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Journal articles on the topic 'Reformation. Europe'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Mayes, David, and Ulinka Rublack. "Reformation Europe." Sixteenth Century Journal 37, no. 3 (October 1, 2006): 807. http://dx.doi.org/10.2307/20478022.

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2

Gow, Andrew Colin. "Reformation Europe." Central European History 40, no. 1 (February 27, 2007): 139–41. http://dx.doi.org/10.1017/s0008938907000325.

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3

Murdock, G. "Reformation Europe." English Historical Review CXXIII, no. 505 (November 10, 2008): 1539–40. http://dx.doi.org/10.1093/ehr/cen324.

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4

Bartee, Wayne C. "Reformation Europe." History: Reviews of New Books 34, no. 2 (January 2006): 52–53. http://dx.doi.org/10.1080/03612759.2006.10526803.

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5

Hendrix, Scott. "Rerooting the Faith: The Reformation as Re-Christianization." Church History 69, no. 3 (September 2000): 558–77. http://dx.doi.org/10.2307/3169397.

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Over the last twenty-five years it has become common to speak of reformation in the plural instead of the singular. Historians isolate and write about the communal reformation, the urban reformation, the people's or the princes' reformations, and the national reformations of Europe. Some scholars doubt whether these different movements had enough in common to warrant speaking of the Reformation of the sixteenth century. A recent textbook, entitled The European Reformations, justifies its title with the following statement: “In more recent scholarship this ‘conventional sense’ of the Reformation [the traditional unified view] has given way to recognition that there was a plurality of Reformations which interacted with each other: Lutheran, Catholic, Reformed, and dissident movements.”1
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6

MacCulloch, Diarmaid. "2. Protestantism in Mainland Europe: New Directions." Renaissance Quarterly 59, no. 3 (2006): 698–706. http://dx.doi.org/10.1353/ren.2008.0404.

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Most stimulating — for this Anglophone historian, at least — has been the reintegration of religious history into mainstream social and political history generally, and also the heightened sense of an international movement embracing an entire continent and beyond. We no longer make artificial distinctions between the Reformations of the Atlantic Isles and those on the mainland; we can see more clearly what is local and what is part of an international phenomenon; and we can also appreciate the artificiality of considering Protestantism in isolation from reform movements in both the Pre-Reformation Western Church and Post-Tridentine Roman Catholicism. I commend the advantages of emancipating religious history from specific religious commitment. I also discuss the effect of the breaking down of barriers to travel and research in the wake of the 1989–90 revolutions in the recovery of our sense of the importance of Reformations in Eastern Europe, and also highlight our realization that a heritage of Southern European dissent shaped the heterodoxy that dissolved Reformation certainties.
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7

Methuen, Charlotte. "Ulinka Rublack,Reformation Europe." Reformation 11, no. 1 (June 2006): 213–15. http://dx.doi.org/10.1558/refm.v11.213.

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8

Kolb, Robert. "Reformation Europe – Ulinka Rublack." Religious Studies Review 32, no. 2 (April 2006): 128–29. http://dx.doi.org/10.1111/j.1748-0922.2006.00065_18.x.

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9

Furcha, Edward J., and Andrew Pettegree. "The Early Reformation in Europe." Sixteenth Century Journal 25, no. 1 (1994): 246. http://dx.doi.org/10.2307/2542610.

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10

Klassen, Peter J., and Andrew Pettegree. "The Early Reformation in Europe." German Studies Review 16, no. 3 (October 1993): 534. http://dx.doi.org/10.2307/1432152.

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11

Brady, Thomas A. "Peoples' Religions in Reformation Europe." Historical Journal 34, no. 1 (March 1991): 173–82. http://dx.doi.org/10.1017/s0018246x00013984.

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12

Flanagan, Robert J. "Institutional Reformation in Eastern Europe." Industrial Relations: A Journal of Economy and Society 37, no. 3 (July 1998): 337–57. http://dx.doi.org/10.1111/0019-8676.00091.

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13

Rafferty, Oliver P. "Reformation Europe. By Ulinka Rublack." Heythrop Journal 49, no. 6 (November 2008): 1074–76. http://dx.doi.org/10.1111/j.1468-2265.2008.00427_30.x.

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14

Dubois, Elfrieda. "The early reformation in Europe." History of European Ideas 18, no. 6 (November 1994): 1031–33. http://dx.doi.org/10.1016/0191-6599(94)90406-5.

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15

Ryrie, Alec. "Hatred and Superstition in Reformation Europe." Reformation 9, no. 1 (January 2004): 249–54. http://dx.doi.org/10.1179/ref_2004_9_1_012.

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16

George, Timothy, and Robert M. Kingdon. "Church and Society in Reformation Europe." Sixteenth Century Journal 16, no. 4 (1985): 537. http://dx.doi.org/10.2307/2541239.

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17

ALI, AYAAN HIRSI. "Islamic Reformation Will Come From Europe." New Perspectives Quarterly 23, no. 1 (December 2006): 20–23. http://dx.doi.org/10.1111/j.1540-5842.2006.00782.x.

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18

Raitt, Jill, and Sherrin Marshall. "Women in Reformation and Counter-Reformation Europe: Private and Public Worlds." Sixteenth Century Journal 21, no. 4 (1990): 721. http://dx.doi.org/10.2307/2542226.

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19

Millinger, Susan P. "Women in reformation and counter-reformation Europe. Private and public worlds." Women's Studies International Forum 14, no. 6 (January 1991): 615–16. http://dx.doi.org/10.1016/0277-5395(91)90036-h.

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20

Al-Qurtuby, Sumanto. "THE LUTHER OF SHI’I ISLAM." Walisongo: Jurnal Penelitian Sosial Keagamaan 20, no. 1 (May 30, 2012): 137. http://dx.doi.org/10.21580/ws.20.1.188.

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<p class="IIABSBARU">This paper examines socio-historical roots of the emergence of the idea of “Islamic Protestantism” within Iranian Shi’i tradition. The central focus of this study is to present thoughts and activities of so-called “Iranian Luthers” as the agents, actors, and prime movers of the birth of Islamic reformation in Iran. These actors whose ideas of Islamic reformation have had great influences and reached broader audiences beyond Iranian territory include Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, and Abdul Karim Soroush. There are a number of Iranian reformers deserve credits for their thoughtful, controversial ideas of Islamic reformations. These Iranian reformers are considered “the Luthers of Islam” for their deep admiration of Martin Luther’s Protestant Reformation, and their calls for Islamic reformation just like Luther did in the sixteenth century Europe. By the socio-historical and descriptive analysis, this paper is not intended to compare two religious reformations in Iran and Europe, but rather to study and analyze their notions with regard to Islamic reformation.</p><p class="IKa-ABSTRAK">***</p>Artikel ini membicarakan tentang akar sosio-historis muncul­­­nya gagasan “Protestanisme Islam” dalam tradisi Syi’ah Iran, dengan fokus kajian pemikiran dan gerakan yang disebut “Luther Iran” sebagai agen, aktor, dan peng­gerak utama lahirnya reformasi Islam di Iran. Ide-ide re­formasi Islam memiliki pengaruh besar dan mencapai khalayak yang lebih luas di luar wilayah Iran termasuk Sayyid Jamal al-Din al-Afghani, Ali Shari’ati, Mehdi Bazargan, Hashem Aghajari, dan Abdul Karim Soroush. Sejumlah reformis Iran layak mendapatkan perhatian karena pe­mikir­an, ide-ide kontroversial mereka dalam reformasi Islam. Para reformis Iran dianggap sebagai “Luther Islam” karena kekaguman mendalam mereka terhadap Martin Luther, dan mereka menghendaki reformasi Islam seperti yang terjadi pada masa Luther di Eropa abad keenam belas. Dengan analisis sosio-historis dan deskriptif, tulisan ini tidak di­maksud­kan untuk membandingkan dua reformasi ke­agamaan di Iran dan Eropa, melainkan untuk mem­pelajari dan meng­analisis gagasan-gagasan mereka mengenai refor­masi Islam.
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21

Moore, Cornelia N., and Sherrin Marshall. "Women in Reformation and Counter-Reformation in Europe: Public and Private Worlds." Sixteenth Century Journal 25, no. 4 (1994): 1031. http://dx.doi.org/10.2307/2542356.

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22

Clark, Harry, and William S. Maltby. "Reformation Europe: A Guide to Research II." Sixteenth Century Journal 24, no. 3 (1993): 704. http://dx.doi.org/10.2307/2542127.

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23

Alfsvag, Knut, Inger Ekrem, Minna Skafte Jensen, and Egil Kraggerud. "Reformation and Latin Literature in Northern Europe." Sixteenth Century Journal 28, no. 2 (1997): 654. http://dx.doi.org/10.2307/2543537.

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24

Lazarus, Micha. "Tragedy at Wittenberg: Sophocles in Reformation Europe." Renaissance Quarterly 73, no. 1 (2020): 33–77. http://dx.doi.org/10.1017/rqx.2019.494.

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Amid the devastation of the Schmalkaldic War (1546–47), Philip Melanchthon and his colleagues at Wittenberg hastily compiled a Latin edition of Sophocles from fifteen years of teaching materials and sent it to Edward VI of England within weeks of his coronation. Wittenberg tragedy reconciled Aristotelian technology, Reformation politics, and Lutheran theology, offering consolation in the face of events that themselves seemed to be unfolding on a tragic stage. A crucial but neglected source of English and Continental literary thought, the Wittenberg Sophocles shaped the reception of Greek tragedy, tragic poetics, and Neo-Latin and vernacular composition throughout the sixteenth century.
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25

Royal, Susan. "The Search for Authority in Reformation Europe." Irish Theological Quarterly 79, no. 4 (September 23, 2014): 393–95. http://dx.doi.org/10.1177/0021140014543264g.

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26

Barnes, Robin Bruce. "Religion and Superstition in Reformation Europe (review)." Catholic Historical Review 90, no. 4 (2004): 784–86. http://dx.doi.org/10.1353/cat.2005.0004.

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27

Dawson, Jane E. A. "Book Reviews : The Superhatural in Reformation Europe." Expository Times 115, no. 11 (August 2004): 390–91. http://dx.doi.org/10.1177/001452460411501117.

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28

Nasierowski, Wojciech. "Emerging Patterns of Reformation in Central Europe:." Journal of East-West Business 2, no. 1-2 (August 2, 1996): 143–71. http://dx.doi.org/10.1300/j097v02n01_07.

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29

Barnes, Robin B. "Varieties of Apocalyptic Experience in Reformation Europe." Journal of Interdisciplinary History 33, no. 2 (October 2002): 261–74. http://dx.doi.org/10.1162/00221950260208706.

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Recent studies have created an ever-fuller picture of Western apocalypticism in its various forms. Scholars have become more aware of the need to understand how apocalyptic conceptions have shaped and expressed group identities. In Reformation and early modern studies, one current challenge is to analyze end-time outlooks in relation to the formation of confessional cultures, and with regard to the broader social process of “confessionalization.” Differences in the character and intensity of apocalyptic expectancy among the major confessional cultures raise questions about their so-called “functional equivalence” so far as promoting social change was concerned.
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30

Loikkanen, Juuso. "The Search for Authority in Reformation Europe." Reformation & Renaissance Review 17, no. 3 (September 2, 2015): 266–67. http://dx.doi.org/10.1080/14622459.2015.1119449.

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31

Slivka, Daniel. "Reformation versus Council of Trent and Rules for Interpretation from 16th to 19th." E-Theologos. Theological revue of Greek Catholic Theological Faculty 3, no. 1 (April 1, 2012): 28–37. http://dx.doi.org/10.2478/v10154-012-0003-z.

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Reformation versus Council of Trent and Rules for Interpretation from 16th to 19th Council of Trent confronts "sola Scriptura" the Holy Scripture and Tradition without explaining their mutual relation. At that time, the term Tradition was considered to refer to customs of the Church which dealt with the faith and practice of homily. The council emerged at the time of difficult social, agricultural, and political situation in Europe. Religious disputes were connected with the reformation which took place in Europe. Catholic reformation started even before Protestant one and Council of Trent and its findings were results of it.
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32

Vasileva, Svetlana. "COUNTER-REFORMATION IN GERMANY." Studia Humanitatis 16, no. 3 (December 2020): 28–37. http://dx.doi.org/10.15393/j12.art.2020.3621.

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The article studies the Counter-Reformation process in Germany and the neighboring European ter-ritories in a wider context as a complex of geopolitical, social and religious problems growing in Europe in the 15th and the 16th centuries. The study aims at finding connections between the Reformation processes launched by Martin Luther and the subsequent course of German history during the Counter-Reformation. The article focuses on the situation in Germany against a wider background of the developments in the Holy Roman Empire of the German Nation. This paper con-tinues the author’s previous article on the German Reformation and Martin Luther’s role in it. It ex-amines the consequences of the Reformation that brought Germany on the edge of a humanitarian disaster in the Thirty Years’ War. The course of the war, as well as its geopolitical causes and con-sequences for Germany and for the whole of Europe are also investigated. The author describes and analyzes a broad historical and political context which determined the circumstances and reasons for many European states’ participation in the Thirty Years’ War, as well as the consequences of the Peace of Westphalia.
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33

Louthan (book editor), Howard, Graeme Murdock (book editor), and Hugues Daussy (review author). "A Companion to the Reformation in Central Europe." Renaissance and Reformation 41, no. 3 (November 12, 2018): 245–47. http://dx.doi.org/10.33137/rr.v41i3.31623.

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34

Lazarus, Micha. "Tragedy at Wittenberg: Sophocles in Reformation Europe: Erratum." Renaissance Quarterly 73, no. 2 (2020): 774. http://dx.doi.org/10.1017/rqx.2020.118.

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35

Ozment (book author), Steven, and Robert Tittler (review author). "When Fathers Ruled: Family Life in Reformation Europe." Renaissance and Reformation 23, no. 2 (March 6, 2009): 184–85. http://dx.doi.org/10.33137/rr.v23i2.11982.

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36

MacCulloch, Diarmaid. "The Birth of Anglicanism." Ecclesiastical Law Journal 7, no. 35 (July 2004): 418–28. http://dx.doi.org/10.1017/s0956618x00005603.

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The paper surveys the English Reformation in the wider European context to demonstrate that the concept of ‘Anglicanism’ is hardly appropriate for the post-Reformation English Church in the sixteenth century: it was emphatically Protestant, linked to Reformed rather than Lutheran Protestantism. Henry VIII created a hybrid of a Church after breaking with Rome, but that was not unique in northern Europe. There were widespread attempts to find a ‘middle way’, the model being Cologne under Archbishop Hermann von Wied. Wied's efforts failed, but left admirers like Albert Hardenberg and Jan Laski, and their Reformations gradually moved towards those of central Europe—the first Reformed theologians. Edward VTs Reformation aligned itself with this new grouping, and produced prototypes of liturgy and theological formulary which endure to the present day—with the exception of a proposed reform of canon law, with its provisions for divorce. Elizabeth Ts 1559 religious settlement fossilised Edward's Church from autumn 1552. It made no concessions to Catholics, despite later A nglo- Catholic myth-making: minor adjustments were probably aimed at Lutherans. There is nevertheless a ‘Nicodemite’ association among the leading figures who steered the Settlement through its opening years. Important and unlikely survivals were cathedrals, uniquely preserved in a Protestant context and a source of future ideological Catholic ‘subversion’. Nevertheless the theological tone of the Elizabethan Church was a broadly-based Reformed Protestantism, aligned to Zürich rather than to Geneva. Early seventeenth-century Arminianism or Laudianism represented a new direction, and the Puritanism of New England may better represent the English Reformation than the ‘Anglican’ synthesis which came to fruition in the English Church after Charles II's restoration in 1660. In any case, Anglicanism continues to represent in uneasy but useful tension the two poles of theology contending for mastery in the century after Elizabeth Is coming to power.
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37

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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38

Jack, Sybil M. "Women in Reformation and Counter-Reformation Europe: private and public worlds (review)." Parergon 10, no. 1 (1992): 137–39. http://dx.doi.org/10.1353/pgn.1992.0026.

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39

Marcus, Leah S. "Provincializing the Reformation." PMLA/Publications of the Modern Language Association of America 126, no. 2 (March 2011): 432–39. http://dx.doi.org/10.1632/pmla.2011.126.2.432.

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On a recent trip to nicosia, cyprus, i grabbed a city map from my hotel. The venetian walls of the old city formed a perfect circle on the map. But the northern part of Nicosia was blank—not a road named or landmark identified, not even the airport or the Venetian column that marks the center of the circular city—except for the notation “Area under Turkish occupation since 1974.” Of course, Turkey is a secular nation, but the divide between Turkish and European Cyprus is also a divide between majority-Muslim and majority-Christian populations. A member of the European Union since 2004, Cyprus is, like the rest of Europe, haunted by a spectral Islam that it has difficulty acknowledging, let alone assimilating into a broader cosmopolitan identity.
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40

Tóth, Zsombor. "Understanding Long Reformation in Eastern Europe: The Case of Hungarian Puritanism Revisited." Journal of Early Modern Christianity 7, no. 2 (November 26, 2020): 319–41. http://dx.doi.org/10.1515/jemc-2020-2028.

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AbstractWith the focus on Calvinist Reformation I propose a case study on Hungarian Puritanism that will allow further extrapolations, projections, and some general remarks regarding the entire process of the Hungarian Reformation. This paper draws on the findings of my research examining the reception of English Puritanism in early modern Royal Hungary and Transylvania. I intend to unearth the problematic aspects of cultural and intellectual transfers in an attempt to decipher the intricacies of how Puritan-Calvinist ideas were accepted and incorporated in the religious culture of Hungarian Calvinists. My concern is primarily related to the receiving Hungarian context and its historical evolution. For both the Hungarian Reformation and Hungarian Puritanism appear to have been newly emerging religious cultures resulting from a mixed tradition consisting of transferred ideas and native components. My contention is that the process of transfers and translations are not mechanical takeovers, borrowings or replacements, but a rather complex hermeneutical process of understanding, explaining and applying ideas to the needs of the receivers. One of the major findings of my article is that the application of the concept of long Reformation to the Hungarian case, in line with the latest developments of the field, will not only provide a more suitable historical framework, but it will put to use a repertoire of methodological novelties nurturing the understanding of the entire process of the Reformation based on the transfers of ideas and their consequent reception.
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41

Spaans, Joke. "Faces of the Reformation." Church History and Religious Culture 97, no. 3-4 (2017): 408–51. http://dx.doi.org/10.1163/18712428-09703003.

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Some time in the second quarter of the seventeenth century the London bookseller Thomas Jenner published an engraving that shows a selection of prominent Protestant Reformers. This image was copied and adapted all over Europe into the nineteenth century. In this article a variety of adaptations of this print are placed on an approximate timeline, and it is argued that they present us with a unique visual record of the way in which the Reformation was reconceptualised in a number of national contexts and in successive periods.
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42

Karant-Nunn, Susan C. "Alas, a Lack: Trends in the Historiography of Pre-University Education in Early Modern Germany." Renaissance Quarterly 43, no. 4 (1990): 788–98. http://dx.doi.org/10.2307/2862791.

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Three major themes either have or ought to have affected the recent study of pre-university education in Germany between about 1400 and 1700. These are the Reformation and schooling; the so-called "new history" of education; and the current wave of research on literacy in Renaissance, Reformation, and Counter- Reformation Europe. The works cited should be considered illustrative of investigation carried out and issues debated during approximately the last twenty years.
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43

Scott, T. "Social Discipline in the Reformation: Central Europe 1550-1750." German History 13, no. 1 (January 1, 1995): 115–16. http://dx.doi.org/10.1093/gh/13.1.115.

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44

Theibault, John, and Ronnie Po-Chia Hsia. "Social Discipline in the Reformation: Central Europe, 1550-1750." Journal of Interdisciplinary History 22, no. 3 (1992): 515. http://dx.doi.org/10.2307/205007.

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45

Safley, Thomas Max, Ole Peter Grell, Andrew Cunningham, and Jon Arrizabalaga. "Health Care and Poor Relief in Counter-Reformation Europe." Sixteenth Century Journal 32, no. 2 (2001): 571. http://dx.doi.org/10.2307/2671820.

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46

Carmichael, Ann G., Ole Peter Grell, Andrew Cunningham, and Jon Arrizabalaga. "Health Care and Poor Relief in Counter-Reformation Europe." American Historical Review 106, no. 5 (December 2001): 1864. http://dx.doi.org/10.2307/2692874.

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47

Louthan, H. "The Counter-Reformation in Central Europe: Styria, 1580-1630." English Historical Review 117, no. 474 (November 1, 2002): 1263–65. http://dx.doi.org/10.1093/ehr/117.474.1263.

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48

Fasolt, Constantin. "Hegel’s Ghost: Europe, the Reformation, and the Middle Ages." Viator 39, no. 1 (January 2008): 345–86. http://dx.doi.org/10.1484/j.viator.1.100125.

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49

Cameron, Euan. "The Late Renaissance and the Unfolding Reformation in Europe." Studies in Church History. Subsidia 8 (1991): 15–36. http://dx.doi.org/10.1017/s014304590000154x.

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Martin Luther, conducted no doubt by a higher providence, but in discourse of reason, finding what a province he had undertaken against the bishop of Rome, and the degenerate traditions of the church, and finding his own solitude, being no ways aided by the opinions of his own time, was enforced to awake all antiquity, and to call former times to his succour, to make a party against the present time. So that the ancient authors, both in divinity, and in humanity, which had long time slept in libraries, began generally to be read and revolved. This by consequence did draw on a necessity of a more exquisite travel in the languages original, wherein those authors did write, for the better understanding of those authors, and the better advantage of pressing and applying their words. And thereof grew again a delight in their manner of style and phrase, and an admiration of that kind of writing….Francis Bacon, Of the Advancement of Learning (1605) in Works (London, 1778).
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50

Bastow, Sarah. "Confessional Mobility and English Catholics in Counter-Reformation Europe." Cultural and Social History 17, no. 2 (March 14, 2020): 264–66. http://dx.doi.org/10.1080/14780038.2020.1783844.

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