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The year 2013 welcomes a major anniversary: 450 years of the
Heidelberg Catechism. This Protestant confessional was written in
Heidelberg in 1563 on behalf of Frederick III, Elector Palatine,
and spread over the world when it was approved on the Synod of Dort
in 1619. Since then, the Heidelberg Catechism has shaped the
spiritual and political life and became a symbol of change and
departure from the old in Europe, America, and Asia. To this day,
the Heidelberg Catechism is one of the most influential catechisms
of the Reformed Church and is in everyday use by more than 20
million people worldwide. The Palatinate Museum Heidelberg (KMH),
State Palaces and Gardens Baden-Wurttemberg (SSG), the foundation
Refo500, and the Johannes A Lasco Library (JALB) will celebrate the
anniversary of the Heidelberg Catechism together with several
events. The heart of the activities is a joint exhibition presented
by KMH and SSG in two locations in Heidelberg, an exhibition at
Palace Het Loo in Apeldoorn, as well as this companion to the
exhibition that is realized by Refo500. In addition, the Johannes A
Lasco Library supported this project with a conference in March
2011; the conference papers are also included. In this volume,
well-known specialists in the field present how the Heidelberg
Catechism spread and influenced culture, education, and
ecclesiastical life. Together with over 700 photographs depicting
objects in the exhibition, as well as illustrating the
contributions, Power of Faith: 450 Years of the Heidelberg
Catechism is an incomparable testament to the history of the
Heidelberg Catechism, as well as its continued use today - a
fitting tribute to this important anniversary.
Exactly 450 years after the solemn closure of the Council of Trent
on 4 December 1563, scholars from diverse regional, disciplinary
and confessional backgrounds convened in Leuven to reflect upon the
impact of this Council, not only in Europe but also beyond. Their
conclusions are to be found in these three impressive volumes.
Bridging different generations of scholarship, the authors reassess
in a first volume Tridentine views on the Bible, theology and
liturgy, as well as their reception by Protestants, deconstructing
many myths surviving in scholarship and society alike. They also
deal with the mechanisms 'Rome' developed to hold a grip on the
Council's implementation. The second volume analyzes the changes in
local ecclesiastical life, initiated by bishops, orders and
congregations, and the political strife and confessionalisation
accompanying this reform process. The third and final volume
examines the afterlife of Trent in arts and music, as well as in
the global impact of Trent through missions.
Katalin Peter offers is a vigorous and stimulating reassessment of
the history of the Protestant Reformation in Hungary. The
Reformation has traditionally been explained in terms of theology,
the corruption of the church, and the roles of princes. Katalin
Peter shifts the context of study of the Reformation in Hungary to
a bottom-up examination of the social dynamics of religious change,
producing a lively narrative of the experiences and reactions of
contemporary actors -- including rural town and village
communities, local priests and landlords -- to evangelical ideas.
Through a close reading of church visitation records, common men
and women emerge on the pages of the book both as the agents of
religious change and as the defenders of the old faith, while local
priests, as Peter, had to adapt to lay demands. A comparative
analysis of the position and actions of landlords as church patrons
in all three parts of contemporary Hungary -- the kingdom under
Habsburg rule, the Ottoman-vassal Principality of Transylvania, and
Ottoman Hungary -- leads to the conclusion that patrons did not
interfere in local religious change, since this change did not
interfere with the distribution of power. In addition to this
radically new narrative of the social dynamics of the early
Reformation in Hungary, Peter engages in the long-standing debates
concerning the roles of the Protestant Reformation in intellectual
culture, and she illuminates the scopes and limits of the
confessional cultures that emerged in its wake. The book brings
together a coherent body of work that began to be published in the
1990s and until now has only been available in Hungarian.
Who was Jacob Latomus? What did he write in the series of lectures
to which Luther penned an answer in 1521, an answer which is now so
central to many interpretations of the great reformer? And how is
the reading of that answer affected when it is preceded by an
interpretation of what Latomus wrote? The study goes through the
most important parts of Latomus' treatise against Luther (1521).
The aim is to identify Latomus' theological convictions and thus to
pin down who and what Luther was up against. The second and major
part of the book is a reading of Luther's pamphlet against Latomus
(1521). Parallels are drawn with Latomus' theology in order to
facilitate as much as possible an appreciation of the differences
between the two.The comparison between the two theologians shows
that they speak completely different languages and that their
viewpoints do not square at all. Basically their ways depart in
their understanding of God's word and how it is communicated to
man. This generates two ways of perceiving the matter of theology,
and of speaking theologically -- and prevents mutual understanding.
Latomus cannot understand Luther's view of the autonomy of God's
word and the special character of proclamation, and hence a
theology which is incompatible with natural reason. Even though he
accepts a division between a natural and a supernatural
rationality, and thus admits that natural reason has a limit, he
grants the very same natural reason an important role in the ascent
of cognition towards revelation. Everything else - such as Luther's
theology - is a dehumanisation of the human being. Luther, on the
other hand, regards Latomus' theology as a result of the impulse in
sinful man towards ruling and controlling the word of God with his
own inadequate natural abilities. In Luther's eyes that
proclamation of Christ, which in the shape of a human being comes
to man in contradiction of everything human, here disappears in the
twinkling of an eye.
Vordenker der Moderne wie Thomas Hobbes, Baruch de Spinoza, James
Harrington, Christian Thomasius und viele mehr griffen in ihren
politischen Lehren oft auf das Modell des alten judischen
Gemeinwesens zuruck. Entscheidend beeinflusste sie dabei ein
Schrifttum (politia-judaica-Literatur), das in der zweiten Halfte
des 16. Jahrhunderts entstand und Moses Gesetze als politisches
Vorbild darstellte. Markus M. Totzeck legt die erste vollstandige
Untersuchung zur Entstehung dieser Literatur vor. Die antiken
ausserbiblischen Mose-Traditionen bilden den Hintergrund seiner
Arbeit. Diese Traditionen waren in der Fruhen Neuzeit zum ersten
Mal als Druckausgaben erschienen und hatten sich im
Renaissance-Humanismus mit Konzeptionen einer uralten Theologie und
Weisheit (prisca theologia bzw. prisca sapientia) des Mose
verbunden. Totzeck stellt heraus, wie Debatten uber die politische
Relevanz der mosaischen Gesetze spater in der Reformation zur
Entstehung der politia-judaica-Literatur beitrugen. Die ersten
Werke stammten aus der Feder humanistischer Gelehrter, die in
erster Linie ausgebildete Juristen und Historiographen waren,
zugleich aber auch einen mehrheitlich calvinistischen Hintergrund
hatten. Die Nahe zwischen humanistischer Jurisprudenz und dem
Calvinismus pragte die politia-judaica-Literatur in einer ersten
Phase bis zu Petrus Cunaeus Werk De republica Hebraeorum libri III
(1617). Die Verbreitung dieses Buchklassikers des 17. Jahrhunderts
fuhrte den ursprunglichen Rechtsdiskurs in umfangreichere
politische Diskussionen.
"Is this volume worth reading? Absolutely. Is it informative?
Massively. Is it astonishing? Utterly. Should you learn to read
German if you don't already read German simply for the sake of
reading it? Certainly. It's just that good." -- Jim West, Zwinglius
Redivivus English summary: Silvio Reichelt shows how the
Lutherstadt Wittenberg - as a historical center of knowledge,
political ideology, and sacral faith - could still shape our memory
today. Remembering history is not only reconstructing the past, as
the author shows, but can be characterized somehow as a process of
overwriting. German description: Silvio Reichelts Arbeit untersucht
den in Wittenberg gepflegten Umgang mit dem
reformationsgeschichtlichen Erbe der Stadt unter den Bedingungen
von funf verschiedenen politischen Systemen. Die analytische
Tiefenbohrung im historisch langen Bogen von 1883 bis 2011 zeigt,
wie der Erlebnisraum Lutherstadt Wittenberg als historischer Raum
des Wissens, politischer Raum der Ideologie und sakraler Raum des
Glaubens Erinnerung leiten, kanalisieren und kodieren konnte.
Deutlich wird dabei, dass historische Erinnerung die Vergangenheit
nicht einfach rekonstruiert, sondern sich vielmehr als permanenter
Uberschreibungsprozess charakterisieren lasst. Bewohner und
Besucher machen sich mittels Erinnerung ein Bild von der
Vergangenheit, ein Prozess, der stets an den Raum gebunden ist.
Deshalb ist die Geschichte der in Wittenberg betriebenen
Reformationserinnerung nicht nur eine des Schutzes und der
Erhaltung eines historischen Stadtraums, sondern sie ist auch eine
Folge von raumlichen Operationen, die der Formierung eines
gewunschten Vorstellungshorizonts dienten. Wittenberg war seit dem
19. Jahrhundert einem standigen Formenwandel unterworfen, der sich
zwischen den Polen Authentizitatsanspruch, Geschichtswert und
Vergegenwartigungszweck bewegt hat. Dieser Prozess war mit einer
grundsatzlichen Bedeutungsverschiebung der Reformation verbunden:
Wahrend ihre sinnstiftende Bedeutung als religioses Moment
tendenziell schwand, nahm ihre erlebnisorientierte Wahrnehmung als
beschauliches historisches Ambiente zu. Reichelts historischer
Ruckblick liefert wichtige Erkenntnisse fur die gegenwartig
praktizierte Reformationserinnerung. Dies gilt sowohl fur den
Umgang mit den materiellen Zeugnissen der Vergangenheit als auch
fur die Kommemoration im Fest und die Ausgestaltung des
Luthertourismus.
On the occasion of the 150th anniversary of Gotthelf's death, the
editors began on an historical-critical edition of the author's
non-literary works, representing the first stage in the eventual
historical-critical edition of Gotthelf's entire oeuvre. The
editors have engaged in extensive consultations with experienced
editing experts and Gotthelf specialists on the objective of
editing and commenting on Gotthelf's complete works in their
historical and political context, and on potential avenues to be
explored toward the realization of this endeavor. The articles
assembled here indicate new approaches to Gotthelf, whose
experiences as a committed clergyman, school reformer, journalist,
and contributor to religious almanacs all found their way into his
narratives.
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