Henry Barrow and John Greenwood are the fathers of Elizabethan Separatism. Unlike Robert Browne, they refused to compromise their beliefs or conform to Anglicanism and as a consequence they died in 1593 - as martyrs for their steadfast adherence to the principles of English Congregationalism. surreptitiously printed books and very rare pamphlets and documents which allow evaluation of the teachings of the Separatists, in relation to the activities of the Elizabethan hierarchy, to the Puritans, to the Pilgrims in the Netherlands and the New World and to the Independents and Congregationalists. (16 of the pieces are by Barrow, 6 by Greenwood and 5 by both men, in addition to 13 related Barrowist items in the Appendix).

Johann von Staupitz is generally acknowledged as one of the most important influences on Martin Luther, convincing him of the sin-remitting grace of God. It was this revelation that was to spur Luther to formulate his theology of salvation by faith alone which was to lead to his break with the Catholic church. When Luther was brought to task by the church authorities for his heretical views it was Staupitz who was deputed to remonstrate with him, and it was Staupitz who sent a copy of his theses on indulgences to the Pope. Despite Luther's defection from Rome, he was to remain on good terms with the orthodox Staupitz who was consistently at the forefront of reformation within the Catholic Church. This book sheds light on the spiritual and theological beliefs of Staupitz, placing him in the midst of the late medieval reform efforts in the Augustianian order. It argues that as reformer, sermonizer, and friend of humanists Staupitz was a major player in the world of early sixteenth century theology who had a profound influence on the course of the Reformation.

Sebastian Castellio, linguist, humanist and religious reformer, is one of the most remarkable figures of the Reformation. Attracted by Calvin's reforms, Castellio moved to Geneva in the 1540s, where he wrote his influential work on educational reform. Ironically, it was Castellio's work as a scholar in Geneva, which was to lead to his falling out with Calvin, and ultimately his forced departure from Geneva and his resettlement in Basle. Exiled from Geneva, Castellio soon attracted a circle of like-minded reformers who opposed the intolerant attitude of Calvin, exemplified by the execution of the heretical Michael Servetus. It is Castellio's residence in Basle, where he developed his 'liberal' humanist approach to religious toleration in opposition to Calvin's dogmatic othodoxy, which forms the core of this study. It explores what toleration meant and how both sides argued their case. Much attention is paid to Castellio's most important work 'On Heretics', in which he argues against the execution of those who err in the faith. By telling the fascinating tale of Castellio's life, this work illuminates the furious debate which he unleashed and how it marked a crucial stage in the development of Protestant thought.

Over the first four decades of the Reformation, hundreds of songs written in popular styles and set to well-known tunes appeared across the German territories. These polemical songs included satires on the pope or on Martin Luther, ballads retelling historical events, translations of psalms and musical sermons. They ranged from ditties of one strophe to didactic Lieder of fifty or more. Luther wrote many such songs and this book contends that these songs, and the propagandist ballads they inspired, had a greater effect on the German people than Luther's writings or his sermons. Music was a major force of propaganda in the German Reformation. Rebecca Wagner Oettinger examines a wide selection of songs and the role they played in disseminating Luther's teachings to a largely non-literate population, while simultaneously spreading subversive criticism of Catholicism. These songs formed an intersection for several forces: the comfortable familiarity of popular music, historical theories on the power of music, the educational beliefs of sixteenth-century theologians and the need for sense of community and identity during troubled times. As Oettinger demonstrates, this music, while in itself simple, provides us with a new understanding of what most people in sixteenth-century Germany knew of the Reformation, how they acquired their knowledge and the ways in which they expressed their views about it. With full details of nearly 200 Lieder from this period provided in the second half of the book, Music as Propaganda in the German Reformation is both a valuable investigation of music as a political and religious agent and a useful resource for future research.

Drawing on the early correspondence of Martin Luther, Timothy Dost presents a reassessment of the degree to which humanism influenced the thinking of this key reformation figure. Studying letters written by Luther between 1507 and 1522, he explores the various ways Luther used humanism and humanist techniques in his writings and the effect of these influences on his developing religious beliefs. The letters used in this study, many of which have never before been translated into English, focus on Luther's thoughts, attitudes and application of humanism, uncovering the extent to which he used humanist devices to develop his understanding of the gospel. Although there have been other studies of Luther and humanism, few have been grounded in such a close philological examination of Luther's writings. Combining a sound knowledge of recent historiography with a detailed familiarity with Luther's correspondence, Dost provides a sophisticated contribution to the field of reformation studies.

The Waldenses, like the Franciscans, emerged from the apostolic movements within the Latin Church of the decades around 1200, but unlike the Franciscans they were driven underground. Not a full counter-Church, like the Cathar heretics, they formed a clandestine religious order, preaching to and hearing the confessions of their secret followers, and surviving until the Reformation. This volume begins by surveying modern historiography. Then, using both inquisition records from the Baltic to the Alps and the Waldenses' own books, the author deals with the asceticism of the Waldensian order, its practice of poverty and medicine, the culture of the Brothers and the preaching of the Waldensian Sisters, the way both used and mythicised history to support their position, and the composition of their followers. The final chapters examine their origins and authorship of the inquisitors' texts, and look through them to see how inquisitors viewed the Waldenses.

Born in controversy and raised in university settings, the Lutheran reform movement was embroiled immediately, publicly, and perennially in theological disputes and political battles. While controversies during Martin Luther's lifetime centered on disagreements with Rome and Geneva, present and later differences emerged over interpreting Luther's and Melanchthon's theologies on such issues as governmental interference, liturgical practices, justification's implications for good works and sin, the Lord's supper, and election. It is this defining dis-concord, alternating with attempts at concord and conciliation, that is reflected in the documents newly translated in this indispensable documentary companion to The Book of Concord, which includes the works of Agricola, Eck, Chemnitz, Melanchthon, and Luther.

In this fascinating collection, Auke Jelsma explores the byways and outer reaches of the Reformation: groups and individuals who, in an age of confessional strife, eschewed the certainties of the established churches and sought religious truth in unconventional ways and across confessional boundaries. The author, one of the most distinguished Dutch Church historians of his generation, casts a humane and sympathetic light on forms of belief that in their own day attracted censure from the orthodox of both sides, and have been little considered in subsequent general treatments of the Reformation. Subjects include the Congregation of Windesheim and its influence on Protestantism; the role of women in the Anabaptist kingdom of MA1/4nster; the Devil in Protestantism; the Protestant attack on popular culture; marriage and the family; the sixteenth-century reception of St John of the Cross and Protestant spirituality.

On a motorcycle trip from Manitoba to southern Chile, Cameron Dueck seeks out isolated enclaves of Mennonites-and himself. "An engrossing account of an unusual adventure, beautifully written and full of much insight about the nature of identity in our ever-changing world, but also the constants that hold us together."-Adam Shoalts, national best-seller author of Beyond the Trees: A Journey Alone Across Canada's Arctic and A History of Canada in 10 Maps Across Latin America, from the plains of Mexico to the jungles of Paraguay, live a cloistered Germanic people. For nearly a century, they have kept their doors and their minds closed, separating their communities from a secular world they view as sinful. The story of their search for religious and social independence began generations ago in Europe and led them, in the late 1800s, to Canada, where they enjoyed the freedoms they sought under the protection of a nascent government. Yet in the 1920s, when the country many still consider their motherland began to take shape as a nation and their separatism came under scrutiny, groups of Mennonites left for the promises of Latin America: unbroken land and new guarantees of freedom to create autonomous, ethnically pure colonies. There they live as if time stands still-an isolation with dark consequences. In this memoir of an eight-month, 45,000 kilometre motorcycle journey across the Americas, Mennonite writer Cameron Dueck searches for common ground within his cultural diaspora. From skirmishes with secular neighbours over water rights in Mexico, to a mass-rape scandal in Bolivia, to the Green Hell of Paraguay and the wheat fields of Argentina, Dueck follows his ancestors south, finding reasons to both love and loathe his culture-and, in the process, finding himself.

The apparent disappearance of mysticism in the Protestant world after the Reformation used to be taken as an example of the arrival of modernity. However, as recent studies in history and literary history reveal, the "Reformation" was not experienced in such a drastically transformative manner, not least because the later Middle Ages itself was marked by a series of reform movements within the Catholic Church in which mysticism played a central role. In Mysticism and Reform, 1400-1750, contributors show that it is more accurate to characterize the history of early modern mysticism as one in which relationships of continuity within transformations occurred. Rather than focus on the departures of the sixteenth-century Reformation from medieval traditions, the essays in this volume explore one of the most remarkable yet still under-studied chapters in its history: the survival and transformation of mysticism between the late Middle Ages and the early modern period. With a focus on central and northern Europe, the essays engage such subjects as the relationship of Luther to mystical writing, the visual representation of mystical experience in fifteenth- and sixteenth-century art, mystical sermons by religious women of the Low Countries, Valentin Weigel's recasting of Eckhartian gelassenheit for a Lutheran audience, and the mysticism of English figures such as Gertrude More, Jane Lead, Elizabeth Hooten, and John Austin, the German Catharina Regina von Greiffenberg, and the German American Marie Christine Sauer.

Conventional wisdom holds that tradition and history meant little to nineteenth-century American Protestants, who relied on common sense and "the Bible alone." The Old Faith in a New Nation challenges this portrayal by recovering evangelical engagement with the Christian past. Even when they appeared to be most scornful toward tradition, most optimistic and forward-looking, and most confident in their grasp of the Bible, evangelicals found themselves returning, time and again, to Christian history. They studied religious historiography, reinterpreted the history of the church, and argued over its implications for the present. Between the Revolution and the Civil War, American Protestants were deeply interested in the meaning of the Christian past. Paul J. Gutacker draws from hundreds of print sources-sermons, books, speeches, legal arguments, political petitions, and more-to show how ordinary educated Americans remembered and used Christian history. While claiming to rely on the Bible alone, antebellum Protestants frequently turned to the Christian past on questions of import: how should the government relate to religion? Could Catholic immigrants become true Americans? What opportunities and rights should be available to women? To African Americans? Protestants across denominations answered these questions not only with the Bible but also with history. By recovering the ways in which American evangelicals remembered and used Christian history, The Old Faith in a New Nation shows how religious memory shaped the nation and interrogates the meaning of "biblicism."

In 1974 nearly 3,000 evangelicals from 150 nations met at the Lausanne Congress on World Evangelization. Amidst this cosmopolitan setting -and in front of the most important white evangelical leaders of the United States -members of the Latin American Theological Fraternity spoke out against the American Church. Fiery speeches by Ecuadorian Rene Padilla and Peruvian Samuel Escobar revealed a global weariness with what they described as an American style of coldly efficient mission wedded to a myopic, right-leaning politics. Their bold critiques electrified Christians from around the world. The dramatic growth of Christianity around the world in the last century has shifted the balance of power within the faith away from traditional strongholds in Europe and the United States. To be sure, evangelical populists who voted for Donald Trump have resisted certain global pressures, and Western missionaries have carried Christian Americanism abroad. But the line of influence has also run the other way. David R. Swartz demonstrates that evangelicals in the Global South spoke back to American evangelicals on matters of race, imperialism, theology, sexuality, and social justice. From the left, they pushed for racial egalitarianism, ecumenism, and more substantial development efforts. From the right, they advocated for a conservative sexual ethic grounded in postcolonial logic. As Christian immigration to the United States burgeoned in the wake of the Immigration Act of 1965, global evangelicals forced many American Christians to think more critically about their own assumptions. The United States is just one node of a sprawling global network that includes Korea, India, Switzerland, the Philippines, Guatemala, Uganda, and Thailand. Telling stories of resistance, accommodation, and cooperation, Swartz shows that evangelical networks not only go out to, but also come from, the ends of the earth.

The particular interest of Professor Spitz has been the close relationship and synergy between humanism and religious reform in the transformation of European culture in the 16th century. Within the general cultural and intellectual context of the Renaissance and Reformation movements, the present volume focuses on Luther and German humanism; a subsequent collection looks more particularly at the place of education and history in the thought of the time. The articles here discuss Luther's imposing knowledge of the classics, his attitudes towards learning, the religious and patriotic interests of the humanists, and the role of a younger generation of humanists in the Reformation. Also included is a far-reaching appraisal of the impact of humanism and the Reformation on Western history.

The Protestant Reformation, begun with Martin Luther's posting of The Ninety-Five Theses in 1517, rapidly escalated into an evangelical reform movement that transformed European Christianity. Less than a decade later, a massive rebellion of German commoners challenged the social and political order in what would prove to be the greatest popular rebellion in European history until the French Revolution. In this volume, Michael Baylor explores the relationship between these two momentous upheavals - one enduring, the other fleeting - and the centuries-long debate over whether and how they might be connected. A collection of period documents offer first-hand accounts from the reformers, rebels, and the institutions they sought to topple.

This book offers a new perspective to the current debate about popular religious attitudes in Tudor England, laying particular emphasis on the social and secular dimensions of parish life. The argument focuses on the role of the laity and especially on the office of churchwarden. It assesses the rising levels of parish income, the importance of the social context for fund-raising strategies, and the growing expenditure on priests, voluntary activities and administrative duties. The final part discusses the Reformation-related reduction in religious options and the intensifying trend towards oligarchical parish regimes and official local government responsibilities. Wherever possible, the English situation is put into sharper focus by comparisons with local ecclesiastical life on the Continent and appendices provide a detailed financial analysis for a large number of parishes.

In recent years there has been a flowering of interest in the work of Jonathan Edwards. In the last decade this has been encouraged by the publication of many previously unavailable manuscripts, in the Yale edition of Edwards' works. In the same period there has been some interest in the New England theology inspired by Edwards' work, which dominated much of American theology in the late eighteenth and early nineteenth centuries. However, the interest in New England Theology has been much less pronounced than that expressed in the work of Edwards. This is strange given the influence of New England Theology and the ways in which the theologians of this movement developed and expressed broadly Edwardsian themes. After Jonathan Edwards offers a reassessment of the New England Theology in light of the work of Jonathan Edwards. Scholars who have made important contributions to our understanding of Edwards are brought together with scholars of New England theology and early American history to produce a groundbreaking examination of the ways in which New England Theology flourished, how themes in Edwards' thought were taken up and changed by representatives of the school, and its lasting influence on the shape of American Christianity.

A comprehensive study of the connection between Calvinist missions and Dutch imperial expansion during the early modern period "A tour de force offering the reader the best study of global Calvinism in the realms of the Dutch East India Company."-Ronnie Po-Chia Hsia, editor, Calvinism and Religious Toleration in the Dutch Golden Age Calvinism went global in the seventeenth and eighteenth centuries, as close to a thousand Dutch Reformed ministers, along with hundreds of lay chaplains, attached themselves to the Dutch East India and West India companies. Across Asia, Africa, and the Americas where the trading companies set up operation, Dutch ministers sought to convert "pagans," "Moors," Jews, and Catholics and to spread the cultural influence of Protestant Christianity. As Dutch ministers labored under the auspices of the trading companies, the missionary project coalesced, sometimes grudgingly but often readily, with empire building and mercantile capitalism. Simultaneously, Calvinism became entangled with societies around the world as encounters with indigenous societies shaped the development of European religious and intellectual history. Though historians have traditionally treated the Protestant and European expansion as unrelated developments, the global reach of Dutch Calvinism offers a unique opportunity to understand the intermingling of a Protestant faith, commerce, and empire.

A "contemplative" ethnographic study of a Benedictine monastery in Vermont known for its folk-inspired music. Far from being a long-silent echo of medieval religion, modern monastery music is instead a resounding, living illustration of the role of music in religious life. Benedictine monks gather for communal prayer upwards of five timesper day, every day. Their prayers, called the Divine Office, are almost entirely sung. Benedictines are famous for Gregorian Chant, but the original folk-inspired music of the monks of Weston Priory in Vermont is amongthe most familiar in post-Vatican II American Catholicism. Using the ethnomusicological methods of fieldwork and taking inspiration from the monks' own way of encountering the world, this book offers a contemplative engagement with music, prayer, and everyday life. The rich narrative evokes the rhythms of learning among Benedictines to show how monastic ways of being, knowing, and musicking resonate with humanistic inquiry and the pursuit of knowledge andunderstanding. Maria S. Guarino received her PhD in critical and comparative studies in music from the University of Virginia. She specializes in ethnography, religious life, Benedictine monasticism, and contemplativepractices. Support for this publication was provided by the Howard Hanson Institute for American Music of the Eastman School of Music at the University of Rochester.

From the turn of the twentieth century until the end of the Irish Civil War, Protestant nationalists forged a distinct counterculture within an increasingly Catholic nationalist movement. Drawing on a wide range of primary and secondary sources, Conor Morrissey charts the development of nationalism within Protestantism, and describes the ultimate failure of this tradition. The book traces the re-emergence of Protestant nationalist activism in the literary and language movements of the 1890s, before reconstructing their distinctive forms of organisation in the following decades. Morrissey shows how Protestants, mindful of their minority status, formed interlinked networks of activists, and developed a vibrant associational culture. He describes how the increasingly Catholic nature of nationalism - particularly following the Easter Rising - prompted Protestants to adopt a variety of strategies to ensure their voices were still heard. Ultimately, this ambitious and wide-ranging book explores the relationship between religious denomination and political allegiance, casting fresh light on an often-misunderstood period.

They sought to transform the world, and ended up transforming twentieth-century America Between the 1890s and the Vietnam era, tens of thousands of American Protestant missionaries were stationed throughout the non-European world. They expected to change the peoples they encountered abroad, but those foreign peoples ended up changing the missionaries. Missionary experience made many of these Americans critical of racism, imperialism, and religious orthodoxy. When they returned home, the missionaries and their children liberalized their own society. Protestants Abroad reveals the untold story of how these missionary-connected individuals left their enduring mark on American public life as writers, diplomats, academics, church officials, publishers, foundation executives, and social activists. David Hollinger provides riveting portraits of such figures as Pearl Buck, John Hersey, and Life and Time publisher Henry Luce, former "mish kids" who strove through literature and journalism to convince white Americans of the humanity of other peoples. Hollinger describes how the U.S. government's need for people with language skills and direct experience in Asian societies catapulted dozens of missionary-connected individuals into prominent roles in intelligence and diplomacy. He also shows how Edwin Reischauer and other scholars with missionary backgrounds led the growth of Foreign Area Studies in universities during the Cold War. Hollinger shows how the missionary contingent advocated multiculturalism at home and anticolonialism abroad, pushed their churches in ecumenical and social-activist directions, and joined with cosmopolitan Jewish intellectuals to challenge traditional Protestant cultural hegemony and promote a pluralist vision of American life. Missionary cosmopolitans were the Anglo-Protestant counterparts of the New York Jewish intelligentsia of the same era. Protestants Abroad sheds new light on how missionary-connected American Protestants played a crucial role in the development of modern American liberalism, and helped Americans reimagine their nation as a global citizen.

Protestant Missionaries in Spain, 1869-1936: "Shall the Papists Prevail?" examines the history of the Protestant denominations, especially the Plymouth Brethren, throughout Europe that attempted to bring their churches to Spain just prior to Spain's First Republic (1873-1874) when religious liberty briefly existed. Protestant groups labored feverishly, establishing churches and schools designed to gain converts and thereby prove the supremacy of their theology in Spain as the foremost Roman Catholic country. Religious liberty was reintroduced in the 1930s during the Second Republic, but failed when General Francisco Franco won the Spanish Civil War and unified the culturally and linguistically diverse nation through the doctrine of religious uniformity. Equally important is the question of why the Roman Catholic Church felt compelled to expel them from Spain. After the First Vatican Council (1869-1870), Spain became the battlefield between Protestants and Catholics, each vying to demonstrate their preeminence. Using primary sources from Spain and the UK, this book recreates the story of these missionaries' struggles and examines their motivations for making significant sacrifices.

August Hermann Francke described his conversion to Pietism in gripping terms that included intense spiritual struggle, weeping, falling to his knees, and a decisive moment in which his doubt suddenly disappeared and he was "overwhelmed as with a stream of joy." His account came to exemplify Pietist conversion in the historical imagination around Pietism and religious awakening. Jonathan Strom's new interpretation challenges the paradigmatic nature of Francke's narrative and seeks to uncover the more varied, complex, and problematic character that conversion experiences posed for Pietists in the seventeenth and eighteenth centuries. Grounded in archival research, German Pietism and the Problem of Conversion traces the way that accounts of conversion developed and were disseminated among Pietists. Strom examines members' relationship to the pious stories of the "last hours," the growth of conversion narratives in popular Pietist periodicals, controversies over the Busskampf model of conversion, the Dargun revival movement, and the popular, if gruesome, genre of execution conversion narratives. Interrogating a wide variety of sources and examining nuance in the language used to define conversion throughout history, Strom explains how these experiences were received and why many Pietists had an uneasy relationship to conversions and the practice of narrating them. A learned, insightful work by one of the world's leading scholars of Pietism, this volume sheds new light on Pietist conversion and the development of piety and modern evangelical narratives of religious experience.

The life and work of Jerome of Prague has been overlooked outside Czech historiography, but it represents an important chapter in the understanding of late medieval European history. Thomas A. Fudge makes a case for the central importance of Jerome, peer of Jan Hus, by reconstructing his biography using the original Latin and Czech sources and drawing significantly upon German, French, English and Czech scholarship. The book traces the development of his life, paying special attention to the controversies he caused at the universities of Paris, Cologne, Heidelberg, Vienna, and Prague. Of particular note are the two heresy trials in which Jerome was a defendant (Vienna 1410 and Constance 1415/16). Fudge situates Jerome within the philosophical conflicts of the late fourteenth and early fifteenth centuries. He argues that Jerome is not only an important component in the intellectual history of the Middle Ages, and a leading personality in the church's war on heresy, but that he is also an essential influence on the development of the Hussite movement in Bohemia. As the Italian humanist Poggio Bracciolini remarked after hearing Jerome speak at the Council of Constance in 1416, "this was a man to remember." Jerome of Prague and the Foundations of the Hussite Movement brings to life a little known but indisputably significant figure of the late Middle Ages.

Houses Divided provides new insights into the significance of the nineteenth-century evangelical schisms that arose initially over the moral question of African American bondage. Volkman examines such fractures in the Baptist, Methodist, and Presbyterian churches of the slaveholding border state of Missouri. He maintains that congregational and local denominational ruptures before, during, and after the Civil War were central to the crisis of the Union in that state from 1837 to 1876. The schisms were interlinked religious, legal, constitutional, and political developments rife with implications for the transformation of evangelicalism and the United States from the late 1830s to the end of Reconstruction. The evangelical disruptions in Missouri were grounded in divergent moral and political understandings of slavery, abolitionism, secession, and disloyalty. Publicly articulated by factional litigation over church property and a combative evangelical print culture, the schisms were complicated by the race, class, and gender dynamics that marked the contending interests of white middle-class women and men, rural church-goers, and African American congregants. These ruptures forged antagonistic northern and southern evangelical worldviews that increased antebellum sectarian strife and violence, energized the notorious guerilla conflict that gripped Missouri through the Civil War, and fueled post-war vigilantism between opponents and proponents of emancipation. The schisms produced the interrelated religious, legal and constitutional controversies that shaped pro-and anti-slavery evangelical contention before 1861, wartime Radical rule, and the rise and fall of Reconstruction.

In Rhetoric of the Protestant Sermon in America: The Pulpit at the Turn of the Millennium, ten scholars analyze notable sermons from the fifty-year span between 1965 and 2015, during which the Protestant sermon has undergone significant change in the United States. Contributors examine how this turbulent time period witnessed a variety of important shifts in the arguments, evidences, and rhetorical strategies employed by contemporary preachers. Because religious practice is inextricably tangled in the culture, politics, and economy of its historical situation, the public expression of a faith is certain to move with the times. In their treatment of race, sex, gender, class, and citizenship, sermons apply ancient texts to current events and controversies, often to revealing effect. This collection, thoughtfully edited by Eric C. Miller and Jonathan J. Edwards, demonstrates how the genre of the Protestant sermon has evolved-or resisted evolution-across the years. Scholars of religion, rhetoric, communication, sociology, and cultural studies will find this book particularly useful.