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Pál Ács discusses various aspects of the cultural and literary history of Hungary during the hundred years that followed the Battle of Mohács (1526) and the onset of the Reformation. The author focuses on the special Ottoman context of the Hungarian Reformation movements including the Protestant and Catholic Reformation and the spiritual reform of Erasmian intellectuals. The author argues that the Ottoman presence in Hungary could mean the co-existence of Ottoman bureaucrats and soldiers with the indigenous population. He explores the culture of occupied areas, the fascinating ways Christians came to terms with Muslim authorities, and the co-existence of Muslims and Christians.Acs treats not only the culture of the Reformation in an Ottoman context but also vice versa the Ottomans in a Protestant framework. As the studies show, the culture of the early modern Hungarian Reformation is extremely manifold and multi-layered. Historical documents such as theological, political and literary works and pieces of art formed an interpretive, unified whole in the self-representation of the era. Two interlinked and unifying ideas define this diversity: on the one hand the idea of European-ness, i.e. the idea of strong ties to a Christian Europe, and on the other the concept of Reformation itself. Despite its constant ideological fragmentation, the Reformation sought universalism in all its branches. As Acs shows, it was re-formatio in the original sense of the word, i.e. restoration, an attempt to restore a bygone perfection imagined to be ideal.

This volume examines the role of identity formation and stages of sequencing of the steps of reconciliation which is an enduring rather than ad an ad hoc phenomenon. RIPAR 4 asks for both the challenges to it from the domestic and international systems and the actors involved, as well as for the role of history, memory and remembrance either as catalysts for or obstacles to reconciliation. The analyzing of the connection among the past, the present and the future in actual or prospective reconciliation embraces all these topics and questions.Influenced by the crisis in the former Sovjet Union following the March 2014 Russian annexation/integration of Crimea and the movement of Russian soldiers into Eastern Ukraine to aid Ukrainian separatists the essays in this volume were written in 2015. Reconciliation is a frequently ill-defined term. As an aspiration in this volume it encompasses three senses: an incipient, thin and minimal form amounting to passive, peaceful coexistence after enmity; a more elaborate, intermediate and engaged form that is captured by the term rapprochement; and a thick or fuller form denoting active friendship, empathy, trust, magnanimity and, ultimately, amity. Beyond the definitional goal, the volume addresses ten themes. Firstly, reconciliation is being questioned as a process and/ or a terminal condition. A view is made on the requirements for the transition from conflict to a reconciliatory process, and the obstacles to beginning a process of reconciliation. Its soft and hard expressions inter alia in emotional and political dimensions are also subject of the authors interest. The observations about conflict and cooperation offered in this volume wish to add significantly to the burgeoning literature of reconciliation. These essays demonstrate that we need a variety of disciplinary and theoretical perspectives to grapple with conflict and to promote reconciliation.

Novick studies the relationship between rabbinic midrash and classical (and to a lesser extent pre-classical) piyyut?. The first focuses on features of piyyut? that distinguish it, at least prima facie, from rabbinic midrash: its performative character, its formal constraints, and its character as prayer. The second part considers midrash and piyyut? together via an analysis of a narrative form that looms large in both corpora. The "serial narrative" is a narrative that binds biblical history together by stringing together instance of the "same" event across multiple time periods. Thereby, Novick surveys basic features of serial narratives in midrash and piyyut?. Subsequent chapters take up instance of specific serial narrative forms from Second Temple literature to piyyut: the kingdom series, the salvation history, and the serial confession. Together, the two parts yield a nuanced account of the continuities and discontinuities between the two great corpora produced by rabbinic and para-rabbinic circles in Roman Palestine.

This is a study on Reformed theological debates during the Long Eighteenth Century in Britain and New England. By Long a period that goes beyond 17001799 is in view. This examination begins just before the eighteenth century by looking at the Neonomian-Antinomian debate in the 1690s. This is followed by the Marrow Controversy in Scotland in the eighteenth century. After that, the authors address the ecclesiological debates between George Whitefield and the Erskines. The doctrine of free choice concerning Edwards and his departure from classical Reformed orthodoxy is highlighted next, followed by reflections on the Edwardseans and the atonement. Returning to Britain again, the volume provides a study on hyper-Calvinism, and on eschatological differences among key figures in the eighteenth century. More specific debates in particular Baptist circles are noted, including the battle over Sandemandianism and the Trinitarian battles fought by Andrew Fuller and others. Returning to ecclesiology, a discussion on the subscription controversy in Philadelphia in the early eighteenth century and an analysis of the debate about the nature of revival in New England close this volume.

The doctrine of the pactum salutis (covenant of redemption) offers the idea of a covenant between the very persons of the Trinity for the redemption of humanity. The doctrine received most of its attention in seventeenth-century Reformed theology, and has been criticized and almost totally forgotten in dogmatics since the eighteenth century. Most recent Reformed dogmatics tend to ignore the doctrine or disparage it from biblical, trinitarian, christological, pneumatological, and soteriological perspectives-namely, the doctrine lacks scriptural basis; it is tritheistic; it leads to subordination of the Son; it omits the role of the Holy Spirit; and it applies a deterministic idea for the Christian life. The theologies of Witsius, Owen, Dickson, Goodwin, and Cocceius portray a very robust form of the doctrine. Witsius argues with the help of a peculiar methodology of cross-referencing and collation of related scriptural texts that the doctrine is firmly based on biblical exegesis that was passed on from the patristic era. The doctrine formulated by Owen endorses the doctrines of inseparable operations and terminus operationis so as to give deep insight into the Trinity. In Dicksons doctrine, the Sons voluntary consent and obedience to the will of the Father are highly emphasized. Likewise, Goodwins depiction of the Holy Spirit secures the divinity of the Spirit as well as his indispensable role for the transaction and accomplishment of the pactum. The doctrine in the theology of Cocceius sheds much light on the vibrant dynamic of the Christian life in accordance with the ordo salutis. The doctrine of the pactum salutis of the five Reformed theologians clearly shows that the doctrine is both promised and promising for theology and the life of faith.

Sandra Bihlmaier constitutes a historical and philosophical analysis of Philipp Melanchthons concept of method and philosophy. By means of a detailed inquiry into Melanchthons textbooks of dialectic and rhetoric it uncovers the emergence and development of a notion of method which underlies an encyclopedic understanding of philosophy. The work reveals both the traditions of rhetoric and dialectic which Melanchthon builds on in his own works, as well as the Reformers own original reinterpretation of these traditions. Moreover, the reinterpretation and transformation of essential concepts taken from traditional accounts is thematized against the background of the canon of arts and sciences, which undergoes a fundamental change during the European Renaissance. The understanding, configuration, and the applicability of this canon is deeply influenced by this original concept of method.Philipp Melanchthons concept of method and philosophy is central to the understanding of 16th century definition of philosophy. Melanchthons attempt to integrate into a former theoretical discipline, both the aspect of usefulness, as well as a degree of general applicability in human affairs, testifies to the fertility of his philosophical program. Also his project is highly relevant for an understanding of philosophy which transgresses contemporary idiosyncratic categories of philosophical knowledge and draws attention to two fundamental historiographical aspects. First, it cautions historians and philosophers against transferring current definitions of philosophy to works which emerge from different historical, social and intellectual traditions. Second, it raises the awareness of the reader regarding his own understanding of philosophy and of its underlying presuppositions.

The book honours the Rev. Dr. Robert A Kolb, retired Director of the Institute for Mission Studies and Missions Professor in systematic theology at Concordia Seminary, St. Louis, and perhaps the leading authority on the development of "Wittenberg Theology" in the English-speaking world. At the same time, his teaching and writing, which continues without flagging, has emphasized the importance of translating and retranslating the historic Lutheran faith in terms that address contemporary issues and contemporary people. In this volume, colleagues and co-workers address and push forward Kolb insights into the history of the Reformation era and on the impact of those Reformation issues (and quarrels) on the life of the church in the world today.With contributions by Charles Arand, Lubomir Batka, Amy Nelson Burnett, Irene Dingel, Mary Jane Haemig, Scott Hendrix, Erik Herrmann, Werner Klan, David Lumpp, Mark Mattes, Daniel Mattson, Richard Muller, Paul Robinson, Robert Rosin, and Timothy Wengert.

Within the book of Job, the interlocutors (Job, the friends, and Yahweh) seem to largely ignore one anothers arguments.This observation leads some to propose that the dialogue lacks conceptual coherence. Lance Hawley argues that the interlocutors tangentially and sometimes overtly attend to previously stated points of view and attempt to persuade their counterparts through the employment of metaphor.Hawley uses the theoretical approach of Conceptual Metaphor Theory to trace the concepts of speech and animals throughout the dialogue. Beyond explaining the individual metaphors in particular texts, he shows how speech metaphors compete with one another, most perceptibly in the expressions of jobs words are wind. With regard to animal metaphors, coherence is especially perceptible in the job is a predatory animal metaphor. In these expressions, the dialogue demonstrates intentional picking-up on previously stated arguments.Hawley argues that the animal images in the divine speeches are not metaphorical, in spite of recent scholarly interpretation that reads them as such. Rather, Yahweh appears as a sage to question the negative status of wild animals that Job and his friends assume in their significations of people are animals. This is especially apparent in Yahwehs strophes on the lion and the wild donkey, both of which appear multiple times in the metaphorical expressions of Job and his friends.

In 1561, a Eucharistic controversy erupted in Danzig of the sixteenth century, sparked by disagreements on the real presence and the practical treatment of the Eucharistic elements. It was one of many inner-Lutheran struggles over the Lords Supper in the years following the Reformation and therefore Bjorn Ole Hovda supplements the scientific studies on that topic. Different understandings of the presence of Christ during the Lords Supper formed different religious norms of practice. On the one hand, the controversy is here analyzed as a discussion on doctrine between opposing ecclesiastical factions, set in the context of reformatory theology and liturgical practice. The theological discussions had important practical and cultic implications. One the other hand and in contrast with the most of earlier works the study seeks to treat with equal seriousness the wider societal and political aspects of the controversy. Hovda shows how deeply embedded the Eucharist was within broader discourses of culture, society and politics. Far from being just an abstruse ecclesiastical matter, it was a question of great sociopolitical interest and potency. The Eucharist served both as the prime symbol of Christian unity, as well as a confessional border stone between rivaling groups.Other important aspects of this wider analysis are tensions between the ordained ministry and the city council regarding authority, internal social tensions within the city, as well as the strategic interests of the city in its relations to the Polish crown, the Hanseatic league and the emerging new trading powers, among others.Through a close study of one particular controversy, light is cast on a variety of issues with relevance to the broader field of Reformation studies, especially concerning the centrality of the Eucharist.

Die Totung von Menschen wird in vielen biblischen Texten thematisiert. Locus classicus ist das Totungsverbot im Dekalog (Ex 20,13; Dtn 5,17).Im Kontext von Krieg oder als Strafe fur schwerwiegende Verbrechen erschien die Totung eines Menschen fur die Verfasser der biblischen Texte wohl kaum problematisch. Gott selbst wird als jemand beschrieben, der das Toten von Personen anordnet und Menschen toten fur ihn. Manchmal ist es sogar Gott selbst, der totet.Andere biblische Aussagen und Traditionen sperren sich gegenuber dieser Sicht: Wurde der Mensch nicht nach dem Bild Gottes geschaffen (Gen 1,26-27; 9,6)? Die Gottahnlichkeit des Menschen impliziert das Verbot, einen Menschen zu toten. In diesem Kontext steht bekanntlich auch das 5. Gebot des Dekalog: Du sollst nicht toten!Die zentrale Frage des vorliegenden Bandes ist, ob und wie biblische und nicht-biblische Totungsverbote als Norm in der Antike funktionieren. Beitrage aus den Bereichen des altorientalischen und antiken Rechts, der Bibelwissenschaft, der alten Geschichte, des antiken Judentums und der fruhen Kirchengeschichte geben Einblicke in diese bis heute aktuelle Thematik. Fachkundige Experten behandeln das Totungsverbot, indem sie die zentralen Frage- und Problemstellungen, die sich in altorientalischer, patristischer und mittelalterlicher Zeit unterschiedlich darstellen, kritisch beleuchten und diskutieren.

Coolhaes was a Reformed preacher, a writer of theology, a critic of the churches of his day, and an advocate of religious diversity. Coolhaes opposed much of the building up of the organization of the Reformed Church in the Northern Netherlands and Dutch Republic in the late sixteenth and early seventeenth centuries. The struggle between Coolhaes and the Leiden magistrates on one side and the Leiden consistory and fellow-preacher Pieter Cornelisz on the other encapsulated the question of authority which was being asked by many. At the same time, Coolhaes theology, especially his Spiritualistic understanding of the sacraments, his Erastianism, and his views on free will made him suspicious to his Reformed colleagues. The latter of which leading him later to be labeled the forerunner of Arminius and the Remonstrants. All this eventually led to his defrocking at the synod of Middelburg and soon after to excommunication from the Reformed Church. The question this book answers, therefore, is: What sort of church would the critic Coolhaes himself have wanted to design for the new Republic?The first part of the book gives a new biographical sketch. Fresh information, sources, and un-examined works by Coolhaes himself have been uncovered since H.C. Rogges nineteenth-century biography. In the second part the ecclesiology of Coolhaes takes center stage: His ideal church would have been characterized by diversity, for diversity of religious confessions in the same society would stabilize it and diversity of views even within a confession would not harm it.

The Testaments of the Twelve Patriarchs (T12P), one of the longest texts of the so-called "Old Testament Pseudepigrapha," presents the fictitious farewell speeches that the twelve sons of Jacob held on their respective deathbeds. Tom de Bruin examines these twelve monologues as literary products in order to understand the function of the text for the setting in which it was composed. He approaches T12P from three directions: an analysis of the paraenetic parts, a discussion of the anthropology, and a comparative examination of other contemporaneous works documenting a world-view similar to T12P.These three approaches merge into a detailed discussion about the reasoning behind the admonition in T12P, and identifies the fundamental message of the text, namely that each person stands between the forces of good and evil and that this person is called to constantly decide which way to follow. Though T12P is still familiar with the apocalyptic origin and plays with the cosmological implications of this great controversy, the text clearly puts the emphasis on the battle inside each individual. It is thereby an important witness for reinterpreting and reapplying apocalyptic traditions through ethicizing them and focusing on the individual. Such an individualistic application of the great controversy theme can be found in a number of other (mostly Christian) works, revealing a similar understanding of mankinds existence and development as in T12P. The analysis of the ethical reappropriation of apocalyptic traditions in T12P provides important insights into the foundations of early Christian ethics, ancient anthropology, and the Jewish and Christian understanding of the struggle between good and evil.

The contributors of this volume demonstrate how a highly developed expertise in interpreting Biblical and cognate literature is a substantial part of the overall discourse on the historical, literary, social, political, and religious dimensions of trauma in past and present. This idea is based on the assumption that trauma is not only a modern concept which derives from 20th century psychiatry: It is an ancient phenomenon already which predates modern discourses. Trauma studies will thus profit from how Theology - specifically Biblical exegesis - and the Humanities deal with trauma in terms of religion, history, sociology, and politics.

Jordan J. Ballor takes as his point of departure the doctrine of the covenant as it appears in the theology of the prominent second-generation reformer, Wolfgang Musculus (14971563), who is perhaps the earliest Reformed theologian to give the topic of the covenant a separate and distinct treatment in a collection of theological commonplaces. Musculus teaching on the covenant is characterized by the important distinction he makes between general and special covenants, and it is rooted in his exegetical work on the book of Genesis. Where Musculus Loci communes demonstrate his antispeculative, soteriologically focused and pastorally driven approach, his exegesis provides fulsome guidance in the study of Scripture. This examination of Musculus views on covenant and related doctrines is followed by explorations concerning causality and metaphysics. It concludes with considerations on law and social order. This book is the first full-scale study to place Musculus theology within its broader intellectual context and to focus on Musculus theology as found both in his Loci communes and in his extensive and voluminous exegetical work. Musculus positions on doctrines related to covenant, causality and law reveal the eclecticism of Reformed reception of medieval traditions. The final section of this study places Musculus within the later development of Reformed orthodoxy in the 16th and 17th centuries, concluding that Wolfgang Musculus is a significant and often-overlooked figure worthy of further consideration.

As the ancient Greek version of the Old Testament the Septuagint is probably the first great translation project of Greco-Roman antiquity. Together with the Septuagint text the religion and culture of ancient Judaism came to the fore of a Greek speaking audience, which did not have any access to the holy scriptures of the Jews in Hebrew. That translation project also manifested a transfer of religious, social, and anthropological categories and concepts of Semitic origin to another cultural world of language and science that itself was shaped by Hellenism.Over the last years the Septuagint has gradually edged closer into the interest of Biblical scholars and into the centre of historical and philological research. In the course of this main attention has not only been paid to further particulars of its origination in Alexandria but also on various linguistic specifics and distinctive features with regards to content of the Greek Bible. The question, however, which has hardly been studied so far, is to what extent the Greek translation of the Bible consists of stylistic and rhetorical elements that are not present in the Hebrew source text. Did the translators made use of their rhetoric and stylistic skills to give their translations a distinctive ornatus? Can we, according to Augustine, rightly claim that not only the authors of the Biblical texts but also the translators knew to formulate et eloquenter et sapienter, i.e. in an eloquent and wise manner? This issue, neglected in current research, is taken up in this collected volume. Seven scholars investigate into stylistic and rhetorical elements present in various books of the Bible (e.g., Psalms, Amos, and Solomons Book of Wisdom) and establish a field of work that deserves to receive more attention in the future.Contributors are Eberhard Bons, Jennifer M. Dines, Katrin Hauspie, Jan Joosten, Thomas J. Kraus, A. Leonas, and K. Usener.

Frederik A.V. Harms untersucht Calvins Ekklesiologie ausgehend von dessen Kommentar zu den Kleinen Propheten von 15571559. Harms stellt Calvins Sicht auf die Kirche aus historisch-systematischer Sicht dar. Seine Studie uber die Ekklesiologie des groen Reformers wird begleitet von zwei historischen Teilen. Zum einen bietet Harms Calvins historischen Kontext aus den Jahren 1558 bis 1559, als dieser Vorlesungen zu den Kleinen Propheten hielt. Andererseits bietet Harms einen Uberblick uber die Auslegungsgeschichte der Kleinen Propheten von der Zeit der Fruhen Kirche bis zur ersten Generation reformierter Orthodoxie.

Der reformierte Theologe Peter Martyr Vermigli (14991562) war ein Moderator. Er suchte den Mittelweg zwischen theologischen Extremen. Dafur typisch waren seine Uberlegungen zu den aueren Zeichen der gottlichen Gnade. Solche Zeichen die menschliche Natur Christi, die vernehmbaren Worte der Schrift und die sichtbaren Worte der Sakramente sollten laut Vermigli weder zu stark verfleischlicht noch zu stark spiritualisiert werden. Obwohl Gott auch direkt, ohne dazwischen geschaltete Zeichen, handeln konnte, hat er verfugt, Heil durch diese Zeichen zu erwirken. Deshalb lassen sich die innere spirituelle Kraft und das auere Zeichen nicht voneinander trennen. Vermigli, ein gebildeter humanistischer Forscher, vertrat wohl bedachte, distinguierte Positionen. Ein tieferer Blick in seine Theologie, wie ihn Zuidema wagt, lohnt sich, um die inneren theologischen Vernetzungen seiner Zeit besser kennen zu lernen.

Se apagaba el siglo III y amanecía el siglo II a. C. cuando, en pleno dominio seléucida de Palestina, vio la luz esta peculiar obra, escrita originalmente en hebreo. El traductor al griego se presenta como nieto del autor, de cuyo nombre informa: Jesus. Esta obra firmada pretende ser aparentemente un compendio de sabiduria orientado a la educacion religiosa de los israelitas, si bien no puede ocultar los rasgos de un autentico manual de teologia politica, muñida al servicio de una ideologia sociopolitica concreta. Una prodigiosa trinidad de entidades convergentes entre si (Religion, Sabiduria y Ley) invita a los lectores a la resiliencia frente a la adversidad, mientras se cubren las etapas del largo camino a casa. El autor (o autores) intima(n) a sus lectores a abandonar las peligrosas rutas de la curiosidad intelectual y la libertad de pensamiento (3,21-24) y a acatar la disciplina del sometimiento a la Ley. Queda abortada asi el ansia por el cultivo de la inteligencia emocional y de la experiencia estetica que definian a la antigua sabiduria global y globalizadora, para la que la meta no era el hogar, sino el camino. La propuesta de Ben Sira de una ortopraxis exogena generaba sin remedio la regresion a un esteril infantilismo religioso. De algun modo, se puede decir que Jesus Ben Sira representa el declive y la muerte de la sabiduria en el seno del judaismo.

At the twilight of the Weimar Republic, politicians, scientists, and theologians were engaged in debates surrounding the so-called "Jewish Question." When the Nazi Party came to power in 1933, these discussions took on a new sense of urgency and poignancy. As state measures against Jews unfolded, theological conceptions of the meaning of "Israel" and "Judaism" began to impact living, breathing Jewish persons.In this study, Ryan Tafilowski traces the thought of the Lutheran theologian Paul Althaus (18881966), who once greeted the rise of Hitler as a "gift and miracle of God," as he negotiated the "Jewish Question" and its meaning for his understanding of Germanness across the Weimar Republic, the Nazi years, and the post-war period. In particular, the study uncovers the paradoxical categories Althaus used to interpret the ongoing theological significance of the Jewish people, whom he considered both an imminent threat to German ethnic identity and yet a mysterious cipher by which Germans might decode their own spiritual destiny in world history.Sketching the peculiar contours of Althaus theology of Israel, this study offers a fresh interpretation of the Erlangen Opinion on the Aryan Paragraph, which is an important artifact not only of the Kirchenkampf, but also of the complex and ambivalent history of Christian antisemitism. By bringing Althaus into conversation with some of the most influential theologians of the twentieth centuryfrom Karl Barth and Emil Brunner to Rudolf Bultmann and Dietrich BonhoefferTafilowski broadens the scope of his inquiry to vital questions of political theology, ethnic identity, social ethics, and ecclesiology. As Christian theologians must once again reckon with questions of national self-understanding under the pressures of mass migration and resurgent nationalisms, this investigation into the logic of ethno-nationalist theologies is a timely contribution.

Historians and scholars of the Reformations earliest century are invited to expand their understanding of that critical era by an examination of aspects of Reform which are lesser known than Luther and his activities. This volume widens and deepens and broadens our perceptions of the Reformation and reminds us that in fact what we have in the 16th and early 17th century are Reformations.On the occasion of the 500th anniversary of the German monk and reformer Martin Luther posting his theses (October 31, 1517), the contributors of this volume invite us to expand our understanding of the Reformation by an examination of aspects of Reform which are lesser known than Luther to probe some less-explored corners of the Reformation. To be sure, Martin Luther himself receives attention in this volume. But the aim of this book is really to take the occasion provided by the increased attention paid to the Reformation during the year 2017 to explore other theologians, movements, and ideas. The expanding of the scholarly mind and opening up of new vistas often overshadowed by larger figures, like Luther, can only be good for the study of the Reformation and Early Modern era.This volume is intended for students of early modern Church history with a particular focus on the non-Lutheran aspects of that history.