Early Modern History

The prevailing belief, dating from Adam Smith, that the balance- of-trade was the dominant facet of English economic policy since the time of Thomas Mun, is questioned. It is argued that Samuel Fortrey is a more likely "founder" for this doctrine and that the influence of the balance-of-trade is due almost entirely to politics. THE POLITICAL BALANCE OF TRADE . . . ? ? "Before they learn there Is a God to be worshipped they learn there are Frenchmen to be detested," Fougebert de Montbron, quoted by Roy Porter, English Society in the Eighteenth Century * It is well-known that concern for the Balance-of-Trade is the distinguishing mark of the economic thought of the century prior to Adam Smith. No one would deny that the balance-of-trade is one impor- tant aspect of trade. What is striking is the enormous importance attached to the Balance-of-Trade under the Mercantile System. Was the almost hysterical stress laid upon the Balance-of-Trade a sign of demented economic thought or was the hysteria a cover for some noneconomic objectives of the pamphleteers? Adam Smith attributed the Balance-of-Trade doctrinea phase I shall use throughout to indicate the near exclusive emphasis given to this concept -to a failure to distinguish real from nominal wealth and suggested that the doctrine originated with Thomas Mun In the 1620s. In this paper, I shall try to focus more precisely on the rise of the Balance-of-Trade (interpreted in the extreme sense noted above) in order to suggest that Thomas Mun had very little to do with the rise of this doctrine. Rather, Samuel Fortrey appears to have been the most influential figure in arousing popular concern. This suggests that the doctrine of the Balance-of-Trade may have been a cover for discussing the non- economic dangers of the Anglo-French Trade and, if the conjecture is reasonable, it would require a substantial change in our view about "Mercantilism." A long-established tradition in the history of economic thought credits the East India merchant, Thomas Mun, with being the chief

Imprime: Serper. Artes Gráficas Catálogo de publicaciones del Ministerio: www.culturaydeporte.gob.es Catálogo general de publicaciones oficiales: Reservados todos los derechos. Prohibida la reproducción total o parcial sin la debida autorización. SUMARIO De la reliquia al museo María Bolaños Extraña devoción. De reliquias y relicarios

This article outlines the relationship between Aquinas's thought and priestly formation, beginning in the thirteenth century and ending with the twentieth-century Magisterium. In relation to the other articles in this special issue, this article is meant to serve as a kind of introduction, providing important historical context for those more specialized treatments of the relevance of Aquinas's thought for different aspects of priestly formation today. Beginning with his personal formation for the priesthood, this article examines Aquinas's role in the formation of priests during his own life, and then the subsequent role of Aquinas's thought in priestly formation before the Council of Trent, and during the post-Tridentine period until the twentieth century.

Henry V. Now, herald, are the dead number'd? Herald. Here is the(Enter an English Herald) number of the slaughter'd French. Henry V. What prisoners of good sort are taken, uncle? Duke of Exeter. Charles Duke of Orleans, nephew to the king; John Duke of Bourbon, and Lord Bouciqualt: Of other lords and barons, knights and squires, Full fifteen hundred, besides common men. Henry V. This note doth tell me of ten thousand French That in the field lie slain: of princes, in this number, And nobles bearing banners, there lie dead One hundred twenty six: added to these, Of knights, esquires, and gallant gentlemen, Eight thousand and four hundred; of the which, Five hundred were but yesterday dubb'd knights: So that, in these ten thousand they have lost, There are but sixteen hundred mercenaries; The rest are princes, barons, lords, knights, squires, And gentlemen of blood and quality. [...] Where is the number of our English dead? (Herald shews him another paper) Edward the Duke of York, the Earl of Suffolk, Sir Richard Ketly, Davy Gam, esquire: None else of name; and of all other men But five and twenty. O God, thy arm was here; And not to us, but to thy arm alone, Ascribe we all! 1 Act= 4&Scene=8&Scope=scene (last accessed 19 January 2023).

En los últimos años han salido a la luz una serie de trabajos que intentan reconstruir la estructura del poblamiento medieval en el reino de Granada, tanto en época musulmana como cristiana, combinando a veces diversas técnicas como son las arqueológicas y paleográficas. De estos trabajos nos hemos ayudado evidentemente para realizar nuestro estudio del poblamiento en la Alpujarra a la llegada de los castellanos, algunos de los cuales, como los de Patrice CRESSIER 1 y Antonio M ÁLPI-CA 2 estudian zonas concretas de la Alpujarra o bien desde aspectos particulares. Nosotros, aprovechando dos maravillosos Manuscritos del Archivo General de Simancas vamos a intentar reconstruir el poblamiento de la Alpujarra Alta a fines de la Edad Media. Estos manuscritos son: el legajo 90, 2.° de la sección de Escribanía Mayor de Rentas que contiene una relación de las mercedes y arrendamientos de los bienes habices de la Alpujarra, Valle de Lecrín y Costa durante los años 1501 y 1502 3 ; y el legajo 131 de Contaduría Mayor de Cuentas, 1. a época, que es un inventario de dichos bienes. Dejamos para otra ocasión las tahas costeras, ya que de momento Sähil y Suhayl han sido estudiadas por A. MALPICA y las de Berja y Dalias presentan en sí mismas una serie de peculiaridades que nos permiten separarlas del conjunto de la zona alta. La Alpujarra es, como se sabe, una comarca natural delimitada al Ν por Sierra Nevada, cuyas laderas meridionales se integran en ella; al S por el mar Mediterrá-4 M. SÁNCHEZ MARTÍNEZ, «La cora de Ilbíra (Granada y Almería) en los siglos X y XI según al-c Udn (1003-1085)», Cuadernos de Historia del Islam, 7 (1975-76), pp. 5-82. 5 P. CRESSIER, «Le château et la division territoriale...», pp. 133 en adelante.

En los últimos años han salido a la luz una serie de trabajos que intentan reconstruir la estructura del poblamiento medieval en el reino de Granada, tanto en época musulmana como cristiana, combinando a veces diversas técnicas como son las arqueológicas y paleográficas. De estos trabajos nos hemos ayudado evidentemente para realizar nuestro estudio del poblamiento en la Alpujarra a la llegada de los castellanos, algunos de los cuales, como los de Patrice CRESSIER 1 y Antonio M ÁLPI-CA 2 estudian zonas concretas de la Alpujarra o bien desde aspectos particulares. Nosotros, aprovechando dos maravillosos Manuscritos del Archivo General de Simancas vamos a intentar reconstruir el poblamiento de la Alpujarra Alta a fines de la Edad Media. Estos manuscritos son: el legajo 90, 2.° de la sección de Escribanía Mayor de Rentas que contiene una relación de las mercedes y arrendamientos de los bienes habices de la Alpujarra, Valle de Lecrín y Costa durante los años 1501 y 1502 3 ; y el legajo 131 de Contaduría Mayor de Cuentas, 1. a época, que es un inventario de dichos bienes. Dejamos para otra ocasión las tahas costeras, ya que de momento Sähil y Suhayl han sido estudiadas por A. MALPICA y las de Berja y Dalias presentan en sí mismas una serie de peculiaridades que nos permiten separarlas del conjunto de la zona alta. La Alpujarra es, como se sabe, una comarca natural delimitada al Ν por Sierra Nevada, cuyas laderas meridionales se integran en ella; al S por el mar Mediterrá-4 M. SÁNCHEZ MARTÍNEZ, «La cora de Ilbíra (Granada y Almería) en los siglos X y XI según al-c Udn (1003-1085)», Cuadernos de Historia del Islam, 7 (1975-76), pp. 5-82. 5 P. CRESSIER, «Le château et la division territoriale...», pp. 133 en adelante.

Este artículo se enmarca dentro de un proyecto de investigación más amplio que pretende estudiar la «cortesía» de Antiguo régimen en tanto que reflejo de las teorías acerca de la naturaleza y el funcionamiento de la sociedad. En concreto, se centra en dos obras poco estudiadas pero vinculadas entre sí: el Proxeneta (1570) del humanista italiano Gerolamo Cardano y el Traicté de la Court (1616) del noble y político francés Eustache de Refuge. Ambos formulan ya algunas de las ideas de los grandes moralistas del siglo XVII (Gracián, La Rochefoucauld, La Bruyère, etc.) y trazan una imagen de las sociedad que anticipa las teorías filosóficas de Hobbes. Tales ideas influyen en la concepción que Cardano y de Refuge tienen de la cortesía, que se convierte en una peligrosa habilidad necesaria para sobrevivir tanto en la sociedad como en la corte.

U na vieja tradición cuyo origen desconocemos -sintetizada en el conoci- do dicho «pasas más hambre que un maestro de escuela»-, pero que aparece ya a fines del siglo xviii 1 , considera que los profesionales de la enseñanza primaria eran, hasta hace pocos años, unos seres miserables que soportaban a duras penas una existencia mezquina, y que el de maestro era un «oficiorefugio» al que se recurría in extremis, bien como solución provisional, o bien como fuente de ingresos suplementarios 2 . Esta imagen «preconcebida» contrasta en nuestro país con la casi total ausencia de estudios sistemáticos sobre la condición del maestro del Antiguo Régimen que puedan contribuir a matizarla 3 . A continuación ofrecemos

Islamic modernism represents a dynamic rethinking of classical Islamic teachings to address today's social, political, economic, and technological challenges. In the Philippinesa nation with a rich Islamic heritage interwoven with indigenous practices and colonial history-a new generation of Muslim thinkers is emerging. These scholars, activists, and religious leaders reinterpret classical texts, reform traditional jurisprudence, and engage in interfaith dialogue. This article explores the historical context, defines Islamic modernism in a modern framework, identifies the key factors that have led to its emergence, profiles several influential thinkers, and discusses the impact and future prospects of modernist ideas in shaping Filipino Muslim society.

In the spirit of global governance, Karl Christian Friedrich Krause saw the
Masonic Brotherhood as the first historical seed for the realization of a global, participatory,
Human League; to establish and maintain a state of true humanity. And he saw the most
excellent sign of this connection between Freemasonry and cosmopolitan civil society in
the allegory of the “Great General Lodge”. However, in order to be able to do justice to
its historical task of establishing the Human League, according to Krause, Freemasonry
needs to reform itself according to its original ideal, overcome its pupal stage caused by the
caterpillar status of medieval construction huts, and grow into a butterfly.

This contribution examines Venetian neutrality during the Franco-Habsburg confrontation between 1688 and 1714, focusing on the Republic of Venice’s legal and diplomatic strategies amid the Nine Years’ War and the War of the Spanish Succession. While Venetian policy sought to preserve both its territorial integrity and its historical dominio over the Adriatic Sea, the Republic faced significant legal and political challenges from the belligerent powers. Drawing on archival research conducted in Paris and Venice, this study explores the legal frameworks underpinning Venetian neutrality, including treaty obligations, maritime law, and the Republic’s place within the early modern theory and practice of neutrality. The findings highlight how Venice leveraged legal instruments, diplomatic rhetoric, and pragmatic enforcement measures to preserve its sovereignty in an era of European-wide conflict, contributing to broader debates on neutrality and the law of nations in early modern Europe.

In 1582-83, Alessandro Valignano, S.J., Visitor of the Jesuit missions in Japan, authored the Advertimentos e avisos, a behavioral manual instructing missionaries on adopting Japanese customs to gain credibility and facilitate conversions. His approach, emphasizing etiquette, hygiene, and social rank, clashed with Father General Claudio Acquaviva's concerns about cultural accommodation. This study examines Advertimentos as both a practical guide and an educational text, drawing from European humanist traditions and Jesuit training manuals. It highlights Valignano's strategic use of adaptation in missionary education and explores how his pedagogical model influenced Jesuit engagement in Japan and broader global missions.

Read the full article: https://jesuitsourcesdigital.bc.edu/jeq_2025v1n2_p295/

En este estudio damos a conocer la labor traductora de las Clarisas en España, un tema de investigación inédito en el campo de la Traducción Monacal, presentando a las Hermanas Clarisas que realizan en la actualidad labores de traducción en España tanto a nivel oficial, es decir, textos que han sido publicados, como los llevados a cabo para nivel interno de la Comunidad.

This article explores the history, organisation, composition, and significance of the Council of War in the Low Countries in the sixteenth and seventeenth centuries. The Council was a flexible, informally functioning junta that advised the governor-general on military policy. There are almost no archives preserved for this Council. Researching an informal junta is methodologically challenging and required a wide variety of archival traces to be pursued. Between c. 1567 and c. 1621 the Council seems to have functioned as a general staff and advisory body in the field. From the 1620s it lost influence to competing institutions, and became a network of garrison commanders and a body of honour. More generally this article tries to understand army command and military strategy with a focus on the relationship between formal institutions and informal juntas.

In this essay, I analyze the definition of tyranny proposed by Pascal: “Tyranny is wanting to have by one means what can only be had by another.” The definition of tyranny depends on a basic thesis of Pascalian philosophy, according to which there are different ‘orders’ that structure reality. I propose to trace the evidence of Pascal's legacy in Montesquieu’s use of tyranny. The components of the spirit of nations in Montesquieu’s Esprit des lois -laws, mores and manners- have the characteristics of Pascalian orders, that is, they are systems governed by specific ends and means that are not transferable to another system. Like Pascal, Montesquieu employs the notion of tyranny to indicate the use in one system of tools specific to another system.

Metaphors comparing the accumulation of witch trials with rolling snowballs or avalanches have been used to describe the dynamics of a witch-hunt. The fear that witches were present in local society was reinforced through trials and executions, and this made suspicions accumulate and spread further. Under certain legal, political and religious conditions, this could evolve into local or massive witch-hunts. In 1617, the Danish King 1 and Council

A lo largo de la Baja Edad Media, cada Príncipe estableció su estilo de servicio o Casa y, aunque se buscó la originalidad que diera forma e independencia a su entidad soberana, todos siguieron pautas comunes. En general, las Casas de los Soberanos europeos tuvieron las mismas secciones –capilla, cámara, oficios, caballeriza, caza y guardas–, conforme a las distintas actividades del ejercicio del poder. Los Soberanos se sirvieron de estas divisiones para situar a los miembros de las élites sociales de sus territorios y mantener integradas sus posesiones. Hasta hace pocas fechas, el estudio de las Casas de los monarcas modernos europeos había permanecido en un olvido sólo quebrado, en ocasiones, por algunos trabajos de evidente sesgo institucionalista. Con el auge de los estudios sobre la Corte que actualmente se están llevando a cabo, se está procediendo a situar las Casas Reales y sus miembros en el nuclear papel que tuvieron durante la configuración de las monarquías de los siglos XV-XVIII.
Sin duda, las guardas reales resultaron fundamentales en éste proceso pues, a través de la observación y estudio de las mismas cómo sección de la Casa, podemos comprobar cómo se fue modificando la propia estructura de la Monarquía Hispana. El presente libro estudia en profundidad éste proceso, así cómo la extracción social de los guardas a lo largo de esos dos siglos -para lo cual se apoya en las biografías de los más de 5.000 que compusieron las unidades durante los reinados Austrias-, la especial jurisdicción de las mismas y su papel en la Etiqueta. Finalmente, se incluye un estudio bibliográfico sobre las principales guardas existentes desde la Antigüedad, así cómo de las unidades de guarda de otras potencias de la Edad Moderna.

Duke Carl Eugen von Württemberg spared no expense in creating magnificent and innovative opera, ballet and theatre at his court in Stuttgart by engaging renowned musicians, dancers, singers, actors, composers (Jommelli), choreographers (Noverre), costume designers (Boquet), and scenographers (Colomba) from Italy and France for his productions. As Colomba took a leave of absence in 1763-4 and N. Servandoni from Paris was appointed as his substitute, the creation of the stage decorations for the opera Demofoonte (and its ballet intermedia) is well documented in the archives. Colomba initially wanted to reuse existing decorations for 4 of the 8 stage sets – a pragmatic solution in view of his imminent absence. However, with the appointment of Servandoni, plans changed: not only were 6 new sets produced – 2 of them by Servandoni, who also created 13 new sets for the two ballets – but they were also more elaborate than originally planned, i.e. the number of flats and set pieces was increased.
None of the stage decorations for Demofoonte have survived; only the description in the festival book provides clues as to their appearance and effect. However, Portici, Atrio, Piazza, Porto di mare, Luogo magnifico etc. were typical stage decorations for an Italian opera. Comparisons with surviving stage sets, designs, presentation sheets and prints by Colomba, Servandoni and contemporary scenographers can provide further clues.
By comparing Metastasio’s indications in the libretto, the archival documents and the corresponding dramatic and musical setting, I would like to analyse the following:
Does the more elaborate design of the stage sets have an impact on the (visual) dramaturgy or stage action of the opera? Or did it merely enhance the splendour of the production?
I will concentrate on the stage sets which show multiple locations. The stage set Atrio del tempio di Apollo (II,8-10) is of particular interest for this type. Firstly, because Metastasio requires that the singers also act pantomimically in this stage set. Secondly, it also has the task of visualising the preliminary events leading up to the scene, thus it has an enhanced dramaturgical function.

Il libro "Forty-Four Months in the Alps" di Enrico Ricchiardi, pubblicato da Helion & Company, evidenzia la resistenza dell'esercito piemontese contro la Francia rivoluzionaria tra il 1792 e il 1796. Il libro esplora la storia del Regno di Sardegna durante questo periodo, concentrandosi sull'organizzazione, le uniformi, le bandiere e l'armamento dell'esercito piemontese. Inoltre, descrive la vita dura dei soldati e degli ufficiali nelle Alpi. Il documento include una cronologia dettagliata della guerra nelle Alpi, un glossario di termini militari piemontesi, e una serie di illustrazioni e documenti dell'epoca. Viene anche discusso il ruolo della milizia e delle truppe leggere, nonché le battaglie chiave e gli eventi significativi della guerra. In sintesi, il libro offre una panoramica completa della resistenza piemontese contro l'avanzata francese, evidenziando il coraggio e la determinazione dei soldati piemontesi nel difendere la loro patria. Il libro è anche arricchito dalle tavole a colori di Emanuele Manfredi.

The book "Forty-Four Months in the Alps" by Enrico Ricchiardi, published by Helion & Company, emphasises the resistance of the Piedmontese army against Revolutionary France between 1792 and 1796. The book explores the history of the Kingdom of Sardinia during this period, focusing on the organisation, uniforms, flags, and armament of the Piedmontese army. Additionally, it describes the harsh life of soldiers and officers in the Alps. The document includes a detailed chronology of the war in the Alps, a glossary of Piedmontese military terms, and a series of illustrations and documents from the era. It also discusses the role of the militia and light troops, as well as key battles and significant events of the war. In summary, the book provides a comprehensive overview of the Piedmontese resistance against the French advance, highlighting the courage and determination of the Piedmontese soldiers in defending their homeland. The book is also embellished by Emanuele Manfredi's coloured plates.

El principal objetivo de este trabajo es ofrecer al lector un listado de las imposiciones municipales de Barcelona durante la segunda mitad del reinado de Alfonso el Magnánimo, esto es, las décadas de 1430, 1440 y 1450. Mediante el análisis de documentación de índole económica y actas concejiles, se exponen no solo los distintos productos gravados por cada uno de los impuestos, sino también las tarifas que se aplicaban a cada uno de ellos y los cambios que experimentaron a lo largo de los años estudiados. Estos a menudo estuvieron motivados por la situación política del momento, en la cual jugó un papel determinante el enfrentamiento entre los partidos de la Busca y la Biga.

D e manera particular hago una exposición de las singularida des que han acom pañado a la industria azucarera m exicana durante la últim a década, es decir en el contexto posterior a la transferencia de esta industria p or parte del Estado a la iniciativa privada. Para eso inicio presentando el contexto que rodea dicho proceso de privatización así como los mecanismos puestos en marcha p ara su ejecución. E nseguida se hace un análisis de los resultados en materia cañero-azucarera bajo la actuación de los grupos industriales privados que asumieron las funciones productivas esenciales de esta actividad. F inalm ente, antes de hacer algunas propuestas para orientar el desarrollo de esta agroindustria, me refiero a los elementos principales puestos en el debate para explicar las razones p o r las cuales actualmente esta industria se encuentra en una profunda crisis. El proceso de privatización de la industria azucarera DURANTE el período de 1970 a 1988, el Estado mexicano realizó un conjunto de acciones orientadas a revertir las tendencias negativas de la producción cañe ro-azucarera iniciadas en 1967, luego de una etapa expansiva, y a reordenar *

Mnohokrát bych tímto chtěl poděkovat svým rodičům za podporu při mém vysokoškolském studiu, dále pak paní profesorce Lence Bobkové, bez jejíž knih bych nebyl schopen tuto práci zpracovat. Dále bych chtěl poděkovat vedoucímu mé diplomové práce JUDr. Petrovi Beránkovi, za jeho pomoc a ochotu při zpracovávání této práce.

In the last twenty years, much research into methods of late medieval governance has grown out of the investigation of the large-scale inquests conducted by rulers that first appeared in southern Latin Christendom in the 13th and 14th centuries.1 This was precisely the same period that saw the invention of inquisition into heretical depravity (inquisitio heretice pravitatis), perhaps the most infamous of medieval “inquests”. Strangely, no systemic analysis has been done on the correlations between secular inquest and inquisition in this nascent moment in administration, neither as a mode of authority nor as formal diplomatics. One reason for this has been the absence of extant sources from the earliest inquisitions. A recent edition of the registry of the largest known medieval inquisition – at Toulouse, 1245-46, 5400+ deponents – allows multiple reflections on the concurrences, overlaps, and shared features. This context in particular presents a fascinating opportunity for a comparative, materialist diplomatic analysis: this inquisition registry exists as a copy made in the 1250s for the judges in a Capetian secular inquest; the records of those same Capetian inquests have come down in their original (paper) form; the Capetian rulers appear to have played a role in the origins of the heresy inquisition itself. All of this triggers a series of questions not only about how the secular and religious court records might share diplomatic characteristics, but how those diplomatics channeled the competing ambitions of the Capetian and Papal powers in the French Midi after the Albigensian Crusades.

An antidote to the frigid and shallow Malthusian and market-centred approaches to the origins of capitalism.

Final proofs of the whole book. Two volumes in one. First, a study exploring the evidence for the forced expropriation of the English peasantry c. 1380-1620. Second, for future researchers especially, a translation from Latin to English of the voluminous findings of the commission into the expropriation of English peasants throughout England in 1517-18.

The paper examines the image of the monarch, created in the welcoming speeches of the Lithuanian marshals of the Chamber of Delegates in the General Sejm of the Polish-Lithuanian Commonwealth at the end of the 16th and the first third of the 17th centuries. Such addresses were one of the most important elements of the ceremonial opening of the General Sejm. The welcoming speeches clearly reflected the Grand Duchy of Lithuania nobility’s thoughts on the positive and negative qualities of the ruler, his main duties, as well as the essence of the relations between a responsible ruler and his loyal subjects. It is emphasized that reflections on the moral foundations of royal power were closely connected with the history and current political events in Central and Eastern Europe. The author concludes that the General Sejm’s welcoming speeches are an important example of political thought and open wide opportunities for the study of the political and intellectual culture of the noble society of the Polish-Lithuanian Commonwealth in the early modern period.

In this paper we provide the critical edition, first translation and commentary of the poem entitled Ad statuam puellae, written by the Portuguese humanist Miguel da Silva. The commentary allows us to establish a connection between the text and the “Fontana della Vergine” in Villa Giulia at Rome and particularly with one of its statues. On the other hand, the poem reinforces one of the hypotheses about the general conception of that architectural complex.

Dr. James Donald Tracy in his work Europe's Reformations, 1450-1650: Doctrine, Politics, and Community first published in 1999 and then in 2006 with a second edition has produced a comprehensive seminal synthesis on the topical material of the religious upheavals that reshaped and molded early modern Europe. 1 Dr. Tracy is a distinguished American historian of the early modern period, who along with Heiko Oberman (Dutch historian and theologian), co-founded the Journal of Early Modern History. Dr. Tracy is also the Emeritus Professor at the University of Minnesota. This work by Dr. Tracy adds to the historiography of the Reformation and early modern European history a comprehensive and accessible exploration of the various Reformations (Protestant, Catholic, and otherwise) over a period of two centuries. This work is designed for the audience of both academics, scholars, and students by dismantling the traditional periodization and positing a break between the medieval and early modern eras instead of overly emphasizing the continuities and complex interplays of doctrine, politics, and social dynamics. This work by Dr. Tracy diverges from the work of other historians in this specific field like historians Diarmaid MacCulloch, Peter Marshall, Natalie Zemon Davis, Brad S. Gregory, and others. The divergence here is in the approach to the Reformation as a complex and multifaceted series of events versus a singular event. Dr. Tracy poses the central argument as being that the Reformation was not a single unified movement but was instead a series of varied but distinct Reformations occurring across the European continent from 1450 through 1650. The contention made in this argument is that the Reformation was actually shaped and molded by an interplay of theological, social, and political factors and/or variables that shifted significantly from region to region. 2 Dr. Tracy further makes the point that "the Reformation was a process, not an event" and points out that its impact had different effects in different regions of Europe. 3 The approach by Dr. Tracy is distinctly divergent from that of Diarmaid MacCulloch and his work The Reformation: A History where Dr. MacCulloch argues that the Reformation was a single, cohesive, and unified

My intention is to discuss briefly several elements of the connection between liberal democracy and religion. This topic is decisive in much of Richard Neuhaus' work. Conserving liberty is a central task today, and religion's place in this task important, although controversial. The orientation of my paper is toward this political or ethical issue, not toward faith as such. One should recognize, however, that from some secular standpoints the unlikelihood, improbability, or lack of evidence for revelation shapes from the start the seriousness with which one addresses the connection between religion and politics. From these standpoints, the moral height and strength of the Jewish and Christian revelations is not as such evidence of their truth. The fact that Farabi, Maimonides, Aquinas, Hobbes, Locke, Kant, and Hegel -and in their own way Plato and Aristotle -considered the issue of the connection between thought and faith does not show its intellectual power. We and they grapple with a problem that there is no special intellectual reason to deal with earnestly -as distinguished from historical or political reasons. The evidence for revelation is not greater than that of other possibilities one would not dream of taking seriously. Similar (although opposed) assurance may also govern those convinced by faith. It is sometimes said that judgments about the importance or superiority of reason cannot escape from an original leap of faith not different in principle from faith as we ordinarily understand it. The choice to follow along reason's path must at first be irrational, or not demonstrated. One begins by assuming a superiority of reason that one cannot prove. Yet, this argument apparently does not lead those who doubt the evidence and authority of pious faith to take its claim more seriously. One reason is that, however reason begins, its journey can always remain open to

Szent Anna kultuszának írásos emlékei a kora újkori Magyarországon * Kísérleti jelleggel kezdtem kutatni Szent Anna Kárpát-medencei tiszteletét. Vajon mi volt a szerepe Jézus nagyanyjának a barokk kor lelkiségében? Speciálisan a nagyanyák tiszteletére számíthatott csak, vagy tágabban meghatározható csoportnak, esetleg minden kereszténynek kiemelt tiszteletére számíthatott? Legendája alapján ő az anyaságra vágyók, anyák és nagyanyák segítője. Szent Anna nemcsak a Szűzanya édesanyja, hanem háromszoros tisztes özvegyként, Jézus Krisztus öreganyja, dajkája, a szentatyafiság matriarchája, és így a keresztény nagycsalád, nemzetség oltalmazója, a gyermekáldás patrónája is. 1 Kultusza rendkívül sokrétű. A középkor után Szűz Márián kívül csak neki alakultak ki búcsújáró kegyhelyei Magyarországon. 2 Templomainkban gyakori a képe, 3 az Anna név kedveltsége folyamatos, elterjedt keddenkénti kiemelt tisztelete. Középkorvégi magyar nyelvű kódexeink már tanúsítják tiszteletét. Legendája olvasható a Teleki-, Érdyés Debreceni kódexben, latinul Temesvári Pelbártnál is. Szekvenciáját és himnuszát a Pozsonyi és Szegedi kódex tartalmazza. Képi ábrázolásai közül a Mettercia (Szűz Mária gyermekével együtt édesanyja, Szent Anna ölében) szintén gyakori. Több kézműves mesterségnek volt patrónusa, a szegedi szabócéh által készített ereklyetartó máig fennmaradt. Érdekes vonás, hogy tisztelete gazdasági kérdésekben is megelőzi férjéét, Szent Joákimét. Szent Anna életének fontos eseményei legendája szerint kedden történtek: kedden született, kedden fogant, kedden szülte Máriát, kedden halt meg. Kedden bizonyos asszonyi munkák: szövés, fonás, varrás végzése tilos volt. Legendája végéről csupán egyetlen mondatot idézek Illyés András tolmácsolásában:

Paysan normand en costume ancien; carte postale, collection des frères Neurdein, Paris 1906. À ce jour, le mystère de Toussaint Toupin reste tout entier. Un jeune Normand « retontit » dans la jeune colonie de Nouvelle-France avec un secret bien gardé… Ou encore, peut-on croire que sa réputation le précédait? Ainsi donc, le marin Toussaint Toupin débarque à Québec en 1630 alors âgé de 23 ans. Le mystère plane autour de ce jeune navigateur qui commandait le respect de tous, militaires et clergé inclus. D'après un commentaire daté du 23

To this day, the mystery of Toussaint Toupin remains unsolved. A young Norman "suddenly appears" in the fledgling colony of New France, presumably guarding some secret... Or could it be that his reputation had preceded him? In 1630, the navigator Toussaint Toupin landed in Quebec City at the vigorous age of 23. Mystery hovered around this young navigator who commanded the respect of all, including that of the military and clergy. According to a commentary dated January 23 in the Jesuit Relations, it was noted that following a

Full text: https://libri.unimi.it/index.php/scrittidistoria/catalog/view/238/883/2190

During the first decades after the invention of the printing press, the book went through a rapid evolution, in which illustrations and decorative apparatuses played a major role. In a few years, woodcuts and engravings took over from hand-made decorations, illumination in the first place. Also, the new techniques were extensively used for the opening pages entirely new in the history of the book, such as the title-page. The entire process manifested itself in various ways in the different places and the city of Perugia, with its production, offers several interesting cases, including some pioneering experimentations. This article is dedicated to those cases which also offer the occasion for further analysis concerning the political and cultural context in which the book-production developed.

The new churches that emerged in the principalities and cities of Protestant Germany in the 1520s and '30s had two chief adversaries, armed Catholicism on the one hand and dissident Anabaptism on the other. In their attempts to deal with the threats posed by these adversaries, Protestant governments faced some difficult questions. If, for example, the emperor made war on the Protestant princes because of their religion, did the gospel that forbade the peasants to take up arms against their overlords, the princes, also forbid the princes to take up arms against their overlord, the emperor? Again, did secular rulers, whose authority did not extend to the realm of faith and conscience, have the right to take action against Anabaptists? And if they did, was it necessary to impose the death penalty on them, as imperial law prescribed?

On these and related questions, the Swabian reformer, Johannes Brenz, was repeatedly asked for his opinion by both fellow reformers and important secular rulers. His answers were individual and influential. From 1530/31, moreover, they were at variance with those of the Wittenberg reformers. On the one hand, he refused to join the Wittenbergers in yielding to the legal argument that the territorial princes had rights in matters of religion that could justly be defended by force of arms against attack on them by the emperor. On the other hand, he was more consistent than they in his opposition to the use of the death penalty against the Anabaptists. His most widely read work on that subject, Whether a Secular Government May . . . Condemn Anabaptists to Death by Fire or Sword. (1528) was subsequently incorporated, virtually complete, into Sebastian Casetllio's Concerning Heretics, Whether They Are to be Persecuted (1554). The story of Brenz's struggle with these questions illustrates how difficult it was at that time for rulers and their theological counselors to move in directions that people of a much later age can applaud.

In 1520 Martin Luther, whose appeals to ecclesiastical authorities for reform had gone unheeded, published his first appeal to secular authorities for help with reform: Address to the Christian Nobility of the German Nation on the Reform of the Christian Estate. Over the next quarter century he would issue still more appeals to secular authorities to support and defend needed reforms, in every case indicating the justification for such action and the limits to it. As time passed, his thinking on the subject developed and changed in significant ways in response to new circumstances. At all times the arguments he used were, in the ways and for the reasons here discussed, considerably more complicated than those of his fellow reformers and, consequently, frequently misunderstood, both then and since. Luther has, for example, often been seen as someone who, unlike his fellow reformers, was fundamentally opposed to the much deplored emergence of das landesherrliche Kirhenregiment of Protestant Germany. The relevant texts, however, reveal that Luther was, in his own way, just as much the founder and defender of the territorial church as was anyone else at the time.

The colony' s population expanded in wartime after 1775 to no more than approximately 17,000, including the military, before the influx of about 29,000 Loyalist refugees in 1783. By 1800, when the gender balance in the colony was more balanced than earlier, there were between 60,000 and 66,000 souls, most of them very poor. Marble adds much detail to this. He demonstrates that arrivals in wartime in the 1750s, 1770s, and 1790s of large numbers of troops and seamen created epidemics in Halifax and its environs. With them came hundreds of soldiers' wives and children, along with camp followers, many of whom were abandoned at Halifax when the regiments departed. As the medical men treated mainly soldiers and seamen for smallpox, Marble' s account provides a great deal more information about the poor in Halifax than hitherto has been attempted. In addition, from his laboriously researched study of those whose death we have a record of in this era, we know that of the 2,800 whose age is known half were minors; 42 per cent had not reached their eleventh birthday. His death list of almost II,500 individualsa rare historical data base -if reconstituted, could be subject to far more analysis than Marble attempts. Dr. Marble's scholarly enterprise straddles several fields. Not orny is he a widely published professor in the Technical University of Nova Scotia and director of research in Dalhousie's Departrnent of Surgery, but also a noted Nova Scotia genealogist, weIl known for bis capacity to comb almost every manuscript likely to reveal something useful to the several historical topics he simultaneously pursues. Always very generous in sharing his research with others, he places Nova Scotia historians doubly in his debt for reminding them of how little of the province's early history they have yet written.

Este ensaio examina, à luz das Escrituras e da tradição reformada, a permanência das heresias denunciadas por Martinho Lutero na doutrina e prática da Igreja Católica Apostólica Romana (ICAR), especialmente no que diz respeito às Cinco Solas da Reforma: Sola Scriptura, Sola Fide, Sola Gratia, Solus Christus e Soli Deo Gloria. A análise demonstra que, embora a ICAR tenha promovido reformas disciplinares e reconhecido parcialmente alguns abusos do passado, sua teologia continua afirmando a autoridade papal acima da Escritura, a mediação da graça por meio da Igreja e dos sacramentos, e a salvação vinculada a práticas e doutrinas não bíblicas. O texto retoma o espírito profético de Lutero, usando categorias bíblicas como: “falso mestre”, “anátema” e “anticristo”, para caracterizar o sistema papal, não como julgamento pessoal, mas como fidelidade à denúncia já revelada nas Escrituras contra os que pervertem o evangelho de Cristo. Conclama-se, assim, a igreja contemporânea a não se calar diante do erro, e a manter firme o testemunho da verdade do evangelho puro, proclamando somente Cristo como Salvador, somente a graça como caminho, e somente a Escritura como autoridade final.

Alice Stopford Green's work in the economic and social recovery of the Kingdom of Meath including her friendship with James McCann, her close attachment to the Hill of Uisneach, her involvement in the Durrow access controversy of 1914, and her objection to the use of the name Tara in Lord Aberdeen's title.

Son varios los artículos que hemos ido dedicando a diferentes familias de esta ciudad conquense a lo largo de estos años en los libros de fiestas de San Juan Evangelista. Siendo este uno más, que como otros muchos que vendrán, reflejan el amplio legado histórico que nos ofrece Huete. Es por ello que en esta ocasión nos gustaría poner el foco en un linaje, sobre el que hasta la fecha hemos efectuado algunos apuntes, bastante someros, y motivo por ello más que justificado, para ahondar en detalles de su pasado. Sobre el origen de la familia Cabildo, carecemos de datos que nos confirmen una fecha precisa de su existencia en este lugar. Amor Calzas (1904, 101) ya nos habla de Fray Pedro Cabildo, mercedario que nacería a principios del siglo XVI. El autor comenta que en el siglo XVIII, este apellido todavía estaba extendido entre algunos optenses que vivían en el barrio de San Gil. En el caso de Pedro Cabildo, indica que "profesó en 1532, pasando como Misionero á las Inidias, y ocupándose con gran celo de la predicación (...) volvió a España, y ási Convento de Huete, de donde fué nombrado Vicario, muriendo en 1570" (Amor, 1904, 101-102). Así pues, desprendemos por esta referencia, que la familia Cabildo, como mínimo, ya pudo estar presente desde finales del medievo en la localidad, desconociéndose por ahora el origen genealógico del linaje. Por otro lado, en la obra de Manuel de Parada, se comenta sobre este mismo Pedro Cabildo, que fue "hijo o pariente cercanísimo de uno de los primeros comuneros que se alzaron en Huete contra el Emperador" (Parada, 2019, 556).

This article examines the use of religious memory and identity in the diplomatic correspondence
of Ivan IV (Ivan the Terrible), particularly his letters to the Polish-Lithuanian nobility. Through a
detailed analysis of these letters, the article demonstrates how Ivan IV invoked Orthodox Christian
imagery, sacred history, and references to past Christian rulers to legitimize his reign and justify
his political actions, such as military campaigns and territorial expansion. Ivan’s correspondence
not only reflects his self-presentation as a divinely appointed ruler but also illustrates how religious
rhetoric played a crucial role in constructing Orthodox kingship and shaping Russian national
identity. The study explores the broader implications of religious narratives in statecraft,
comparing Ivan IV’s use of religious memory to other Christian rulers. Ultimately, this research
contributes to the understanding of the intersection between religion and politics in early modern
Eastern Europe and the role of religious identity in shaping autocratic rule.

Palabras Clave: Miguel de Unamuno. Eugène Baie. Flandes. Correspondencia. 1932ko maiatzaren 14an, Miguel de Unamunok gutun bat idatzi zion Eugène Baie flandestar idazleari, haren Le siècle des Gueux obra erraldoiaren bigarren liburukia irakurri ondoren. Lan honetan, argitaragabeko gutun horren jatorrizko bertsioa eta horren itzulpena ezagutarazten dira. Era berean, gutunaren edukiari buruzko oharrak egiten dira sarrera labur batean, bai eta Unamunoren eta Flandes/Belgikaren arteko truke kultural horren nondik norakoak agertu ere. Giltza-Hitzak: Miguel de Unamuno. Eugène Baie. Flandes. Gutunak. Le 14 mai 1932, Miguel de Unamuno a envoyé une lettre à l'écrivain flamand Eugène Baie, dont il avait lu le second tome de son monumental Le siècle des Gueux. Ce travail fait connaître aussi bien la version originale que la traduction de cette lettre inédite. Il offre également une brève introduction qui présente le contenu de la lettre et replace dans son contexte cet échange interculturel entre Unamuno et Flandres/Belgique.

The ‘Solidarity’ logo designed by Jerzy Janiszewski in 1980 is one of the best -known Polish symbols of all time. In the 1980s, it was widely reproduced on various materials, especially including ‘popular’ works, namely samizdat, such as leaflets, banknotes, post stamps and cards, posters, also pins, or even… towels etc. They were essential information carriers evidencing that the underground organizations were still dynamically operating. This article is mainly an analysis of such ‘popular’ works which contain the ‘Solidarity’ logo. This symbol is set in various contexts: independently, in combinations with slogans or graphics, also as, e.g., editor’s signature etc. Nevertheless, they are not always the exact imitations of the ‘Solidarity’ sign; various factors led to a wide range of modifications (which were unintentional, such as imprecise copies of the letters) and transformations (which were intentional, such as representing the letters as people). This review is enriched with ...