German 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.'

La traduzione italiana completa degli scritti e delle lettere di una delle
figure principali degli anni aurorali della Riforma non necessita alcuna
giustificazione. Essa giunge in un momento di rinnovato interesse nei
confronti degli studi italiani sulla Riforma e in contemporanea al simbolico cinquecentenario della nascita del movimento riformatore. A differenza della precedente parziale traduzione italiana curata da Emidio
Campi, essa comprende l’intero epistolario di Thomas Müntzer, fondamentale per ricostruire gli avvenimenti della sua breve e tormentata vita, e tutti i suoi scritti, fatta eccezione per alcuni frammenti manoscritti, inni e tavole musicali. Essa non si pone come obiettivo quello di sostituire le edizioni critiche e le altre traduzioni esistenti, ma di fornire uno strumento in lingua italiana quanto più completo agli studiosi e lettori, per comprendere e inserire nel suo contesto un personaggio centrale nella storia della Riforma, della cosiddetta «guerra dei contadini», dell’azione rivoluzionaria nell’Europa della prima Età moderna.

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.

"This chapter reconstructs, for the fist time, the history of crucial intellectual controversies about the value and meaning of Greek tragedy in general and Sophocles' Oedipus Rex in particular in 16th- and 17th- century Europe, from Joachim Camerarius and Philipp Melanchthon to André Dacier, in the context of the developments in early modern classical scholarship, literary criticism, and dramatic theory discussed in the previous chapters of the book.

(1.) 'Das ‘Problem’ und erste Lösungsversuche'
(2.) 'Ein frommer Wunsch oder: Camerarius versus Melanchthon, Winshemius, Rataller und Lalamantius'
(3.) 'Verhängnisvolle Gedankengänge  oder: Robortello  versus  Vettori'
(4.) 'Klassizistisches Ringen: Scudéry und La Mesnardière versus Corneille'
(5.) 'Die ‘Lösung’: André Dacier'""""

First artist of our selection about "Protestant drawing ?", Hans Baldung Grien is here, after a short biography, examined in his drawing (and particularly his obsession for death and sexuality) and his controversial protestantism. Successful before Reformation in Catholic art, the Strasbourg artist is also successful afterwards with other kinds of art but keeps his very peculiar and disturbing way to look at the world.

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.

"Georg Rörer (1492–1557). The Chronicler of the Wittenberg Reformation

[see german version below]

Georg Rörer (1492–1557) was fascinated by Martin Luther and his theology to such a degree that, starting in 1522, he began to assemble a unique collection of sermon and lecture notes as well as table talks and letters by the Wittenberg reformer and his colleagues, among them Philipp Melanchthon and Johannes Bugenhagen. Only with the critical Weimar Luther Edition was this treasure made generally accessible. But the exclusive focus on Luther obscured the fact that Rörer was more than a mere collector. As an irreplaceable member of the Wittenberg group of reformers he for example recorded the minutes of the Bible revision or supervised the printing of the Wittenberg Bible and other writings immediately at the printers’.
This volume documents the proceedings of a conference (held in 2010) dedicated to this collector and his collection.

Georg Rörer (1492–1557) legte seit 1522 eine in ihrer Art einmalige Sammlung von Predigt- und Vorlesungsmitschriften sowie Tischreden und Briefen Martin Luthers aber auch seiner Kollegen wie Philipp Melanchthon oder Johannes Bugenhagen an. Erst durch die kritische Weimarer Luther-Ausgabe konnte dieser Schatz gehoben werden. Die einseitige Fokussierung der Rörer-Rezeption auf Luther verdeckte aber, dass Rörer mehr als nur ein Sammler war. Er protokollierte z.B. als unersetzliches Mitglied der Wittenberger Reformatorengruppe die Ergebnisse der Bibelrevision oder überwachte den Druck der Wittenberger Bibel sowie weiterer Schriften direkt in den Druckereien. Der Band dokumentiert die Ergebnisse einer Tagung aus dem Jahr 2010, die den Sammler und seine Sammlung in den Mittelpunkt stellte."""

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.

Martin Luther’s appreciation for music as a practical instrument to promote the message of the reformation by the creation of vernacular hymnody and specifically Lutheran liturgical music has dominated studies on Luther and music. The examination of his systematic understanding of music, on the other hand, has been consistently neglected. This article argues that, more than twenty years into his reformation, the philosophical basis of his music theory remains very much indebted to the work of Johannes de Muris and his humanist successors, shedding light on his understanding of music as a quadrivial art form and the Queen of philosophical learning.

An examination of the main alchemical treatise of the Austrian doctor Stefan Michelspacher who fled the Tyrol to settle in Augsburg to avoid Jesuit persecution.  Alchemy is inter-related with religious history and Renaissance artistic developments.

This article discusses the mission theology and practice of Martin Luther. The author demonstrates that the popular view which claims that the German Reformer was neither interested in the mission of the church nor made any noteworthy contribution to mission theology lacks substance. Luther’s critics seem to overlook the fact that Wittenberg, in which the Reformer lived, studied and taught, served as a hub of a huge missionary enterprise. Hundreds of preachers went out from this centre of the Reformation to spread the gospel all over Europe. Leading Scandinavian theologians, such as Olaus Petri and Hans Tausen, had all studied under Luther in Wittenberg and had been deeply influenced by him before they began their reform work in their home countries. Furthermore, with his rediscovery of the gospel of justification by faith alone, his emphasis on the personal character of faith in Christ, his radical reinterpretation of the priesthood, his recognition of God’s authorship of mission, his reminder that the witness to the gospel takes place in the midst of a spiritual battle, and his insistence that the Bible has to be available in common languages, Martin Luther laid down important principles for the mission work of the church which are still valid today.

Archaeological objects from four adresses, owned by the family of Cranach in the 16th and 17th century. On the one hand different objects from their households, showing a special lifestyle, on the other hand some stove tiles influenced by the style of the Cranach workshop.

Jáchymov (St. Joachimsthal) was in the 16th century one of the major centers of the Bohemian kingdom. Mining of a silver ore meant a expansion of mining in the western part of the Ore Mountains and brought here also many scholars events, such as Georgius Agricola. Among the German-speaking population has found great success of the German Reformation and soon became the dominant stream of Wittenberg. The teachings of Martin Luther very soon also inclined Jáchymov cantor Nikolaus Herman, a composer and poet, and Luther's pupil Johannes Mathesius, theologian, rector of the local Latin school and preacher. The end of this era has brought mining reduction and recatolisation efforts during the Thirty Years War. In those years, however residents in Jáchymov have shown extraordinary strength in their faith and under their influence converted to Lutheranism Jesuit missionary Franciscus Albanus. In 1652 finally was mass emigration of more than eight hundred inhabitants.

Published in: Evangelicus 2017, Praha 2016, pp. 42-45.

Christian Speer beschäftigt sich in seinem Buch mit der Frage nach den lebenspraktischen Funktionen von religiösem Handeln am Beispiel spätmittelalterlicher und frühneuzeitlicher Frömmigkeitspraxis. Dabei legt er den Schwerpunkt der Untersuchung auf die Wechselbeziehungen zwischen den Ausdrucks- und Erscheinungsformen laikaler Frömmigkeit und den politischen sowie sozialen Interessen, Erwartungen und Bedürfnissen innerhalb einer vormodernen Stadtgesellschaft. Er untersucht Frömmigkeitspraktiken wie Stiften und Schenken, Memoria und Gebet, Wallfahrten und Eintritt in ein Kloster. Die „Bühne“, auf der sich diese Praktiken abspielten, ist die Görlitzer Sakraltopographie mit ihren Kirchen, Klöstern, Kapellen und Hospitälern. Das Thema sozialer und politischer Aufstieg sowie die Möglichkeiten der Durchsetzung von Deutungshoheiten und Geltungsansprüchen im Bereich der Frömmigkeitspraxis werden genauso angesprochen wie die Frage nach den Besonderheiten von Frömmigkeitspraxis, Politik und gesellschaftlichem Wandel im frühen 16. Jahrhundert in der Oberlausitz.

The rediscovery of Hermanni Buschii Annotationes in Petronii, Honorius Cubitensis as the first German editor of Petronius and the denominational conversion of the original by Melchior Goldast

In 1501, the humanist Hermann von der Busche (Hermannus Buschius, 1468-1534) is said to have commented on the civil war poem of Petronius. The rediscovery of the underlying original manuscript illuminates not only the pre-reformationist reception of Petron, it also illuminates the denominational conflicts in the respublica litteraria shortly before the outbreak of the Thirty Years' War, in which the Satyricon of Petronius was used as a means of mutual discrediting in a central place.

Die Wiederentdeckung der Hermanni Buschii Annotationes in Petronii, Honorius Cubitensis als erster deutscher Petronherausgeber und die konfessionelle Umnutzung des Originals durch Melchior Goldast

Im Jahr 1501 soll der Humanist Hermann von dem Busche (Hermannus Buschius, 1468–1534) das Bürgerkriegsgedicht des Petronius kommentiert haben. Die Wiederentdeckung der zugrundeliegenden Originalhandschrift erhellt nicht nur die vorreformatorische Rezeption Petrons, sie beleuchtet zugleich die konfessionellen Auseinandersetzungen in der respublica litteraria kurz vor Ausbruch des Dreißigjährigen Krieges, in der das Satyricon des Petronius als Mittel gegenseitiger Diskreditierung an zentraler Stelle Verwendung fand.

Ältere Vorfassung. Einzelne Seiten sowie die Abbildungen sind freigelassen.

Eingestellt am 500. Jahrestag des Thesenanschlags zu Wittenberg, Berlin, den 31. Oktober 2017.

Beyond the magisterial Reformation, in the early sixteenth century, Europe witnessed religious mutations and consequent variations of intellectual and social impulses as well as Christian motifs that brought about a ferment of so-called radicalised theologies. Sects and churches proliferated in this period influenced by Humanism, spiritualism, anticlericalism, sacramentarianism, mysticism, millennialism, Biblicism, communitarian visions; all of these were conceived as acts of revolt against the old Church and the new. Thus, the early years of the Reformation cannot be boxed or labelled within definite categories that work for the later period, for instance, radical and magisterial. The idea of a radical Reformation can only be viewed in relation to that of the magisterial one and the latter did not exist in the early 1520s. Only after the Great Peasants' War of 1525 and the Confessio Augustana (Augsburg Confession) of 1530 did the Lutherans, with the support of the Saxon princes, gradually establish an institutionalised Church. Prior to that, the ideas over authority, baptism, and communalism, as well as on other more theological doctrines, circulated and were discussed by all the thinkers and reformers of the period. These ideas were hardly structured in homogeneous doctrines; thus, for this specific context, that of the early Reformation in Germany, we see fit to introduce the idea of composite religions to describe the views and attitudes of the many individuals and communities that at one point or another suffered exile religionis causa. The problem of how to classify that vast body of individual thinkers, unofficial sects, and entire communities that grew from—and quite often parallel to—Luther's breaking point with the Church of Rome, and that would counteract from Luther himself and the dawning Protestant churches.

*** UPDATE: I have now included a complete text of the essay in a pre-publication version. Please consult the published text before citing. *** This paper focuses on the largely negative memory of Anabaptist rule at Münster in scholarship and pop culture. The book from which the essay comes is available on Kindle for under $5. Go to https://www.amazon.com/European-Mennonites-Challenge-Modernity-Centuries/dp/1889239097. For images related to the essay, see http://wke.lt/w/s/Uv0QV.

Il problema storiografico ed ermeneutico “Thomas Müntzer” sembra infinito e senza soluzione. Fu egli un pensatore mistico, apocalittico o spiritualista? Fu un riformatore della chiesa o una mitologica figura antesignana del comunismo, del totalitarismo, della lotta di classe? Fu egli il portavoce degli oppressi o l’emblema del pensiero individualista? Certamente, la figura di Müntzer è stata una delle più studiate e dibattute della prima Riforma e del Bauernkrieg. Molti lavori, però, sono stati compiuti quasi esclusivamente su una sempre più ampia letteratura secondaria che ha inabissato le fonti: le lettere, gli scritti, gli inni, le composizioni musicali, i resoconti, le cronache cittadine sono svanite di fronte a proiezioni ideologiche create dai suoi avversari e apologeti. Ne è emerso, così, un Müntzer mostruoso e multicefalo, armato di Bibbia e spada, quando in verità non vi è alcuna testimonianza di un Müntzer armato o di una sua particolare enfasi sulle Sacre Scritture. Egli fu un personaggio storico complesso, ma non certo al punto da poter giustificare le numerose vesti che lo hanno alternativamente presentato come “Satana di Allstedt”, “fanatico dell’apocalisse”, “teologo della rivoluzione”, esegeta biblico, precursore del pietismo, della lotta di classe, dotto umanista e pensatore mistico, spiritualista, apocalittico, teorizzatore del diritto di resistenza violenta contro un’autorità tirannica e molto altro ancora.

The present paper explores the repression of Lutheran and evangelical theological writings and bibles in the Habsburg Low Countries during the 1520s, in the aftermath of the Edict of Worms. The way in which different jurisdictions dealt with a work entitled “Summa der Godliker Scrifturen” (“The Sum of the Holy Scripture”) provides material for a comparative analysis of techniques of repression. This paper also examines the rise of predecessors of the Index of Forbidden Books, and provides a facsimile of a previously unknown such list, the earliest yet identified, promulgated in the diocese of Vienna in 1528.
The first appendix identifies the mysterious “Ioannes Zel” censored in the 1529 Brussels proto-index as the Antwerp printer Jan van Ghelen.
A second appendix provides the first accurate and comprehensive bibliography of the editions of the “Summa der Godliker Scrifturen,” including recently recovered photographs of the title page and colophon of an edition of which the last known copy was destroyed during WWII.

Westminster College, Cambridge, UK
8-10 April 2015

During the course of the sixteenth- and seventeenth centuries, Christianity in western and central Europe underwent dramatic, and often violent, transformation. Where there had been one church, there were now several, offering competing accounts of Christian theology, worshipping differently, and acknowledging diverse, contested authorities.  The discontinuities are obvious, even where Reformers claimed continuity with a sometimes distant past.
Scholarly debate in recent decades, however, has drawn attention also to the ways in which doctrine and piety endured across the years of the Reformation.  Many aspects of reform were out-workings of impulses already present in late medieval Christianity, rather than departures from it.  This conference explores these continuities as well as the discontinuities:  how great were religious changes in reality, and how wide a gulf did the Reformation actually represent?
We therefore invite papers (25 minutes maximum) considering these themes of continuity and discontinuity in the Reformation(s): European and British, Protestant and Catholic.
Leading us in the consideration of this theme will be
Dr Kenneth Austin (University of Bristol)
Dr Nathalie Krentz (University of Erlangen)
Dr Laura Sangha (University of Exeter)
and
Professor David Steinmetz (Duke Divinity School) (for health reasons, Professor Steinmetz’s paper will be presented by Dr Mickey Mattox).
As always, papers which reflect the current work of participants, regardless of their relevance to the theme, are welcome. 

Paper proposals, including title and an abstract of 150-200 words, should be sent to charlotte.methuen@glasgow.ac.uk by 31 January 2015.
A booking form can be downloaded from our website: http://reformationstudies.org, or contact accounts@reformationstudies.net.  Credit card bookings can be made at https://www.eventbrite.com/e/continuity-and-discontinuity-in-the-reformation-registration-12663824841 (additional charges apply). 
Deadline for bookings is 15 February 2015.

Preview of my paper due to be published in 2017 together with the other papers of the 2016 autum meeting of the Luther-Akademie Sondershausen-Ratzeburg (www.luther-akademie.de).

On the example of his interpretation of the eucharistic perikopes 1 Corinthians 11 and Matthew 26, the paper explores Melanchthon's relationship to medieval exegesis.

From 10-12 September, the Reformation Studies Colloquium will be held in Cambridge. We are hoping to get many people (both at the conference and outside) involved in the discussions through twitter. Use the hashtag #RefStud to live-tweet (if the speaker does not object!), follow the proceedings from outside Cambridge, make thoughtful observations, ask questions afar, exclaim general enthusiasm, etc.


Programme is online for the  next Reformation Studies Colloquium: http://www.hist.cam.ac.uk/research/conferences/reformation-studies.

The colloquium will be held at Murray Edwards College, Cambridge, 10-12 September 2014. The plenary speakers will be Prof. Benjamin Kaplan (UCL), Dr Mary Laven (Cambridge), and Prof. Alec Ryrie (Durham). There will also be a final round table discussion to mark the retirement of Eamon Duffy from the Faculty of Divinity at Cambridge, involving Professor Duffy himself.