Josse Ravesteyn, or Judocus Tiletanus, was promoted as a doctor of theology in 1546, acted as participant in the Council of Trent in 1551, and was appointed as inquisitor-general of the Low Countries in 1559. This temporal triptych alone reflects the precipitous degradation of Christian and civil cohesion in the second half of the sixteenth century and how the responsibilities of theologians accordingly changed. Throughout this period, Louvain, its University and its Faculty of Theology were increasingly called upon to provide their expertise to the various appeasement attempts. Inside the Faculty, Tiletanus was also his colleague Michael Baius’ main theological opponent from 1564 onwards; after the Council of Trent came to an end, the former called upon different levels of authority to have the latter’s works and assertions censured, culminating in Pius V’s 1567 bull Ex omnibus afflictionibus. Seeing however how Baius’ confidence and notoriety were left somewhat unscathed, Tiletanus confronted him directly in a personal correspondence made up of six letters in 1568. This article is the first attempt to determine to what extent the Council shaped Tiletanus’ sense of responsibility as a theologian as well as his relationship with Michael Baius.
{"title":"The Post-Tridentine Controversies at the Louvain Faculty of Theology: The Correspondence between Judocus Tiletanus and Michael Baius (1568)","authors":"Gabrielle Bertrand","doi":"10.1515/jemc-2024-2006","DOIUrl":"https://doi.org/10.1515/jemc-2024-2006","url":null,"abstract":"\u0000 Josse Ravesteyn, or Judocus Tiletanus, was promoted as a doctor of theology in 1546, acted as participant in the Council of Trent in 1551, and was appointed as inquisitor-general of the Low Countries in 1559. This temporal triptych alone reflects the precipitous degradation of Christian and civil cohesion in the second half of the sixteenth century and how the responsibilities of theologians accordingly changed. Throughout this period, Louvain, its University and its Faculty of Theology were increasingly called upon to provide their expertise to the various appeasement attempts. Inside the Faculty, Tiletanus was also his colleague Michael Baius’ main theological opponent from 1564 onwards; after the Council of Trent came to an end, the former called upon different levels of authority to have the latter’s works and assertions censured, culminating in Pius V’s 1567 bull Ex omnibus afflictionibus. Seeing however how Baius’ confidence and notoriety were left somewhat unscathed, Tiletanus confronted him directly in a personal correspondence made up of six letters in 1568. This article is the first attempt to determine to what extent the Council shaped Tiletanus’ sense of responsibility as a theologian as well as his relationship with Michael Baius.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140756217","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł “the Orphan” (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope’s first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope’s beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the “Duke of Olyka,” Radziwiłł’s identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness.
{"title":"The Duke of Olyka and the Saint: The Meeting between Mikołaj Krzysztof Radziwiłł and Pope Pius V (1566)","authors":"Eleonora Terleckienė","doi":"10.1515/jemc-2024-2005","DOIUrl":"https://doi.org/10.1515/jemc-2024-2005","url":null,"abstract":"\u0000 This article focuses on the meeting between Mikołaj Krzysztof Radziwiłł “the Orphan” (1549–1616), powerful magnate from the Grand Duchy of Lithuania, and Pope Pius V (1504–1572), its inclusion in the pope’s first biography, and its influence on his hagiography. The brief encounter in 1566 left an impression on the young duke, leading to his conversion to the Roman Catholic faith. The event was included in the first biography of Pius V, written by the Italian humanist Girolamo Catena. Following the pope’s beatification (1672) and canonisation (1712), the number of works devoted to Pius V significantly increased. Initially mentioned by only one of his titles, the “Duke of Olyka,” Radziwiłł’s identity was not always recognised by later authors, resulting in the abstraction and allegorisation of the event. The decontextualised mention of the Duke of Olyka appeared in various hagiographies of Pope Pius V as part of the narrative of his saintliness.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140774569","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines how English Catholics imagined Jerusalem and Israel in relation to themselves, their nation and their Church. While English Protestant uses of Jerusalem imagery have been well-studied, their inter-confessional context has received less attention, and yet it was crucial to shaping them. Catholic deployments of Old Testament images and typology were no less sophisticated and significant than Protestant ones; English Catholic texts show how multivalent imagery of Jerusalem and its antithesis, Babylon, could be used both to express and to attempt to resolve tensions between the officially Protestant nation and the “true” Church. Exploring Catholic conceptions of Jerusalem, England and the Church is valuable because it offers insight into the culture that formed English Catholic recusants, missionaries, exiles and politicians, but also because it is important to a properly integrated account of the religious politics of England.
{"title":"Between Jerusalem and Babylon: Catholic Discourses of Israel and National Identity in Elizabethan and Jacobean England (ca. 1560–1625)","authors":"Lucy Underwood","doi":"10.1515/jemc-2024-2007","DOIUrl":"https://doi.org/10.1515/jemc-2024-2007","url":null,"abstract":"\u0000 This article examines how English Catholics imagined Jerusalem and Israel in relation to themselves, their nation and their Church. While English Protestant uses of Jerusalem imagery have been well-studied, their inter-confessional context has received less attention, and yet it was crucial to shaping them. Catholic deployments of Old Testament images and typology were no less sophisticated and significant than Protestant ones; English Catholic texts show how multivalent imagery of Jerusalem and its antithesis, Babylon, could be used both to express and to attempt to resolve tensions between the officially Protestant nation and the “true” Church. Exploring Catholic conceptions of Jerusalem, England and the Church is valuable because it offers insight into the culture that formed English Catholic recusants, missionaries, exiles and politicians, but also because it is important to a properly integrated account of the religious politics of England.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140793841","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Martin Chemnitz (1522–1586) is an extremely important theologian for the Lutheran tradition, however, he has received only modest scholarly interest. This article is the first examination of Chemnitz’s theology of indifferent rites, or adiaphora, which pays attention to its anthropological implications. The article is divided into five sections. The first section offers an overview of Luther’s and Melanchthon’s theology of worship in order to contextualize Chemnitz’s thought. The second section presents Chemnitz’s definition of worship and analyzes its implications for the soul-body relationship. The third section examines Chemnitz’s theology of the adiaphora and its ramifications for the participation of the body in worship. In the fourth section, a specific remark of Chemnitz is studied in which he indicates that our outward activity can promote spiritual well-being. The article concludes with a section that summarizes the findings and reflects on their importance for the Lutheran tradition.
{"title":"True Worship in the Spirit: Martin Chemnitz and the Minor Role of the Body in Worship","authors":"Andreas Bergman","doi":"10.1515/jemc-2024-2004","DOIUrl":"https://doi.org/10.1515/jemc-2024-2004","url":null,"abstract":"\u0000 Martin Chemnitz (1522–1586) is an extremely important theologian for the Lutheran tradition, however, he has received only modest scholarly interest. This article is the first examination of Chemnitz’s theology of indifferent rites, or adiaphora, which pays attention to its anthropological implications. The article is divided into five sections. The first section offers an overview of Luther’s and Melanchthon’s theology of worship in order to contextualize Chemnitz’s thought. The second section presents Chemnitz’s definition of worship and analyzes its implications for the soul-body relationship. The third section examines Chemnitz’s theology of the adiaphora and its ramifications for the participation of the body in worship. In the fourth section, a specific remark of Chemnitz is studied in which he indicates that our outward activity can promote spiritual well-being. The article concludes with a section that summarizes the findings and reflects on their importance for the Lutheran tradition.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140765717","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines the convention in Anabaptist historiography that Menno Simons (1496–1561) and in his wake Dirk Philips (1504–1568) increasingly stabilized the Anabaptist movement and built an extensive Anabaptist network in the Habsburg Netherlands/Northern Germany, from Friesland and Groningen to Holland and Flanders in the west and to Westphalia and Schleswig-Holstein to Poland in the east and back. The focus is on the development of Anabaptism on the Lower Rhine, in particular on the de-centralized religious leadership of local, cross-border Anabaptist bishops. It challenges the consensus narrative in the historiography of an alleged central role of Menno and Dirk and demonstrates that during the formative years 1540–1550, Anabaptism on the Lower Rhine and in the Habsburg Netherlands/Northern Germany was polyphonic, represented by itinerant local bishops, each with their own – albeit overlapping – network.
{"title":"Framing Religious Leadership in Dutch Nationalist Confessional Historiography: Anabaptism on the Lower Rhine in the 1540s–1550s","authors":"T. Brok","doi":"10.1515/jemc-2024-2002","DOIUrl":"https://doi.org/10.1515/jemc-2024-2002","url":null,"abstract":"\u0000 This article examines the convention in Anabaptist historiography that Menno Simons (1496–1561) and in his wake Dirk Philips (1504–1568) increasingly stabilized the Anabaptist movement and built an extensive Anabaptist network in the Habsburg Netherlands/Northern Germany, from Friesland and Groningen to Holland and Flanders in the west and to Westphalia and Schleswig-Holstein to Poland in the east and back. The focus is on the development of Anabaptism on the Lower Rhine, in particular on the de-centralized religious leadership of local, cross-border Anabaptist bishops. It challenges the consensus narrative in the historiography of an alleged central role of Menno and Dirk and demonstrates that during the formative years 1540–1550, Anabaptism on the Lower Rhine and in the Habsburg Netherlands/Northern Germany was polyphonic, represented by itinerant local bishops, each with their own – albeit overlapping – network.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140784908","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Juan Pérez de Pineda (ca. 1500–1567) was one of Spain’s most prolific reformers, and yet theological analysis of his work often dismisses the originality of his corpus. This article returns to Pérez’s two primary theological treatises to reconsider Pérez’s relationship to Neoplatonism by examining Pérez’s vision of mystical union in the context of consolation narratives. Pérez published his Brief Treatise of Doctrine and Consolatory Epistle from exile in Geneva, in the same year his colleagues were executed in the notorious autos-de-fe often credited with eradicating Protestantism from Spain. Taken together, these works reveal Pérez’s ambivalence towards Neoplatonic imagery, adapting and rejecting language of ascent in his description of mystical union as a present reality, unimpeded by the flesh. Noting a curious absence of Neoplatonic strategies common across humanist, mystical, and Reformed traditions, Pérez’s unique rejection of language of purification of the soul is poised to grant insight, with future study, into the intersections and transformations of Reformation theology in the Spanish milieux.
胡安-佩雷斯-德-皮内达（Juan Pérez de Pineda，约 1500-1567 年）是西班牙最多产的宗教改革家之一，然而对其作品的神学分析却常常否定其作品的原创性。本文回到佩雷斯的两部主要神学论文，通过研究佩雷斯在安慰叙事中对神秘结合的看法，重新考虑佩雷斯与新柏拉图主义的关系。佩雷斯在流亡日内瓦期间出版了《教义浅论》和《安慰书信》，同年，他的同事们在臭名昭著的autos-de-fe行动中被处决，人们通常认为是他们消灭了西班牙的新教。综合来看，这些作品揭示了佩雷斯对新柏拉图意象的矛盾态度，他将神秘的结合描述为不受肉体阻碍的当下现实，既改编又摒弃了上升的语言。佩雷斯注意到人文主义、神秘主义和宗教改革传统中常见的新柏拉图策略的奇特缺失，他对净化灵魂语言的独特拒绝，有望在未来的研究中让人们深入了解宗教改革神学在西班牙环境中的交汇和转变。
{"title":"Hope from the Ashes: Juan Pérez de Pineda’s Mystical Body beyond Neoplatonic Consolation","authors":"Kathryn Phipps","doi":"10.1515/jemc-2024-2003","DOIUrl":"https://doi.org/10.1515/jemc-2024-2003","url":null,"abstract":"\u0000 Juan Pérez de Pineda (ca. 1500–1567) was one of Spain’s most prolific reformers, and yet theological analysis of his work often dismisses the originality of his corpus. This article returns to Pérez’s two primary theological treatises to reconsider Pérez’s relationship to Neoplatonism by examining Pérez’s vision of mystical union in the context of consolation narratives. Pérez published his Brief Treatise of Doctrine and Consolatory Epistle from exile in Geneva, in the same year his colleagues were executed in the notorious autos-de-fe often credited with eradicating Protestantism from Spain. Taken together, these works reveal Pérez’s ambivalence towards Neoplatonic imagery, adapting and rejecting language of ascent in his description of mystical union as a present reality, unimpeded by the flesh. Noting a curious absence of Neoplatonic strategies common across humanist, mystical, and Reformed traditions, Pérez’s unique rejection of language of purification of the soul is poised to grant insight, with future study, into the intersections and transformations of Reformation theology in the Spanish milieux.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140778456","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article analyses a still understudied figure that is present in martyrological accounts of the Early Modern Period: the child martyr which is an intriguing and important character in Catholic propaganda during the wars of religion that shook Europe. We will see how a Jesuit missionary uses this character in his account of the Christian mission in Japan. Nicolas Trigault (1577–1628), in his work L’Histoire des martyrs du Japon (The History of the Martyrs of Japan) takes up a long Christian martyrological tradition while anchoring it in a context of cultural exchanges between Europe and Japan. Using various biblical narratives (whether the Passions of Christ or the martyrdom of the Maccabees) as a point of comparison with these Japanese martyrs, Trigault places these Christians, so far removed from his target audience, in a Catholic community that extends over a long period of time and a vast geographical territory. In this use of the martyrological narrative, the death of the children proves to be a powerful argument. As exceptional figures of martyrdom, they act as witnesses to the level of faith of a community, the sacrifice of the children being the ultimate demonstration of its constancy. However, the figure of the martyred child also comes into conflict with the figure of the morally crippled child, testifying to the ambiguity that European culture and the Christian religion have with this period of life. These stories, later exported to Europe, are used to edify both the youngest children, urging them to imitate their Japanese counterparts, and the parents, presenting an ideal imagery of the Christian family.
儿童殉教者是天主教在震撼欧洲的宗教战争期间所宣传的一个引人入胜的重要人物。我们将了解一位耶稣会传教士如何在其关于基督教在日本传教的描述中使用这一人物。尼古拉-特里戈（Nicolas Trigault，1577-1628 年）在其著作《日本殉教者史》（L'Histoire des martyrs du Japon）中继承了悠久的基督教殉教传统，并将其置于欧洲与日本文化交流的背景下。特里戈特将各种圣经叙事（无论是基督受难记还是马加比人的殉难）作为与这些日本殉教者的对比点，将这些与目标读者相距甚远的基督徒置于一个绵延漫长岁月和广阔地域的天主教社区中。在这种殉教叙事中，孩子们的死亡被证明是一个有力的论据。作为殉教的特殊人物，他们见证了一个社区的信仰水平，孩子们的牺牲最终证明了社区的恒久不变。然而，殉难儿童的形象也与道德残缺的儿童形象相冲突，证明了欧洲文化和基督教对这一时期生活的模糊态度。这些故事后来流传到欧洲，被用来教育年幼的孩子，敦促他们模仿日本的同龄人，同时也教育父母，展示基督教家庭的理想意象。
{"title":"Enfance, martyre et mission dans L’Histoire des martyrs du Japon de Nicolas Trigault (1624)","authors":"Mathis Gatelier","doi":"10.1515/jemc-2024-2008","DOIUrl":"https://doi.org/10.1515/jemc-2024-2008","url":null,"abstract":"\u0000 This article analyses a still understudied figure that is present in martyrological accounts of the Early Modern Period: the child martyr which is an intriguing and important character in Catholic propaganda during the wars of religion that shook Europe. We will see how a Jesuit missionary uses this character in his account of the Christian mission in Japan. Nicolas Trigault (1577–1628), in his work L’Histoire des martyrs du Japon (The History of the Martyrs of Japan) takes up a long Christian martyrological tradition while anchoring it in a context of cultural exchanges between Europe and Japan. Using various biblical narratives (whether the Passions of Christ or the martyrdom of the Maccabees) as a point of comparison with these Japanese martyrs, Trigault places these Christians, so far removed from his target audience, in a Catholic community that extends over a long period of time and a vast geographical territory. In this use of the martyrological narrative, the death of the children proves to be a powerful argument. As exceptional figures of martyrdom, they act as witnesses to the level of faith of a community, the sacrifice of the children being the ultimate demonstration of its constancy. However, the figure of the martyred child also comes into conflict with the figure of the morally crippled child, testifying to the ambiguity that European culture and the Christian religion have with this period of life. These stories, later exported to Europe, are used to edify both the youngest children, urging them to imitate their Japanese counterparts, and the parents, presenting an ideal imagery of the Christian family.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140796632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article examines the Annotationes in Novum Testamentum of Hugo Grotius (1583–1645) at Matt 23:2–3, both to understand more about Grotius’s exegetical method and to generate additional data for the effects and uses of those verses. The following are general findings from the examination. First, Grotius shows a degree of independence to make text-critical decisions that affect translation. Second, Grotius’s interpretation of Jesus’s command to the scribes and Pharisees “who sit on the chair of Moses” depends upon an understanding of jurisprudence, eschews speculation about divine institution of the teaching office, and cuts off redeployment of Jesus’s command in contemporary polemics among Christians. Third, Grotius puts Jesus’s statements in conversation with the received wisdom from “pagan” antiquity. Fourth, Grotius demonstrates an awareness of options in the history of interpretation and desires, maybe naïvely and with some self-contradiction, to show himself in harmony with ancient Christian traditions.
本文研究了雨果-格老秀斯（Hugo Grotius，1583-1645 年）的《新约注释》（Annotationes in Novum Testamentum）中关于马太福音 23：2-3 的部分，以进一步了解格老秀斯的注释方法，并为这些经文的效果和用途提供更多数据。以下是研究的总体结论。首先，格老秀斯在做出影响翻译的文本批判性决定时表现出一定程度的独立性。其次，格劳秀斯对耶稣对 "坐在摩西宝座上 "的文士和法利赛人的命令的解释依赖于对法理学的理解，避免了对神设立教职的猜测，并切断了耶稣的命令在当代基督徒论战中的重新部署。第三，格劳秀斯将耶稣的言论与 "异教 "古代的公认智慧相提并论。第四，格劳秀斯意识到了解释史上的各种选择，并希望--也许是天真地和有些自相矛盾地--表明自己与古代基督教传统是和谐一致的。
{"title":"Critical Independence versus Christian Catholicity in Hugo Grotius’s Annotations on Matthew 23:2–3","authors":"Philip Thomas Mohr","doi":"10.1515/jemc-2024-2009","DOIUrl":"https://doi.org/10.1515/jemc-2024-2009","url":null,"abstract":"\u0000 This article examines the Annotationes in Novum Testamentum of Hugo Grotius (1583–1645) at Matt 23:2–3, both to understand more about Grotius’s exegetical method and to generate additional data for the effects and uses of those verses. The following are general findings from the examination. First, Grotius shows a degree of independence to make text-critical decisions that affect translation. Second, Grotius’s interpretation of Jesus’s command to the scribes and Pharisees “who sit on the chair of Moses” depends upon an understanding of jurisprudence, eschews speculation about divine institution of the teaching office, and cuts off redeployment of Jesus’s command in contemporary polemics among Christians. Third, Grotius puts Jesus’s statements in conversation with the received wisdom from “pagan” antiquity. Fourth, Grotius demonstrates an awareness of options in the history of interpretation and desires, maybe naïvely and with some self-contradiction, to show himself in harmony with ancient Christian traditions.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2024-04-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140757618","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article discusses the role of music, singing and voice in the development of the Zurich Reformation. It argues that the silencing of musical elements in the course of the Zwinglian liturgical reform was due to a new understanding of devotion, prayer and both individual and communal agency in church services. Zwingli and the Zurich reformers took issue with Gregorian chant in particular and applied a decidedly Erasmian understanding of religious communication as inward, silent devotion. Musical religiosity was transferred from the sacred space of the choir ( kor ) to the private homes of believers ( kämerlin ). Moreover, by simultaneously extending the notion of devotion and prayer to practices of everyday urban life, the liturgical reforms contributed to a sacralization and Christianization of the city as an urban space.
{"title":"From Choir to Chamber: Negotiating Vocal Music in the Zurich Reformation","authors":"Jan-Friedrich Missfelder","doi":"10.1515/jemc-2023-2044","DOIUrl":"https://doi.org/10.1515/jemc-2023-2044","url":null,"abstract":"Abstract This article discusses the role of music, singing and voice in the development of the Zurich Reformation. It argues that the silencing of musical elements in the course of the Zwinglian liturgical reform was due to a new understanding of devotion, prayer and both individual and communal agency in church services. Zwingli and the Zurich reformers took issue with Gregorian chant in particular and applied a decidedly Erasmian understanding of religious communication as inward, silent devotion. Musical religiosity was transferred from the sacred space of the choir ( kor ) to the private homes of believers ( kämerlin ). Moreover, by simultaneously extending the notion of devotion and prayer to practices of everyday urban life, the liturgical reforms contributed to a sacralization and Christianization of the city as an urban space.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135373253","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The sixteenth- and seventeenth-century Transylvanian Sabbatarians represented one of the most radical form of the Reformation whose only retained doctrinal link to Christianity was belief in Jesus. By the mid-nineteenth century, even this last doctrine dropped out of their faith and they officially converted to Judaism, thus founding the only proselyte congregation in contemporary Europe. They were immediately suspected of having ulterior motives for their conversion, and in the twentieth century, accusations proliferated of deliberate Jewish proselytizing and bribery. Here, we go back to the beginnings and search the Sabbatarians’ earliest texts for the original, theological grounds that they themselves asserted. The working hypothesis is that analysis of this key article of faith, belief in Jesus, is sufficient to mark out the later course of the Sabbatarians’ theological development. The interpretation of the messianic mission and tasks clearly indicates which side the Sabbatarians would lean to in the course of their several centuries of balancing between Christianity and Judaism.
{"title":"Rejudaized Jesus: The Early Transylvanian Sabbatarian Concept of the Messiah","authors":"Réka Újlaki-Nagy","doi":"10.1515/jemc-2023-2052","DOIUrl":"https://doi.org/10.1515/jemc-2023-2052","url":null,"abstract":"Abstract The sixteenth- and seventeenth-century Transylvanian Sabbatarians represented one of the most radical form of the Reformation whose only retained doctrinal link to Christianity was belief in Jesus. By the mid-nineteenth century, even this last doctrine dropped out of their faith and they officially converted to Judaism, thus founding the only proselyte congregation in contemporary Europe. They were immediately suspected of having ulterior motives for their conversion, and in the twentieth century, accusations proliferated of deliberate Jewish proselytizing and bribery. Here, we go back to the beginnings and search the Sabbatarians’ earliest texts for the original, theological grounds that they themselves asserted. The working hypothesis is that analysis of this key article of faith, belief in Jesus, is sufficient to mark out the later course of the Sabbatarians’ theological development. The interpretation of the messianic mission and tasks clearly indicates which side the Sabbatarians would lean to in the course of their several centuries of balancing between Christianity and Judaism.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":null,"pages":null},"PeriodicalIF":0.0,"publicationDate":"2023-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135371922","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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