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Church History is the academic study of the development, practices, and influence of Christian churches and communities throughout time. It encompasses the examination of theological, social, and cultural changes within Christianity, as well as the interactions between the church and broader historical contexts.

Почему на рубеже XIX–XX веков в России возник интерес к альтернативному духовному лидерству, не встроенному в традиционную иерархию церкви? Книга В. Ячменика исследует, как кризис доверия к церковной структуре и ослабление привычных форм...more

Почему на рубеже XIX–XX веков в России возник интерес к альтернативному духовному лидерству, не встроенному в традиционную иерархию церкви? Книга В. Ячменика исследует, как кризис доверия к церковной структуре и ослабление привычных форм религиозной легитимации вызвали рост интереса к понятию «харизма». В исследовании показано, как сталкивались академический и прагматический интересы к концепту харизмы, какое место этот концепт занимал в дискуссиях о церковной власти и как повлиял на ход реформирования русского православия в предреволюционные годы. Уделяя особое внимание фигурам, претендовавшим на харизматическое лидерство внутри церковного сообщества, автор выявляет специфические особенности религиозного мышления в эпоху колоссальных культурных, политических и социальных перемен.

Aside from textual evidence of documentary character, like inventory lists attested as early as from the thirteenth century, that have recently attracted more attentively the interest of scholars as possible evidence for the canonicity of...more

Aside from textual evidence of documentary character, like inventory lists attested as early as from the thirteenth century, that have recently attracted more attentively the interest of scholars as possible evidence for the canonicity of biblical and parabiblical writings, Ethiopic literary texts have transmitted a certain number of ‘biblical canons’. These ‘biblical canons’ are attested in canon-law prescriptive works and have received attention since the nineteenth century in a series of contributions by August Dillmann, Ignazio Guidi, Anton Baumstark, Marius Chaîne, just to quote a few, and more recently several other scholars as well. This evidence, however, was rarely considered from the essential point of view of the dynamics of (1) origin and context of production, (2) provenance in relation to the Ethiopian context, and (3) within the actual state of the Ethiopian literary tradition and manuscript transmission. In this paper I intend to deal with the earliest retrievable evidence for a literary ‘biblical canon’ and provide some details on the context of its textual transmission and reception.

In 1996 publiceerde ik een artikel met een historische analyse en de editie van vijf niet of niet adequaat uitgegeven oorkonden met betrekking tot Duizel (provincie Noord-Brabant). Het gaat om twee elfde- en drie dertiende-eeuwse...more

In 1996 publiceerde ik een artikel met een historische analyse en de editie van vijf niet of niet adequaat uitgegeven oorkonden met betrekking tot Duizel (provincie Noord-Brabant). Het gaat om twee elfde- en drie dertiende-eeuwse oorkonden. Het was de bedoeling dat de oorkonden zouden worden opgenomen in het Digitaal Oorkondeboek van Noord-Brabant ophttp://www.donb.nl/. Om niet geheel duidelijke gronden besloot de uitgever de oorkonden uit de elfde eeuw niet op DONB te plaatsen. De drie oorkonden uit de dertiende eeuw staan op de site met de nummers 1238.04.03(na 1237.04.17); 1237.04.18(na 1236.03.28); en 1235.10.23.
Alle oorkonden hebben betrekking op de schenking en het beheer van een domein in Duizel aan het kapittel van Saint-Barthélemy in Luik.

There is currently much dialogue on how to define the word "church" in the confessional community and much of the discussion is an attempt to clear up the lack of clarity about how certain words or phrases are being used, and the debate...more

There is currently much dialogue on how to define the word "church" in the confessional community and much of the discussion is an attempt to clear up the lack of clarity about how certain words or phrases are being used, and the debate is both in and out of academic circles. As a church planter practitioner and as a professor, missiologist, and ecclesiologist, a common question asked officially and unofficially is how the word "church" is defined. In order to establish a common ground of understanding for discussing ecclesiology and to develop the thoughts of this article, it seems strategic to first define what is meant by the word "church." In 2005, the International Mission Board (Southern Baptist) in an appendix to their doctrinal guideline adopted a document that was designed to give guidance to the missionaries working in international settings as to what was considered a "church." This document is known as the IMB's Church Definition and Guidelines (written by Clyde Meador, Executive Vice-President, IMB) and was dated May 10, 2005. The document is less than two pages long and articulates ten guidelines for missionaries to observe while fulfilling their mission activities worldwide. While all ten of their guidelines are significant, three of them apply specifically to the issues being raised in this article.

This paper will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. More than all other major centers of the Christian world, Jerusalem has preserved...more

This paper will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. More than all other major centers of the Christian world, Jerusalem has preserved written detailed descriptions of its liturgy since the fourth century. The primary sources on which the description of the Hagiopolite liturgy depend are: the Catechesis of St. Cyril of Jerusalem (CE 348-386), the narrative of Egeria's pilgrimage (CE 381-384), the Armenian Lectionary (CE 430),and the Georgian Lectionary (fifth to eighth centuries). Egeria, in her account, gives us the primary liturgical source that describes the liturgical year and the daily liturgy, but nothing is said to us regarding the texts used. This gap was filled by both the Armenian Lectionary published by British scholar Frederick Cornwallis Conybeare in the famous Rituale Armenorum, and the Lectionary of Jerusalem 121 which witnesses to the same content, of the same type around CE 417-434, fifty years after the Egeria pilgrimage to Jerusalem. 1 The Georgian Lectionary (GL) is a Georgian translation of the Greek Kanonion of Jerusalem, written during the time of Bishop Juvenal (CE 422-458) or later. 2 Some say it can be attributed to hymnographer St. Sophronius of Jerusalem (CE 634-638). 3 Before Egeria, already in the third century, the Fathers of the Church testified to the existence of a liturgy known in Jerusalem: the Hierosolimite Liturgy. The main two fathers are: Origen in CE 240, and Hesychius of Jerusalem since CE 412. 4 In this essay we will speak about the main churches where the Liturgy of Jerusalem was centered, then the main characteristic of this liturgy, its major elements, the liturgical language of Palestine, the ministries of religion in Jerusalem at that period, and finally the Jerusalemite Liturgical year.

Advancing Holocaust Studies is a riveting collection of essays by world-renowned scholars in the field, reflecting on both their personal journeys and the professional lenses through which they see their research, teaching, and writing....more

Advancing Holocaust Studies is a riveting collection of essays by world-renowned scholars in the field, reflecting on both their personal journeys and the professional lenses through which they see their research, teaching, and writing. Through these individual voices, the reader is presented not only with the complexity of the field as it has evolved but indications about its future directions. The collection is an outgrowth of a conference "Critical Junctures: Ethical Challenges of Holocaust Studies," held during United States Holocaust Memorial Museum's twenty-fifth anniversary observance in 2018. Conference coordinators Carol Rittner and John K. Roth later joined with eleven colleagues to explore further these issues and collaborate on this volume. The scholars include Alex

In 1996 publiceerde ik een artikel met in de bijlagen een vijftal niet of niet adequaat uitgegeven oorkonden uit de elfde en dertiende eeuw met betrekking tot het dorp Duizel in Noord-Brabant. Het was de bedoeling dat deze zouden worden...more

In 1996 publiceerde ik een artikel met in de bijlagen een vijftal niet of niet adequaat uitgegeven oorkonden uit de elfde en dertiende eeuw met betrekking tot het dorp Duizel in Noord-Brabant. Het was de bedoeling dat deze zouden worden opgenomen in het Het Digitaal Oorkondenboek van Noord-Brabant ophttp://www.donb.nl/. De uitgever koos om formalistische redenen ervoor alleen de drie dertiende-eeuwse oorkonden te plaatsen. Hierdoor blijven de beide oorkonden uit <1031> (feitelijk vervaardigd tussen respectievelijk 8 september 1024 en 23 januari 1025, en tussen februari 1026 en 14 april 1028) nog altijd slecht raadpleegbaar. Bijgaand artikel bevat de bijlagen, voorafgegaan door een historische studie van de oorkonden. Het gaat om de schenking door Hezelo, bisschop van Toul, aan het Sint-Bartholomeuskapittel te Luik van alles wat hij bezat in de villa Duizel. De tweede oorkonde betreft de bevestiging door Reginard, bisschop van Luik, van de stichting van de kerk en het kapittel van Sint-Bartholomeus te Luik door de proost Godschalk en de bekrachtiging van de schenkingen aan het kapittel gedaan door de bisschoppen Balderik II en Wolbodo van Luik en door Hezelo, bisschop van Toul (die zijn allodium te Duizel schonk).
De drie dertiende-eeuwse oorkonden staan wel ophttp://www.donb.nl/., met de nummers 1238.04.03(na 1237.04.17); 1237.04.18(na 1236.03.28); en 1235.10.23

la ricorrenza del cinquantesimo anniversario della dichiarazione conciliare Nostra aetate costituisce un'occasione unica per riflettere sul cammino percorso, ripensare il confronto ebraico-cristiano e la propria rispettiva fede 1 , e...more

la ricorrenza del cinquantesimo anniversario della dichiarazione conciliare Nostra aetate costituisce un'occasione unica per riflettere sul cammino percorso, ripensare il confronto ebraico-cristiano e la propria rispettiva fede 1 , e comprendere la necessità di una missione comune dinanzi alle sfide di immensa ampiezza che ci attendono. nella prima parte del contributo si approfondiscono due eventi biblici, paradigmatici al fine di illuminare il provvidenziale e rinnovato incontro tra ebrei e cristiani. nella seconda parte ci si sofferma su alcuni pronunciamenti del magistero della chiesa che hanno proseguito il rinnovamento segnato dalla dichiarazione conciliare, per dare alla fine uno sguardo sull'orizzonte futuro.

The multivalent symbols in the seven messages of Rev 2-3 come from three primary sources: (1) the socio-historical setting of Asia Minor, (2) the opening chapter of Revelation, and (3) Old Testament allusions. It is the last of these that...more

The multivalent symbols in the seven messages of Rev 2-3 come from three primary sources: (1) the socio-historical setting of Asia Minor, (2) the opening chapter of Revelation, and (3) Old Testament allusions. It is the last of these that is of interest in this essay. Specifically, the character of these allusions displays a covenantal quality akin to the Israelite pact initiated at Mt. Sinai. While many have sought to demonstrate the covenantal background of the seven messages through shared structure, none has considered the nature of the Old Testament allusions themselves, as well as the paraenetic function they have for the recipients of the message. This article seeks to demonstrate that the Old Testament allusions in Rev 2-3 convey a covenantal character for the pastoral purpose of encouraging the churches to remain faithful to Jesus, their covenant suzerain/king.

Niewiele ornatów pogrzebowych w kolorze czarnym zachowało się do naszych czasów. Usunięte z liturgii po reformie Soboru Watykańskiego II, należą one dziś do rzadkości, stanowiąc tym cenniejsze świadectwo staropolskiej kultury funeralnej....more

Niewiele ornatów pogrzebowych w kolorze czarnym zachowało się do naszych czasów. Usunięte z liturgii po reformie Soboru Watykańskiego II, należą one dziś do rzadkości, stanowiąc tym cenniejsze świadectwo staropolskiej kultury funeralnej. Do efektownych przykładów barokowego theatrum, w którym szczególną rolę odgrywały wyłaniające się z czarnego tła motywy haftowane kolorowymi nićmi, należą cztery polskie ornaty z końca XVIII i XIX wieku. Dwa znajdują się w zbiorach Muzeum Diecezjalnego w Siedlcach. Pozostałe są przechowywane w Lwowskim Muzeum Historii Religii oraz w parafii w Górce Kościelnickiej pod Krakowem. Mają one bogatą ikonografię. Obok motywów związanych z pasją Chrystusa (krzyż oraz narzędzia męki – arma passionis) ukazano na nich symbole śmierci i przemijania (czaszki, szkielety, trumny, klepsydry, zegary). Widnieją na nich także dusze w czyśćcu, przypominając, że owoców mszy św., pamiątki krwawej ofiary Chrystusa, doświadczają zmarli. Wymowę ornatów uzupełniają łacińskie ...

En la historiografía no abundan los trabajos sobre conventos en perspectiva comparada, siendo aún más escasos los de índole económica. Los estudios de caso realizados han mostrado que los conventos tuvieron una enorme capacidad de...more

En la historiografía no abundan los trabajos sobre conventos en perspectiva comparada, siendo aún más escasos los de índole económica. Los estudios de caso realizados han mostrado que los conventos tuvieron una enorme capacidad de adaptación a las coyunturas, articulando códigos diferenciadores de reproducción social y económica. Cabe preguntarse, por tanto, si esta capacidad de adaptación también se dio en los claustros novohispanos y si desarrollaron rasgos específicos en lo que respecta a la gestión de sus recursos. Para ello se han elegido dos conventos de carmelitas descalzas, pioneros en la expansión de la orden y ubicados en dos ciudades muy populosas y con un papel central en la desarrollada a partir del descubrimiento de América: San José de Sevilla y su homónimo en la ciudad de México, conocido como Santa Teresa la Antigua. De esta manera, se busca contribuir a la mejora del conocimiento de la gestión de los recursos en este tipo de instituciones, desde su fundación hasta su consolidación.

This Book Review is brought to you for free and open access by the Jepson School of Leadership Studies at UR Scholarship Repository. It has been accepted for inclusion in Jepson School of Leadership Studies articles, book chapters and...more

This Book Review is brought to you for free and open access by the Jepson School of Leadership Studies at UR Scholarship Repository. It has been accepted for inclusion in Jepson School of Leadership Studies articles, book chapters and other publications by an authorized administrator of UR Scholarship Repository. For more information, please contact

This article focuses on the circumstances that determined the consecration of Our Lady of the Rosary as patron saint of the city of Cadiz as divine intercessor against natural disasters, particularly tidal waves. This invocation, object...more

This article focuses on the circumstances that determined the consecration of Our Lady of the Rosary as patron saint of the city of Cadiz as divine intercessor against natural disasters, particularly tidal waves. This invocation, object of special veneration in the convent of Santo Domingo located near the port, had ascended to the civic sanctoral in 1730, but its devotion was reinforced on the occasion of the tidal wave that threatened the city on All Saints' Day in 1755. Through the comparison of archival documents and chronicles published in the weeks following the disaster, as well as the analysis of the devotional images produced for the occasion, we offer a first reconstruction of the religious ceremonies and artistic commissions promoted by the secular chapter, the bishop and the Dominican friars, with the aim of extolling the cult of this image, since it was credited with interrupting the scourge and, consequently, saving the population of Cádiz.

There is little mention of the Renaissance Baptisterium in the Cathedral of Otranto in primary sources or critical literature. This refined figurative text, made in the 16th century, but still ‘medieval’ in conception, is a summa of...more

There is little mention of the Renaissance Baptisterium in the Cathedral of Otranto in primary sources or critical literature. This refined figurative text, made in the 16th century, but still ‘medieval’ in conception, is a summa of biblical quotations related to images, which was commissioned by the noble couple di Capua-Arcamone from the most eminent sculptor of Renaissance in Salento: Gabriele Riccardi. It was made as a precious gift for their second son, who was entitled Archbishop of Otranto in the year 1536: Pietro Antonio di Capua (Naples 1513 - Otranto 1579). A highly knowledgeable religious dissident, Pietro Antonio was a «Waldesian from the outset» (Firpo), who had met the eminent Spanish theologist Juan De Valdés in Naples, when he was still a young priest in 1535. Valdés way for Spirituality was a way to dissent, as soon as the Holy Inquisition started to act against the enemies of the Roman Church’s idea of Religion, soon in 1542. Involved in desire for reformation within the Roman Church (in the same decades as there was widespread conflict all over Europe), Pietro Antonio, a learned and refined man of his time, was suspected of being a heretic. In this study, starting from the rediscovery of a one-of a-kind work of art, a chapter of micro-history in Southern Italy is recovered within a much broader context.

È proposto di seguito un lavoro di ricomposizione di taglio museologico e storico-culturale con cui riscattare, da un immeritato oblio, un capolavoro del Rinascimento nel Salento. L’opera in indagine è un fonte battesimale databile al 1536-1538, di indiscutibile interesse in virtù di una serie molteplice di ragioni. In primo luogo, per il sofisticato apparato decorativo che lo qualifica come un raro esempio di testo esegetico della Scrittura trasposto in immagini, tutto giocato su un confronto tipologico vetero e neotestamentario. Senza dubbio per la peculiarità dei modelli tipologici di riferimento in cui si configura, che rivelano l’acquisizione da parte delle maestranze locali a cui si deve, di una matrice umbro-toscana e segnatamente robbiana. In terzo luogo, per essere un’opera d’arte recante i segni di un atto di censura iconografica che lo calano così in un contesto assai controverso. L’arredo liturgico fu commissionato dai coniugi Arcamone e di Capua, probabilmente a Gabriele Riccardi, in occasione della nomina arcivescovile ricevuta dal loro secondogenito Pietro Antonio il 22 marzo 1536. Significativo della complessità di una stagione che oscilla tra gli anni Trenta del secolo XVI e gli anni dopo il Concilio, l’episodio di microstoria che si tenta di mettere a fuoco impone la riconsiderazione del delicato rapporto tra Arte e istanze di riforma nel Salento nel Cinquecento. Conquistato a Napoli dai principi di riforma spirituale professati dall’ingombrante figura di Juan de Valdés già dal 1535, il prelato idruntino la cui mano dotta condusse quella di uno scultore ancora legato a un linguaggio figurativo didascalico, ne avrebbe pagato le conseguenze per tutta la sua lunga vita, che si concluse senza vedere realizzato il progetto personale e politico, poiché sostenuto da Carlo V, di vedersi imporporato: di fatto, a Roma, Pietro Antonio di Capua è considerato un eretico.

Starting in 1419, the widespread Hussite reform movement in Bohemia began to face its most serious existential threat, the unified and determined opposition of a hostile king and church leadership.1 As devoted reformist communities...more

Starting in 1419, the widespread Hussite reform movement in Bohemia began to face its most serious existential threat, the unified and determined opposition of a hostile king and church leadership.1 As devoted reformist communities desperately looked for respite from the ensuing persecutions, one unique solution was discovered by Hussites in the countryside, to congregate en masse on remote hilltops in the wilderness and revive the ideal vision of the primitive apostolic church themselves in situ. As the situation of these "Táborites" grew more dire and alienated, their worldview quickly radicalized. Soon their leaders interpreted their community's deteriorating situation in apocalyptic terms, frantically summoning all true Christians away from the midst of the sinful, and into the Táborite communities as the special strongholds of the faithful prophesied to resist God's cataclysmic vengeance. Beginning in early 1420, this same confident sacred identity would even drive Táborite armies to roam the countryside and mass-murder the members of the Antichrist, meaning priests and monks, and even entire towns. For them, this was not simply a punishment for sin, but the performance of divine purgation based on certain knowledge of the categories of the elect and the damned.2 A similar knowledge was also at the core of another revolutionary movement led by Thomas Müntzer, which took place a century later in the German lands. Müntzer's discursive environment was the Wittenberg reform movement, but from the outset his reform project differed significantly from that

Research findings concerning "Protestant left" involvement in the Australian peace movement during the early Cold War. This chapter will highlight how their religious convictions caused the "peace clergy" to be, paradoxically, both...more

Research findings concerning "Protestant left" involvement in the Australian peace movement during the early Cold War. This chapter will highlight how their religious convictions caused the "peace clergy" to be, paradoxically, both vulnerable and resistant to communist influence. The Rev. Alf Dickie's evolution as a peace activist and his role as president of the Australian Peace Council will be examined as a test case for this resistance and vulnerability. His association with organisations such as the Christian Common Wealth Movement, the Federation for the Resistance to War, the Democratic Rights Council and the Peace Quest Forum will shed light upon the motivations of the peace clergy, for whom Dickie was broadly representative. It will be argued that the Australian Peace Council and the Peace Quest Forum (whose membership was limited to clergy, including a disproportionally high number of Churches of Christ ministers) were closely affiliated and that this affiliation was symptomatic of the diversity of motivation,

Fray Casimiro Herrero (1824-1886) was a prominent Augustinian of the second half of the 19th century in the Philippines. He was parish priest of various towns in the Philippines and assumed positions of responsibility as provincial...more

Fray Casimiro Herrero (1824-1886) was a prominent Augustinian of the second half of the 19th century in the Philippines. He was parish priest of various towns in the Philippines and assumed positions of responsibility as provincial secretary, procurator and definitor. During his tenure as procurator commissar in Madrid (1869-1873) he faced the progressive and liberal sectors of the Philippines and Spain during the times of change in the Sexenio democrático and coinciding with the Cavite mutiny (1872). His writings were highly controversial and received a harsh response from his detractors. In his later years he was also bishop of Nueva Cáceres (1881-1886). This article offers the main keys to understanding the Augustinian friar in his historical context.

Fray Casimiro Herrero (1824-1886) fue un destacado agustino de la segunda mitad del siglo XIX en Filipinas. Fue párroco de diversos pueblos de Filipinas y asumió puestos de responsabilidad como secretario provincial, procurador y definidor. En su ejercicio como comisario procurador en Madrid (1869-1873) se enfrentó a los sectores progresistas y liberales filipinos y españoles en los tiempos de cambio del Sexenio democrático y en coincidencia con el motín de Cavite (1872). Sus escritos fueron altamente polémicos y recibieron una dura respuesta por sus detractores. Los últimos años fue también obispo de Nueva Cáceres (1881-1886). En este artículo se ofrecen las principales claves para entender al fraile agustino en su contexto histórico.

On the basis of four sample cases, the present article illustrates the prospects of the application of multispectral imaging to the study of palimpsests that are preserved in the Mesrop Mashtots Institute of Ancient Manuscripts...more

On the basis of four sample cases, the present article illustrates the prospects of the application of multispectral imaging to the study of palimpsests that are preserved in the Mesrop Mashtots Institute of Ancient Manuscripts (Matenadaran) in Yerevan. Taking into account the different physical structures of the samples, which comprise an isolated fragment (no. 647), two flyleaves (of manuscripts M2154 and M3938), and a fully palimpsested codex (manuscript M2130), it outlines the variety of Old Armenian materials in erkatʻagir script that were palimpsested, ranging from a colophon (M3938) via the History of Armenia by Movsēs Khorenatsʻi (M2154) and the Commentary on the Psalms by Theodoretus of Cyrrhus (Fragment no. 647) up to the treatise Against Heresies by Irenaeus of Lyon (M2130), and the insight into the history of the texts and the Armenian language that can be gained from these materials.

Indischer Ozean und Malaiischer Archipel vom 16. bis zum 20. Jahrhundert I Naturräumliche Grundlagen: Der Indische Ozean als maritimer Verflechtungsraum ‚Indischer Ozean' ist kein transkulturell feststehender Begriff, sondern eine recht...more

Indischer Ozean und Malaiischer Archipel vom 16. bis zum 20. Jahrhundert I Naturräumliche Grundlagen: Der Indische Ozean als maritimer Verflechtungsraum ‚Indischer Ozean' ist kein transkulturell feststehender Begriff, sondern eine recht junge Bezeichnung europäischer Prägung. Verwendet wurde er, zunächst in der lateinischen Variante Oceanus Orientalis Indicus, seit dem frühen 15. Jahrhundert. Üblicherweise wird er mit der portugiesischen Expansion und der Person Afonso de Albuquerque (1453-1515) in Verbindung gebracht. Ziel dieser Expansionsbestrebungen war der indische Subkontinent. Der namentliche Bezug auf Indien rührt insofern von der Zielsetzung der europäischen Namensgeber her und adressiert zunächst den kommerziellen, religiösen und kulturellen Sehnsuchtsort im Osten; die europäische Erwartungshaltung hielt Einzug in die Bezeichnung des Ozeans. Damit war jedoch allenfalls eine vage Abgrenzung hergestellt. Gesehen wurde in erster Linie der maritime Raum, den es zu durchsegeln galt, um die angestrebten Ziele zu erreichen. Ungeachtet dessen existierten in den Anrainerstaaten des Indischen Ozeans räumliche Begrifflichkeiten, die jedoch keine Entsprechung zur europäischen Bezeichnung aufwiesen. In Indien ist die Bezeichnung Hindsagara zu finden, worauf gelegentlich der europäische "Indische Ozean" zurückgeführt wird. Sie ist auch im arabischsprachigen Raum geläufig und bezeichnete vornehmlich das Arabische Meer und die Bucht von Bengalen, also die an den indischen Subkontinent unmittelbar angrenzenden Gewässer. Die Bewohner des Malaiischen Archipels kumulierten ebenfalls frühes Wissen über den Ozean im Westen der Straße von Malakka. Ein anonymer muslimischer Text aus West-Java (sanghyang siksakanda ng karesian) aus dem frühen 16. Jahrhundert spricht China, Südindien, Persien und Ägypten als entfernteste Destinationen an. Der südliche Indische Ozean spielte aus javanischer Sicht ebenso aus indischer Perspektive keine Rolle. Da hier die Küsten vor allem dadurch charakterisiert werden, dass verschiedene Sprachen gesprochen werden, scheint keine Vorstellung von einem einheitlichen Raum vorgelegen zu haben. 1 Auch in China waren die Ozeane im Süden des Reichs durchaus bekannt, und dies nicht erst seit den Reisen des Admirals Zheng He (1371-1433/35) zwischen 1405 und 1433. Geläufig war eine Unterteilung in einen Östlichen und einen Westlichen Ozean. Je nach Quelle wurden diese unterschiedlich gegliedert und reichten in der Vorstellung bis nach Ostafrika. 2 Die Ozeane des Südens wurden in der politischen

The Christopher Dawson Society for Philosophy and Culture was formally incorporated in Perth, Western Australia in 2013. It is a not-for-profit association named in honour of Christopher Dawson the great English historian of the 20th...more

The Christopher Dawson Society for Philosophy and Culture was formally incorporated in Perth, Western Australia in 2013. It is a not-for-profit association named in honour of Christopher Dawson the great English historian of the 20th century who throughout his work saw the world of spiritual belief "as the dynamic element in history and as a real worldtransforming power." Drawing inspiration from the thought of Christopher Dawson, the Society was founded to promote cultural and philosophic activities that recognise the spiritual, as well as the material, element in our nature and in society more broadly. It is hoped that in this way the Dawson Society may uphold and continue the work of its namesake.

Church closures are often charged with emotions. People feel grief over losing a cherished place. But what is it people treasure? What characterizes their affective bonds of attachment to the building? These are the first interrelated...more

Church closures are often charged with emotions. People feel grief over losing a cherished place. But what is it people treasure? What characterizes their affective bonds of attachment to the building? These are the first interrelated questions addressed in the research behind this article. Second, we try to understand these feelings by interpreting them in relationship to research about anticipated loss and to theory formation about the attachment to places in general and sacred places in particular. In order to get an answer to our questions, an explorative case study was designed in a Dutch congregation, focusing on the period of nine months before the fixed date of the closure. The primary method used was photo-reflection, a method of gathering data from respondents who reflect on pictures. It was applied to depict the values that churchgoers attribute to the church building when they have been informed that the building is about to be closed down. Zusammenfassung: Kirchenschließungen sind manchmal emotional angespannt. Die Menschen erfahren, dass sie etwas verlieren, wenn ein Kirchengebäude schließen wird. Sie haben Kummer über den Verlust von einem geschätzten Ort. Aber was schätzen die Menschen eigentlich? Was charakterisiert die affektive Gebundenheit an das Gebäude? Das sind die ersten Fragen, die beantwortet werden in der empirischen Untersuchung, die diesem Artikel zugrunde liegt. Zweitens versuchen wir diese Gefühle zu verstehen mit Hilfe von Theorien über antizipierten Verlust und über Bindung an Orte. Der Autor präsentiert die Ergebnisse einer explorativen Fallstudie, entwickelt in einer Niederländischen Kirchengemeinde, in der er fokussiert auf die neun Monate vor der Kirchenschließung. Die primäre Methode war Foto-Reflektion, eine Methode um Daten zu sammeln von Befragten, die Fotos kommentieren. Mit dieser Methode war es möglich, die Werte, die Kirchenbesucher dem Kirchengebäude zumessen, zu beschreiben.

Über Ketzer und das Wirken der Ketzerinquisition in Böhmen waren wir bislang höchst mangelhaft unterrichtet, so daß die einschlägige Literatur von beidem nicht mehr als den Eindruck einer bloßen Randerscheinung in Leben und Geschichte...more

Über Ketzer und das Wirken der Ketzerinquisition in Böhmen waren wir bislang höchst mangelhaft unterrichtet, so daß die einschlägige Literatur von beidem nicht mehr als den Eindruck einer bloßen Randerscheinung in Leben und Geschichte dieses Landes vor dem epochalen Ereignis der hussitisdien Revolution zu vermitteln vermochte. Neue Quellenfunde erlauben eine gründliche Revision dieses Bildes. Mit einer ständigen, zur Institution gewordenen Inquisition und einer nach Tausenden zählenden Schar von ihr Verfolgter tritt Böhmen seit den ersten Dezennien des 14. Jahrhunderts in eine Reihe mit den großen europäischen Ketzerund Inquisitionszentren, der Lombardei und Südfrankreich. Ausgangspunkt und Grundlage der folgenden Darstellung ist die wichtigste der neuen Quellen, ein böhmischer Modus procedendi inquisitorum, der Auskunft gibt über die Vorgeschichte und die Anfänge der Ketzerinquisition in Böhmen bis zur Mitte des 14. Jahrhunderts; sein Material soll in kritischer Edition der Forschung hier allgemein zugänglich gemacht werden. Das Manuskript der Arbeit war Mitte 1972 abgeschlossen. Seither erschienene Literatur wurde nach Möglichkeit noch eingearbeitet. Quellenfunde hingegen, die mir in der Zwischenzeit gelangen und die erst eine Vorstellung von der Größenordnung der Inquisition in Böhmen geben, sind zwar gleichfalls noch berücksichtigt worden, doch hätte ihre eingehende Behandlung an dieser Stelle eine völlige Umgestaltung des schon im Druck befindlich gewesenen Manuskripts erfordert; ihre Untersuchung und Edition muß deshalb einer anderen Publikation vorbehalten bleiben. Das Buch ist meinem verehrten Lehrer gewidmet, dem 1970 verstorbenen Präsidenten der Monumenta Germaniae Historica, Prof. Dr. Herbert Grundmann, der es zwar nicht mehr unmittelbar anregen und sein Entstehen fördern konnte, der jedoch überhaupt mein Interesse auf den Fragenkreis der verketzerten, keterisch gewordenen oder orthodox gebliebenen religiösen Bewegungen und ihrer Rolle in der mittelalterlichen Welt gelenkt hat. Außerordentlich viel verdankt diese Arbeit Dr. Ivan Hlaväcek (Prag), ohne dessen kritischen Rat und ohne dessen zahllose Hinweise auf Literatur und Quellen, ohne dessen Auskünfte zu manchem Einzelproblem sie sicherlich nicht ihre jetzige Gestalt erhalten hätte. Daß solch tätiges Anteilnehmen über recht spürbare Grenzen hinweg möglich war und geleistet wurde, kann nicht dankbar genug hervorgehoben werden. Verständnisvolle Förderung und mandie Anregung im einzelnen verdanke ich dem Präsidenten der Monumenta Germaniae Historica, Prof.

El mal ejemplo de los poderosos, incluidas algunas jerarquías de la Iglesia, añadido al torbellino de ideas y desvaídos razonamientos de no pocos partidarios del renacimiento pagano materialista, sembró el desconcierto en no pocos...more

El mal ejemplo de los poderosos, incluidas algunas jerarquías de la Iglesia, añadido al torbellino de ideas y desvaídos razonamientos de no pocos partidarios del renacimiento pagano materialista, sembró el desconcierto en no pocos espíritus inquietos de la época, alguno de los cuales decide desligarse del "Sistema" y, con mayor o menor sinceridad, ofrecer nuevos caminos de realización personal. Uno de esos espíritus inquietos fue Lutero, fraile agustino que se creía (o decía creerse) elegido por Dios para descubrir a los hombres el verdadero sentido del Cristianismo, según él, "víctima de las divagaciones de sofistas y papas".

Human environments everywhere are seriously being abused due to different kinds of environmental pollutions which man indiscriminately unleashes on them thereby making these environments almost unsafe and inhabitable engendering...more

Human environments everywhere are seriously being abused due to different kinds of environmental pollutions which man indiscriminately unleashes on them thereby making these environments almost unsafe and inhabitable engendering unfavourable atmosphere for man’s survival. This paper examines how depreciated Nigerian environmental resources have become nowadays and how this is contributing in making life unbearable in this 21st century. This study adopts descriptive and analytical approaches which were basically employed to describe the phenomenon of environmental destruction and conservation, interpret and analyse data in the study. There were also the use of personal observations, in-depth interviews and focused group discussions on the subject. It was found out that due to the expansion of Christianity which finds expression in the proliferation of churches and ministries in Nigeria, encroachment of all kinds into forest reserve areas is steadily ongoing which is the destruction o...

This paper offers a way to view the ancient concepts of "angels," "demons" and "the devil" from a modern-day perspective. It honors the history of the concepts by offering a modern way to understand these ideas, while eschewing...more

This paper offers a way to view the ancient concepts of "angels," "demons" and "the devil" from a modern-day perspective. It honors the history of the concepts by offering a modern way to understand these ideas, while eschewing interpretations that literalize these important religious metaphors.

Dit boekje is geschreven om een relatief onbekende episode uit de vroege joodse geschiedenis onder de aandacht van een breder publiek te brengen. Het behandelt het joodse koninkrijk in het Zuid-Arabische Himyar (ongeveer het huidige...more

Dit boekje is geschreven om een relatief onbekende episode uit de vroege joodse geschiedenis onder de aandacht van een breder publiek te brengen. Het behandelt het joodse koninkrijk in het Zuid-Arabische Himyar (ongeveer het huidige Jemen) en de christenvervolging die daar plaatsvond in de jaren twintig van de zesde eeuw van onze jaartelling. Door nieuwe vondsten en intensieve studie van de op deze episode betrekking hebbende documenten uit de oudheid (in het Syrisch, Grieks en Arabisch) is er de laatste tijd nieuw licht op deze gebeurtenissen geworpen, vooral dankzij het werk van een team van Franse semitisten en byzantinologen van het Centre National de la Recherche Scientifique in Parijs onder leiding van Christian Julien Robin, die zich al zo'n veertig jaar in deze thematiek verdiept. Het is mijn bedoeling om de huidige stand van onze kennis inzake deze geschiedenis samen te vatten en tevens het belangrijkste document dat deze unieke christenvervolging van joodse zijde beschrijft, in het Nederlands te vertalen en van toelichting te voorzien. Een en ander geeft een boeiend inzicht in de geestelijke en politieke krachtsverhoudingen in Arabië in de eeuw die voorafgaat aan het optreden van Mohammed. Ik dank allereerst Christian Julien Robin voor de vriendelijkheid waarmee hij zijn onderzoeksresultaten met mij heeft gedeeld, onder andere door mij de tekst van in Nederland moeilijk toegankelijke publicaties toe te zenden. Verder ben ik Frits van der Meij erkentelijk voor zijn bereidheid dit boekje in het fonds van uitgeverij Athenaeum-Polak & Van Gennep op te nemen. Ik draag deze pennevrucht op aan Tjitze Baarda, mijn zeer gewaardeerde voorganger als hoogleraar te Utrecht en al meer dan veertig jaar een trouwe vriend. Zeist, januari 2015

This article explores the interaction between Renaissance humanism and Martin Luther's Reformation in fostering the emergence of nation-states in Europe. It argues that the emphasis on individualism, critical thinking, and a return to...more

This article explores the interaction between Renaissance humanism and Martin Luther's Reformation in fostering the emergence of nation-states in Europe. It argues that the emphasis on individualism, critical thinking, and a return to classical ideals during the Renaissance provided a fertile ground for Luther's challenge to the Catholic Church's authority. Luther's Reformation, with its focus on Scripture and a direct relationship between believer and God, further eroded the Church's control and transnational influence. This convergence of intellectual and religious transformations created a space for the development of distinct national identities and the consolidation of power by European monarchs. The article will examine how these movements challenged the existing political and religious order, ultimately contributing to the rise of nation-states as the dominant political entity in Europe.

En 1769 Pedro Sirpa, principal del pueblo de Calacoto, presentó una querella contra Ramos Chapi, hilacata, quien estaba encargado de organizar el envío de indios a la mita de Potosí. Pedro Sirpa le había solicitado que no llevara a la...more

En 1769 Pedro Sirpa, principal del pueblo de Calacoto, presentó una querella contra Ramos Chapi, hilacata, quien estaba encargado de organizar el envío de indios a la mita de Potosí. Pedro Sirpa le había solicitado que no llevara a la fuerza a su hijo, pues se hallaba lastimado, pero además porque era “chiquito, y endeble femenino”. A partir del caso de Bentura Sirpa, pero incluyendo otros materiales de archivo y bibliográficos, propongo un análisis interseccional sustentado en tres aspectos. En primer lugar, en el problema del género en sociedades andinas coloniales. En segundo lugar, en la relación entre el trabajo en la mita de Potosí y los discursos coloniales de género.

Matthew 27 : 52–53 preserves a brief, enigmatic notice: at Christ’s resurrection “many bodies of the saints who had fallen asleep were raised” and “appeared to many.” Patristic writers acknowledge the event yet remain silent about the...more

Matthew 27 : 52–53 preserves a brief, enigmatic notice: at Christ’s resurrection “many bodies of the saints who had fallen asleep were raised” and “appeared to many.”  Patristic writers acknowledge the event yet remain silent about the later fate of these holy ones.  By the High-Middle Ages, however, Europe teemed with tales of revenants and vampires—incorrupt corpses that rise by night, drink blood, and flee the cross.  This paper proposes that the vampire legend is a distorted cultural memory of that first-century resurrection ripple.
Stage 1 reconstructs the historical kernel: glorified witnesses briefly walking in Jerusalem.  Stage 2 traces Roman polemic that mis-construed the Eucharist as a cannibalistic “blood-feast,” merging immortality with blood-drinking.  Stage 3 follows the rumour into medieval folk religion, where plague-era corpse panic transformed reports of incorrupt saints into fear of the restless dead.  Stage 4 shows how Slavic burial customs weaponised Christian symbols (cross, holy water, Host) against these revenants, cementing an “anti-sacrament” mythology later fossilised by Bram Stoker’s Dracula (1897).
By mapping biblical text, patristic hints, imperial slander, and ethnographic data, the study suggests that the vampire may function as a negative photograph of Christian immortality: every folkloric weakness inverts a saintly strength.  Re-examining Matthew 27 therefore invites theologians and folklorists alike to treat resurrection narratives as potential seeds of European vampire lore and to recognise how sacred memory can ossify into secular myth when refracted through fear and time.

This interesting book peels back the veneer of Puritan solidarity among those who endured the Great Ejection of 1662. Owen and Baxter differed by class, by formal education, by pastoral experience and by their support for a national...more

This interesting book peels back the veneer of Puritan solidarity among those who endured the Great Ejection of 1662.  Owen and Baxter differed by class, by formal education, by pastoral experience and by their support for a national church.

The intrusive archaeological diagnosis carried out in November 2023 at the oldest known religious monument in Piteşti, revealed several layers of archaeological deposits and construction of the church and the ensemble developed around the...more

The intrusive archaeological diagnosis carried out in November 2023 at the oldest known religious monument in Piteşti, revealed several layers of archaeological deposits and construction of the church and the ensemble developed around the Holly Announcement church (Greci). The oldest archaeological level encountered in S1, layer 9 (1.20-1.70 m) containing a level of black earth, pigmented with charcoal, mortar and small fragments of bricks, compact and with a loamy consistency, possibly layer 10 (1.70-1.90 m), a light-brown level, pigmented with charcoal, without archaeological materialsis prior to the original place of worship, composed of a narthex, nave and altar founded by the great chancellor Ivan Norocea from Piteşti in 1564. This very substantial deposit, measuring over 40 cm in some places, is pierced by the foundations of Ivan Norocea's church, as well as by the tombs that make up the nearby necropolis. The interventions on the place of worship over time, but especially between 1910-1914, did not allow us at this stage of archaeological research to establish the stratigraphic relationship between the foundation of the church and the deposits found on the profiles of the diagnostic sections. At this stage of the research, we can state with certainty that the necropolis around the place of worship was used over several centuries (XVI-XIX), with several burial levels (at least three). The double radiocarbon dating of the bones from tomb M5, discovered in S2, indicates the presence of a much earlier archaeological horizon in the area (IXth century A.D.), which is particularly important for the history of the city. We will acquire more reliable information on this issue when we carry out preventive archaeological research, which is an indispensable step in the process of restoration and consolidation of the Holly Annunciation church (Greci).

Cet article s'intéresse à l'influence des oeuvres de saint Césaire d'Arles sur al règle de saint Benoît. benoît de Nursie qui a pu connaître les oeuvres de Césaire d'arles par l'intermédiaire du patrice Libère a lu al Règle des Vierges...more

Cet article s'intéresse à l'influence des oeuvres de saint Césaire d'Arles sur al règle de saint Benoît.  benoît de Nursie qui a pu connaître les oeuvres de Césaire d'arles par l'intermédiaire du patrice Libère a lu al Règle des Vierges de Césaire d'Arles et s'en est inspiré pour sa propre règle; il est aussi possible qu'il ait lu les semons de saint Césaire d'Arles

En France, la production d’apologétique catholique a connu une inflation continue du début du XIXe siècle au mitan du XXe siècle. L’apologétique avait vocation à devenir un nouveau champ d’échanges avec les adversaires du christianisme ;...more

En France, la production d’apologétique catholique a connu une inflation continue du début du XIXe siècle au mitan du XXe siècle. L’apologétique avait vocation à devenir un nouveau champ d’échanges avec les adversaires du christianisme ; il s’avère pourtant qu’elle a de plus en plus servi ad intra, c’est-à-dire à raffermir la foi de croyants cernés par une société sceptique, sinon hostile. De ce fait, il semble que l’apologétique a été rarement ce qu’elle devait être : un moyen de convertir. Dès sa constitution comme exercice propre, les apologistes confessent que l’apologétique est toujours transitoire, jamais définitive : à ce titre, par une sorte d’obsolescence programmée, au moins partielle, elle est bien une discipline de la modernité, et c’est ainsi qu’elle est gibier incontestablement légitime d’historien.

This study investigates the 19th-century Russian restoration of the Church of St. Nicholas in Demre, Turkey, within the framework of evolving international conservation practices and Ottoman heritage policies. Through archival analysis,...more

This study investigates the 19th-century Russian restoration of the Church of St. Nicholas in Demre, Turkey, within the framework of evolving international conservation practices and Ottoman heritage policies. Through archival analysis, travelers' accounts, and comparative architectural evaluation, the research reveals how geopolitical rivalries and ideological agendas shaped the church's transformation. While European nations like Italy, France, and England institutionalized conservation ethics in the 19th century, the Ottoman Empire's delayed adoption of systematic policies until the 1869 Antiquities Regulation allowed foreign interventions to proceed unchecked. Russian efforts, initiated in 1850s preserved the church structurally but imposed radical alterations which compromised historical authenticity. The Ottomans countered through militarized control of strategic sites like Andriake Port, while the Ecumenical Patriarchate resisted Russian hegemony to safeguard religious identity. Archival documents underscore the church's role as a contested space, reflecting Trigger's paradigm of archaeology as a tool of nationalism and imperialism. This case study illuminates the duality of conservation as both a technical and political practice, where preservation and power intersect. By exposing the tensions between authenticity, ideology, and legacy, the study contributes to broader discourses on heritage management, urging a re-evaluation of conservation as a dynamic socio-political process rather than a mere technical endeavor.