Reformation and Post-Reformation

The Collects of Veit Dietrich, based on the Historic Lectionary, compared with the original source, 'Summaria Christlicher Lehr' 1548 with newly translated collects that were not in 'The Lutheran Hymnary' or in 'Evangelical Lutheran Hymnary.'

Управління культури, національностей, релігій та туризму Хмельницької облдержадміністрації та Державний історико-культурний заповідник «Межибіж» спільно з Хмельницькою обласною організацією Національної спілки краєзнавців України 20 жовтня 2017 року проводять Всеукраїнську науково-практичну конференцію «Релігія і церква як чинник історичних та суспільних процесів Східної Європи». Конференція входить до Плану заходів Міністерства культури України з підготовки та відзначення в Україні 500-річчя Реформації.

Робота конференції планується за такими тематичними напрямами:
I. Історія релігій та церков в Україні.
II. Реформація в Україні та Східній Європі від Середньовіччя до наших днів.
III. Церква і держава - розмаїття взаємодій. Церкви як чинник державотворчих процесів.
IV. Соціальна місія релігій та церков.
V. Церква у матеріальній культурі людства. Релігійна архітектура, сакральне мистецтво, література, предмети культу і атрибутики. Релігійні предмети у фондах музеїв та архівів, у приватних колекціях.

The Reformation didn't stop with Martin Luther and his companions. It went much further and even touched the question about the right, biblical day of rest. This article explores how it was dealt with and what it means for us today, half a millennium after Luther's posting of his theses in 1517.

The Canons of Dordt, drawn up by the Synod of Dordt in 1619, were originally composed by the synod as its response to the Arminian controversy. Thus the Canons were originally conceived as the synod's judgment on the Five Articles of Arminianism, and not as a new confessional standard. However, the synod in its later sessions drew up a Form of Subscription, by which ministers were required to signify their agreement, not only with the Belgic Confession and Heidelberg Catechism, but also with the Canons of Dordt. At this point, the Canons de facto began to function as a confessional standard in the Dutch Reformed tradition, alongside the Catechism and Confession. This article surveys the process by which this occurred at the synod.

In sharp contrast with what are seen as the vibrant and creative years of the Reformation, the post-Reformation "Age of Orthodoxy" is often viewed as dead, rigid, and sterile and its theologians as overly concerned with dogmatic formulas and indifferent to the needs of the everyday parishioner. This study takes a new look at this often neglected "Age of Orthodoxy" by examining the homiletic advice of a Lutheran theologian by the name of Johann Gerhard (1582-1637). In his instructions on preaching, Gerhard makes it clear that a significant part of the preacher's (and theologian's) task is to apply Scripture to the needs of his parishioners using different "modes of application" - by instructing and reproving them toward the truth, by training and correcting them toward doing good, and by consoling them during adversity. In fact, interestingly, it seems that Gerhard's wide array of published writings can also be divided into these three "modes of application."  This means that Gerhard's multi-volume "Loci Theologici", often decried as tediously unconcerned with pastoral care, are actually "applications" of the scriptural texts written out of deep pastoral care and concern. Learning how one prominent post-Reformation theologian viewed the multi-faceted pastoral care of his ministry may lead us to reconsider the rather disparaging view that many have of this often overlooked "Age of Orthodoxy."

기스베르투스 푸티우스(Gisbertus Voetius; 1589-1676)는 17세기 네덜란드의 개혁신학의 거인이자 개혁파 스콜라주의의 거장이었다.

신학의 다른 주제들에 대해서도 마찬가지이지만, 푸치우스는 신학교육에 대해서 남다른 깊이로 뚜렷한 사상을 전개했다.

특별히 푸티우스는 위트레흐트 대학의 초기 역사와 떼려야 뗄 수 없는 밀접한 관련성 가진다.

이 논문은 크게 세 부분에만 집중하여 글을 진행하려고 한다.

첫째 부분에서는 네덜란드의 “더 진전한 개혁”(Nadere Reformatie) 운동 및 푸치우스에 대한 평가를 다루겠다. 푸치우스가 어떤 인물이었는가를 아는 것이 그의 신학교육을 이해하는 데 도움이 되기 때문이다.

둘째 부분에서는 푸치우스의 신학 세계를 신학 방법론, 윤리학, 경건훈련, 교회정치, 선교의 측면에서 요약하겠다. 그 자신이 추구했던 신학 세계가 그의 교육에도 반영되기 때문이다.

셋째 부분에서는 푸치우스의 신학교육의 특징을 서술하겠다. 여기까지 다루면 자연스럽게 오늘날 신학교육을 위해 푸치우스의 신학교육론이 던져주는 의미와 적용점을 찾을 수 있게 될 것이다.

루터의 칭의 교리는 그의 신학 전체를 지배하는 중요한 교리이다. 하지만 그의 칭의론은 성화론을 말살시킨다는 비판이 있어 왔다. 본 논문은 루터의 1535년판 『갈라디아서 주석』에는 매우 건실한 칭의론과 성화론을 발견할 수 있음을 논증한다. 루터는 『갈라디아서 주석』(1535)에서 인간의 공로적 행동으로 발생하는 “능동적 의(activa iustitia)”와 하나님이 그리스도를 통하여 신자에게 주시는 “수동적 의(passiva iustitia)”를 구분한다. 그는 기독교인들은 모든 능동적 의를 무시하고 율법을 무시해야 한다고 주장한다. 그는 선한 행위가 결코 선하고 경건한 사람을 만드는 것이 아니라, 선한 사람이 선하고 경건한 행위를 하며, 그래서 모든 길에서 모든 선한 행위에 앞서 인격이 선하고 경건해야 함을 주장한다. 그럼에도 불구하고 루터는 선행을 무시하지 않는다. 그는 “그리스도인은 그 자신 안에서가 아니라, 그리스도와 이웃 안에서 살아간다. 즉 믿음을 통하여 그리스도 안에서 살고, 사랑을 통하여 이웃 안에서 살아간다.”라고 주장한다. 루터는 선행의 양(量)을 묻지 않고 질(質)을 묻는다. 그는 그리스도와의 올바른 관계 속에 있는 선행은 모두 동일하며, 행위들이 크든 작든, 짧든 길든, 많든 적든, 모든 구별은 사라진다고 본다. 아울러 루터는 온전한 성화는 신자의 이 땅에서의 삶 속에서는 완성될 수 없고, 종말론적 완성을 기다린다고 본다. 하지만 그는 칭의가 그리스도의 사역이라면, 성화는 그리스도 안에서 성령의 사역이라고 주장하면서 한다. 성화에서 실패한 자는 다시금 그리스도 안에서 의인임을 깨닫고 새롭게 시작할 것을 루터는 가르친다. 이처럼 루터의 칭의론은 신자의 믿음이 반드시 전생(全生)에 걸친 전인(全人)의 변화를 낳는다는 것을 가르침으로써 성화론과 굳게 연결되어 있다.

** Abstract **
The doctrine of justification is decisive for all theological questions in Luther’s theology. But there has been criticism that his doctrine of justification is an anemic attack on sanctification. This article shows that Luther’s Commentary on Galatians (1535) has sound doctrines of both justification and sanctification. Luther distinguishes in the Commentary between active righteousness (activa iustitia) and passive righteousness (passiva iustitia); the former is composed of human meritorious works whereas the latter is given to the believer in Christ by God. Luther argues that the Christian should ignore all kind of active righteousness and the law. Good works do not make a man good, Luther maintains, but a good man does good works. It is always necessary that the person himself be good before there can be any good works, and that good works follow and proceed from the good person. Luther, however, does not neglect good works. He writes, “a Christian lives not in himself, but in Christ and in his neighbor. Otherwise he is not a Christian. He lives in Christ through faith, in his neighbor through love.” Luther asks not about the quantity of good works but about their quality. In faith “all works become equal, and one work is like the other; all distinctions between works fall away, whether they be great, small, short, long, many, or few. For the works are acceptable not for their own sake but because of faith.” Luther also argues that perfect sanctification is not possible here in this world but waits for an eschatological perfection. He elaborates further that justification is the work of Christ, and that sanctification is the work of the Holy Spirit in Christ. Those who fail in sanctification, Luther argues, should start again in the belief that they were already justified in Christ. Thus Luther’s doctrine of justification is closely related to the doctrine of sanctification in the idea that true faith cannot help but produce a lifelong whole personal change.

The second Sunday service has always been a notable liturgical feature of the Reformed churches of Dutch heritage. Since the beginnings of the Dutch Reformed tradition this service has also been associated with catechism preaching. This article examines the origins of this second service in the Dutch tradition and explores how it developed in the first century of the Reformed churches in the Netherlands after the Reformation. Attention is given to the character and liturgy of this service, and to the particular challenges that it faced as it gradually became an established practice. It is also important to notice the relationship of this catechism service to other forms of catechizing, since separate catechizing of youth in the church was a later development. Much of the evidence for this development comes from the national and provincial synods of the Reformed churches in the Netherlands. The fullest information comes from the Synod of Dort (1618-1619), which was especially significant for consolidating the afternoon catechism service in the Dutch Reformed tradition.

Jubilæumsåret 2017 har ført til adskillige vurderinger af Reformationens betydning for forskellige sider af samfundslivet. Men hvilke følger fik den for den nordiske kirketradition?

Bogen leverer nogle helt konkrete eksempler. Den beretter om indbyggernes forhold til sognekirkerne i danske købstæder, og om de mange forordninger der skulle opdrage og ensrette dem. Den berører holdningen til den katolske kirkekunst, og fortæller om den norske digterpræst Petter Dass og lanceringen af en protestantisk hekselære, der fordømte lokale helbredere og knyttede overtro til dele af den folkelige kultur, bl.a. hos samerne. Netop de er omdrejningspunkt for et af bogens øvrige bidrag, som fortæller om den langvarige proces med at udbrede luthersk kristendom til hele den samiske
befolkningsgruppe.

For Finlands vedkommende fik den russiske annektering særlig betydning, fordi de ortodokse tsarer opfordrede finnerne til at følge de lutherske doktriner samtidig med at de russiske myndigheder i andre henseender brød kontakten med svenskerne. Derved skabtes en særlig national finsk-luthersk identitet.

Virkningshistorien er også temmelig bemærkelsesværdig, når det gælder nordiske migranter i USA, hvor den lutherske lære stod så stærkt, at det at være norsk og protestant blev overensstemmende. På den måde kom Reformationen i Norden til at række langt ud over regionens grænser.

---

I sommeren 2017 afholdes det 29. Nordiske Historikermøde i Aalborg i Danmark. Hovedarrangøren er Historiestudiet på Aalborg Universitet.

Konferencens overordnede tema er ”Reformation”. Begrebet betegner den proces, som går ud på at forandre en tilstand – som regel under henvisning til en anden, der opfattes som bedre eller mere oprindelig. Temaet er valgt i anledning af, at Martin Luther for 500 år siden ophængte sine 95 teser på døren til Wittenberg Slotskirke. Men krav om reformer finder løbende sted, og de efterfølgende forandringsprocesser er klassiske studieobjekter for historikere.

I forbindelse med det 29. Nordiske Historikermøde udgives tre bind med udvalgte bidrag fra konferencen:


Redaktører: Kari G. Hempel, Poul Duedahl og Bo Poulsen
Antal sider: 226
Udgivelsesår: 2017
Version: 3. bind, 1. udgave
ISBN: 978-87-7112-644-0
ISSN: 2246-2023

루터는 그의 신학의 시작이라 볼 수 있는 “제 1차 시편 강의”부터 그의 말년에 이르는 “창세기 강의”까지 “교회의 감춰져 있음”이라는 개념을 줄곧 사용했다. 하지만 그는 그 개념을 자신이 처한 시대적 상황에 따라 강조점의 차이를 가지고 다르게 사용했다.
첫째로, 루터는 1519년에서 1525년 사이에 “교회의 감춰져 있음”의 개념을 교회 비판적 기능을 위해 사용했다. 그는 교회의 영적인 측면을 강조하기 위해서 이 개념을 사용했다. 교회는 영적인 측면으로 이해되어야 한다. 교황이 세상에서 사탄적인, 보이는 방식으로 자신의 보호를 추구하는 것은 옳지 않다. 교회 안에 있다고 해서 모두 다 참된 크리스천인 것은 아니며, 영적인 삶을 살아가는 자들이야말로 진정한 크리스천이라고 할 수 있다. 그런 사람들은 세상의 관점에서는 드러나지 않고 다만 하나님의 관점에서만 드러나기 때문이다. 루터는 “교회의 감춰져 있음”을 가지고 교회의 영적 특성과 순결성을 강조하고, 그것으로 로마교회를 비판했다.
둘째로, 루터는 1532년에서 1535년 사이에 “교회의 감춰져 있음”의 개념을 변증적 기능으로 사용했다. 1526년 이후로 개신교회가 외형적으로 형성되었다. 루터는 이런 상황에서 개신교회를 옹호하고 변증하는 차원에서 “교회의 감춰져 있음”을 얘기한다. 교회의 거룩성은 그리스도의 은밀한 죄 씻음의 사역을 통해서 확보된다. 교회의 참된 열매들과 표지들이 감추어져 있다. 따라서 개신교회의 외적인 부족함을 보면서 쉽게 그것을 부정하거나 비판해서는 안 된다. 이 땅에서 교회의 거룩성은 완전한 거룩성을 이룰 수는 없고 오류와 결점이 있을 수밖에 없기 때문이다.
셋째로, 루터는 1535년에서 1543년 사이에 “교회의 감춰져 있음”의 개념을 목회적 기능을 위해 사용했다. 그는 이 개념을 가지고 성도들이 고난과 역경 속에서도 견디도록 독려했다. 현실에서 참된 교회는 감춰져 있고 참된 교회로 여겨지지 않지만, 십자가의 판결을 붙들어야 한다. 참된 교회는 위기를 겪는다. 하지만 엘리야와 그리스도에게 승리를 주신 하나님을 교회는 붙들어야 한다. 교회는 비록 감춰져 있고 핍박을 받고 있으나 약속의 하나님을 신실하게 믿고 나아가야 한다. 하나님이 감춰져 계시듯이 교회도 감춰져 있다고 말한다. 하지만 감춰져 있는 하나님은 말씀과 성례를 통해서 드러나신다. 그렇기에 참된 교회는 고난 가운데 감춰져 있지만 하나님의 말씀을 붙잡음으로써 고난의 시기를 이겨야 한다.
정리하자면, 루터는 “교회의 감춰져 있음”을 시대에 따라, 교회 비판적으로, 개신교회의 옹호와 변증을 위해, 위로와 권면을 위해서 사용하였다.
** Abstract
Luther used the concept of the “hiddenness of the church” from his First Lectures on the Psalms to his mature work, Lectures on Genesis. He, however, applied the concept according to his day and focus of interest.
First, Luther used the concept of the “hiddenness of the church” to criticize the contemporary medieval church between 1519 and 1525. He emphasized with it the spiritual aspect of the church. He argued that it is wrong for popes to be concerned about being defended in the public place of the world's tabernacle and in visible things. Although the true church has been hidden so long beneath sacred vestments, ritual, works, and similar outward pretensions, maintained Luther, the believer is saved not through the contribution of money but through faith. Luther stressed the purity of the church and criticized the contemporary medieval churches through the concept of the “hiddenness of the church.”
Second, Luther used the concept for an apologetic purpose between 1532 and 1535. With this concept he defended the Protestant church in Germany which had an external-focused form since 1526. When some critics reproached the Protestant church because of its faults, Luther claimed that the true fruit and certain marks of the church were hidden from the eyes of those who were good at judging small offenses but could not see the great miracles the church did. Luther contended that one should not indiscreetly blame the church because the church in this world cannot be perfect.
Third, Luther used the concept of the “hiddenness of the church” for a pastoral purpose. He encouraged believers to stand firm in adverse situations and sufferings. Although the true church is hidden and even will be regarded as heretical, believers must gain the conviction that the cross and its verdicts are true and infallible signs of the true church. God will give victory to the true church as he did to Elijah and Christ. At this point, Luther also pointed out that the true church has true marks such as the word of God and the sacraments. Thus, the concept of the “hiddenness of the church” cannot be applied to a heretical church.
In sum, Luther used the concept of the “hiddenness of the church” to criticize the medieval Roman church, to defend the Protestant church, and to comfort true believers according to their current situation.

A study is a subcategory of drawing in which an artist tests elements that may not be worked out with the full clarity of a finalized composition. When such sketches depict fragments of bodies or forms in freefall with no contextualizing ground, they may, in hindsight, and with an awareness of the fate representations suffered during episodes of iconoclasm, look like depictions of images that have been attacked. Yet understanding these drawings as part of the process of making rather than as reminders of dismantlement encourages an appreciation of the range of theological possibilities afforded by views of figures that are incomplete or that fail to follow laws of pictorial orientation. This essay considers the syntactical laxity found in such studies against the scrutiny of Biblical grammar publicly exercised by Martin Luther and Andreas Karlstadt, for whom word order, conjunctions and modifiers were essential to understanding the meaning of scripture.

ABSTRACT
The Jacobean era's infamous witchcraft trials are recalled after reservoir repairs close to Pendle Hill reveal a buried cottage with bricked‐up cat. Interpretations of the building as the site of Malkin Tower, recorded in court records as the venue of a witches coven are critically evaluated in the light of archaeological and historical evidence.

KEYWORDS
WITCH, PENDLE WITCH TRIALS, PENDLE HILL, MALKIN TOWER, FOLK BELIEF, MAGIC, LANCASTER ASSIZES, WISE WOMEN, CUNNING FOLK, ARCHAEOLOGY, HISTORY, SEVENTEENTHCENTURY, ALIZON DEVICE, SALEM WITCHES, THOMAS POTTS, LOWER BLACK MOSS, ELIZABETH SOUTHERNS, DEMDIKE, ELIZABETH DEVICE, JAMES DEVICE, ANNE WHITTLE, CHATTOX, ANNE REDFERNE, JANE BULCOCK, JOHN BULCOCK, ALICE NUTTER, KATHERINE HEWITT, ALICE GRAY, JENNET PRESTON, GUNPOWDER PLOT, CAT

On 23 May 1498 Girolamo Savonarola, one of the most spell-binding figures of the Italian Renaissance, was publicly burned at the stake on the main piazza of Florence on trumped-up charges of heresy and sedition. Thus ended the friar’s meteoric rise to power and his unprecedented influence over Florentine society. Though his ashes were unceremoniously dumped into the River Arno the moment the cinders had died away, the fire of his teachings could not be extinguished, nor could Florentines forget the rivetting preacher from Ferrara who, in four short years, had turned their city upside down. Neither could Italians nor, more generally, European reformers, for they soon turned Savonarola into a prophet of renewal and into a symbol of the struggle against corruption. Whether he was one or the other or neither, is still very much under debate.

This collection of texts from Savonarola’s extensive body of works seeks to provide the English reader with a variety of entry points into this controversial figure. With samples from his letters to his poems, from his sermons to his pastoral works, it more than doubles the number of Savonarola’s works currently available in English. In so doing, it makes his teachings that much more accessible to wide range of scholars and students alike.

Includes:
Letters

    To his father explaining why he became a friar (25 Apr. 1476)
    To his mother explaining that a prophet is not listened to in his own country (25 Jan. 1490)
    To Elena Savonarola consoling her on the death of her brother Borso (5 Dec. 1485)
    To Giovanna Carafa Pico, congratulating her for wishing to die rather than sin (15 Dec. 1495)
    To Beatrice Savonarola with a copy of his lauda for St Mary Magdalene (3 Nov. 1496)
    To Giovanna Carafa Pico and Eleonora Pico della Mirandola telling them not to worry about venial sins (3 Apr. 1497)
    To Polissena Petrati and Lucrezia de’ Rana (?) congratulating them on entering a convent (24 May 1497)
    To Angela Sforza d’Este encouraging her to listen to God’s call (24 May 1497)
    To Caterina Sforza, duchess of Imola and Forlì, in answer to her request for advice (18 June 1497)
    To Giovanna Carafa Pico saying tribulations merely prepare the way to heaven (13 Aug. 1497)
    To the nuns of Annalena instructing them on how to read sacred texts (17 Oct. 1497)
    To Giovanna Carafa Pico advising her to set aside scruples of conscience and live more cheerfully (6 Nov. 1497)

Poems

    Canzone I. On the Ruin of the World
    Canzone II. On the Ruin of the Church
    Canzone III. Song to St Catherine of Bologna
    Sonnet I. On the Lord’s Ascension
    Sonnet II. On the Assumption of the Virgin Mary
    Sonnet III. to the Virgin
    Lauda I. Omnipotent God
    Lauda II. Song of Praise to the Crucifix
    Lauda III. My heart, why linger here?

Sermons

    On Haggai, Sermon No. 1 (1 Nov. 1494) `Do penance’
    On the Psalms, Sermon No. 3 (13 Jan. 1495) `Behold the sword of the Lord’
    On Ruth and Micah, Sermon 28 (2 Nov. 1496) `On the Art of Dying Well’
    On Exodus, Sermon No. 1 (11 Feb. 1497) `Renovation Sermon’

Pastoral Works

    Ten Rules to Observe in Time of Great Tribulations
    On the Prudent and Judicious Way of Living in the Order
    A Guide to Righteous Living
    The Book on the Life of the Widow
    Exposition on the Prayer to the Virgin

Originally appearing in the Founders Journal (#112, Spring 2018), this paper is an exposition of Chapter 14 in the 1689 Second London Baptist Confession. Edited by Tom Nettles, the essay is part of that Journal's ongoing expository series through the 1689 Confession.

This book examines John Calvin’s sense of vocation.

1) It begins with an analysis of thinking on prophecy in early, medieval, and Reformation theology.

2) It finds Calvin within a non-mystical, non-apocalyptic prophetic tradition that focused on scriptural interpretation.

3) It argues Calvin believed his prophetic authority was the same as Isaiah and Jeremiah, and suggests that he may have held himself to be infallible in matters related to Christian doctrine.

4) It argues that starting from about 1555, Calvin began to conceive the idea of encouraging one of the French 'lesser magistrates' (the princes of the blood royal) to rise up in armed conflict against the sitting French king with the aim of taking the throne.

5) Thus, it argues that when that did happen in 1562 when Louis of Condé gathered troops in Orléans and declared their intentions to liberate King Charles IX from the evil councillors surrounding him, this had Calvin's fingerprints on it -- Calvin was to a significant degree responsible for this turn of events.

6) Calvin pursued this plan, I argue, as one of a number of approaches to winning France for the gospel. In this way, the volume explores Calvin's sense of vocation and the impact this had on his political thought.

FROM THE BACK COVER: What is the essential nature of meaning? . . . . . This book answers by examining interpretive theories from the past and present. It finds that an historical struggle with meaning has been underway since the Reformation, a struggle that reaches crisis proportions in the 20th century. On the one hand, this crisis is mollified by Heidegger's hermeneutical phenomenology, which argues that we are always already in a meaningful relationship to the objects of the world. On the other hand, this crisis is exacerbated when phenomenology, structuralism, and aesthetic theory directly make meaning into an object of study. . . . . . . . . These historical developments culminate with the psychoanalyst Jacques Lacan, whose non-hermeneutical phenomenology delimits a cause of meaning said to be closely linked to the core of subjectivity. Intriguingly, Lacan's work reveals meaning to be sexual in nature. By integrating his notion of sexual difference with his work in discourse theory and topology, this book demonstrates how the subject's struggle with meaning can be suspended.. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENERAL DESCRIPTION: Broadly speaking, the majority of books on Jacques Lacan focus on the earlier periods of his career. They also tend to target the psychoanalytic clinical community, or else discuss his work in various political, social, and cultural contexts. But in almost all cases these books refrain from a detailed exegesis of his actual texts. They instead prefer to comment on his theoretical apparatus as a whole before turning to its practical implications. . . . . . This book positions itself against this grain. Firstly, it closely analyzes some half-dozen key Lacanian texts. This analysis is organized under a single thematic – the question of meaning – in order to advance the reader's understanding of the trajectory of Lacan's thought across his entire career, as well as to promote the book's thesis that the field of meaning can be suspended. Accordingly, an initial chapter takes up the hermeneutical tradition from Flacius onward. This is then supplemented by a chapter which surveys phenomenological, structuralist and aesthetic theories of meaning and their differing methods of textual analysis. Together these two chapters provide a unique context for the sustained analysis of Lacan's texts which begins in the third chapter, an analysis that forms the bulk of the book's content. This contextualization potentially widens the book's appeal to any scholar wishing to explore his relationship to those textual objects he interacts with on a daily basis. And because this book assumes the reader has little to no familiarity with Lacan, the reader will find patient explanations of the basics of his theories before slowly being led up to the more difficult theories of his late years. Again the argument is that Lacan has something to offer all scholars. His work is not just reserved for psychoanalysts. . . . . . It is with his late theories that the serious student of Lacan will find the book's most original contribution. For in the fourth chapter a detailed account is provided of how Lacan derived his infamous formulae of sexuation from Aristotelian logic. These formulae are then extensively discussed against the backdrop of interpretive theory and textual analysis, showing how these formulae capture much more than just the difference between the sexes. Strikingly, this difference is also found to run through meaning itself, something the final chapter aims to demonstrate. It does this by amalgamating three key components of late-Lacan: sexuation, discourse theory and his use of topological spaces. This amalgamation is a first in the literature. But this amalgamation is not just useful in demonstrating the book's thesis. It further suggests how seemingly divergent aspects of late-Lacanian theory can be made to work together.

EDITORIAL: The renaissance in Post-Reformation Reformed Scholasticism continues apace in Jae-Eun Park’s study of the Puritan Stephen Charnock’s Christological basis of our knowledge of God. While Charnock was accused by an earlier generation of scholars of being rationalistic, dry, arid, and abstract, Park demonstrates that this theologian’s understanding of human knowledge of the divine has been misunderstood because assessments have been based upon only one of his works, to the exclusion of another that elaborates on a Christological epistemology. Specifically, Park elucidates Charnock’s three-tiered epistemology with its natural, legal, and evangelical bases for human knowledge of God. God is ultimately and most fully revealed (à la Hebrews 1) in Christ Jesus. Additionally, Christ’s actual work of redemption plays a significant role in how we understand who God is; and finally, one who is familiar with and senses the importance of Christ’s work of redemption (with all its epistemological implications) will appropriately love, honor, cherish, and worship the Triune God. What we discover is that once again there is a wealth of theological treasure in the Reformed Scholastic troves of yore.

40 essays by Ronnie Hsia, Ulrich Leinsle, Marius Reiser, Thomas Marschler, Trent Pomplun, Jean-Louis Quantin, William O'Brien SJ, Stefania Tutino, Carl Trueman, Andreas Beck, Willem van Asselt, Eric Carlsson, Stephen Hampton, Benjamin Mayes, Robert Kolb, Risto Saarinnen, Ola Tjorholm, Sarah Mortimer, Jeff Bach, Keith Stanglin, Hartmut Lehmann, Jonathan Strom, Craig Atwood, Stephen Burnett, Emanuele Colombo, Aza Goudriaan, Carolina Armenteros, Eric Watkins, Maria Rosa Antognazza, Stephen Gaukroger, Jonathan Israel, John Henry.

"ABSTRACT:
    This study assumes the subject's pursuit of meaning is generally incapacitating and should be suspended. It aims to demonstrate how such a suspension is theoretically accomplished by utilizing Lacan's formulae of sexuation integrated with his work in discourse theory and topology.
    Part I places this study into context by examining scholarship from the established fields of hermeneutics, phenomenology, (post)structuralism, aesthetic theory and psychoanalysis in order to extract out their respective theory of meaning. These theories reveal that an historical struggle with meaning has been underway since the Reformation and reaches near crisis proportions in the 20th century. On the one hand this crisis is mollified by the rise of Heideggerian-Gadamerian hermeneutical phenomenology which questions traditional epistemological approaches to the text using a new ontological conceptualization of meaning and a conscious rejection of methodology. On the other hand this crisis is exacerbated when the ubiquitous nature of meaning is itself challenged by (post)structuralism's discovery of the signifier which inscribes a limit to meaning, and by the domains of sense and nonsense newly opened up by aesthetic theory. These historical developments culminate in the field of psychoanalysis which most consequentially delimits a cause of meaning said to be closely linked to the core of subjectivity.
    Part II extends these findings by rigorously constructing out of the Lacanian sexuated formulae a decidedly non-hermeneutical phenomenological approach useful in demonstrating the sexual nature of meaning. Explicated in their static state by way of an account of their original derivation from the Aristotelian logical square, it is argued that these four formulae are relevant to basic concerns of textual theory inclusive of the hermeneutical circle of meaning. These formulae are then set into motion by integrating them with Lacan's four discourses to demonstrate the breakdown of meaning. Finally, the cuts and sutures of two-dimensional space that is topology as set down in L'étourdit are performed to confirm how the very field of meaning is ultimately suspended from a nonsensical singular point known in Lacanian psychoanalysis as objet a. The contention is that by occupying this point the subject frees himself from the debilitating grip of meaning."

Gijsbert van den Brink, Aza Goudriaan (eds.), Contemporary Perspectives on Reformed Orthodoxy. Reformed Confessions, Scholastic Thought, and Puritan Divinity in Post-Reformation Protestantism [Celebrating 500 Years since the Reformation, 1517-2017: Avant-première] (Oradea, Warsaw, Berlin, and Enschede: Emanuel University Press, De Gruyter Open, and Refo500, 2016).

** Newly converted to open access 5/16/2022 **

This essay examines the development of Reformed treatments of the affections in the period of early orthodoxy (ca. 1565-1640). I argue that discussion of the affections during this period grew within the broad framework of the Aristotelian psychology and certain polemical concerns initially established by early Reformed theologians. With the advent of Protestant universities and academies, Reformed ethicists and theologians treated the affections in greater detail, with a majority drawing on a generally Thomistic approach to the nature and division of the affections, although not without a dissenting Scotistic minority.

Although Peter Martyr Vermigli is well recognized for his integration of Thomism with Reformed theology, there is no consensus on whether to consider Thomas Aquinas a dominant influence on his doctrine of predestination. Recent scholarship argues that Gregory of Rimini’s influence is greater than Aquinas. This essay provides strong evidence to the contrary for the influence of Aquinas on Vermigli’s early exposition of predestination as a Reformer. Vermigli not only drew upon Aquinas’s doctrine in general, as he does elsewhere, but reproduced the details of Aquinas’s article in the Summa on whether foreknowledge of merits is the cause of predestination. This finding has significance for understanding the development of Vermigli’s thought, his relation to Thomist scholasticism, and his mature writings on predestination. In general, this evidence increases the importance of Thomas as a formative influence on Vermigli’s thought.

This is is a working bibliography of primary and secondary sources on reason and philosophy in the Reformed tradition. The sources are primarily (1) theological evaluations of the nature and use of reason, or (2) theologians writing directly on philosophy. I have generally avoided the inclusion of primary sources on philosophy by Reformed philosophers. Updates to this file will be posted periodically.

À l’instar d’une bibliothèque privée qui reflète l’activité intellectuelle et les centres d’intérêt de son propriétaire, l’étude de la bibliothèque d’un établissement de formation révèle, elle aussi, l’activité intellectuelle ainsi que les écoles de pensée du corps professoral. La Bibliothèque de l’Académie de Lausanne illustre ce phénomène. Fondée durant les premières années de l’Académie, elle a pour but d’aider les professeurs et les pasteurs. Enseignants des arts libéraux, des langues anciennes, de la théologie et de la philosophie, adeptes des méthodes humanistes ou scholastiques, défenseurs des idées aristotéliciennes ou ramistes, partisans des doctrines zwingliennes ou calviniennes, les dynamiques intellectuelles de l’Académie au XVIe siècle se reflètent dans sa bibliothèque.