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The book is divided into two parts. The first part deals with the development of Augustinestheology of Original Sin and Justification. Here the emphasis is placed on the defining moments ofthis development process. These moments are the second half of 390s (period during which theChurch Father wrote two of his key-works: De diversis quaestionibus ad Simplicianum (396/397)and Confessiones (397-400)) and the last twelve years of his literary career, with emphasis on theworks he produced in the heat of the long and bitter confrontation with Julian of Aeclanum.In the second part Pereira deals with Luthers doctrines of Original Sin and Justification of the sinner.The main source of analysis is Luthers Lectures on Romans (1515/1516). There is an intrinsicrelation between the two parts of the work. The author demonstrates how Augustine came tobreak with the patristic soteriology and anthropological theology and adopted the radicalism ofgrace with which he faced the theologians associated with the fifth-century Pelagianism, especiallyJulian of Aeclanum. In the second part, Pereira argues that it was precisely that radicalism of grace thatmade of Augustine Luthers favourite theologian. The same radicalism of grace was adopted byLuther in his opposition to the recentiores doctores, the Nominalist theologians, especially GabrielBiel. Without overlooking the crucial role played by the Pauline corpus, one can accurately say thatAugustines anti-Pelagian thesis were at the core of the young Luthers soteriological andanthropological claims (essential to understand what the Lutheran "insurgency" was all about) andwere the driving force behind Luthers cry for reformation, at least as far as the doctrine of salvationwas concerned.When it comes to the doctrine of salvation, Augustine found in Luther a prominent reader and a faithful follower. To understand this fact, it would suffice a careful analysis of Luthers doctrine of justification by faith alone since it contains a strong and genuine Augustinian tonality.

The contributions in this volume enter the debate about the way in which the provision of poor relief can be influenced by its national confessional context. They bring new perspectives to the understanding of theological aspects of Lutheranism, such as the connection between justification by faith alone and care for the poor, and work and work ethics. The articles also analyse the implementation of social responsibility of the authority towards different categories of poor (deserving and undeserving), local administration and centralization of poor relief through connections of public and private sources of funding, and collaboration between state, church and civil society through different public and private aspects of poor relief. In this way the various contributions combine to demonstrate new ways in the study of the connection between confessional specifics and historical developments through detailed knowledge of theology, supported by concrete historical case studies.

In the field of biblical hermeneutics one area which scholarship has neglected is Catholic biblical scholarship during the early modern era. A brief look through a standard textbook on hermeneutics reveals the alltocommon jump from Luther, Calvin and the other Reformers, straight to Spinoza and the pioneers of the historical critical method. Catholic figures during the Reformation and afterward are often considered too reliant on tradition, too entrenched in dogmatic disputes, and too ignorant of historical methods to be taken as serious scholars of Scripture. In this timely work, Dr. Murray addresses these misconceptions and systematically shows why they are inadequate and a more nuanced judgment is needed. Beginning with a much-needed overview of contemporary scholarship, the work examines the historical context and key influences on the Catholic approach to the Bible. After addressing the Council of Trent and the Jesuit Order, it then examines two influential Jesuit biblical scholars in the next two chapters, the Spanish Cardinal Franciscus Toletus (15321596) and the great Flemish exegete Cornelius a Lapide (15671637). Dr. Murray examines the life, works, secondary literature, and biblical hermeneutics of both great scholars showing that Catholics, just like their Reformed brethren, could be serious and quality exegetes. While they lacked the historical knowledge and tools of today, the work shows that the Jesuits were pioneers in showing how their faith and devotion could be compatible with a historical and scientific study of Scripture. Jesuit Biblical Studies After Trent is a must read for those seeking to understand how Catholics were approaching the Bible after the Reformation and for those seeking to learn how to integrate their personal faith with a scientific study of Scripture.

The contemporary world is marked by a sense of vulnerability not seen since the end of the Cold War. Climate change, migration, and political instability make people feel the inherent vulnerability of human life. Concepts of "risk" and "danger" are as relevant now as ever before for illuminating contemporary life. Yet, what changes in human lives if one interprets existence with "risk" and "danger" from the perspective of Christian faith? Does the Christian symbol system offer orientation for human lives in a time of crisis?Exploring the work of leading contemporary thinkers, Danish theologian Mikkel Gabriel Christoffersen develops a rich and varied account of Christian doctrine that enables human beings to live with risk and danger, in all vulnerability, with gratitude, courage and care for others.Christoffersen develops an interdisciplinary approach that allows him to draw upon sociological and anthropological reflections on life lived whilst facing risks and dangers. He brings these findings into conversation with Scandinavian, Anglo-American, and German theologians of risk.The result of his endeavor is a Trinitarian theology of risk that explores the extent to which one can consider the cross of Christ a risk of the incarnation rather than its very purpose. Focusing on vital existential questions makes Christoffersens considerations vibrant and relevant to scholars and lay-people with an open-minded, intellectual interest in contemporary Christian theology.

Writing a commentary on a biblical book is not limited to the scholars study and desk. Hence, several experts in the field of Hebrew Bible currently writing a larger commentary on the book of Leviticus followed the invitation of Christian Eberhart and Thomas Hieke to meet between 2014 and 2016 at the Annual SBL Conference. They shared their experiences, discussed hermeneutical and methodological considerations, and presented their ideas about particular themes and issues in the third book of the Torah. The results of these consultative panels had significant impact on the production of the commentaries.The first part of this volume features essays reflecting on the process of writing a Leviticus commentary, including boosts and obstacles, while suggesting innovative insights on particular problems of the book. The second part identifies certain themes of Leviticus, especially sacrifices and rituals ("the cult"), the notion of unintentional and deliberate sins and purity/impurity ("the bad") and how to eliminate them, and the relationship to the sphere of God ("the holy"). This section demonstrates how commenting a biblical book highly depends on the perspective a scholar takes, and how different commentaries on the same biblical text come to different conclusions because of a diversity of methodological and hermeneutical approaches. These are issues innate in the subject matter; in the end the variety of approaches bears witness to the complexity, intricacy, and richness of the biblical text. This volume, therefore, offers a fascinating inside view into the studies and onto the desks of several prolific biblical experts who share their reflections and concepts about their commentaries on Leviticus with an interested audience.

This study explores the Cocceian-Voetian debate through the eyes of Francis Turretin (16231687). There is a dearth of research on Turretins take on this debate, the author will parse out how Turretin adheres to the Voetianism of the Utrecht theologian Melchior Leydekker (16421721) while remaining conciliatory to the Cocceians. With Leydekker, Turretin argues that Christs suretyship in the Old Testament is identical to what it is in the New Testament. As the Father decrees that Christ is the most perfect and certain fulfiller of Gods promise, the ancients benefit from Christs sacrifice as much as do the saints in the New. The sins of the elect must be fully forgiven regardless of the progress of redemption in history, for the faithful both in the Old and the New are saved by the same grace of Christ, the expromissor. At the same time, not only does Turretin leave out some of the controversial issues between the two parties, but he also tends to neutralize Leydekkers acid criticism of the extreme form of Cocceianism. This conciliatory gesture indicates that Turretin does not consider Cocceianism his archenemy. Seen in this light, Turretin can be viewed as a moderate and peaceful Voetian.

In 11 essays The Doctrine of Election in Reformed Perspective reflect ongoing investigations concerning the doctrine of election, with special focus on the Synod of Dort 161819. Important lines of demarcation between different Reformed orthodox groups and denominations find their root divergence, as well as historical concentration point, in relation to this very issue. The ongoing research presented in this collection can open up a fresh field of fertile investigation for theological discussion. Moreover, she may lead to interdisciplinary perspectives and a cooperative approach to research, also beyond the field of theology. For this too is the field of philosophers and historians, those who trace the history of Christianity or are studying early modern Europe.The volume consists of three sections. In the first Part three essays reflect historical and philosophical issues before the Synod of Dort. Part Two explores aspects of the Synod of Dort itself. The focus in Part Three is on the reception of the Synod of Dort. Finally, the following question is answered: How were the Canons of Dort regarded in the 17th19th century, and what does the history of their editions tell us?The editor, Frank van der Pol, was the program leader of the combined research group Early Modern Reformed Theology (EMRT) of the theological universities Apeldoorn and Kampen. In cooperation with the A Lasco Bibliothek Emden the EMRT organized an international conference on Oct. 29 and 30, 2014 about the doctrine of election in reformed perspective. The researchgroup is convinced that the dual line of research on history and theology of the Reformation tradition must continue and be strengthened. On the occasion of the 400th anniversary of the Synod of Dort, the researchers, wanting to do their work in a broader context with a wider dialogue, make their proceedings accessible for more people and institutes by publishing them in this volume.

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, nd 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.

From different perspectives this book studies the role of Reformation theology in the shaping of Danish society and the social dimensions of Lutheran confessional culture. The book develops an approach making it possible to draw strong conclusion about the social teaching of Luther and its impact on the development of the Danish society. It works on a conceptual level by analyzing the social dimensions of key Lutheran concepts and their translation into the doctrine of the three estates (church, household, and state), and on the level of lived experience of life within these three orders, not at least within the household forming the ideal form also for church and state. Thus the chapters in the book endeavor to connect the social ideas inherent in the Lutheran confession with the social formation of the Danish state from the Reformation into the period of Absolutism. A long mono-confessional situation within the Danish Monarchy makes it possible to study the impact of Lutheranism and the development of a confessional culture within a uniquely long timeframe. The focus is on basic mediums for the translation of Lutheran ideas into social practice: law, primarily connected to marriage and family; and the role of household, both as primary social relations and as basic social and political model. In this way the book offers important insights for theologians, historians, sociologists, and academically anyone interested in the relation between theology and sociality, confession and culture.

Edwards Amasa Park (1808-1900) of Andover championed Edwardsean Calvinism in the United States from the Jacksonian era until the very close of the nineteenth century by employing rhetorical strategies that lent his New England theology fresh apologetic usefulness. The thesis demonstrates that Park has been incorrectly identified as a Taylorite but, extending the argument of Joseph Conforti, ought to be viewed as re-casting his inherited Hopkinsian exercise scheme into a fresh historical synthesis influenced by contemporary patterns of thought. Parks own training at Andover in the irenic divinity of Moses Stuart and Leonard Woods, his application as rhetorician of the work of Hugh Blair and George Campbell and his exposure in Germany to the Vermittlungstheologie of Friedrich Tholuck and Julius Muller gave specific definition to his own theological project. Additionally, the thesis argues that Park ought not to be viewed as a romantic idealist in the line of Horace Bushnell or as a proto-liberal in advance of the Andover liberals who succeeded him. Park retained a life-long commitment to a commingled epistemology and methodology derived from Lockean empiricism, Baconian induction, natural theology and Scottish common sense realism. As a formidable apologist for his revivalist inheritance identified with Jonathan Edwards and Samuel Hopkins, Edwards Amasa Park conserved the substance and prolonged the influence of his beloved New England theology by securing for it modes of expression well fitted to his nineteenth-century audience.

Although considered as one of the 20th century most central ethical thinkers, Emmanuel Levinas claimed that his task was not to construct an ethics, but to seek the meaning of the ethical. In this study Stine Holte examines the problem of ethical meaning in Levinas thinking and shows how the articulation of the ethical implies notions like trauma, melancholy, and shame, and hence a questioning of what we normally regard as meaningful.

Calvin betrachtet Rechtfertigung und Heiligung als Guter des dreieinigen Gottes, die dem Menschen durch das Heilswerk Christi uber den Heiligen Geist zuteil werden, so die These dieser Studie. Die Lehre von der doppelten Gnade steht dabei in dem groeren Zusammenhang der Rede von Gott als dem Schopfer und Erloser. Diesen beleuchtet Cornelis P. Venema und verortet die Lehre von Rechtfertigung und Heiligung in Calvins Theologie. Daruber hinaus werden strittige Fragen der Calvinforschung erortert, z.B. Calvins Verstandnis von Gesetz und Evangelium und die Rolle guter Werke.

Mary Baker Eddy (1821-1910) is best known for founding the religion of Christian Science - an international institution which has extended beyond her lifetime and into the twenty-first century. Often labelled as fringe theology, rather than core philosophy, Eddys work has remained on the peripheries of academia. Her unmitigated idealism, and occasionally nebulous style, have led to a reluctance to apply a philosophical rigour to her thinking. In The Philosophical Foundations of Christian Science, Nicholas Sheldon rediscovers her as a radical philosopher, one of many female philosophers of her time who, he contends, should no longer be underestimated. Carefully analysing her non-linear style in order to understand her internal system of thought, Sheldon resolves flaws within her argument, and draws out Christian Sciences remarkable philosophical assertion: that it is not only illness and suffering which are unreal, but the entire physical realm. For Eddy, it is only the spiritual which remains.

Mary Baker Eddy (1821-1910) is best known for founding the religion of Christian Science - an international institution which has extended beyond her lifetime and into the twenty-first century. Often labelled as fringe theology, rather than core philosophy, Eddys work has remained on the peripheries of academia. Her unmitigated idealism, and occasionally nebulous style, have led to a reluctance to apply a philosophical rigour to her thinking. In The Philosophical Foundations of Christian Science, Nicholas Sheldon rediscovers her as a radical philosopher, one of many female philosophers of her time who, he contends, should no longer be underestimated. Carefully analysing her non-linear style in order to understand her internal system of thought, Sheldon resolves flaws within her argument, and draws out Christian Sciences remarkable philosophical assertion: that it is not only illness and suffering which are unreal, but the entire physical realm. For Eddy, it is only the spiritual which remains.

In her study Chaoluan Kao offers a comprehensive investigation of popular piety at the time of the European Reformations through the study of sixteenth- and seventeenth-century Protestant prayerbooks. It pursues a historical-contextual approach to spirituality by integrating social and religious history in order to yield a deeper understanding of both the history of Christian piety and of church history in general. The study explores seven prayerbooks by German authors and seventeen English prayerbooks from the Reformation and post-Reformation as well as from Lutheran, Anglican, and Puritan traditions, examining them as spiritual texts with social and theological significance that helped disseminate popular understandings of Protestant piety. Early Protestant piety required intellectual engagement, emphasized a faithful and heartfelt attitude in approaching God, and urged regular exercise in prayer and reading. Early Protestant prayerbooks modeled for their readers a Protestant piety that was a fervent spiritual practice solidly grounded in the social context and connections of its practitioners. Through those books, Reformation could be understood as redefining the meanings of peoples spiritual lives and re-discovering of a pious life. In a broader sense, they functioned as a channel of historical and spiritual transition, which not only tells us the transformation and transmission of Reformation historically but also signifies the development of Christian spirituality. The social-historical study of the prayerbooks furthers our understanding of continuity, change, and inter-confessional influence in the Christian piety of early modern Europe.

James E. Bruce explores the relationship between morality and Gods free choices in the thought of Francis Turretin (16231687). The first book-length treatment of Turretins natural law theory, Rights in the Law provides an important theological backdrop to Early Modern moral and political philosophy. Turretin affirms Thomas Aquinass approach to the natural law, calling it the common opinion of the Reformed orthodox, but he develops it, too, by introducing a threefold scheme of right (ius)divine, natural, and positiveto explain how change within the law is possible. For example, God can change the specific day for Sabbath observance from Saturday to Sundayfrom positive rightwithout changing the natural law precept that finite creatures ought to rest. Yet even with respect to the natural law God is still free. God can make a world in which there is no such thing as murder: he can choose not to make a world that contains such a thing as man. What God cannot do is make a murderable man. So Gods free choices determine the natural law insofar as the natural law is constituted by the nature of the things that God has chosen to create.

Yves Congar was a theological advisor to the preparatory commission for Vatican II, and attended all sessions of the Council (1962-1965) as a theological expert. His daily journal provides a window into the Councils workings and into the development of what would become a series of historical documents and declarations. Theologian Yves Congar op, silenced and exiled in 1955, was in 1960 made a theological advisor to the preparatory commission for Vatican II. From then on, and all through the Council (1962-1965), he was an influential day-to-day participant in its work. His diary provides a window into the Councils workings and the development of what would become a series of historical documents and declarations. It also offers Congars own down-to-earth and candid perspective on many of the remarkable people and events that shaped the Council.

Lebendige Tradition Kontinuitat und Wandel als Herausforderungen fur Kirchen und Theologien Tagungsbericht der 21. Wissenschaftlichen Konsultation der Societas OecumenicaLiving Tradition Continuity and Change as Challenges to Churches and Theologies Proceedings of the 21st Academic Consultation of the Societas OecumenicaLiving tradition is the focal point of this volume, exploring theologies of tradition, captivities of tradition, changing traditions, and dynamics of Tradition. It takes on the notion of living tradition from four distinct angles. How do various churches and denominations handle continuity while embracing different theologies of tradition? How do individuals address traditionalism and fundamentalism when faced with the captivities of tradition? In what ways can identity be preserved through discontinuities when dealing with changing traditions? The volume encompasses contributions from 31 scholars, presented during the 21st academic consultation of Societas Oecumenica (the European Society for Ecumenical Research).[Lebendige Tradition. Kontinuitat und Wandel als Herausforderungen fur Kirchen und Theologien] Die lebendige Tradition steht im Mittelpunkt dieses Bandes und untersucht Theologien der Tradition, Gefangene der Tradition, sich verandernde Traditionen und Dynamiken der Tradition. Der Begriff der lebendigen Tradition wird aus vier verschiedenen Blickwinkeln betrachtet. Wie gehen verschiedene Kirchen und Konfessionen mit Kontinuitat um und berucksichtigen gleichzeitig unterschiedliche Theologien der Tradition? Wie gehen Einzelpersonen mit Traditionalismus und Fundamentalismus um, wenn sie mit den Fesseln der Tradition konfrontiert werden? Auf welche Weise kann Identitat durch Diskontinuitaten im Umgang mit sich verandernden Traditionen bewahrt werden? Der Band umfasst Beitrage von 31 Wissenschaftlern, die wahrend der 21. akademischen Konsultation der Societas Oecumenica (der Europaischen Gesellschaft fur okumenische Forschung) vorgestellt wurden.

Post-war Lower Silesia was intended by the communists to be a "laboratory of socialism". Hence, they developed and pursued a special policy towards the Catholic Church. The book highlights the specificity of the pastoral ministry provided by the successive rulers of the Church in Wrocaw (Karol Milik, Kazimierz Lagosz, Cardinal Bolesaw Kominek) in the realities of the communist state. It shows the role of Cardinal Kominek who was persecuted for his attitude towards communists, his activity in the Polish Episcopate and in the forum of the universal Church. Moreover, it presents the system of repression aimed at diocesan clergy and religious orders and limiting theological education. With the objective of secularising the Lower Silesian society, the communists put emphasis on promoting their ideology, especially among the young generation. The Church responded with speeches by hierarchs condemning these activities and with pastoral initiatives to slow down the process.

This book does not only deal with the history, but also with the effects of the Reformation over the mentality, education and scientifical research among Hungarians during the last five centuries. The spirit of the Reformation has not only been a church-forming factor, but also a force of nation-building and salvation. This volume includes 17 studies of Hungarian Reformed theologians presented at a conference in November 2016. The main goal was to give an overview of the most recent research results in history and theology regarding Reformation and its effects over society and mentality among Hungarians. The contributors come from various Hungarian theological universities from the Carpathian basin, thus the book is an overview of their research topics and results.The City Cluj-Napoca was, became and remained an important center of the Reformation, as significant events took place in its surroundings as well. The Faculty of Reformed Theology of the Babe-Bolyai University and the Protestant Theological Institute has always functioned in an environment, where the challenges of multi-confessionalism and multiethnicity are also present beside interdisciplinarity.