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The book presents many aspects of the phenomenon of translation and commentary work of the Bible in the Polish-Lithuanian Commonwealth in the 16th and 17th centuries. It contains studies of eminent scholars as well as of some young adepts, coming mainly from Poland, but also from Lithuania and Czech Republic. The texts present various aspects of the researches conducted on this phenomenon nowadays. As it was an exceptional movement, extremely varied and long-time lasting, it would be difficult to offer its complete synthesis in one volume. Though, the exhaustive presentation of the historical and linguistic contexts allows the reader to understand the phenomenon. Intensified interest in translations of the Bible is closely connected with the interest in the Polish language, its literary expression as well as its grammatical and orthographic standardisation that occurred just in the same time. The intellectual activity related to the Bible contributed simultaneously to the development of the Polish literary language and even inspired the translations of the sacred texts of other religions present in the country. Moreover, contacts between different languages of Central and Eastern European area, where many attempts of new translations appeared, are very important. A quick rise of the different Reformation movements contributed to a natural need for new translations and commentaries to be used by community members. These new currents, first easily accepted and spread in the country, even when suppressed, could not stop this activity, and later new Catholic translations and commentaries of the post-Trident period, both in Polish and Lithuanian, proved it. Big part of study is also dedicated to particular typographical realizations of this activity and an interesting example of the musical expression directly inspired by the biblical translation, is also provided.

This present volume aims to stimulate Bucer-research as it brings together a selection of the best of De Kroons and Vant Spijkers articles some of which appear for the first time in English translation. In the first section Bucer is described as taking his independent stand in the patristic and scholastic tradition. The next five articles go into the close personal and theological relation between Bucer and John Calvin and make clear how much of Bucer works through in Calvin and Calvinism. Bucers efforts to bridge theological and ecclesiastical gaps brought him often in discussion with catholic as well as protestant theologians. How he dealt with this is the topic of the third section in this volume. The two following articles deal with his view on discipline and on the right of resistance. The next articles deal with Bucers doctrinal legacy and the last section focuses on sanctification as one of the most important characteristics of his theology.The most important issues of contemporary Bucer-research and the outlines of his theology are convincingly presented in this volume by known experts for this topic.

Jonathan Edwards engaged in notable ways with the church in Germany through his writings on spirituality, theology and missiology, but this contribution has rarely been acknowledged in academic publications. In this book scholars who have an interest in both Edwards and the church in Europe offer contributions to a significant worldwide conversation on Edwardss texts and teachings. He found an ally in Martin Luther, sought out encouragement from German Pietists, and engaged with Western traditions of philosophy which proved useful in sharpening subsequent reflection on Gods work in the world. Edwards was not just a remote colonial American pastor, but an active participant in the transatlantic republic of letters and contributed to the birth of the global missions movement, for which the church in Germany was itself a significant base.

Antonio Gerace dealt with the development of biblical scholarship in Louvain by analysing with seven authors who worked in the first part of the Sixteenth century and who are strictly linked to the Louvain milieu. In chronological order, they include Nicholas Tacitus Zegers (c.14951559), John Henten (14991566), Cornelius Jansenius of Ghent, Adam Sasbout, John Hessels (15221566), Thomas Stapleton, and Francis Lucas of Bruges. Each author offered key-contributions that can effectively show the development of Catholic biblical scholarship in that period. This can be divided into three main thematic areas: 1) Text-criticism of the Latin Vulgate; 2) Exegesis of the Scriptures; and 3) Preaching of the Bible. Somehow, these three areas represent the study flow of the Scriptures: the emendation of the Vulgate, aimed at restoring the text to a hypothetical original, and the philological approach to the Greek and Hebrew sources allowing for a better comprehension of the Bible. Such comprehension becomes the basis of commentaries made with the intention of explaining the meaning of the Scriptures to the faithful in the light of the Tradition. Furthermore, the Church needed to preach the Scriptures and their contents to the Catholic flock in order to safeguard them from any heretical influence. Therefore, several homiletic works appeared so that priests could prepare their sermons appropriately. Therefore, Gerace divided his work into three parts, each devoted to one of the three research areas, following the study-flow of the Scriptures.

Darren M. Pollock examines the 1611 Romans hexapla commentary by the prolific Church of England preacher and controversialist Andrew Willet. While some have considered Willets later biblical commentaries to have been a retreat from his earlier engagement in religious controversy, the author argues that his exegetical work maintained a significant element of anti-Catholic polemics, only expressed in a different genre. This polemical hermeneutic served as an organizing principle and as a means by which to clarify the presentation of traditional Reformed readings in relief against a body of Roman Catholic theology that Willet believed threatened the gospel of grace. Paulos letter provided ample opportunity for Willet to identify what is distinctive about Reformed theology or rather, as Willet would have it, the particular ways in which papist dogma had diverged from the true line of Christian belief running from the Fathers through to the (truly catholic) Reformed church of the seventeenth century.Willets exegesis highlights many of the polemical issues that had long been contended between Protestants and Catholics, including the authentic versions of the bible, Scriptures attributes, and principles of interpretation, as well as doctrines like justification, predestination, the assurance of salvation, and the place of good works. A close investigation into Willets exegetical method also helps to see how an identifiable hermeneutical lens is consistent with a disciplined reading that is faithful to the text. His polemical focus does not corrupt his exegesis or force upon it meanings that are alien to the text itself; rather, his polemical hermeneutic serves to focus his attention and frame positive doctrinal statements against the sharp contrast of alternate readings.

Biblische Frauen spielen eine bedeutende Rolle in verschiedenen Genres patristischen Schrifttums und in rabbinischen Texten: Etwa als Vorbilder fur Frauen, manchmal auch fur Manner, als Reprasentantinnen bestimmter Tugenden oder Laster, als Autoritaten in Streitfragen, als Ausgangspunkt fur bestimmte Praktiken. Die Bilder, die die (fast immer mannlichen) Autoren von den biblischen Frauen zeichnen, spiegeln stets den zeitgenossischen sozialen, kulturellen und religiosen Kontext wider, besonders im Hinblick auf weit verbreitete antike Vorstellungen uber Frauen und uber das Verhaltnis der Geschlechter zueinander. Der Sammelband fragt nach der Prasenz und Sichtbarkeit bzw. Horbarkeit und nach dem Bild biblischer Frauen in den spatantiken Texten. Er enthalt Beitrage zu Rahab, zur agyptischen Frau des Salomo, zur Geliebten des Hoheliedes, zu Judit, den vier Tochtern des Philippus und den Myrophoren der Evangelien, die Salben zu Jesu Grab bringen, und untersucht die Rezeption dieser biblischen Frauen in verschiedenen patristischen und rabbinischen Texten.

Stephen J. Hamilton attempts to create a "portrait" of "born-again" Christianity by providing a general introduction to the doctrine of regeneration, including its development in modernity, as well as short exegeses of relevant scriptural texts, followed by a close reading of four theologians Philipp Jakob Spener, Jonathan Edwards, Friedrich D.E. Schleiermacher, and Charles G. Finney who all associate the doctrine of regeneration with an experience of presence in the individual believer.In light of these analyses, he then traces a general theological structure of the "born-again" understanding of regeneration, including a catalogue of theological issues over which there is significant disagreement, in order to create a topography of "born-again" theologies. In the final section, he applies these results to contemporary conversion narratives of non-theologians. It is in such conversion narratives, the author argues, that theologians can discover an implicit, "lived" theology that reveals how doctrines are perceived and put into practice among Christians. Accordingly, this is to be understood as the result of the creative reciprocity between (often tacit) theological convictions and the experiences of the Christian life. The final chapter, as a coda to the entire work, offers some concluding reflections on the present cultural and political situation in the USA pertaining to "born-again" Christianity and argues against any oversimplifications of the relationship between "born-again" theologies, culture, and politics.

Although many of Edmund Schlinks writings have been available in English for several decades, the publication of the new German edition offered a significant impetus for providing a fresh and more accurate translation of them. Matthew L. Becker translated key terms that occur in all five volumes consistently. Also, he corrected infelicitous and misleading renderings of Schlinks language into English, which more or less happened in all of the earlier editions. In this first volume, Becker presents a completely reworked translation of Schlinks popular work "Der kommende Christus und die kirchlichen Traditionen.

Assurance was a central issue for the eminent Scottish theologian-pastor Thomas Boston long before it emerged as a focal point of the theological debate in the Marrow Controversy. In The Marrow of Certainty, Chun Tse presents the first full-length study of Bostons theology of assurance in six dimensions: trinitarian, covenantal, Christological, soteriological, ecclesiastical, and sacramental. This work not only furnishes the first-ever intellectual biography of Boston in his Scottish context and controversies, but it also cross-studies the theology of the Marrow of Modern Divinity with Bostons notes. This research argues that Bostons doctrine of assurance centres on union and communion with Christ, the architectonic principle of his theology. The book challenges the common conception that Bostons theology merely follows Calvin, the Scots Confession, the Marrow, the Westminster Standards, and Scottish federalism. Boston, most strikingly, holds in tension assurance as intrinsic to faithitself a gift from Gods sovereignty in electionwhile insisting on self-examination as a human responsibility. This salient mark of his doctrine of assurance originates from his assertion that Christ died for the elect alone but allelect or nothave the warrant to receive Christ. As such, assurance is, theologically, a divine gift and, pastorally, a human endeavour. Certainty is thus both extra nos and intra nos. Boston, this study reveals, has a potent and enduring power to speak on the perennial issue of assurance, rooted in the person of Christ, whom he considers as being the covenant itself.

On a primary level, the author seeks to answer the question, what is the best interpretation of . "The Knowledge of Good and Evil," in Gen 2:9, 17; 3:5, and 3:22? In Gen 3:5 and 3:22, this knowledge is said to be possessed by YHWH and the divine beings. This study analyzes the permutations of ) "good") and ("evil/bad") in the Hebrew Bible, with a majority focus in Genesis and the Deuteronomistic History and with a focus upon those textual instances in which YHWH has influence over good and bad/evil. Due to the results of the data, the author brings in a second level of discussion that focuses upon the hermeneutical principle of divine retribution as a structuring element for ancient Near Eastern historiography. On a third level, the author turns to divine blessing and cursing, and its association with good and evil in ancient Near Eastern texts and in the Hebrew Bible. Due to this specific theocentric analysis of the lexemes juxtaposed with the authors wider study of ancient Near Eastern history and culture, the answer to the guiding question of this study is therefore proposed by the author as, The Divine Knowledge for Administering Reward and Punishment. Ergo, the Eden Narrative tells a story of how humans partly attain divinity becoming like YHWH and the divine beings (Gen 3:5; 3:22; Ps 82) in having acquired the forbidden divine knowledge for wielding ultimate power.

"Grand phenomena do not strike us the less when we have discovered something of their wonderful mechanism" is it a modern apology for the reunification of science and faith? Not really. The text written by St. Basil is 1,600 years old and is the golden line for the Catholic tradition from its beginnings to our days. The purpose of this book is to show the reader how to discover this in the history of Christian encounters with science. St. Paul began it, St. Augustine brought it to excellence, St. Thomas Aquinas made it visible to all. Yes, there was an outbreak of conflict in this area, culminating in the 19th century, but the future is not necessarily so dark. We have so many spiritual masters to learn from. We, the present dwarfs, can see further, sitting on the shoulders of giants... Yes, this brilliant saying also comes from the Catholic tradition.

This monograph places young people at its core, treating them as the focus of research conducted by scholars in sociology, theology, pedagogy and psychology. These inquiries address religious education conceived as the sum of interventions aimed at cultivating an individuals life skills within a religious framework. Religious education is orientated towards the development of personal awareness and competencies, as well as ones engagement with the wider world. Its aim is to enable young people to interpret human existence independently and rationally, and to support their understanding of themselves and the world in light of their professed faith. A thorough and rigorous study of the current state of youth religious education in Poland may facilitate questions for future discussion concerning the objectives, content and forms of religious instruction. The research findings elucidate the reasons underpinning both participation in and withdrawal from religious education classes, and they offer reflections and recommendations for work in the field of youth religious education and for enhancing the competencies of religious education teachers.

Was the Cistercian abbey in Krzeszów really a European center of art and theological thought? This study in eight chapters tries to answer this question. The first chapter shows how deep the foundations of the Krzeszow Abbey go. The next three chapters are devoted to various works, initiatives and architecture of the Baroque era. First, the unique painting of Our Lady of Mercy in the Mater Misericordiae type, which was created in 1624, was presented. Then, the sculptural foundations of Abbot Geyer in the area of the Krzeszow abbey and in its latifundia were discussed. Finally, the architecture of the baroque abbey church, unique on a European scale, was presented. Grace of the Blessed Virgin Mary. This proves what an extraordinary center Krzeszow was in terms of the art created there.In the next two chapters, the reader finds the answer to the question: Was Krzeszow also a significant theological center in Europe at that time? First in terms of Catholic dogmatic, and then in terms of biblical linguistics.The study ends with two chapters, the first of which focuses on the sacralization of the landscape by introducing modern forms of imitation of the Holy Land and the cult of saints. The second one presents the baroque iconography of the Cistercian monastery in Krzeszow from the end of the 17th century to the beginning of the 20th century, which shows the changes in its social function over the centuries.

Although several of Schlinks writings, including his study of baptism, have been available in English for many decades, the publication of the new German edition offered a significant impetus for providing a fresh and more accurate translation of them. The first English edition of his book on baptism, published in 1972, was an abridgment of the German original. In this new edition, words and sentences that were omitted from the first edition have been restored and complete bibliographic information has been given. The editor has also provided many explanatory endnotes that help to illuminate the books contents. Schlink took the doctrine of baptism seriously, as if it truly matters for the unity of the church. Again and again, he returns to the gospel and its promises that are tied to baptism. While formally open toward siblings in Christ beyond his own confession, his humble and conciliatory method of ecumenism was undertaken consciously and intentionally from within a Lutheran confessional perspective.

Antoni Nadbrzeny exposes the personalistic character of Schillebeeckxs Mariology. In his book the author presents Mary as a human being whose holiness is great and mysterious. According to the Flemish theologian, Mary becomes the guarantor of the full and true humanity of Jesus. It is a Mariology that finds its foundation in the history of salvation. The book does not follow the path of abstract metaphysics, but pays more attention to the real and existential elements of Marys life. This reinterpretation finds its source in the application of phenomenological thought. In his theological picture of Mary, Schillebeeckx rejects all Gnostic, idyllic and dualistic thoughts. The Mother of God appears as someone who seeks God, who shares the tragic fate of the world and recognizes her place and mission in salvation history. She participates in human suffering and the trial of faith.

This volume could be written differently. It could present the Protestant theological view on the economy from Luther, Zwingli and Calvin until contemporary prominent theologians. Or it could be a description of the teaching of one of the Protestant Churches or denomination. Or it could be an investigation of the traces of Protestant theology in the contemporary prevailing economic order. All such presentations could be hugely interesting and accurate and they would be reasonable in light of the most critical questions of todays world. However, the authors would propose a different approach that is not disjunctive, contrasting or opposing to the above-mentioned and that instead wants to reveal new trends and processes occurring in the Protestant world and bringing a new, more critical view on capitalism and its offspring, such as consumptionism.

Defending Christianity in our time became unpopular, "private", shy and... poor. Catholic fundamental theology officially responsible for defending faith on behalf of the Catholic Church is aware of being in crisis: crisis of identity and content, and... popularity. It needs a new overall structure: a new point of departure and a new "spirit". It was offered by Joseph Ratzinger, Krzysztof Kaucha declares. Almost everything that has been recently used to undermine the Christian faith and Christianity is used by Ratzinger to defend Christianity. Kaucha offers over a dozen arguments for Christianity based on Ratzingers writings (and his original thinking): the Christian axiom as an argument for Christianity, Jesus Christ as the proof of the existence of God, Divine Revelation as an unending proof of Gods existence, the alternative argument, the argument from definitive novelty, the argument from the absence of someone greater than Jesus, argument from truth, the anthropological argument, the argument from forgiveness, the argument "from reason", the argument from faith, Ratzingers wager (in analogy to the famous Pascals wager), the argument from the whole truth (many times very painful for Christians) about Christianity, the argument from the whole truth (many times very shameful for Catholics) about the Church, comparative argument no. 1 (Christianity versus other Religions), comparative argument no. 2 (Christianity versus the ever more secularized world).

One of the significant factors in the responsible implementation of social entrepreneurship is the appropriate shape of the norms and values that determine it. With this in mind, this book draws on Catholic social teaching (CST) to make an original contribution to understanding and describing the axionormative determinants of social entrepreneurship. In the course of analysis and meta-scientific reflection, it was established that the axionormative determinants of social entrepreneurship revolve around three areas: (1) the axiology of (the idea of) social entrepreneurship; (2) the moral principles of social enterprise management; (3) the professional ethics of social entrepreneurs. This approach to research has allowed the original formulation of: (1) the constitutive values of the idea of social entrepreneurship; (2) the concept of the moral dimension of social enterprise management; (3) the concept of professional ethics of social entrepreneurs.

Christianity claims that the incarnation provides reliable knowledge about God but also that the incarnation was undertaken freely and thus need not have happened. Alexander Garton-Eisenacher resolves this tension between epistemological reliability and divine freedom, building particularly from the work of Karl Barth. Garton-Eisenacher offers a fresh reading of the Church Dogmatics that demonstrates how Barths theology provides a promising starting point but notes that his argument is ultimately undermined by the doctrine of eternity within which it is framed. The author overcomes this issue by showing how the promising motifs employed by Barth can be authentically derived from the classical doctrine of eternity instead. In so doing, this work shows that reading classical eternity against a Barthian background also serves to draw out a more temporal interpretation of the doctrine than its contemporary characterization, reclaiming it as a viable Christian understanding of Gods relationship to time.

Much mainstream Luther scholarship (and Lutheran theology) holds that Martin Luther downplayed, denied, derided, or just plain ignored "the holiness without which no one shall see the Lord" (Heb. 12:14). Phil Anderas advances a revisionist thesis: from the first inklings of his "Augustinian turn" c. 1514 to his death in 1546, Luther held and taught a robust theology of progressive renewal in holiness, carefully calibrated to the sober reality of residual sin and the astonishing gospel of grace in Jesus Christ. As it is set forth in the works that embody Luthers most considered judgments (c. 1535-46), this gospel-centered and irreducibly trinitarian dogmatics of real renewal in holiness is "Augustinian" and "evangelical" in equal parts. As such, it commands the regard of theologians who stand in the tradition of the Churchs doctor gratiae. The argument proceeds in three steps: first, an exposition of the mature Luthers dogmatics of sin, grace, and holiness; second, an investigation of the roots of this dogmatics in the theology of the "420s Augustine," with whom a younger Luther was busily engaged c. 1514-16; third, an account of the continuities and discontinuities that characterize the development of Luthers theology from its embryonic state in the mid-1510s through the breakthroughs of the 1518-21 period to the settled position of the old Doctor.