Search Results (66)

This paper investigates the complex relations between the Italian states, particularly Venice and Florence, and France at the beginning (c. 1560–1565) of the French Wars of Religion (c. 1560–1598). Focusing on the early years of the conflict, it highlights the “Italian” perception of France’s politico-religious upheavals and their profound implications for governance and state stability. Drawing on diplomatic correspondence and political reflections, the analysis reveals contrasting approaches among Venetian ambassadors: in particular, Giovanni Michiel advocated conciliatory policies to avert civil war, while Michele Suriano favored uncompromising anti-heresy measures. Niccolò Tornabuoni, serving as the Florentine ambassador in France, evolved from moderate criticism to a rigidly anti-Protestant position, mirroring Cosimo de’ Medici’s shift toward Counter-Reformation policies. This study situates these early reflections within the broader context of Venice’s internal tensions, marked by the diffusion of Reformation ideas and anti-papal currents, and Florence’s strategic alignment with Spain. It also underscores the role of these conflicts in shaping the politico-diplomatic strategies and reinforcing the perceived necessity of religious uniformity as a safeguard against political and social destabilization. The final part is directly linked to the sources and arguments as it contextualizes the diplomatic responses of Venetian and Florentine envoys within the broader political–religious transformations of the period. Full article

This article examines the theological trajectories of Watchman Nee (1903–1972) and Witness Lee (1905–1997) on sanctification, union with Christ, and deification, situating their contributions within recent reappraisals of the doctrine of theosis in the academy. Though deification was universally affirmed by the early church and retained in various forms in medieval and early Protestant theology, post-Reformation Western Christianity marginalized this theme in favor of juridical and forensic soteriological categories. Against this backdrop, Nee and Lee offer a theologically rich, biblically grounded, and experientially oriented articulation of deification that warrants greater scholarly attention. Drawing from the Keswick Holiness tradition, patristic sources, and Christian mysticism, Nee developed a soteriology that integrates justification, sanctification, and glorification within an organic model of progressive union with God. Though he does not explicitly use the term “deification”, the language he employs regarding union and participation closely mirrors classical expressions of Christian theosis. For Nee, sanctification is not merely moral improvement but the transformative increase of the divine life, culminating in conformity to Christ’s image. Lee builds upon and expands Nee’s participatory soteriology into a comprehensive theology of deification, explicitly referring to it as “the high peak of the divine revelation” in the Holy Scriptures. For Lee, humans become God “in life and nature but not in the Godhead”. By employing the phrase “not in the Godhead”, Lee upholds the Creator–creature distinction—i.e., humans never participate in the ontological Trinity or God’s incommunicable attributes. Yet, in the first portion of his description, he affirms that human beings undergo an organic, transformative process by which they become God in deeply significant ways. His framework structures sanctification as a seven-stage process, culminating in the believer’s transformation and incorporation into the Body of Christ to become a constituent of a corporate God-man. This corporate dimension—often overlooked in Western accounts—lies at the heart of Lee’s ecclesiology, which he sees as being consummated in the eschatological New Jerusalem. Ultimately, this study argues that Nee and Lee provide a coherent, non-speculative model of deification that integrates biblical exegesis, theological tradition, and practical spirituality, and thus, present a compelling alternative to individualistic and forensic soteriologies while also highlighting the need for deeper engagement across global theological discourse on sanctification, union with Christ, and the Triune God. Full article

The relationship between Scripture and the Liturgy remains one of the most extensively debated subjects in theological discourse. In the wake of the Protestant Reformation and the Catholic Counter-Reformation, a divided Christendom witnessed the rise of a dichotomy between Scripture and Liturgy, as well as between the Word and the Sacrament. This dichotomy, however, is absent from the patristic thought, which perceives the unity and complementarity between Scripture and Liturgy, owing to their shared belonging to the one life of the Church—broadly defined as Tradition—and to the way they are understood and experienced as interconnected modes through which the singular Mystery of Jesus Christ is communicated to the faithful. The present study aims to demonstrate this unity by drawing on a substantial body of patristic writings, highlighting the fact that the life of the Church is one and is lived both as the rule of faith and the rule of prayer, and that through it, one and the same Christ communicates Himself to the faithful both through the Word and through the Holy Sacraments. For the Church Fathers, the Christian faith is not an abstract doctrine about Christ, but a real and personal encounter and communion with Him in the life of the Church. This patristic approach may offer a starting point for contemporary Christianity in addressing the current liturgical crisis and in rethinking and renewing future ecumenical dialogue. Such renewal presupposes a movement beyond secular formalism and nominalism, which have fostered excessive conceptualization and an antithetical view of Scripture and Liturgy, Word and Sacrament. Full article

Latvia after the collapse of the Soviet Union regained its independence in 1991. Since then, many political and social reforms have been introduced, minority education among them. Latvia began gradually abandoning the use of minority languages as mediums of instruction and switching to teaching exclusively in Latvian as the sole state language. This caused protests by minority groups, especially by Russians—the largest minority group in Latvia. The article examines 77 online news articles by Latvian, Russian, and European media covering protests against minority education reform in Latvia between 2004 and 2024. Each news article used at least one photograph/video of placard(s) with written information from the protests. The aim of the article is to understand how different media represent the linguistic landscape of protests against minority education reform and what are the main discourses they create and maintain regarding to the linguistic landscape of such protests in Latvia. The description of the linguistic landscapes shows three main trends: (1) only journalists (most often anonymous) describe the written information expressed at the protests, (2) emphasis is on the number of placard holders at the protests, their age and affiliation with minority support organizations and political parties, (3) author(s) quote individual slogans, more often demonstrated from one protest to another, without disclosing in which language they were originally written and what problems (within and behind the language education) they highlight or conceal. The main narratives that are reinforced through the descriptions of the linguistic landscapes included in the articles are two: (1) the Russian community is united and persistent in the fight against the ethnolinguistically unjust education policy pursued by the government, and (2) students, parents, and the Russian community should have the right to choose which educational program to study at school. Full article

The very latest scholarship on the Swiss Reformation has urged us to resituate the conceptual origins and first articulations of a Reformed Covenant theology in the Zurich of Zwingli, Jud, Pellikan, and Bullinger, rather than in the Geneva of Calvin and Beza. Using insights from the recent literature of early modern memory, book history, and art history, this article provides a critical new reading of the preface, text, and paratext of the 1531 folio edition of the Zurich Bible. In doing so, it elucidates how, working with a humanist conception of historical memory, an early Reformed Covenant theology was articulated through its rhetorical juxtaposition of an imagined Israel and Rabbinic Judaism. In line with recent work on the role of historical models in early Reformed Bible culture, I contend that the language of historical memory holds the key to understanding this Reformed rearticulation of Covenant theology and its intended effect on readers of the Zurich Bible. Insights from this reading shed light on the Zurich origins of Reformed Christianity’s ambivalent history of defining itself vis-a-vis an imagined Israel and Rabbinic Judaism, with implications for understanding Protestant discourses on Israel, Judaism, idolatry, antijudaism, and antisemitism. Full article

This study examines the role of creative resistance, or “artivism”, in Nigeria’s #EndSARS movement, a youth-led campaign against police brutality that peaked in October 2020. Drawing on Robert Entman’s Framing Theory, it analyzes how different art forms reframed public perceptions of the Special Anti-Robbery Squad (SARS) and countered government efforts to delegitimize the protests. Using a qualitative approach, the research employs purposive sampling of Twitter-sourced art forms to explore how these pieces exposed systemic injustice, amplified protester voices, and mobilized local and global support. Findings reveal that artivists personalized SARS brutality, dismantled narratives portraying protesters as criminals, and invoked moral urgency through evocative symbolism, leveraging social media’s virality to sustain the movement’s momentum. The study highlights SARS’ paradoxical role as a state-sanctioned yet reviled entity, demonstrating how creative expressions clarified this ambiguity into a clarion call for reform. By situating #EndSARS within Nigeria’s protest legacy, this analysis underscores art’s transformative power in digital-age activism, offering a blueprint for resistance against oppression. It contributes to scholarship on social movements by illustrating how art and technology intersect to challenge power, preserve collective memory, and demand accountability, with implications for future struggles in Nigeria and beyond. Full article

Sri Lanka, then known as Ceylon, was ruled by three Euro-Christian colonisers for over 450 years. Alongside their pursuit of trade and wealth, these colonial powers—the Portuguese (1505–1658), Dutch (1658–1796), and British (1796–1948)—sought to establish their distinct forms of Christianity: Catholicism by the Portuguese, Reformation by the Dutch, and Anglicanism and other Protestant denominations by the British. The missionary strategies and religious policies of these European colonisers varied significantly. Unlike Catholicism, which closely aligned with the external rituals of local religions such as Buddhism and Hinduism, the Dutch Reformed religion emphasised Christian doctrine and biblical scripture, distinguishing itself in its liturgy, art, and architecture. This paper examines the origins and development of Dutch Reformed urban church architecture in Sri Lanka through archival, cartographical, and morphological research, complemented by an architectural survey of the surviving Dutch Reformed churches. The study reveals that the Dutch initially repurposed several Portuguese churches for Reformed worship, and later, they introduced the “Meeting House” typology, aligning with Reformed ecclesiastical and liturgical principles. Over time, this evolved into larger “Greek Cross Plan” churches, a trend that continued until the rise of Anglicanism. Full article

This article draws on political theology to provide a history of sovereignty (law-generating power) and legality (law-maintaining power) across an overlooked early modern trilogy of historical events. (1) The Kingdom of Kongo voluntarily adopted Catholicism in the late 1400s and early 1500s. Catholicism became a core part of its political identity and a major way through which Kongo resisted Portuguese exploitation and enslavement. However, Kongo’s compromises with Portuguese power gave rise to a heretical movement that triggered conflict, reforms, and mass enslavement and deportation. Some of those deported found themselves in South Carolina. (2) Deportees may have been part of a ditch-cutting crew at Stono that led the largest slave uprising in England’s mainland American colonies. Their Rebellion has many Kongolese characteristics and may have partly been a Kongolese Catholic response to English Protestantism. This is especially so because the rebels apparently meant to reach sanctuary in Spanish Florida. (3) Escapees from enslavement by Protestant rivals inspired Spain to offer freedom to fugitive slaves who converted to Catholicism. While Florida had a racial hierarchy and practiced slavery, its versions of these was somewhat milder due to religious and legal influences. Free Black people, especially escapees from the English, proved loyal subjects and militiamen—and Spain reciprocated with protection and inclusion. Chronicling sovereignty and legality across these three episodes is important for telling the history of how early Americans found the heart they needed to make their world less heartless. Full article

In Romans 2, Paul uses the Greco-Roman rhetorical technique of diatribe, i.e., a debate with a fictional partner. Reformation interpreters insisted that Paul confronts a hypocritical Jew; this thought remained prominent until the last century and has yielded unintentional anti-Semitic readings of Paul in many Protestant circles to this day. The New Perspective tempered the problem by suggesting that Paul begins the passage opposing a gentile until verse 17 when he has a new, Jewish interlocutor. However, Paul’s language gives no indication of a shift. Scholars of the Radical New Perspective have attempted to solve this language challenge by claiming that Romans 2 contains a single diatribe with a gentile opponent. Although this paper agrees with that basic conclusion, it proposes a new specific identity for that interlocutor that departs from the general consensus of the Radical New Perspective. That consensus identifies the interlocutor as a gentile Judaizer. No scholars, however, have clearly displayed the existence of such people at the time when Paul wrote Romans. On the other hand, Paul’s letter constantly attacks beliefs of gentile supersession, implying that some audience members might entertain such presumptions. This essay, therefore, proposes that Paul debates a single gentile supersessionist. Full article

Ḥizzuq ʾEmunah (Faith Strengthened), written by the 16th-century Karaite Jewish scholar Isaac ben Abraham of Troki (Polish–Lithuanian Commonwealth), was one of the most renowned Hebrew anti-Christian polemical works, meriting translation into most European languages. Troki authored his book during the Polish Reformation, a period marked by intense interactions and theological debates between Jews and Christians of various denominations. The author provides a comprehensive philological, grammatical, and historical analysis of the New Testament while relying heavily on the ideas and scriptural interpretations of radical Protestant theologians and Rabbanite scholars. Ḥizzuq ʾEmunah is unusual in a number of respects. This paper examines one such peculiarity—namely, the author’s view that the Torah and its commandments obligate Christians—as well as his eschatological model in which Christians will become part of Israel in the messianic age. His perspective is examined in our study with particular attention to the range of argumentative methods employed. Among these are the use of evidence from the New Testament, especially the accounts of Jesus and his disciples observing the commandments, and the contrast of early Christians’ conceptions and practices, which he views as close to the Mosaic law, with later Christian interpretations of the Old and the New Testament. Full article

The Protestant Reformation’s insistence on forensic justification developed the distinct concepts of justification and sanctification. The alien righteousness of Christ is all that is needed to justify the sinner rather than the co-operating of good works as proclaimed by The Roman Catholic Church at The Council of Trent. The justification/sanctification spilt leads to a practical problem among Protestants: what is the purpose of good works if the believer is already justified? In this paper, I argue Søren Kierkegaard’s theological anthropology aids us with the bifurcation of justification and sanctification. I start with examining the components of Kierkegaardian anthropology, showing the dynamic nature of humans as beings in process. All humans have a spirit which pushes them to actualize themselves. Second, I describe Kierkegaard’s view of humans as a negative unity, living outside of faith in the life of sin. Third, I explain humans as a positive unity—those who have posited faith. Lastly, I demonstrate how Kierkegaard’s anthropology shows that all humans will do something with their existence. The sinner sins, while the justified does good deeds. Kierkegaardian anthropology shows that sanctification is a necessary result of justification, not a necessary cause of justification. Full article

This study investigates the theological and philosophical interplay between Rosemary Radford Ruether’s ecofeminist theology and Neo-Confucian cosmology in the context of Korean Protestant Christianity. By exploring intolerant interpretations of the Christian creation story, it critiques the anthropocentric domination of nature and proposes a reformed ecological spirituality. The research integrates Ruether’s covenantal and sacramental traditions, arguing for the significance of “relational consciousness” as a framework for eco-spiritual formation. Drawing from Ruether’s examination of creation myths and Neo-Confucian perspectives, this study asserts the necessity in reshaping Christian theology to embrace human interdependence with nature and the cosmos. It proposes that Korean Christians, influenced by Calvinist theology, must move beyond human dominion over nature to a role of co-creator and nurturer of the ecosystem, advocating for an eco-theological renewal that centers on relational consciousness for spiritual formation. Full article

The relationship between the Reformation movement and print media has long fascinated scholars, yet much of the focus has centered on renowned figures, often overlooking local lay protagonists. This article shifts the spotlight onto one such unsung figure: Pamphilus Gengenbach, a Basel writer, printer, and publisher. Gengenbach, a fervent supporter of political and religious reform, emerged as a leading advocate of Protestant thought in Basel. His aggressive promotion of the vernacular and his adept use of intertextual references to contemporary debates and events reveal a sophisticated grasp of print media’s potential beyond mere dissemination. Leveraging his experience as an author, printer, and publisher, Gengenbach engaged his audience effectively, translating and transmitting Protestant teachings with remarkable impact. This article asserts that Gengenbach’s strategic communication and local influence were instrumental in paving the way for the Basel Reformation, underscoring the vital role of grassroots actors in the Reformation’s success. Full article

François Hotman (1524–1590) was one of the leading Reformed jurisconsults of his time. Past research has stressed his innovative interpretations and practices in the study of Roman, feudal, and French constitutional law. Little has yet been said about his views on canon law, another fundamental legal body in Western history that experienced renewed intellectual scrutiny during the sixteenth century. This paper investigates some of Hotman’s early work on canon law, focusing on his legal–historical reconstruction of the early Church in De statu primitivae Ecclesiae (1553) and his contribution to a budding historical field in Catholic circles: conciliar history. Despite the general lack of interest in the history of councils on the part of some leading Protestant theologians (Luther, Calvin, Bullinger), Hotman clearly believed that the textual tradition of councils provided a prime example of sustained popish efforts to control and deform the historical narrative and the legal structure of the Church. Yet, although he seems to have worked on demonstrating just that over more than forty years, he never again voiced his views on the matter in a dedicated work. Comparing in its conclusion De statu primitivae Ecclesiae with Antitribonian, this paper suggests that, in parallel to his better known ‘complex of Tribonian’ (Pierre Mesnard), Hotman seems to have suffered from a ‘complex of Gratian’: the doctrinal unity and institutional accomplishments of the early Church, as represented by the first councils, may well have dazzled Hotman and kept him from writing some definitive work against Gratian. Full article

This article examines the life, theological career, exegetical development, and posthumous biographies of Johannes Oecolampadius as illustrative examples of the fact that the Swiss Reformation, with all its religious movements, was far from a uniform concept in terms of its origins, purposes, and methodologies. The article explains through Oecolampadius’s example an approach to reform that was ‘in progress’, traversing the nexuses of disparate methods and exegetical priorities. Oecolampadius’s experience occupied a position at the intersection between the authority of Patristics and the principle of sola scriptura, exemplifying a balance between the past and the present of Christian tradition. The path that led Oecolampadius to become a Protestant Reformer is characterised by a gradual transition, not abrupt, not radical. His example demonstrates the methodological and ideological diversity of the Reformation, which can be observed through the prism of a single life and its intellectual periods. His conversion offers insight into how these varied approaches shaped personal engagements with Scripture, and challenges the notion of an immediate or singular evangelical ‘calling’ or ‘conviction’. This article examines a specific phase within the broader and varied trajectory of the Swiss Reformation by analysing the transformation of Oecolampadius from a biblical scholar to a preacher, and eventually to a Reformer. This case study illustrates how disparate methodologies, whether rooted in humanism or Patristics, contributed to gradual and personal evolution, ultimately giving rise to distinctive individual stances on reform. This article presents a synthesis of three distinct perspectives on the question. The first part approaches the question through the lens of church history and intellectual history; the second one utilises the history of exegesis and New Testament scholarship; and the third draws upon the perspectives of Protestant historiography, from the standpoint of social history and the history of biographies in Early Modern times. Full article