Das Corpus Doctrinae Philippicum und seine Nachwirkung

2021 ◽  
Vol 8 (1) ◽  
pp. 119-134
Author(s):  
Irene Dingel
Keyword(s):  
Seventeenth Century ◽  
16Th Century ◽  
The Reformation ◽  
History Of ◽  
The Common ◽  
Intensive Investigation

Abstract Hardly any corpus doctrinae had as intensive a reception and as wide a dissemination as the Corpus Doctrinae Philippicum (1560). Situating it in the history of the concept of a corpus doctrinae and briefly sketching its origin and goal elucidate the function and significance of this collection of Melanchthon’s writings. An intensive investigation reveals however any connection of this work with the development of the Reformation in Siebenbürgen (ung. Erdély, rum. Transilvania) in the later 16th century. The records of the Siebenbürgen synods mention the Corpus Doctrinae Philippicum occasionally, revealing the extent to which it served as a norm for public teaching. Unique and characteristic for Siebenbürgen is that the Formula of Concord (1577) did not replace this Corpus Doctrinae; it remained influential long into the seventeenth century. It was however interpreted within the horizon of a Wittenberg theology that was marked by the pre-confessional harmony and doctrinal agreement between Luther and Melanchthon while seeking to ignore Philippist interpretations and focusing on the common teachings of both reformers.

scholarly journals The School Culture Heritage of the Reformation

2017 ◽  
Vol 7 (1) ◽  
pp. 116-121
Author(s):  
László Trencsényi
Keyword(s):  
Point Of View ◽  
16Th Century ◽  
Church Reform ◽  
College Culture ◽  
Educational Innovations ◽  
The Reformation ◽  
Culture Heritage ◽  
History Of ◽  
Contemporary Education ◽  
The Church

Abstract On the occasion of the 500th anniversary of the Reformation, this essay analyses those educational innovations in the history of central European education that were introduced by the Church reform in the 16th century, following these modernizations and their further developments through the spreading of the universal school systems in the late 18th and early 19th centuries. Drawing examples from the innovations in the college culture of the period, the author emphasises that those pedagogical values established in the 16th century are not only valid today, but are exemplary from the point of view of contemporary education. From these the author highlights: pupils’ autonomy (in the form of various communities), cooperation with the teachers and school management and the relative pluralism of values.

scholarly journals Co się stało z konfessyjonistą? Dzieje leksemu w polszczyźnie

2019 ◽  
Vol 25 (2) ◽  
pp. 207-219
Author(s):  
Paulina Michalska-Górecka
Keyword(s):  
Sixteenth Century ◽  
16Th Century ◽  
Counter Reformation ◽  
The Reformation ◽  
History Of

The history of the lexeme konfessyjonista shows that the word is a neologism that functioned in the literature of the sixteenth century in connection with religious documents/books, such as the Protestant confessions. Formally and semantically, it refers to Confessio Augustana, also to her Polish translations, and to the Konfesja sandomierska, as well as konfessyja as a kind of genre. In the Reformation and Counter-Reformation period, the word konfessyja was needed by the Protestants; the word konfessyjonista was derived from him by the Catholics for their needs. The lexeme had an offensive tone and referred to a confessional supporter as a supporter of the Reformation. Perhaps the oldest of his certifications comes from an anonymous text from 1561, the year in which two Polish translations of Augustana were announced. The demand for a konfessyjonista noun probably did not go beyond the 16th century, its notations come only from the 60s, 70s and 80s of this century.

Martin Luther and the Saxon Electors

2017 ◽  
Author(s):  
Marjorie Elizabeth Plummer
Keyword(s):  
Adult Life ◽  
Vital Role ◽  
Reform Movement ◽  
16Th Century ◽  
The Reformation ◽  
History Of ◽  
Confessional Identity ◽  
The University ◽  
The Relationship ◽  
Scholarly Attention

Although born in the territory of the Counts of Mansfield, Luther’s connection to Saxony began early. He attended school in Eisenach (1498–1501), located in electoral Saxony, and enrolled in university (1501–1505) and later entered the Augustinian monastery (1505–1508) in Erfurt, an independent city with close economic and political ties to Saxony. Luther’s association with Saxony and its electors, however, was sealed with his 1508 arrival at the University of Wittenberg, followed by his return to Wittenberg in 1511, where he was to reside for the most remainder of his adult life. His relationship with the rulers in Ernestine and Albertine Saxony and their reaction to his reform movement proved fundamental to Luther’s life and career, just as Luther has become inextricably linked to the history of Saxony and Wittenberg. Scholars have concentrated on Luther’s interactions with the elector of Saxony Frederick III, “the Wise” (1463–1525, r. 1486–1525), during the early Reformation. Less scholarly attention has been paid to the relationship between Luther and the electors of Saxony during the reign of Frederick’s brother John the Steadfast (1468–1532, r. 1525–1532) and nephew John Frederick (1503–1554, r. 1532–1547), despite the vital role that these rulers played during the development of the new confessional identity. Discussions of Luther’s interaction with these Saxon electors were featured in 16th-century publications and art as well as early histories of the Reformation and of Saxony. Over the course of subsequent centuries, the relationship between Luther and the Ernestine electors has become central to the story of the Reformation and to Saxon history.

Philisophy in Italy

Philosophy ◽  
1935 ◽  
Vol 10 (38) ◽  
pp. 219-222
Author(s):  
Guido De Ruggiero
Keyword(s):  
Seventeenth Century ◽  
Religious Experience ◽  
History Of Philosophy ◽  
Moral Sense ◽  
Abstract Knowledge ◽  
The Reformation ◽  
Historical Importance ◽  
History Of ◽  
Scientific Doctrine

In a posthumous book by F. Meli1 there are joined two interesting studies in the history of philosophy. The first discusses the religious and political doctrines of Fausto Socino and their developments in the thought of the seventeenth century, and the second the rationalistic mentality of Spinoza. The two themes are essentially related, for in the religious rationalism of Socino the author recognizes one of the currents of thought that were to meet later in Spinoza’s philosophy. The first essay has the merit of greater novelty, because Socinian studies have been neglected up to the present and only touched on indirectly, in their repercussions rather than in their origins. For Meli the historical importance of Fausto Socino lies in the fact that he draws from the religious experience of the Reformation a new conception of religion, clearly affirming the principle that Holy Scripture does not aim at conveying abstract knowledge, a scientific doctrine, but on the contrary, as Galileo confirmed, it aims at increasing in us justice, charity, and the moral sense.

Revising the History of Machiavellism: English Machiavellism and the Doctrine of Things Indifferent

1993 ◽  
Vol 46 (3) ◽  
pp. 526-561 ◽  
Author(s):  
Victoria Kahn
Keyword(s):  
Seventeenth Century ◽  
English Renaissance ◽  
Political Debate ◽  
Renaissance England ◽  
The World ◽  
History Of ◽  
The Common

We should be careful since not all indifferent things which appear indifferent are. Florentines can disguise and color any thing; and it is now adays the common exercise of the greatest wits of the world to transform good into evil, evil into good, and both into indifferent; so that in these days scant any thing is as it appears, or appears as it is.In linking the rhetorical machinations of the “Florentine” or stereotypical Machiavel with sixteenth- and seventeenth-century theological and political debate concerning the doctrine of “things indifferent,” this quotation from William Bradshaw invites us to reconsider the usual histories of Machiavellism in Renaissance England. In particular, it suggests that the association of Machiavelli with rhetoric in the English Renaissance is more complicated than it might first appear.

Suburban Models, or Calvinism and Continuity in London’s Seventeenth-Century Church Architecture

2005 ◽  
Vol 48 ◽  
pp. 69-106 ◽  
Author(s):  
Peter Guillery
Keyword(s):  
Seventeenth Century ◽  
Architectural Design ◽  
Church Architecture ◽  
National Context ◽  
The Reformation ◽  
Church Building ◽  
History Of ◽  
Christopher Wren ◽  
City Of London ◽  
The City

The history of church architecture in seventeenth-century London lacks threads of continuity. It is dominated by two great men, Inigo Jones and Christopher Wren, whose contributions could not and did not straddle the whole metropolis or the whole of the century. Besides, the devising of a new church was too significant an act to be left entirely to those capable of architectural design. There is a related misconception that churches were seldom built in London between the Reformation and the Great Fire of 1666. Yet even within the City of London, numerous parish churches were rebuilt during this period, while Jones substantially remodelled Old St Paul’s Cathedral. Beyond the City, much more was happening. London’s earliest seventeenth-century suburban churches were broadly Gothic in style and medieval in type, while those built at the end of the century were entirely classical auditories. The same could be said of church building in a national context, although not without hefty qualification. What is fascinating, important, and insufficiently studied, is the nature of this transition and its wider historical meanings.

The Correspondence of Catharine Macaulay

2019 ◽  
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Great Britain ◽  
Common Good ◽  
Republican Period ◽  
Parliamentary Reform ◽  
Catharine Macaulay ◽  
History Of ◽  
The Common ◽  
Radical Republicanism

This edition of all of Catharine Macaulay’s known correspondence includes an introduction to the life, works, and influence of this celebrated, eighteenth-century, republican historian. Through her letters and those of her correspondents it offers a unique glimpse of the connections between radical republicanism and dissent in London, and throws light on the origins of parliamentary reform in Great Britain. Macaulay’s correspondents include many individuals who were active in the lead-up to the American and French Revolutions, others who became involved in the antislavery movement, and yet others who were central to the development of feminism. These letters demonstrate how Macaulay’s history of the seventeenth-century republican period in Great Britain, which she published between 1763 and 1783, encouraged her readers to represent themselves as the heirs of those earlier struggles and to lavish praise on the author as an important defender of their liberties and of the universal rights of mankind. It shows Macaulay and her friends to have been inspired by positive notions of liberty and by ideals of democratic republicanism, thought of as systems of equal government committed to universal benevolence, in which the common good would become the common care.

The emergence of schism in seventeenth-century Scotland

1972 ◽  
Vol 9 ◽  
pp. 277-294
Author(s):  
Gordon Donaldson
Keyword(s):  
Seventeenth Century ◽  
Lord's Supper ◽  
Reformed Church ◽  
The Reformation ◽  
The Face ◽  
The Common ◽  
Official Recognition

It is perhaps debatable whether the Reformation itself had involved schism, or at any rate whether those who took part in it thought that it did. It is true that in 1555, on the insistence of John Knox when he was in Scotland on a visit from Geneva, some of the reforming party were prevailed on to give up attending ‘that idol’, the mass, and that before he left Scotland Knox administered the Lord’s Supper after the reformed model. It is true, too, that from this time or shortly thereafter Protestants began to gather together for worship, hardly in secret – for the government’s policy was not repressive – but at least without official recognition. These ‘privy kirks’, which existed before there was ‘the face of a public kirk’ and had their preachers, elders and deacons, were parallel to the congregations which English exiles were organising on the continent in the same years, and parallel, too, to the much more secret congregations which then existed in London. In the ‘First Bond’ of December 1557 a few notables renounced ‘the congregation of Satan’ and pledged themselves to work for the erection of a reformed Church, but, as they followed this with a supplication that the ‘common prayers’ should be read every Sunday in all parishes, it is evident that the aim was to reform the whole Church, not to separate from it.

Fable and Lutheranization in 16th and early 17th century Sweden

Reinardus ◽  
2009 ◽  
Vol 21 ◽  
pp. 201-217
Author(s):  
Erik Zillén
Keyword(s):  
Religious Education ◽  
17Th Century ◽  
Common People ◽  
National State ◽  
Vital Functions ◽  
The Reformation ◽  
History Of ◽  
The Common

This paper argues that the Reformation and the adoption of Lutheranism as a state religion had a great and lasting impact on the history of the Aesopic fable in Sweden. During the 16th and early 17th century, it is shown, the genre was explicitly Lutheranized and ascribed vital functions in the process of Lutheran confessionalization within the Swedish national state. In particular, it is demonstrated how the fable – following the models of Melanchthon and Luther – was used in the teaching of classical languages at school and, in the Swedish language, served as an instrument for the moral and religious education of the common people.

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