In the late summer of 1643 William Twisse, the most prominent predestinarian in the British Isles, fell silent as he presided over one of the Westminster Assembly’s most significant debates.
Extant historiography has created a historiographic ghetto, seldom considering Jewish sources as relevant to the larger narrative of European history. This has created two parallel, often disconnected areas of study, “European history” and “Jewish history.” Archival materials show that Jews and Christians resided side by side and interacted daily in early modern Europe. Reformation Strasbourg and post-Reformation Poland, geographically and demographically diverse, offer new insights about the past by including sources about Jews.
In 1569 a broadsheet titled Ecclesia Militans was published in Ingolstadt by Alexanderv Weissenhorn. Written by Franciscan Johann Nas (1534–90), it incorporates a long poem and a complex image prepared under Nas’s direction and closely integrated with the text. The image and text present a number of figures from the book of Revelation, including the seven-headed beast and the whore of Babylon, and depict them alongside a parade of monstrous births born in Lutheran territories during the sixteenth century.
This essay explores the receptive potential of Evangelicae Historiae Imagines (Antwerp, 1593) in the context of Buddhist devotional culture in China. I argue that EHI, a meditative manual expounding the Jesuits’ exquisite methodology of visually oriented contemplation, could be eagerly received and fully functional among its Chinese audience, which was already familiar with a similar tradition drawn from the Sutra of the Contemplation of the Infinite-Age Buddha [ 觀無量壽經] (Guanwuliangshoujing) of Pure Land Buddhism.
This article examines Calvin’s commentary on Exodus through Deuteronomy (1563) through the lens of sixteenth-century historical jurisprudence, exemplified in the works of François de Connan and Fran.ois Baudouin. Recent scholarship has demonstrated how Calvin’s historicizing exegesis of the Bible is in continuity with broader trends in Christian biblical interpretation in the late medieval period and the sixteenth century. Yet comparatively little work has been done on this other, essential context for understanding Calvin’s hermeneutic.