By R. Po-chia Hsia
Beneficial properties essays that offer an outline of labor in Reformation heritage. those articles current the Catholic Renewal as a continuum of the Protestant Reformation, and concentrate on the workings of non secular reform in a variety of components of Latin Christendom. This ebook comes in handy to scholars historians. Contents; record of participants; creation: The Reformation and its Worlds; half I: at the Eve of the Reformation; 1: Dissent and Heresy; 2: Society and Piety; half II: The Reformation within the Holy Roman Empire; three: Martin Luther and the German kingdom; four: The Peasants' struggle; five: Radical Religiosity within the German Reformation; 6: The Reformation in German-Speaking Switzerland; half III: the ecu Reformation; 7: Calvin and Geneva; eight: Reform within the Low nations; nine: The Reformation in England to 1603; 10: The non secular Wars in France; eleven: The Italian Reformation. 12: The Reformation in Bohemia and Poland13: outdated and New religion in Hungary, Turkish Hungary, and Transylvania; half IV: Catholic Renewal and Confessional Struggles; 14: The Society of Jesus; 15: girl non secular Orders; sixteen: The Inquisition; 17: The Thirty Years' warfare; 18: Spain and Portugal; 19: Parish groups, Civil struggle, and non secular clash in England; half V: Christian Europe and the realm; 20: faith and the Church in Early Latin the US; 21
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Extra resources for A Companion to the Reformation World
52). Despite the elements that collapse both time and space, geographical differences in the late medieval period cannot be minimized even if the basic beliefs that animated religious practice were much the same. The strongly “national” characters of the Reformations in different parts of Europe did not arise in a vacuum, but were part of preexisting patterns that structured pious behavior. Lionel Rothkrug points to the “profoundly regional character of different types of religious expression” (Rothkrug, “Popular Religion,” p.
FURTHER READING General histories of heresy are rare. Fortunately, the second edition of M. Lambert, Medieval Heresy, offers an exceptionally thorough and careful introduction. , Manchester: Manchester University Press, 1967) is centered on theology rather than society. There are many important essays in P. Biller and A. , Heresy and Literacy, 1000–1530 (Cambridge: Cambridge University Press, 1994). 1570, translated by Claire Davison (Cambridge: Cambridge University Press, 1999), and E. Cameron, Waldenses.
232, 233) On a journey in 1597, eerily reminiscent of the Guinefort story, three mountain women took an infant to be healed in the cemetery behind St. Peter’s church in the Calvinist town of Ganges. , p. 225). , pp. 223, 228, 229). , p. 220). Even in Protestant lands, the practices and beliefs of the people of late medieval Europe have persisted well into modern times. Peter Burke, speaking of Renaissance Italy, argues that “[t]he distinction between the sacred and profane was not drawn in quite the same place and it was not drawn as sharply as it would be in the later sixteenth century” (Burke, Italian Renaissance, p.