Reformation and not to other fenomenons, e.g. the development of modern, centralized state. The other one states that the Reformation was most powerful in the modernization in both the church and society in Iceland.This article focuses on the influence of the Reformation in the field of culture and society. These include e.g. the closure of monasteries and the consequences of it in the field of welfare, which have been widely discussed in recent times.The final conclusion of these two articles is that the main influence of the Reformation is found in the field of faith itself, and that the Reformation made it easier for the Lutheran Church than the two traditional denominations, the Roman Catholic Church and that Orthodox one, to meet the modernization in culture and society.
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Suitner, Riccarda. "Camillo Renato tra stati italiani e Grigioni." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 102, no. 1 (November 1, 2022): 42–55. http://dx.doi.org/10.1515/qufiab-2022-0005.

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Abstract The article draws a new profile of one of the main representatives of the first phase of the Italian Radical Reformation, Camillo Renato. It argues that humanist philological criticism, the ‚border‘ culture of the Valtellina, and even Venetian urban life contributed to the highly original character of his constantly evolving theology.
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Houston, Fleur. "Reformation: a Two-edged Sword in the Cause of the Ministry of Women." Feminist Theology 26, no. 1 (August 22, 2017): 19–33. http://dx.doi.org/10.1177/0966735017711870.

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When Martin Luther mounted an attack on the industry of Indulgences, he affirmed key Reformation principles: human beings are saved by God’s grace alone and the priesthood of all the baptised gives all followers of Christ equal status. This was in conformity with an earlier generation of reformers who saw the Bible as ultimate authority and witnessed to biblical truth against corruption. The logical consequence of this should have been the enabling of women who were so disposed to exercise a theological vocation. In practice, the resulting rupture in religious and social life often affected women for the worse. Educational formation and leadership opportunities were restricted by the closure of convents. While the trade guilds, with their tightly regulated social systems, did not allow scope for women who transgressed normative expectations, their suppression was not necessarily liberating for women. The new social model of the home replaced that of convent and guild and marriage was exalted in place of celibacy. Changes in devotional practice involved loss and gain. Women who did not conform to the domestic norm were treated at best with misogyny and female prophets of the radical Reformation paid for their convictions with their lives. In education, leadership, piety and radical social challenge, women’s options were restricted. However, the key Reformation principles ultimately enabled the development of women’s ministry which was marked by the ordination of Constance Todd 400 years later.
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Disseau, Maël Leo David Soliman. "Anabaptism in Italy." Perichoresis 15, no. 4 (December 1, 2017): 55–72. http://dx.doi.org/10.1515/perc-2017-0022.

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Abstract While relatively unknown to Anglophone circles, there was a thriving Anabaptist community in Italy during the reformation. It is the scope of this article to help retrace the origins of the Anabaptist movement in Italy (a movement which lasted at best for sixty years, from the 1520s-1530s to the 1570s, and did not leave us with the theological writings such as those produced by Hubmaier, Marpeck, or Simons) and to set straight some misconceptions unintentionally (or intentionally) perpetuated by some who have attempted this journey in the past. This is done in the hopes of raising appreciation for the movement and of enticing future research interest in this forgotten branch of the Radical Reformation.
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Bardgett, Frank D. "The Reformation in Moray: Precursors and Initiation." Journal of Scottish Historical Studies 41, no. 1 (May 2021): 1–37. http://dx.doi.org/10.3366/jshs.2021.0312.

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Evidence from Moray, an area outside the heartland of radical ‘fervencie’, argues that the reach of the reform movement in Scotland was indeed broad, and assists with an answer to the question as to ‘how this Protestant minority was able to impose such profound religous change so rapidly through the country.’ This article explores what is known of precursors to the reformation in the province, seeking to show that, while ambiguity must be acknowledged, the changes after 1560 were not entirely unheralded. It has long been recognised that ‘the determining factor in any area in promoting the reformed faith was the attitude of the local lairds’, so the connections – by kindred, bonding and marriage – between Moray's intricate networks of landowning families and the national brokers of power are explored. This article is concerned primarily with the lairds, the burgesses and the clergy of Moray rather than with the people of the rural parishes. Moray's history during the reformation period also illustrates the negotiation, both of contingencies and between factions, that the process of change involved.
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Trubowitz, Rachel. "Reading Milton and Newton in the Radical Reformation: Poetry, Mathematics, and Religion." ELH 84, no. 1 (2017): 33–62. http://dx.doi.org/10.1353/elh.2017.0001.

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Kniss, Fred. "Toward a Theory of Ideological Change: The Case of the Radical Reformation." Sociological Analysis 49, no. 1 (1988): 29. http://dx.doi.org/10.2307/3711101.

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Friedman, Jerome. "Christ' Descent into Hell and Redemption Through Evil. A Radical Reformation Perspective." Archiv für Reformationsgeschichte - Archive for Reformation History 76, jg (December 1, 1985): 217–30. http://dx.doi.org/10.14315/arg-1985-jg09.

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Fradkin, Jeremy. "The radical reformation and the making of modern Europe: a lasting heritage." Global Intellectual History 2, no. 2 (May 4, 2017): 244–46. http://dx.doi.org/10.1080/23801883.2017.1366118.

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Grzywacz, Małgorzata. "Zgromadzenia zakonne we współczesnym protestantyzmie. Zarys problematyki na przykładzie żeńskiej wspólnoty z Grandchamp." Studia Religiologica 53, no. 2 (2020): 89–104. http://dx.doi.org/10.4467/20844077sr.20.007.12510.

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Christian Orders in Contemporary Protestantism. Outline of the Problem on the Example of the Female Community from Grandchamp The article concentrates on the renewal of monastic life in the European evangelical churches after 1945. The Reformation, initiated by the speech of Martin Luther (1483–1546), brought about great changes in this respect, questioning the current principles of the presence of the monk’s life in the Christian community. Criticism of religious life, formulated by the father of the Wittenberg Reformation, was undertaken by both Ulrich Zwingli (1484–1531) and John Calvin. Until the 19th century, monasticism had not seen rehabilitation of the churches that emerged in the wake of the Reformation. This did not mean, however, that it was completely forgotten. Due to renewal movements, including radical Pietism, which in the 17th and 18th centuries became popular in Protestant Europe, monastic issues returned. Eminent figures in the history of Christianity were discovered. Their world of faith and personal experience was mediated through community life, based on prayer rules and practices known since the time of the original church. At the same time in France, Germany and England a return to the abandoned ways of implementing Christian life began. The article analyses the inspiring community of Grandchamp to indicate the way tradition in the churches deriving from the Reformation has been discovered and re-read.
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