Relevant bibliographies by topics / Reformation Philippists

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Academic literature on the topic 'Reformation Philippists'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Reformation Philippists"

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Keen, Ralph. "Intra-Confessional Polemics in the Reformation." Church History 88, no. 3 (September 2019): 629–44. http://dx.doi.org/10.1017/s0009640719001926.

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Although religious polemic is typically understood and studied as a phenomenon of mutual antagonism across the confessions—Protestant against Catholic and Catholic against Protestant—the growth of the early modern polemic traditions was the product of heated internal controversy. In a series of theses intended to point to rhetorical aspects of conflicts within the Lutheran and Catholic confessions, this paper brings forward features of polemical writings from the disputes between Gnesio-Lutherans and Philippists in the wake of the Augsburg Interim of 1548 and those between and among Jesuits and Jansenists in the seventeenth century. Early modern religious thought, I suggest, cannot be understood without attention to the fissures within the Lutheran and Roman Catholic traditions.
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Christman, Robert J. "Competing Clerical Efforts To Secure Lay Support in the Flacian Controversy Over Original Sin." Nederlands Archief voor Kerkgeschiedenis / Dutch Review of Church History 85, no. 1 (2005): 225–38. http://dx.doi.org/10.1163/187607505x00137.

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AbstractIn the decades following Luther's death, adherents of the Wittenberg Reformation fought amongst themselves over how to define the reformer's theology. Often such struggles pitted Philippists against Gnesio-Lutherans, but sometimes the controversies took place within these groups themselves. The following article examines the Flacian controversy over original sin as it split the Gnesio-Lutheran pastorate of the central German county of Mansfeld. Rather than focusing on the content of the debate, this study analyzes the two distinct approaches to the laity taken by the pastors on each side of the divide. One side endeavored to present the doctrinal complexities of the disagreement to the parishioners; the other attempted to shield the laity from the intricacies of the dispute. It was, therefore, not only a theological disagreement that divided the pastors, but two distinct and competing visions of ecclesiology and the role of the laity in the church.
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Kolb, Robert. "Melanchthonian Method as a Guide to Reading Confessions of Faith: The Index of the Book of Concord and Late Reformation Learning." Church History 72, no. 3 (September 2003): 504–24. http://dx.doi.org/10.1017/s0009640700100332.

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Horst Kunze, the contemporary German authority on indexing, writes, “An index is not a tool that has its own independent existence. It is an aid for the use of another literary object. It is like a signpost. Like a signpost it has no other purpose than to point the way in certain directions.” Indices seldom attract scholarly investigation. Casual users accept the index as a more or less objective guide to the contents of a book. However, the index prepared in 1580 for the initial publication of the Book of Concord, appearing in several of its first printings, was designed to point in specific directions, to cultivate a particular way for its primary audience to read the volume and put it to use. It took the form of loci communes—topics—as they had been developed a generation earlier by Martin Luther's Wittenberg colleague Philip Melanchthon for the proper, fruitful, study of theology. By selecting the doctrinal topics and categories into which pastors and teachers were to organize the content of this volume for their own use, this index offers one of the first theological commentaries on the Book of Concord. The index also reveals how Melanchthon's theological method continued to dominate the way the heirs of the Wittenberg Reformation thought—in spite of the fact that it directs readers away from and against the theology of some of Melanchthon's followers whom scholars have dubbed with his name, “Philippists.” (In fact, some contemporaries objected to the Book because they believed it to be anti-Melanchthonian.)
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Scheible, Heinz. "Die Philosophische Fakultät der Universität Wittenberg von der Gründung bis zur Vertreibung der Philippisten." Archiv für Reformationsgeschichte - Archive for Reformation History 98, no. 1 (December 1, 2007): 7–44. http://dx.doi.org/10.14315/arg-2007-0102.

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ABSTRACT The faculty of arts at the University of Wittenberg taught the via antiqua with a focus on Scotism, but not the via moderna. The mathematical disciplines were poorly represented. In contrast to that, Humanism was taught from the beginning and the Humanist curriculum was extended in 1518, not only by establishing chairs of Greek and Hebrew, but also chairs of Aristotle. As Luther was vehemently against Aristotle at that time, he was certainly not the driving force behind this aspect of the reform. In the following years the lectures on traditional subjects were gradually reduced, while the new subjects were extended and adapted to the tenets of the Reformation. Melanchthon played a decisive role in this transformation. Not only did he teach his philosophical subjects in accordance with Luther’s theology, but he also saw to the extension of Mathematics and supported History. In 1536 the transformation of the medieval faculty of arts with its predominance of Logics into a modern philosophical faculty with a balance between the languages and the mathematical subjects was completed. Melanchthon’s decision to refuse the offer of a chair at Jena was decisive for the fact that the University of Wittenberg was not closed in 1547, but survived until 1817. The rising number of students even after his death attests to the success of his teaching, which was brought to an end by the expulsion of the Philippists as alleged Calvinists from Saxony in 1574.
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Crusius, Irene. "„Nicht calvinisch, nicht lutherisch“: Zu Humanismus, Philippismus und Kryptocalvinismus in Sachsen am Ende des 16. Jahrhunderts." Archiv für Reformationsgeschichte - Archive for Reformation History 99, no. 1 (December 1, 2008): 139–74. http://dx.doi.org/10.14315/arg-2008-0108.

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ABSTRACT On the basis of case studies from Chemnitz, Zittau, Zwickau and Schneeberg, the author demonstrates the far-reaching influence of Melanchthon even on the third generation after the Reformation and the close humanistic and “philippistic” personal relations among its members. The city Latin schools prove to be the centers and disseminators of Philippism, and the scholars involved are often persecuted as Cryptocalvinists. By means of the study of personal histories, the author differentiates more sharply between Philippism and Cryptocalvinism.
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Bautista, Elmer G., Jong-sun Kim, Yun-jung Kim, and Maria Evic Panganiban. "Farmer’s Perception on Farm mechanization and Land reformation in the Philippines." Journal of the Korean Society of International Agricultue 29, no. 3 (September 30, 2017): 242–50. http://dx.doi.org/10.12719/ksia.2017.29.3.242.

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7

Wheatley, Jeffrey. "us Colonial Governance of Superstition and Fanaticism in the Philippines." Method & Theory in the Study of Religion 30, no. 1 (January 2, 2018): 21–36. http://dx.doi.org/10.1163/15700682-12341410.

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AbstractThis article examines howuscolonial officials understood and utilized the categories of superstition, fanaticism, and religion during the occupation of the Philippines in the early twentieth century. I adapt Jason Josephson-Storm’s model of the trinary to explore the colonial politics of these categories. I focus on ideas about Filipino supernatural charms, typically referred to asanting anting. Civil administrators like ethnologist Dean Worcester and officers of the Philippine Constabulary blamed these charms for superstitious credulity and fanatical resistance againstusrule. As such, beliefs, practices, and communities categorized as superstitious or fanatical were targeted strategically for reformation or elimination. I argue that ideas about superstition, religion, and fanaticism were key parts ofuswar and policy, often serving racial projects of governance. Pursuing this line of inquiry allows scholars to see the material stakes of the category of religion and its proximate others.
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Dreyer, Rasmus H. C. "Hans Tausen: Kampen for en dansk Luther." Dansk Teologisk Tidsskrift 74, no. 4 (December 16, 2011): 276–93. http://dx.doi.org/10.7146/dtt.v74i4.106397.

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The article is a historiographical examination of the reception of the Danish reformer Hans Tausen: The Lutheran Orthodox theologians (late 16th-17th century) distanced themselves from Tausen, as they identified his theology as ‘Zwinglian’. Pietism and Rationalism (second half of the 18th century), in contrast, defended Tausen and even called him the ‘Danish Luther’ because of what they saw as ‘Lutheran’ aspects of his theology. A critical focus (from around 1850) did not change the general description. The article emphasizes that the examinations of the 20th century are still to be grouped into two, since the focus either is on the ‘Lutheran’ perspectives or Tausen as influenced by the ‘humanistic’ Reformation, by some alternatively identified as a kind of ‘Philippistic’ or ‘Wittenberg’ theology. A renewed examination of Tausen’s theology must rather be understood as a synthesis of continuity and reorientation.
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Dingel, Irene. "Das Corpus Doctrinae Philippicum und seine Nachwirkung." Journal of Early Modern Christianity 8, no. 1 (April 1, 2021): 119–34. http://dx.doi.org/10.1515/jemc-2021-2008.

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Abstract Hardly any corpus doctrinae had as intensive a reception and as wide a dissemination as the Corpus Doctrinae Philippicum (1560). Situating it in the history of the concept of a corpus doctrinae and briefly sketching its origin and goal elucidate the function and significance of this collection of Melanchthon’s writings. An intensive investigation reveals however any connection of this work with the development of the Reformation in Siebenbürgen (ung. Erdély, rum. Transilvania) in the later 16th century. The records of the Siebenbürgen synods mention the Corpus Doctrinae Philippicum occasionally, revealing the extent to which it served as a norm for public teaching. Unique and characteristic for Siebenbürgen is that the Formula of Concord (1577) did not replace this Corpus Doctrinae; it remained influential long into the seventeenth century. It was however interpreted within the horizon of a Wittenberg theology that was marked by the pre-confessional harmony and doctrinal agreement between Luther and Melanchthon while seeking to ignore Philippist interpretations and focusing on the common teachings of both reformers.
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Burchill, Christopher J. "On the Consolation of a Christian Scholar: Zacharias Ursinus (1534–83) and the Reformation in Heidelberg." Journal of Ecclesiastical History 37, no. 4 (October 1986): 565–83. http://dx.doi.org/10.1017/s002204690002203x.

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It is perhaps the most fitting comment on a Christian scholar to note that, whereas his work has been of importance to the Church down the years, the details of his life have passed into obscurity. This remark is particularly appropriate in looking at the figure of Zacharius Ursinus, the main author of the Heidelberg Catechism and one of the founding fathers of the German reformed tradition. Most previous analysis has been focused on his growing sympathy with the teaching of Calvin in the period prior to his open adoption of the reformed cause following the death of Melanchthon. The effort to explain the background to the break-up of the Philippist party in the 1560s has yet deflected attention from a proper consideration of Ursinus' own views. Even the most recent account by Derk Visser, where some new insights have been provided on the basis of the published correspondence, is mostly concerned with this problem of his early development. Yet any serious attempt to place his writing in its historical context must concentrate on the situation in Heidelberg, which was the setting for the bulk of his work both as a reformer and pedagogue. In seeking to fill this gap, it is the purpose of the present paper to rediscover something of the man's character and the nature of his religious conviction, rather than to take up the now established debate about the relation of his theology to that of the other leading reformers. Such a study should furnish a useful basis for a more balanced assessment of his own contribution to the broader history of the Church.
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Books on the topic "Reformation Philippists"

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Philippismus und orthodoxes Luthertum an der Universität Wittenberg: Die Rolle Jakob Andreäs im lutherischen Konfessionalisierungsprozess Kursachsens (1576-1580). Münster: Aschendorff, 2009.

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Book chapters on the topic "Reformation Philippists"

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Padrón, Ricardo. "Juan Cobo’s Map of the Pacific World (1593)." In The Spanish Pacific, 1521–1815, translated by Timothy Brook. Nieuwe Prinsengracht 89 1018 VR Amsterdam Nederland: Amsterdam University Press, 2020. http://dx.doi.org/10.5117/9789463720649_ch03.

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Juan Cobo (1546/47–1592) was a Dominican priest who devoted most of his efforts in the Philippines to proselytizing the resident Chinese population of Manila and its environs. This map of the Pacific world from China to Mexico appears in a translation of an influential piece of Counter- Reformation apologetics that Cobo prepared with the help, most likely, of unnamed Chinese collaborators, and that he had published in Manila in 1593 for the benefit of Chinese prospects for Christian conversion. It is the first European-style map created for a Chinese reader. Timothy Brook provides an English translation of the map’s Chinese inscriptions, while Ricardo Padrón analyzes the map’s rhetorical position.
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