In recent years, the sociology of religion has been consumed by a debate over secularization that pits advocates of a new, rational-choice paradigm (the so-called religious economies model) against defenders of classical secularization theory. According to the old paradigm, the Western world has become increasingly secular since the Middle Ages; according to the new paradigm, it has become increasingly religious. I put these two images of religious development to the test through a detailed examination of religious life in Western Europe before and after the Reformation. I conclude that the changes in social structure and religious experience that occurred during this period were considerably more complex than either the old or new paradigms suggest and, indeed, that the two paradigms are neither so opposed nor so irreconcilable as many of their defenders contend. It is possible, indeed probable, that Western society has become more secular without becoming less religious. I discuss the limitations of the two competing paradigms and sketch the outlines of a more adequate theory of religious change

Historicizing the secularization debate : Church, state, and society in late medieval and early modern Europe, ca. 1300 to 1700

The Matter of Piety provides the first in-depth study of Zoutleeuw’s exceptionally well-preserved pilgrimage church in a comparative perspective, and revaluates religious art and material culture in Netherlandish piety from the late Middle Ages through the crisis of iconoclasm and the Reformation to Catholic restoration. Analyzing the changing functions, outlooks, and meanings of devotional objects – monumental sacrament houses, cult statues and altarpieces, and small votive offerings or relics – Ruben Suykerbuyk revises dominant narratives about Catholic culture and patronage in the Low Countries. Rather than being a paralyzing force, the Reformation incited engaged counterinitiatives, and the vitality of late medieval devotion served as the fertile ground from which the Counter-Reformation organically grew under Protestant impulses.

https://biblio.ugent.be/publication/8554598/file/8554613.pdf

The Matter of Piety : Zoutleeuw's Church of Saint Leonard and Religious Material Culture in the Low Countries (c. 1450-1620)

Scholarly surveys of the medieval Magdalene tend to conclude at the opening of the sixteenth century, dismissing any role she may have had in the teaching of Protestant reformers. Protestant and Catholic attitudes towards sanctity and sainthood have been the object of scholarly work, but my dissertation is the first comparative examination of the different confessions’ uses of the Magdalene tradition through the early modern period. Mary Magdalene was of one of several scriptural women to whom Protestants in Germany, France, Switzerland, and England referred in debating the legitimacy of female and lay preaching. Lutheran and Reformed pastors, Anabaptists, and Quakers all adapted the medieval Magdalene tradition to advance Evangelical theologies of the forgiveness of sins, the sacraments, and the priesthood of all believers. Early modern women also seized on these possibilities, claiming for themselves the Magdalene’s title as preacher and devoted disciple of the Word. The Catholic cult of the Magdalene shifted as well, serving the needs of the Catholic Reformation. In reaction to the Protestant specter of lay and female preaching, male authors in their sermons and devotional work set aside earlier descriptions of the Magdalene as “apostle to the apostles” and emphasized instead her identity as a penitent

Mary Magdalene in the era of Reformation

Why were so many religious images and objects broken and damaged in the course of the Reformation? Margaret Aston's magisterial new book charts the conflicting imperatives of destruction and rebuilding throughout the English Reformation from the desecration of images, rails and screens to bells, organs and stained glass windows. She explores the motivations of those who smashed images of the crucifixion in stained glass windows and who pulled down crosses and defaced symbols of the Trinity. She shows that destruction was part of a methodology of religious revolution designed to change people as well as places and to forge in the long term new generations of new believers. Beyond blanked walls and whited windows were beliefs and minds impregnated by new modes of religious learning. Idol-breaking with its emphasis on the treacheries of images fundamentally transformed not only Anglican ways of worship but also of seeing, hearing and remembering.

Broken Idols of the English Reformation

catches the tone of this heroic boast better than a flow of subjectless verbs. \"Quenched\" for Saxo's \"extinxi\" is both more accurate and more colorful than Hansen's flaccid \"rid\"; and \"retorted arts,\" strange as it sounds, does more justice to the loaded \"mutuis insidiis\" than \"by counterplot.\" Often Elton preserves some of the Latinate muscle in a phrase that Hansen (and Fisher in his translation) weakens. The introduction's last section, \"The Shakespearean Transformation,\" reviews material covered before by many others, especially Geoffrey Bullough in his book on Shakespeare's sources and Harold Jenkins in the recent Arden Hamlet.2 Hansen shows how Shakespeare's \"heavy\" treatment adjusts time, character, and plot to fit the new medium and make a new story. Except for references to nonexistent scenes 6 and 7 of act 1 (p. 79), most of this part is true but familiar and somewhat overstated. To label narrative \"objective\" and drama \"subjective\" (p. 68) is no more precise than to describe Horatio's promised story of Hamlet's revenge in the final scene as simply \"a public account of Hamlet's actions on behalf of Hamlet\" (p. 70) without noting how little of Shakespeare's Hamlet Horatio promises to speak of. Horatio, we might say, will tell only Saxo-a moralized plot-and the gap in Horatio's understanding of Hamlet is, surely, something of Shakespeare's tragic point. The commentary is full, providing well-argued guidance at many difficult turns of Saxo's retelling of a folk story that often depends on Danish puns. There are appendices on Danish annals and early Amleth (Hansen says Hamlet) illustrations.

Origin and Originality in Renaissance Literature: Versions of the Source

1. The Eucharist to 1500 2. Augsburg 3. The Lutheran Eucharist 4. The Reformed Eucharist 5. The Catholic Eucharist.

/pdf/the-eucharist-in-the-reformation-incarnation-and-liturgy-1geko1txmk.pdf

The Eucharist in the Reformation: Incarnation and Liturgy

Hans Staden's True HistoryRadical Reformation StudiesInternational Bibliography of Book Reviews of Scholarly Literature Chiefly in the Fields of Arts and Humanities and the Social SciencesCharles V in ContextChurch Robbers and Reformers in Germany, 1525-1547Scholars of Early Modern StudiesCollected works of ErasmusBuddhist and Christian Responses to the Kowtow Problem in ChinaThe Netherlandish Image After Iconoclasm, 1566-1672Voracious Idols and Violent HandsCultures of Communication from Reformation to EnlightenmentLLTThe Journal of Ecclesiastical HistoryThe New Grove Dictionary of Music and Musicians: Wagon to Z?ywnyHOW TO ACQUIRE BOOKS LISTED IN CURRENT CONTENTSHolbein and the Reformation of ArtMedieval Art and Architecture After the Middle AgesMiracles at the Jesus OakWelcoming Children Into the CommunityAmerican Sociological ReviewProgram of the Annual Meeting American Historical AssociationBulletinCeremonial Culture in Pre-modern EuropeEncyclopedia of ChristianityThe American Humanities IndexReformation, Revolt and Civil War in France and the Netherlands 1555-1585Journal of the History of IdeasA Time to Dance, a Time to DieReports of the President and of the TreasurerThe CrossThe European Studies JournalWilliam TyndaleChoiceCumulative Book IndexVerhandelingen der Koninklijke Nederlandse Akademie van Wetenschappen, Afd. LetterkundeThe British National BibliographyCurrent

Voracious Idols and Violent Hands: Iconoclasm in Reformation Zurich, Strasbourg, and Basel

Suite a l'analyse de deux gravures du seizieme siecle representant la Cene, l'A. concede a l'image un role de mediateur des perceptions de la communion reformee a Zurich et conclut sur la facon dont les communiants concoivent la presence du Christ dans la celebration eucharistique: l'image rend visible comment le Christ peut etre present dans la communion Zwinglienne, non pas dans un sacrifice mais au sein du rassemblement des fideles.

Envisioning God: Image and Liturgy in Reformation Zurich

Attacks on the visual culture o f Christianity, on the images in the churches, marked an important stage in the process o f reform in a number o f towns. What those acts o f iconoclasm m e a n t t o the individual iconoclasts, to the towns, and to the r e f o r m e r s h a s begun to unfold through a number o f recent studies.1 In Switzerland, and Geneva in particular, according to Carlos Eire, iconoclasts humiliated the idols as a way of testing \" the legality o f the R o m a n Cathol ic cultus,\" and, indirectly, the powers o f the priests.2 In the Low C o u n tries, according to Phyllis M a c k Crew, the violent iconoclasm o f 1566 served to test the authority and the legitimacy of the R e f o r m e d ministers.3 In towns throughout Europe, in a very brief period o f time, the visual images in the churches, both sculpted and pictorial, were silenced, and reformers sought to replace those images with metaphors and parables drawn from the spoken and printed word o f Scripture.

The Reform of the Images: New Visualizations of the Christian Community at Zürich

Let's read! We will often find out this sentence everywhere. When still being a kid, mom used to order us to always read, so did the teacher. Some books are fully read in a week and we need the obligation to support reading. What about now? Do you still love reading? Is reading only for you who have obligation? Absolutely not! We here offer you a new book enPDFd a companion to the eucharist in the reformation brills companions to the christian tradition to read.

Lee Palmer Wandel

Papers

The Eucharist in the Reformation: Incarnation and Liturgy

Voracious Idols and Violent Hands: Iconoclasm in Reformation Zurich, Strasbourg, and Basel

Envisioning God: Image and Liturgy in Reformation Zurich

The Reform of the Images: New Visualizations of the Christian Community at Zürich

A companion to the Eucharist in the Reformation