Process Of Confessionalization Research Articles

Familia sobre todo, emprendimiento ante todo: Secretaría Nacional de la Familia (SNF/MMFDH) y la articulación entre neoconservadurismo y neoliberalismo

The centrality of a certain notion of family in neoconservatism has a superstructural dimension as a reaction to the demands of the feminist and LGBTQIAP+ movements, and a structural dimension that reveals the way it is related to neoliberalism. From the process of confessionalization of public policies, they promote changes in the traditional patterns of the State-society binomial, in its structures, processes and actors that claim a “subsidiary” ideal of state action compared to other social spheres, especially the family (neoconservative) and the market (neoliberal). What I seek to examine here is the way in which neoliberalism in the National Secretariat for the Family (SNF/MMFDH) in Brazil aligns with neoconservative political and cultural strategies, where through the circulation of the family category, it capillarizes a specific social language with direct repercussions on the social protection system.

Философское «поле» конфессионализации в России: русская религиозная философия XIX в. между «официальной» церковностью и политическими теологиями

The article explores the history of Russian religious philosophy of the 19th century as a part of the history of Christianity in Russia. Such a point of view becomes possible if we analyze how Russian religious philosophers criticize the religious attitudes of the “official” Orthodox Church and secular worldview attitudes. Secular attitudes are considered in the article as “political theologies” that “continued” religion in a secular society by secular means and for secular purposes. Criticism of the “official” ecclesiality and political theologies allows us to say that Russian religious philosophers, starting from the 19th century, initiated a process that was structurally similar to the process of confessionalization in the Reformation era. Within the framework of the “hermeneutic wars” they defended their unique type of religiosity, which can be defined as “the religiosity of intellectuals”. It is through the prism of the confessionalization process that consideration of the history of Russian religious philosophy as part of the history of Christianity in Russia becomes possible; confessionalization is associated with religious conversion, which is common to most Russian religious philosophers. It is concluded that the legitimation of one's own religiosity as genuine is the main goal of Russian religious philosophers, and they use philosophy as a means for this legitimation. This legitimation is proposed to be understood as a perlocutionary aspect of Russian religious philosophy, if we consider it according to the approach of the Cambridge School of Intellectual History. Criticism, in the course of which Russian religious philosophers developed confessionalization activities, substantiating the inauthenticity of both “official” ecclesiality and political theologies, is proposed to be considered an illocutionary, warning aspect of Russian religious philosophy.

Confessionalization and comets. John Bainbridge on the comet of 1618

ABSTRACT At first sight, the English astronomer John Bainbridge's treatise on the great comet of 1618 appears rather idiosyncratic. It regards the comet as a favourable omen and applies an astrological explanation that is completely metaphorical. At closer look, however, Bainbridge's interpretation appears well in line with the meaning commonly attributed to comets at the time. We should realize that an important function of the discourse on prodigious phenomena, such as comets, was to uphold and strengthen the confessional social order. Moreover, the treatise was addressed to the King rather than to the common population. To understand the early modern interpretation of comets, the processes of confessionalization and de-confessionalization deserve more consideration.

La Bielorussia alla ricerca della propria identità e il processo di confessionalizzazione dello Stato

SOMMARIO: 1. Dal socialismo di Stato allo Stato confessionale - 2. L’Accordo di collaborazione con l’Esarcato della Chiesa ortodossa Russa in Bielorussia - 3. Le materie oggetto di accordo e la confessionalizzazione delle istituzioni e dello Stato - 4. Gli accordi con gli altri culti tradizionali - 5. Il prezzo dell’alleanza: la lotta alle nuove confessioni religiose attraverso la legge sulla liberta religiosa - 6. Alcune considerazioni finali. Belarus in search of its identity and the process of confessionalisation of the State ABSTRACT: The current piece analyzes the stages characterizing the transition from State socialism to State Confessionalism through the Collaboration Agreement between the Belorussian Government and the Exarcate of the Russian Orthodox Church in Belarus. The main subjects of the agreement and the confessionalisation process of the institutions are taken into account. The essay deals with the alteration of the basic functions of the Belorussian State, namely education, health services and assistancy to the segregating foundations, etc. Furthermore, the agreements with other traditional religious groups are relevant. In this regard, the law on religious freedom is mainly used to resist the spread of such new cults. The study is then finalized to highlight the existing link between the Russian Orthodox Church traditions and cultural heritage with the estabilishment of a national identity. This symbolic bond is then used to build the basis of a new State with strong religious features in sensitive matters such as the control over births, bridal affairs, cultural and social valuesin a nationalist and sovereignist key.

The Concept of "Confessionalization": a Historiographical Paradigm in Dispute

Since the 1980s the concept of "confessionalization" has been one of the leading interpretive categories in the historiography on early modern Germany. This article will, firstly, explain the paradigm of confessionalization as it was developed by Wolfgang Reinhard and Heinz Schilling in the late 1970s and early 1980s. Secondly, it will recapulate the critique that has been voiced against the concept, which can be broadly differentiated into four categories: first, macro-historical criticism; second, the discussion about the periodization of the processes of confessionalization; third, the controversy about the role of theological "truth" in the process of confessionalization and about the specific characteristics of the different confessions; and fourth, the criticism of what has been called the "etatistic narrowing" or "top-to-bottom approach" of the concept of confessionalization. In this context, the paradigm of confessionalization has in recent years become a hotly debated subject in the field of tension between micro and macrohistory.

A concepção de educação na Confissão de Fé de Westminster, de 1647

This article analyzes the conception of Education in the Westminster Confession of Faith, document written in Westminster Abbey, in England, in 1647. The text was prepared by Calvinist theologians and served as doctrinal and confessional manual of the Reformed Church. The confessions of faith are typical of Modernity in Western Europe and appeared in a context of the rising of the modern states and the new Christian churches, which were directly related to the processes of confessionalization lived by the Christian religion in Western Europe in the 16th and 17th centuries. It’s a document widely used by the churches of Calvinist orientation, and their educational proposals, pedagogical strategies and conception of education had wide influence in the regions where it was used. Keywords: education, Westminster Confession of Faith, confessionalization, modernity.

Europe in the Age of Reformations: The Modern State and Confessionalization

The End of Confessional History or History Writing?As the 500th anniversary of the Reformation approaches, we are A reminded that history is one long transition. As with all civilizations handing over the baton, it is not outside agencies that are killing the West but the West killing itself. But what is specific to our times is that we have lost sight of the shore from which we set out: at most, through a thick fog we glimpse heaps of rubble that we have shed in the last century or so, from the Decalogue to the atomic bomb and the Shoah. On a lighter note, you will smile to hear (if it does not make you weep) how a third-year university student of colleague Claudia Pancino answered a question on the distinction between depraesenti marriage and de futuro marriage (a contractual promise to celebrate a wedding at some other date):Even after the Council of Trent and its attempt to regulate marriage, people failed to observe the distinction between verbs in the future and those in the present. This was partly because people were poor and ignorant and didn't know their tenses.But all joking aside, the problem may be that today's millennial youth-not just students but those in Western society as a whole-don't do past tense and future tense but only see and understand a timeless present of 2.0 images.In a previous publication I tried to show how we have been involved these last few decades in the anthropological crisis of Homo europaeus,1 far more than just another passing transition. The historical argument I wish to develop here is that, as the strands linking confessional Churches and modern states unravel after a five-century cycle dating from Martin Luther's 1517 protest, our whole surroundings are changing, not just in terms of religion but politically and institutionally as well.Much has been said in recent decades as to where institutions are heading, most of the time seeing it as a one-way process of secularization. It has been argued that modernity is basically just that, for politics and society as much as for science and culture at large: throwing off the theological, and donning the human and worldly. By contrast, the point I have been laboring to make is that modernity stems from dialogue and osmosis between the two poles-call it dialectic, dualism, or what you will-and in various ways this has hinged on the process of confessionalization (that is, the changeover from a single creed, central to the liturgy and common faith of all the Churches of Europe, to professions of faith that differ across European regions). Churches and states are tied in life and death to this common process. Historians-and still more analysts and political commentators-go very wrong when they overlook this point in tackling the present-day aspects of crisis: the issue of secularism, of multiculturalism, of our daily tragedy of migration and uprooted peoples. The problem is that their analysis is boxed inside the modern period and its time frame. What changes with this century is not that our view of history is better than our forefathers', but simply that now-as 2017 approaches-we can see this pattern from outside and above the viewpoint of the masters who came before us.The claim I start from and intend vigorously to uphold is that, over the last fifty years, the historian's perspective has altered enormously, just as daily historical events have changed with globalization and mushrooming technology. We now stand outside the long historical cycle that generated the Europe into which my own generation was born. We have thrown off confessional-ecclessiastical historiography but are far from acquiring a historically appropriate awareness to guide our research and divulge its insights.As for the unfolding of historical events these last fifty years, everything has changed around us. In the 1950s the panorama in which Western man grew up had been splendidly captured by Gabriel Le Bras in a short study that I hail as one of the best things written in our field: L'Eglise et le village (Paris, 1976). …

L’influence de la Confessionnalisation dans les premiers moments de la révolte des Pays-Bas

Abstract The process of Confessionalization followed by Philip II was limited to the control of the ecclesiastical jurisdiction in his kingdoms and the justification of its politics for religious reasons. This attitude forced the papacy to follow the political and religious interests of the Spanish monarchy during the second half of the XVIth century, albeit against its will. This politic was supported at the Spanish Court by the “castellanist” faction, headed by the IIId duke of Alba, which imposed its ideas over the contrary “ebolist” one around 1565. Due to this, Philip II decided that the “Gran Duque” was the adequate person to appease the complicated situation of the Habsburg Netherlands, imposing at those lands the ideas related with the Confessionalization that he supported and that Granvelle had started to apply. To achieve the objective, Alba used different tools, like the shape of the new bishoprics created by the Super Universas bull of 1559, the Conseils des Troubles, the imposition of the alcabala, the application of the tridentine decrees, the concesion of rewards or the Perdón General. Nonetheless, as we know, this politic was a fiasco, because Alba was not able to obtain enough supports neither at the Brussels Court nor at the Madrid one.

Evidence of the Reformation and Confessionalization Period in Livonian Art

The article deals with the problems of the history of early Protestant art in Livonia (contemporary Latvia) during the 16th and first half of 17th centuries. The short survey on historical background of the approaching Reformation includes the political and economic contradictions among German (Teutonic) Order, the Archbishop of Riga, the Protestant clergy, the local nobility and the citizenry. The change in the people’s world outlook succeeded the new expressive approach in the traditional iconology of tombstones, reliefs and stone sculpture that emerged simultaneously, or immediately after, the iconoclasm in Livonia (1521- 1523). The Livonian War and battles against Tsar Ivan, the Terrible of Russia weakened the military resistance of the former mosaic of feudal states. The territory of Livonia was occupied by the Swedish and Polish armies, which did not hesitate to institute the political division of the country under the slogan of confessional polarisation. Part of contemporary Estonia became a Swedish province, but part of contemporary Latvia was subordinated to the King of Poland. Under Polish rule, the processes of confessionalization were instituted and, for about 40 years, the Nordic part of contemporary Latvia, which was called Livland, experienced the politics of an aggressive Counter-Reformation. This resulted in the appearance of a new iconography, new topics and genres. Indirect inspiration from Italian art can be perceived in the memorial monuments of the nobility and new genres – wall graves and wall epitaphs – appeared. The confessional and political instability provokeda kind of stagnation in the birth of new forms of art inspired by earlyProtestant ideology, but it also stimulated an increase in the secret languageof symbols, iconographic variations and metaphoric expression.

Christian Hebraism in the Reformation Era (1500–1660): Authors, Books, and the Transmission of Jewish Learning. By Stephen G. Burnett. Library of the Written Word 19. The Handpress World 13. Leiden, Netherlands: Brill, 2012. xii + 317 pp. $143.00 cloth.

(ProQuest: ... denotes non-US-ASCII text omitted.)Christian Hebraism in the Reformation Era (1500-1660): Authors, Books, and the Transmission of Jewish Learning . By Stephen G. Burnett . Library of the Written Word 19. The Handpress World 13. Leiden, Netherlands : Brill , 2012. xii + 317 pp. $143.00 cloth.Book Reviews and NotesStephen Burnett's book traces the rise of Christian Hebraism in Western Europe against the backdrop of the Reformation. It is based on the approximately 2,000 imprints published between 1500 and 1660 in which there was substantial amount of Hebrew type (5). The comprehensive list of these books compiled by Burnett allows him to identify the most important Hebraist authors, publishers and works (Appendices 1-2). In addition, by considering the printing, reading, and collection of these imprints, Burnett reconstructs the larger context of why Christian Hebraism flourished in the sixteenth century.Like other scholars, Burnett points to the development of Renaissance humanism and Protestantism to explain the sharp growth in Christian interest in Hebrew and Judaica at this time. Burnett expands this narrative by discussing patronage, princely collections, and the increased university positions in Hebrew among both Protestants and Catholics.Burnett convincingly demonstrates developments in the Reformation influenced Hebraism, arguing that the process of confessionalization impacted both the and content of Christian Hebraism. Before 1560, Christian Hebraism was limited to a few discrete centers. Jews and converts from to Christianity were heavily involved in the project, and intimate relationships helped to fuel the production of Hebraist texts. In terms of content, 87.2% of Hebraist production comprised grammars, dictionaries, concordances, Bibles, and commentaries (95, Table 3.1; 135-136). The precision with which Burnett has calculated these figures speaks to the importance of his scholarly contribution and to the magnitude of the research he undertook for this project.Post-confessional Hebraist works differed from the pre-1560 production. A contrast of the pre- and post-1560 production reveals a slightly broader range of works, including liturgical texts. Book catalogues from fairs and specific publishers marketed these texts to a wider audience. This second period also saw the development of Christian Hebraism independent of Jews and Judaism (9).Burnett also notes confessional differences among Hebraist authors, including their educational exposure to Hebrew, employment patterns, and the degree to which they were clustered in a particular geographic location (64-79). Moreover, the kinds of books that Hebraists produced varied according to confession. Catholics, for example, wrote far more about the reliability of the biblical text; Lutherans focused on biblical interpretation, textual scholarship, and polemics; Reformed and Anglican Hebraists wrote more about the history of the biblical and Second Temple periods (275-276).Reformation-era Hebraism was remarkable for both its sheer size and its rather narrow scope (135). That only a limited set of topics from the Judaica corpus were of interest to Christian Hebraists is underscored by Burnett's references to Shifra Baruchson-Arbib's work, which examines Jewish reading practices based on Jewish libraries in Mantua (La Culture livresque des Juifs d'Italie a la Fin de la Renaissance . …

El <i>Abencerraje</i>: una lección de virtud en los albores del confesionalismo filipino

Between 1561 and 1565 the three known versions of El Abencerrage —Cronica, Diana and Inventario — were printed. The moral lesson of these works, based on the principles of the humanism, is opposite to the process of confessionalization promoted by the Hispanic Monarchy in those dates. From the reconstruction of those three writing contexts —and knowing the courtesan faction to which the successive adapters of the work belonged: Jimenez de Embun’s servant, Jorge de Montemayor and Antonio de Villegas— this work attempts to prove, from the studies on the Spanish Court, how the first Spanish Moorish novel was, understood as an ideological discourse, a frontal attack against Philip the II’s confessionalism arised from the political opposition.

Antyklerykalizm szlachecki w Rzeczypospolitej Obojga Narodów jako problem badawczy

Anticlericalism of the nobility in the Polish‑Lithuanian Commonwealth as a research problemArticle is a polemic. The author indicates her distance from the theory of W. Reinhard and H. Schilling, as well as the thesis of some Polish historians, that guarantees religious equality in the Warsaw Confederation of 1573 blocked the process of confessionalization, which is (according to this theory) a necessary condition for modernization of the state and society in the early modern era. In her view, the relationship between the processes of confessionalization and modernization in the Polish‑Lithuanian Commonwealth significantly differs from the model constructed on the basis of the relations in the German Reich – among others, due to socio‑economic nature of the conflict between secular and spiritual states vying for dominance in the Commonwealth from the 16th to the 18th century. Basing on a critical review of the literature and polemical texts, she tries to prove another thesis, that anti‑clericalism of the Polish and Lithuanian nobility can be seen as a manifestation of secularizing trends in Europe in the era of modern confessionalisation. Then she points to unexplored issues, necessary for checking the credibility of allegations against the clergy. In conclusion, she expresses the hope, that further research of religious relations in the Polish‑Lituanian Republic will lead on the final stage to the creation of synthetic studies relating not only to the origins and manifestations of anti‑clericalism of nobility, but also to a new interpretation of the role of the Roman Catholic clergy in its history.

„Niekas neturi būti palaidotas kaip gyvulys“. Laidotuvių teisinis reglamentavimas Prūsijoje XVI–XVIII a. | “No One Should be Buried Like an Animal”: Legal Reglamentation of Funerals in Prussia in the 16th to 18th C.

On the basis of an analysis of legal documents, the article reviews the reglamentation of funeral ritesin Prussia in the 16th to the 18th c. with the aim of disclosing the content of the legal orders and theintensity of reglamentation in the field of funeral. On the other hand, the regulation implemented by theChurch and the state is sought to be reviewed as one of the components and consequences of the processof confessionalization. KEY WORDS: Prussia, funeral, regulation, law, confessionalization. DOI: http://dx.doi.org/ 10.15181/ahuk.v25i0.311

Human dignity and ethical treatment: Remarks on family concepts and family life in the era of the Reformation

Martin Luther and the Reformation movement placed the household family anew at the centre of Christian life and ethics. In the wider sphere this religious “upgrading” cannot be overestimated in view of its effect on the process of confessionalization and Human beings, believe me, are not born, but formed. Steven Ozment once maintained, that the family of the 16th century was a nurturing institution, characterized by love, respect and mutual dependence among the members of the family modernization in European history. The education of children held a prominent place within the responsibilities of the household family; it was regarded as a divine task. Through this the Reformation movement intensified and specified humanist endeavours, which Erasmus summarized with the words: Human beings, believe me, are not born, but formed. Steven Ozment once maintained, that the family of the 16th century was a nurturing institution, characterized by love, respect and mutual dependence among the members of the family.

La lucha contra la <i>Monarchia Universalis</i> de Felipe II: la modificación de la política de la Santa Sede en Flandes y Francia respecto a la monarquía hispana a finales del siglo XVI

The process of Confessionalization that was followed by Philip II was limited to the control of the ecclesiastical jurisdiction in his kingdoms and the justification of his politics for religious motives. All this forced the papacy to follow the political and religious interests of the Spanish Monarchy during the second half of the 16 th century, albeit against its will. The situation changed with the election of Clement VIII as pope, through his support of the discalced reform and his control over bishops and dioceses. From a political point of view, the Pope took advantage of the chaotic situation in France to gain independence from the Spanish Monarchy. Philip II´s demands that his Holiness allow France to reach a religious schism were not backed by the Pope. In granting absolution to Henry of Bourbon, Clement VIII took the definitive step towards freeing Rome from the pressures of Spain, thus keeping it from achieving the Monarchia Universalis. In this article, I am arguing that the Holy See notably increased its diplomatic presence in the Netherlands during those years, creating the Nunciature of Flanders in 1594 in order to influence the decision-making of the Spanish ministers in the north of Europe. I intend to prove this hypothesis through the study of the correspondence generated by the different diplomats sent by the pope and by Philip II´s ministers in northern Europe, mainly kept in the Archivio Segreto Vaticano, as well as in the Spanish archives of Simancas, Zabalburu and the Instituto Valencia de Don Juan.

The Origins of Sectarianism in Early Modern Ireland (review)

Reviewed by: The Origins of Sectarianism in Early Modern Ireland David Lederer The Origins of Sectarianism in Early Modern Ireland. Edited by Alan Ford and John McCafferty. (New York: Cambridge University Press. 2005. Pp. x, 249. $90.00.) This volume (the product of a University College Dublin symposium organized by Ford and McCafferty and held against the backdrop of those fateful days in Belfast, April 1998) ostensibly explores the early modern period for roots of sectarian hatred in modern Ireland. It contains a balanced mix of [End Page 667] approaches (political, religious, social, literary, and intellectual), but surprisingly concentrates less on violence and struggle than perceptions of "otherness." In many ways, it documents the symbiosis, co-existence, and downright inextricability that developed between the invented traditions of Catholic and Protestant communities in post-Reformation Ireland. In still others, it nuances subtle sectarian atavisms that persist in Anglo-Irish historiography of the early-modern period—albeit with the laudable goal of proving which side was more ecumenical. Ford's introduction begins with powerful analogies of religious violence in modern and early modern Ireland serving to trace sectarianism back to a time "when Protestants and Catholics began to live apart and create parallel communities, institutions, cultures and histories" (p. 3). What follows is a useful overview of themes broken down structurally into sections on periodization, terminology, struggle and coexistence, the sacraments, and education respectively. Suspicious of the simplistic interpretation of constant struggle in Ireland since the Act of Supremacy down to the restoration of power-sharing, Ford points to a real rise in tensions after 1580. Here he alludes to recent attempts to situate the origins of religious strife in Ireland outside the northern archipelago and within the wider European process of confessionalization. The allusion is, of course, to the lead article by Ute Lotz-Heumann, whose book on confessionalization in Ireland dramatically changed the dimensions of the pitch. Here, for the first time in English, she sums up her comparative arguments on the periodization of the Reformation/Counter-Reformation in Ireland as part of a broader European social phenomenon. McCafferty follows with a narrative prosopography of the Church of Ireland episcopate under the early Stuarts. He reveals how limitations, such as poverty, failed reorganization, and royal neglect relegated the Irish bishops to the "B" league. Faced with lay apathy, most found themselves struggling to cope in fairly dismal conditions. Alternately, Tadhg Ó hAnnracháin examines a Catholic episcopate which, though accepting Trent, remained politically divided over loyalty to the Stuarts and willing to compromise with royal Protestantism in the struggle against Puritanism. In an interesting exposé, David Edwards charts the transmigration of ordinary English Catholics to Ireland in search of greater toleration, much to the chagrin of the authorities on both sides of the Irish sea. Two submissions by Ford and Marc Caball compare literary productions composed to establish a stronger sense of identity among sectarian communities. While Ford focuses on the evolution of a unique, almost proto-nationalistic trend in the Protestant historiography of the sixteenth and seventeenth centuries, Caball detects echoes of a bardic elite which sang the praises of "Irishness" above religion. Mícheál MacGraith considers a similar problem among the Catholic political theorists Conry and McCaughwell, who compromised when faced with a divergence of their religious and political allegiance to the crown. By employing a microhistorical analysis of a land dispute between Catholic residents of Drogheda and local [End Page 668] Franciscans, Brian Jackson undermines the myth of a monolithic Catholic culture in early modern Ireland, demonstrating the clash of self-interested land tenure and Tridentine missionary zeal. Finally, Declan Downey borrows theoretically from H. C. Erik Midelfort and Otto Brünner to investigate the creation of a myth of racial and religious purity by aristocratic writers caught in a crisis of the ancient Hiberno-Norman nobility. The collection concludes with some chronological afterthoughts by John Morrill, juxtaposing the twin themes of sectarian strife and accommodation which lie at the heart of the volume. Clearly, however, it is the latter theme which dominates throughout. Those seeking detailed accounts of Cromwellian slaughter and rapine are likely to come away disappointed, but exactly that is the charm of this...

Dove non arriva la legge. Dottrine della censura nella prima età moderna (review)

Dove non arriva la legge. Dottrine della censura nella prima eta moderna. By Lucia Bianchin. [Annali dell'Istituto storico italo-germanico in Trento: Monografie, 41.] (Bologna: Societa editrice il Mulino. 2005. Pp. 389. euro25.50 paperback.) The book analyzes the ideas about censorship expressed by Jean Bodin, Pierre Gregoire, Justus Iipsius, Johannes Althusius, and Johann Angelius Werdenhagen. The views of these authors on a subject crucial to late sixteenth- and early seventeenth-century Europe were not influenced by the actual organization of the papal control system on culture and book circulation, but relied mostly on a reappraisal of ancient Roman censorship. The moral and political censorship implemented by the Roman republic was generally described, in the texts here examined, as a powerful means to enforce social discipline and to prevent conflicts and dissent fatal to the state. Bianchin outlines first the historiographical background of her research, discussing some recent contributions concerning the processes of confessionalization and social-disciplining in both Catholic and Protestant areas, between the Peace of Augsburg and the Thirty Years' War. She then compares the Catholic censorship system-intended to prevent printing and reading of books dangerous to the faithful-and the Protestant one, instrumental in enforcing strict religious obedience through the control of moral and social behavior. The third chapter turns upon the ancient Roman magistrate called censura, charged with maintaining the census-a list of the citizens and of their properties compiled for fiscal and military purposes-and supervising public morality. Neglected in medieval legal tradition, the ancients' model met with a revival during the sixteenth century. At the beginning of the earlymodern period, Bianchin points out, legal literature testifies to a new interest in the indicium censorium, a sort of judgment founded on equity, sanctioning vices, bad habits, and moral infringements not subject to the law: But only in the first chapter of the sixth book of Bodin's Republique (De la censure) does the account of the establishment and development of the Roman censura lead to a doctrine of censorship that entrusts to the state the task of imposing moral discipline and restraining offenses like gambling, idleness, drunkenness, vagrancy, and licentiousness. The Bodinian idea of moral control-easy to connect to the rigorous concept of state sovereignty asserted in the Republique-provided a basic reference to later writers dealing with the role of censorship in the organization of the state. In his Syntagma juris universi (1582), then in the De Republica libri sex et viginti (1596) the French canonist Pierre Gregoire follows faithfully Bodin's argument, claiming moreover for the government a wider control over private life and marriage. He, nevertheless, warns against the excesses of censores, the cause, in his opinion, of the ruin and disuse of the Roman magistrate. …

The process of confessionalization of religious life in Ukraine is an object of scientific study

Based on the fact that the denomination is an institutional system that includes, as components, a certain doctrine, its history, religious and religious practices, church-organizational structure, membership of which identifies and unites this group of believers organizationally, ideologically, morally, dogmatically, psychologically, the confessionalization of religious life is understood

Puritan Revolution and the Law of Contracts

The revolutionary political, economic, and religious changes in England from the time of Henry VIII through the execution of Charles I accompanied the creation of the modern law of contracts. Most legal historians have ignored the impact of the Protestant Reformation and the rise of Puritanism on the development of the common law. Only a few historians have considered the influence of Puritanism on the law but have come to conflicting conclusions. This paper considers the question of Puritanism's impact on three aspects of the common law of contracts: the rise of the writ of assumpsit, the rationalization of the doctrine of consideration, and the independence of promissory conditions. The Authors conclude that Puritan theology was irrelevant to assumpsit and consideration but could have influenced the framework of analysis of the application of virtually absolute liability in Paradine v. Jane. 1 Second, the Puritan emphasis on discipline-personals, ocial, and ecclesiastical- represents an independent source of influence on the development of the common law of contracts. The disciplined life grew in cultural significance with the Reformation and the subsequent process of confessionalization. Of the three confessional traditions arising from the Reformation, the Reformed, which included the Puritans, implemented discipline to the greatest extent. The Puritan tools of discipline-self-examination, literacy, catechizing, and local ecclesiastical implementation-proved effective. The emerging modern state valued a disciplined citizenry and eventually co-opted the social gains produced by Puritanism. The particular forms of Puritan theology and discipline were contributing factors to the English Civil War. The Civil War both precipitated the monopolization of judicial power in the common law courts and exacerbated the need for the imposition of social order from above. These factors also underlay the decision in Paradine v. Jane.2 Thus, the Authors believe that Puritan social practice influenced the common law of contracts.

Cuius exercitus, eius religio? Konfession und Heerwesen im Zeitalter des Dreißigjährigen Kriegs

Article Cuius exercitus, eius religio? Konfession und Heerwesen im Zeitalter des Dreißigjährigen Kriegs was published on December 1, 2000 in the journal Archiv für Reformationsgeschichte - Archive for Reformation History (volume 91, issue jg).