Protestant Theology

Egy operaszerű passió és egy passiószerű opera egymásraolvasásának chiazmusában Isten művei (opera) egyedül a kereszt és a szenvedés által (per crucem et per passionem), önmaguk ellentétében (sub contrario specie) válhatnak hozzáférhetővé. A kereszt testbe íródó tapasztalata azonban nem történet – az önmagáról való beszéd ellehetetlenítése révén olyan nem-narratológiát igényel önmaga elbeszélésére, mely csak egy, kereszt előtti/mögötti valóság már érvénytelenített nyelvén szólalhat meg. Miről tehet tanúbizonyságot a Máté-passió és a Hálátlan dögök keresztalakzata, ha az azt leíró nyelvet a kereszt eseménye folyton érvényteleníti? Ha a tanúság egy távolléten, egy idegenné vált testen alapszik, szétroncsolva ezáltal a jelenlét, a tanú önazonosságát? Milyen seb rajzolódik ki a beáramló sztázis, anarratív halál által a saját testen, amelyet a passiónak és operának folyton hordoznia kell?

Trotz seiner Distanz zum Judentum als Religion und seiner Abwendung vom neologen Gedankengut seiner Lehrer, die eine Nähe von Judentum und Christentum begünstigt hatten, bereitete Schleiermacher den Boden für eine jüdische Selbstreflexion und Erneuerung.  Sein Denken hatte unverkennbar eine Wirkungsgeschichte unter den jüdischen Intellektuellen des 19. Jahrhunderts und führte zu parallelen Entwicklungen in Judentum und Protestantismus.

Despite his distance to Judaism as a religion and his turning away from the neologism of his teachers, who had favored a proximity between Judaism and Christianity, Schleiermacher prepared the ground for Jewish self-reflection and renewal.  His thinking had an unmistakable history of influence among Jewish intellectuals in the 19th century and led to parallel developments in Judaism and Protestantism.

Augusta's Umění práce. On the Intellectual Background and the Addressee of the Practical Theological Treatise. The study demonstrates that the intellectual roots of Augusta's treatise Umění práce díla Páně služebného [The Art of Servant Work on the Work of the Lord] (1550, printed in 1560) should be sought in the time before his incarceration, probably already in the first half of the 1540s. In this time the enchantment with Lutheranism was slowly fading away among the Bohemian Brethren and the need of the church renewal resulted in a gradual return to the domestic tradition, especially to the doctrine of Luke of Prague. Further, the study reviews the assumption of Joseph Theodor Müller that the treatise was written at the request of a young priest mediating the contact between Augusta in prison and the Unity in 1550. It proposes a new surmise that it could have been written in the context of a mutual correspondence between two prisoners, Jan Augusta and Jakub Bílek, who had a very close relationship to each other like father and son.

Korean Protestantism can be characterized as the rapid church
growth and the emergence of the mega-churches, which attracts the focus of scholarly investigation. The number of Protestant churches increased from 3,279 in 1920 to 5,011 in 1960 and to 33,897 in 1996. The Protestant population in Korean society has grown significantly since the 1960s. As can be seen in Table 1, the number of Protestant population had an enormous increase from 623,072 in 1960 to 8,760,000 in 1995.2 In 1995, with Korean Protestants (19.7%) and Catholics (6.6%)
combined, Christians have leveled out at about 26% of the whole population.3  Christianity, in spite of its short history in Korea, has become the major religion, together with Buddhism, in Korean society
today.

I will argue in this paper that the Christian humanistic perspective of Erasmus had a considerable effect on the way the Bible was read by Luther.     
      In exploring and developing these tasks my approach to writing this paper will be basically historical, including some of the theological perspectives of the main characters (Erasmus and Luther). As a result of that this paper will try to combine a short narrative about Erasmus’s life and work, a brief analysis of Erasmus’ works, along with an analysis of the possible influence he had on Luther one of the main reformers at that time.

This article shows how in its postmodern “development”, a major part of Christianity has shifted away from the biblical justification by faith and the theology of the cross. Justification is sought from experiences and works, and it is believed to happen inside human being. This has moved the Christian world to the unbiblical Roman Catholic teaching of infused righteousness and justification by sacrament/creation. For example, the joint declarations of the Roman Catholic Church and the Lutheran Church, and theologies of Karl Barth and Ivan T. Blazen (a Seventh-day Adventist theologian), are studied.* This research paper argues that (1) the postmodern theology is based on communal focus, experiential focus, and deconstruction of the basis on Scripture; (2) justification and sanctification need to be demerged; (3) the Christian postmodern world has gone back to Roman Catholic teaching of infused righteousness; (4) the postmodern view believes in justification by human works; and (5) the postmodern theological thinking unbiblically merges justification and sanctification.

* The author of this paper is a Seventh-day Adventist, and he argues that Blazen's teaching about justification does not represent the whole view of Seventh-day Adventists. See for example: Richard Davidson, "Justification by Faith According to the Old Testament: In the Footsteps of the Reformers," Andrews University Faculty Publications 859 (2017), https://digitalcommons.andrews.edu/pubs/859/.

Монографията е първи опит за по-цялостно представяне на творчеството на Рудолф Ото (1869–1937) в България, с акцент върху връзката му с критическата философия на Имануел Кант. В книгата се разкриват проблематични моменти в употребата на базовите религиозни категории „свещено“ и „свято“, както и на основните термини в най-известното съчинение на Ото „Святото“ (Das Heilige, 1917): „mysterium tremendum“, „Ganz Andere“ и др. Анализират се най-важните подходи към религията в творчеството на Ото, развитието на науката за религията (Religionswissenschaft), сравнителното религиознание и приложението на религиозното a priori в историята на религиите. Дискутират се още и изследванията на Ото върху сравнителния мистицизъм. Представени са идеите му за паралелните линии на развитие на религията и философията на Изтока и Запада.

In Roman Catholics and Evangelicals: Agreements and Disagreements, Norman Geisler and Ralph E. MacKenzie (G&M) have engaged in the concerted effort “to examine some of our common spiritual roots and see if we have any theological or moral bridges upon which we both can travel.”  With many inconsistencies surrounding the topic, it is difficult to separate truth from fiction leading to confusing mischaracterizations such that Protestants indict Catholics as idolatrous Pope-worshippers, and Catholics presume Protestants to be no more than antagonistic pagans. Though both sides have misrepresented the other over their dissimilarities, not all of the controversies are misconceptions, there are some “real and fundamental-sounding differences in interpretation and application, where each side thinks itself right.”  It is here, in the gap between these similar, yet estranged faith traditions that G&M stand, and this book is a product of their labors.

lgún tiempo atrás recibí de la Comisión de Historia y Archivo Histórico de la IMU la invitación para escribir algunas notas sobre mi experiencia de vida. Tengo conciencia de que mi aporte no tiene gran valor. Sin embargo, mi respuesta fue positiva. Al disponerme a cumplir con la palabra empeñada, entiendo que corresponde precisar algunos puntos.

This book investigates the relationship between nineteenth-century German theological Wissenschaft and the emergence of confessional Lutheranism. James Ambrose Lee II argues that the fi rst generation of German confessional Lutheran theologians were active participants in the multifaceted discourse over the relationship between theology and Wissenschaft. In examining the writings of Adolf Harleß, August Vilmar, and Johannes von Hofmann, this work illustrates confessional Lutheran attempts at creating a method of theological study in service to the church and university.

In the first part, I will clarify the concepts of mediation and mediating theology, put them in historical perspective, and highlight central themes and developments. The second part sketches the theology of I.A. Dorner. The conclusion offers trajectories for further research.

Historically there are four perspectives to the interpretation of Revelation 20: 1-10 and the understanding of the millennial reign of Christ. This paper reports the findings of a research carried out in 2005 to discover millennial trends among Nigerian Christians. The respondents were mainly Baptists but drawn from across the country. The findings revealed the dispensational millennial view to be the popular perspective among an overwhelming majority of Nigerian Christians. It was further discovered that dispensational millennialism is the only millennial perspective known to an equally overwhelming majority of Nigerian believers. Thus, the adoption of this perspective was not arrived at after critical reflection on the options. Since such decisions are better made after careful examination of biblical and theological data, the paper recommends that the church needs to be more proactive in educating her members on the subject of eschatology.

Putting it plainly, original sin is the grand, encompassing, and therefore essential theme of Christian theology's defense of its necessity, impeccability and mission.

No traditional notion of original sin, and there's no necessity of Christendom's traditional rationale. This story is the story of modern theology - fighting to justify its existence and necessity as late modernity simply allows theology to die under the weight of it's own making.

But there is an alternative.

This report summarises the workshop of Dionysian studies that took place at Pusey House and St. Cross College, Oxford, from 18 to 20 July 2016. It was a collaboration between the University of Oxford and the University of Athens, headed by Prof. Mark Edwards, Prof. Georgios Steiris, and DPhil Cand. Dimitrios Pallis. It covered a large number of different perspectives and thematic areas in the reception of the Corpus Dionysiacum, ranging from the early reception of the corpus to modern and postmodern philosophy and theology.

Breve biografia intelettuale di J. Moltmann. I. Dio trinitario come un Dio comunitario. 1. La critica del monoteismo astratto. 2. Dio come Triunità pericoretica. a) Dall'essere alla vita: livelli di divisione. b) L'unificazione perichoretica delle Personalità diverse. c) L'unificazione perocoretica nella storia.  d) L'unificazione perocoretica dell'agire trinitario. II. La dialettica dell'amore creativo della Trinità. 1. Dalla sofferenza all'amore. 2. Dall'amore alla sofferenza. III. Il metodo della creazione: l'autoumiliazione di Dio. 1. Lo spazio del nulla. 2. L'autoumiliazione trinitaria.  Streszczenie w jęz. polskim.

In this book, I analyze contemporary Pauline exegesis and its implications for Protestant theology. Over the last several decades, scholars have offered fresh interpretations of the apostle, including the New Perspective on and the apocalyptic reading of Paul. I juxtapose these proposals with traditional Protestant understandings of Paul and argues that the crucial difference between these two readings lies not in how one understands isolated Pauline notions but in different assumed narrative substructures of the apostle's writings. I explore how these new exegetical proposals deepen, broaden, enrich, and challenge traditional Protestant theological paradigms, as well as how they are situated alongside current contextual conversations on theological anthropology, social imagination, and the church's mission.

This paper is part of a larger study: The De-Judaization of the Image of Jesus of Nazareth (the Virgin Mary) at the Time of the Holocaust: Ensoulment and the Human Ovum by Thomas Bluger (Xlibris, 2021). It covers chapters 10 and 11 concerning Hitler's beliefs about Jesus, which are not properly presented in circles of Holocaust studies today. These images of Jesus of Nazareth are in turn is linked to the Nuremberg laws of 1935, as well as the fact that at one time over 150,000 Mischlinge (those with partial Jewish ancestry 1/4 & 1/2) were active in the German military. Chapter 10 is about Hitler's fear of possessing Jewish ancestry (1/4). In this chapter I pick up on what has been written so far, while adding a number of recent and subsequent discoveries to the mix. Chapter 11 is about Hitler's De-Judaization of the image Jesus of Nazareth while revealing present-day scholarships myopic understanding on this topic due to its failure of "seeing outside the box," which would be inclusive of the catholic narrative as it pertained to the dogma of Mary's Immaculate Conception. Added to this conversation is that Hitler had the fear of having a Jewish grandfather. In this perceptual universe Hitler would see himself as a second-degree Mischling while Jesus would be seen as a Mischling of the first degree (privileged). In following this trajectory, I challenge Richard Steigmann-Gall and Susannah Heschel-although their research is brilliant-as inadvertently, and without intention-distorting our present-day understanding as Jesus as Aryan. Although I do not contest their research, I do challenge it, in that it lacks completion.

From the late thirteenth through late seventeenth centuries, a single three-word Latin phrase—sapiens dominabitur astris, or “the wise man will be master of the stars”—proliferated in astrological, theological, philosophical, and literary texts. It became a convenient marker denoting orthodox positions on free will and defining the boundaries of the scientifically and morally legitimate practice of astrology. By combining the methodology of a diachronic historical survey with a microhistorical focus on evolving phraseology, this study argues that closely examining the use of this phrase reveals how debates about the meanings of wisdom, free will, determinism, and the interpretation of stellar influence on human events changed radically across four centuries of Western European cultural and intellectual history. The first half of this article charts the scholastic response to theological criticisms of astrology and the reconciliation of Aristotelian-Ptolemaic cosmology with Catholic theology, paying special attention to its implications for astrology as viewed through scholarly uses of the phrase. The second half of the article shows how the phrase developed a multitude of idiosyncratic meanings in the sixteenth and seventeenth centuries, fracturing its late medieval scholastic unity, as new forms of philosophical, socio-political, religious, and scientific critiques upended astrological beliefs and practices. Ultimately, this paper argues that examining the theory and praxis of astrology through the changing phraseological meanings of “sapiens dominabitur astris” allows historians and cultural anthropologists to better discern the dialectical (as opposed to binary) relationships between free will and determinism in the West.

Following his newfound celebrity upon publication of Being and Time, Martin Heidegger delivered a lecture in 1927 and 1928, titled “Phenomenology and Theology,” where he discussed how his recent groundbreaking work in existential phenomenology relates to Christian theology. Far from offering his philosophy as a method for theology, he instead attempted to utterly separate the two, setting the former as fundamental ontology and the latter as a positive science more akin to history, with the Christian faith as its positive object of study. The lecture was left unpublished until 1969, when Heidegger added an appendix, a piece exemplary of the later Heidegger’s thought. The point of this thesis is to properly expound the lecture and provide critique regarding his classification of theology as a positive science. Due to his existential description of Christian faith, his formula of theology as the study thereof sets that science as an ontology more akin to philosophy than he allows. Rather than correct this problem, it is more fitting to let stand Heidegger’s existential definition of faith and elucidate its consequences for Christian theological praxis. This leads to Dietrich Bonhoeffer’s Act and Being, a dissertation on the role of ontology in Christian theology which addresses Heidegger’s phenomenology. Bonhoeffer claims that the Cross event in Christianity requires a Christian existential analysis independent of Heidegger’s own analytic of pre-Christian Dasein. Here I conclude that this provides an opening for theological work in ontology, one which theologians must take if they wish to assert independence from and fruitfully engage with philosophy. I then provide an epilogue concerning the appendix, where I suggest the later Heidegger himself recognizes this need for theology, though only in a subtle manner.

In this thesis, a complete picture is presented on the content of the main theological and philosophical theories on the creation and meaning of man, where a presentation of the teachings and theories of theological and philosophical groups is made. Second, there is a key comparison between them in order to understand how “man” is presented and ëhat man really is, as being and entity. The first part of the thesis, therefore, focuses on the anthropological theology of Orthodox, Catholic and Protestant doctrine on human creation, emphasizing the change of those theological teachings and presenting the anthropology of representatives of Christianity such as St. Irenaeus of Lyon, St. Ephrem the Syrian and St. Ignatius Brjanҫaninov, Thomas Aquinas and Martin Luther. In the second part of the thesis are the philosophical concepts of man from the philosophical systems of Western Philosophy (rationalism, empiricism, existentialism, phenomenology), where at the end of this part, for each philosophical case is a discussion and comparison which has presented the main opinion of the most important representatives from each group, such as Descartes, Kant, Pascal, Kierkegaard, Jasper, Heidegger. Using a comparative methodology in the anthropological historical-theological direction, a diachronic analysis was made by examining different authors from different eras in order to see hoë the "man" was seen - the man in different eras, denominations and philosophical currents, precisely to realize how man is conceived, at all times, and ëhether or not these views are consistent with each other. The general comparison that has finally been made betëeen philosophical currents and Christian theology has led us to conclude that anthropological philosophical thought departs in the conception of "man" from the dogmatic patristic Christian, Roman Catholic and Protestant doctrines, which Christians show a somewhat unified concept among themselves.

What is the relation between ethical discernment and liturgy? Do Christian rituals provide enough space for ethical thinking? What is the nature of the certainty that discernment in ritual is correct? This study explores these questions in the context of the recent debate on the relationship between liturgy and ethics. It proceeds in five steps. Firstly, it briefly outlines the question of the foundation of Christian ethics with the help of the theology of Karl Barth. Secondly, it presents the joint task of ethics and liturgy, which teach us to see the world sub specie Christi. Thirdly, following Gordon Lathrop, it treats the problem of ritual constructing false worldviews: the hierarchical distortion, the distortion of the closed circle, and spiritual consumerism. In the next part, it explores how different ritual strategies open the space for actual ethical thinking in liturgy. The last part focuses on the role of biblical narrative, images, and symbols that represent the crucial source of the discerning worldview. The concluding reflection returns to the opening questions arguing that our discernment must be always aware of its particularity and perspective. The unbroken certainty of seeing can only be placed on the eschatological horizon.

I Siguiendo con su política de rescate de textos agotados pero relevantes para la reflexión teológica en castellano, la editorial Trotta ha reeditado la obra que Bonhoeffer dedicó a la ética. El traductor de la primera edición, Lluís Duch, se dio a la tarea de poner al día esta obra con un prólogo nuevo, una cronología de Bonhoeffer y una bibliografía actualizada, así como de anotar el libro siguiendo a la nueva edición alemana de las obras de este teólogo mártir. En el prólogo, hace algunas observaciones pertinentes.

At the beginning of the XIX-th century, Fr. Schleiermacher was the first thinker who attempted both to maintain the validity of Christian doctrine and to keep the pace with the modern outlook of the world, as it was shaped by the Enlightenment. He engaged in this task by re-interpreting most of the major doctrines and concepts of Christianity, so that they may preserve, at least partly, their implications for human life, but without conflicting the scientific and rationalistic view of the Universe. Traditionally, Christianity based its spirituality on a theistic and transcendental "God"; this assumption was highly problematic for the naturalistic and rationalist outlook of Modernity. In order to preserve the foundation of spirituality, Schleiermacher reinterpreted the concept of divinity, as the Organic Whole, as the interconnected and harmonious Totality. Hence, he succeeded both in discarding the non-natural repellent elements of the concept of "Divine" and in preserving some key imports of this concept, such as unity, universality, harmony, sense. As Totality, immanence becomes the new divine; it is a natural divine but still preserving a degree of concealment, as a result of its magnanimity. In spite of this immanentization of the divine, spiritual endeavors are still justified by the need to cover the gap between the "sinful" limited perspective of a human and the Holistic perspective which reveals the "spiritual" meaning of the Universe. The old ontological dualism between the "fallen" immanence and the "sacred" transcendence is abolished; the identification of the divine within immanence means the predicament of the ultimate divinity of the Universe. "Sinfulness" becomes only a matter of how humans see and experience the natural. Thus, Schleiermacher succeeds in "redeeming" the natural, making it the ultimate foundation of everything, including spirituality. The traditional attributes of God are reinterpreted so that they may not mean anymore personal traits but natural aspects of the Universe. Hence, love, as the ultimate reason for all divine actions, is interpreted as the natural causality that maintains the harmony and the order of the Universe. God's almightiness would mean nothing else that the universality of causal regulation. Creation ceases to be a particular event and is interpreted as an ontological condition of the Universe, namely that of being imbued with the "divine" harmony and unity.

Die Geschichtswissenschaft liebt die Konstruktion von Dichotomien: Bis in unsere Tage ist das Verhältnis von Religion und Naturwissenschaften entweder als grundsätzlich konfliktreich dargestellt, oder der Aufschwung der Naturwissenschaften im 16. und 17. Jahrhundert ist als Erfolg einer spezifischen Konfession interpretiert worden. Aus heutiger Sicht sind solche Interpretamente jedoch zu einseitig. Die 14 Beiträge in diesem Band – sie stammen von Autorinnen und Autoren aus sechs verschiedenen Ländern – werfen ein neues Licht auf die Komplexität des Verhältnisses von Religion, Konfession und Wissenschaften im 16. und 17. Jahrhundert. Sie zeigen außerdem eindrücklich, dass sich eine moderne Religionsgeschichte der Frühen Neuzeit die Vernachlässigung der Wissenschaftsgeschichte nicht leisten kann.

By means of two tales, both infamous, one because it is so thick (Michael Sattler) and the other because it is so thin (Dirk Willems), it may be possible to see why martyrdom was and is such an intractable predicament, and how it has been manipulated to maintain the justification of martyrdom as well as the perpetuation of martyrism as a pastoral ethic.

"Michael Sattler shall be committed to the executioner. The latter shall take him to the square and there first cut out his tongue, and then forge him fast to a wagon and there with glowing iron tongs twice tear pieces from his body, then on the way to the site of execution five times more as above and then burn his body to powder as an arch-heretic."

Why Christians of a sort would execute Sattler for being another kind of Christian (specifically, a radical, baptizer - anabaptist, or simply, a heretic) is not a matter worth adjudicating. The story of Christianity is replete with such self-righteous transgressions and they have yet to undo its justification – that some deserve to die at the hands or to protect or purify Christendom. Simple enough.

This is the draft of a developing project on the topic of an ethic of martyrdom - something for which I've coined the term martyrism. And, yes, it is something sought after, celebrated and narrated.

This paper therefore, is an effort to explain historically the relationship between Church and Estate in Ecuador whose outcome ended with the drafting of the Ecuadorian Constitution of 2008. By the end of it, the reader may be able to understand better the relationship of Church and Estate in Ecuador and how that has changed in the last decades

Közlemények 151 guardiam ab ipso impositum acceperit, sed ob hanc rationem, quod cum in domo non sit pecunia, non indigeat domus salvaguardia. Commissarius Caesareus, qui etiam ab ipso in domo fuit constitutus, iam est mortuus hic in domo vestrae celsitudinis, cui dabat quavis die unum florenum pro mensa, et quidem ex pecunia vestrae celsitudinis.

In the chiastic pattern of an opera-like passion and a passion-like opera reading each other, the works of God (opera Dei) are approachable only in their contrary (sub contrario specie)  by the cross and the suffering (per crucem et per passionem). The experience of the cross written in the body is not a story, it cannot be telled, because through the undermining of the speech about the self this experience requires a kind of non-narratology which may speak just the language of a reality before/beyound the cross.

What can testify the chiastic structure of the Saint Matthew's Passion and of the Ungrateful Bastards, when their language is permanently invalidated by the event of the cross, or if their testimony is based on an absence, on an estranged body ruining the presence, on the identity of the witness? What kind of wound emerges on the body by the flowing stasis and anarrative death, which wound must be carried by the opera and the passion?

Il "De papatu Romano Antichristo" di Alberico Gentili (San Ginesio 1552 – Londra 1608) è conservato nella Bodleian Library di Oxford (D’Orville 607, ff. 1r-95v) e rappresenta il più noto degli inediti del giurista di San Ginesio al quale, soprattutto a partire dal secolo scorso, gli studiosi hanno dedicato particolare attenzione. Nuove indagini sul manoscritto hanno dimostrato che, pur essendo stato originariamente redatto fra il 1580 e il 1585, quel testo era stato rivisto, corretto e integrato dallo stesso Gentili. Correzioni, aggiunte, appunti scritti dall’Autore almeno fino al 1591: una novità deducibile dalla lettura di alcuni appunti autografi vergati in uno dei primi fogli del manoscritto bodleiano – fogli originariamente destinati a restare bianchi – ove si fa rinvio, più volte, al "Tractatus criminalis" di Tiberio Deciani la cui "editio princeps" risale al 1590.

Per tentare di comprendere pienamente l’entità e la natura sostanziale di queste modifiche e annotazioni, e le ragioni per le quali il Gentili non giunse mai alla determinazione di completare e successivamente pubblicare il lavoro, occorreva tornare a studiare criticamente la fonte manoscritta nella sua interezza, ma soprattutto predisporne l’edizione critica: un evento sempre auspicato ma mai, fino ad ora, realizzato.

Il progetto, dopo oltre sei anni di intenso lavoro da parte di Giovanni Minnucci che, nel corso di questo lungo periodo, ha dato periodicamente conto dei risultati progressivamente raggiunti, è stato finalmente portato a compimento.

Composta di 24 "Assertiones", attraverso le quali l’A. intese dimostrare che l’Anticristo era da identificare nel Papato Romano, l’opera è corredata da un numero copiosissimo di allegazioni tratte dalla Sacra Scrittura, dalle opere dei Padri della Chiesa, da quelle teologiche, storiche, filosofiche, letterarie e giuridiche, individuate dal curatore, a pié di pagina, in un apposito apparato critico. In un secondo apparato, sempre a pié di pagina, vengono edite anche le numerose "additiones" che Gentili vergò nei margini e, talvolta, nelle interlinee del testo. Segue un’  "Appendice" nella quale si legge il testo, criticamente edito, degli appunti di lavoro che Gentili annotò nel frontespizio e nei fogli del manoscritto inizialmente destinati a restare bianchi.

In ragione della particolare natura del testo – un vero e proprio work in progress che Alberico Gentili non aveva mai concluso – l’edizione critica del De papatu Romano Antichristo, delle numerose additiones e dei cospicui appunti sparsi che ne caratterizzavano la stesura, era meritevole di essere accompagnata da un saggio introduttivo. Per una migliore comprensione dell’opera, e per una sua più compiuta, ancorché preliminare, illustrazione, Giovanni Minnucci ha ritenuto necessario soffermarsi sulle presumibili ragioni sottese alla decisione assunta da Gentili di voler affrontare il tema oggetto del suo lavoro e sulle fonti complessivamente utilizzate – avendo riguardo anche a quelle prive di esplicito rinvio – cercando di approfondire, allo stesso tempo, la natura delle additiones vergate nei margini e nelle interlinee, e le probabili motivazioni della sua mancata pubblicazione. Né potevano essere ignorate, infine, in ragione dei contenuti eminentemente teologici e giuridici dell’inedito, le idee che, in relazione ai rapporti fra diritto e teologia e fra coloro che quelle discipline professavano, il nostro Autore aveva espresso negli anni ai quali va fatta risalire la conclusione della prima redazione dell’opera e a quelli immediatamente seguenti, allorquando decideva di aggiornarla e modificarla. In questo periodo, com’è noto, si concretizzarono i prodromi di un vero e proprio scontro teorico, di natura politico-dottrinale, con i puritani inglesi e, più in particolare, con il teologo John Rainolds. Queste vicende, già note alla storiografia, erano suscettibili non solo di essere ripensate e approfondite alla luce della documentazione manoscritta che le attesta, ma anche nuovamente contestualizzate: proprio mentre la polemica iniziava ad accendersi per poi successivamente esplodere all’inizio degli anni Novanta del XVI secolo, Alberico stava attendendo alla scrittura e alla successiva revisione del De papatu. Temi e problemi già oggetto di studio da parte di Minnucci, che vengono qui ripresi, integrati, approfonditi e notevolmente ampliati nei Prolegomena che precedono l’edizione.

Giunto ad uno stadio avanzato di elaborazione, il De papatu Romano Antichristo attesta i forti dissensi che caratterizzarono la vicenda politica e religiosa europea in uno dei momenti più bui della sua storia millenaria, ed è contestualmente testimone della vastissima cultura e della poliedrica attività scientifica del grande giurista e pensatore italiano, esule in Inghilterra sin dal 1580 per la sua adesione alla Riforma, e regius professor di civil law a Oxford dal 1587.

Gli altri volumi pubblicati da Giovanni Minnucci per Monduzzi Editoriale: https://www.monduzzieditoriale.it/autori/giovanni-minnucci/

Pubbliche presentazioni dell'opera:
- 25 maggio 2019. Centro Internazionale di Studi Gentiliani
https://www.academia.edu/39092324/San_Ginesio_Macerata_._25_maggio_2019._Presentazione_delledizione_critica_del_De_Papatu_Romano_Antichiristo_a_cura_di_G._Minnucci_Milano_Monduzzi_ed._2018_._Interviene_il_curatore_dellopera_._Introduce_L._Lacch%C3%A9_Presidente_del_Centro_Internazionale_di_studi_Gentiliani

- 24 maggio 2019. Università di Macerata
https://www.academia.edu/39085749/MACERATA._24_maggio_2019._Presentazione_delledizione_critica_del_DE_PAPATU_ROMANO_ANTICHRISTO_di_Alberico_Gentili_1552-1608_Monduzzi_Milano_2018_curata_da_G.Minnucci_Universit%C3%A0_di_Siena_._Intervengono_il_curatore_e_V._Lavenia_Universit%C3%A0_di_Bologna_._Coordina_L._Lacch%C3%A9_Universit%C3%A0_di_Macerata_

- 15 aprile 2019. Università di Siena
https://www.academia.edu/38722037/Siena.15_aprile_2019._Lucia_Felici_e_Isabella_Gagliardi_presentano_ledizione_critica_del_De_papatu_Romano_Antichristo_curata_da_G._Minnucci_Milano_Monduzzi_ed._2018_ORE_11_00_Dipartimento_di_Scienze_Politiche_e_Internazionali_Via_Mattioli_10_-_Siena

Reviews:
Prof. Rafael Domingo Osle, forthcoming in Academia.edu, di prossima pubblicazione in “Journal of Law and Religion”
https://www.academia.edu/37414267/Book_Review_Giovanni_Minnucci_ed._Alberici_Gentilis_De_Papatu_Romano_Antichristo

https://www.academia.edu/39903047/D._Solera_Recensione_a_Alberici_Gentilis_De_papatu_Romano_Antichristo_Recognovit_e_codice_autographo_bodleiano_DOrville_607_Giovanni_Minnucci_Milano_2018_in_Archivio_Storico_Italiano_177_2_2019_pp._397-400

Roberto Barzanti, “Toscanalibri”, 8 ottobre 2018 e “Giornale della Conferenza episcopale Toscana”
http://www.toscanalibri.it/it/news/chi-e-l-anticristo-il-papa-in-persona-dopo-cinquecento-anni-pubblicato-il-de-papatu-di-alberico-gentili_10499.html

Roberto Tomei, “Il foglietto della ricerca”, 20 settembre 2018
https://ilfoglietto.it/il-foglietto/6048-alberico-gentili-riformatore-italiano-nell-inghilterra-elisabettiana-il-papato-e-l-anticristo

Eugenio Gualandi, “sienanews”, 7 ottobre 2018
http://www.sienanews.it/toscana/siena/il-papa-e-lanticristo-dellapocalisse-di-s-giovanni-il-prof-minnucci-e-leresia-inedita/

Bruno Esposito, “La Civiltà Cattolica”, 20 ottobre/3 novembre 2018
https://www.laciviltacattolica.it/articolo/rassegna-bibliografica-4040/

"Le Carte e la Storia", 2 (2018), pp. 123-124.

N. Ordine. Minnucci. De papatu. Corsera. La lettura 7.4.2019.
https://www.academia.edu/38737351/N._Ordine._Minnucci._De_papatu._Corsera._La_lettura_7.4.2019

S. Colavecchia, in Nuova Rivista Storica, Anno CII, Gennaio-Dicembre 2018
https://www.academia.edu/38722008/S._Colavecchia_Recensione_a_Alberici_Gentilis_De_papatu_Romano_antichristo_recognovit_e_codice_autographo_bodleiano_dOrville_607_G._Minnucci_Milano_Monduzzi_2018_in_Nuova_Rivista_Storica_Anno_CII_Gennaio-Dicembre_2018_Fascicoli_I-III

G. Voltolina, in "Ephemerides iuris canonici", 59/1 (2019), pp. 398-402

https://www.academia.edu/39282225/Giulietta_Voltolina_Recensione_a_Alberici_Gentilis_De_papatu_Romano_Antichristo_Recognovit_e_codice_autographo_bodleiano_DOrville_607_Giovanni_Minnucci_Milano_2018_in_Ephemerides_Iuris_Canonici_59_1_2019_pp._398-402.

Michele Pepe, Annali del Dipartimento Jonico
https://www.academia.edu/40959178/M._Pepe_Recensione_a_Alberici_Gentilis_De_papatu_Romano_Antichristo_Recognovit_e_codice_autographo_bodleiano_DOrville_607_Giovanni_Minnucci_Milano_2018_in_Annali_del_Dipartimento_Jonico_VI_2018_pp._641-644
Sul nostro sito: https://www.monduzzieditoriale.it/libreria/gentilis-de-papatu-romano-antichristo/

The study explores the original preaching programme created by the bishop of the Unity of the Czech Brethren Jan Augusta. It deals with his recently discovered postil entitled Summovník [Summarium], finished in 1557 and printed in 1570, which is based on a new pericope order following the structure of the Apostlesʼ Creed. It argues that Augustaʼs preaching programme should be interpreted from the perspective of his ecclesiology as an attempt to contribute to the renewal and building of the true Church of Christ. In addition, it provides arguments that the origin of the new pericope order is closely linked with the so called return to Luke of Prague in the first half of the 1540s. Finally it detects the sources of inspiration not only in the domestic theological tradition of the Unity but also in the tradition of the catechetical preaching in the Ancient church.

America: its ideological and utopian possibilities (1970) 4. Magic and theory (1971) 5. Some thoughts on a program for Ethics (1971) 6. The hermeneutics of the symbol (1972) 7. Christian realism: ideology of the establishment (1973) 8. Confessions: on theology and life (1974) 9. Bringing about love (On The transfiguration of politics, of Paul Lehmann) (1976) 10. Personal wholeness and political creativity: the theology of liberation and pastoral care (1977) 11. The Protestant Principle and its denial (1982) 12. Sometimes… (1985) 13. An invitation to dream (1986) 14. The poet, the warrior, the prophet (1990) 15. Theopoetics: longing and liberation (1992) 16. From liberation theologian to poet (

Вперше у вітчизняному богослов’ї в книзі здійснено цілісний аналіз основних принципів неоортодоксальної біблійної екзегетики Карла Барта в контексті всієї сукупності чинників (інтелектуальних, історичних, соціально-політичних), які вплинули на формування богословської методології швейцарського теолога. З’ясовано, що надважливе значення для розуміння Бартового богослов’я має здійснена ним деконструкція напрацювань ліберальної теології з її спробами адаптувати християнство до раціонального модерного дискурсу, позбавивши його христологічного та тріадологічного осердя. За допомогою ґрунтовного аналізу базових англомовних джерел у книзі наведено низку аргументів на користь сприйняття фундаментального богословського доробку Барта як одного з найбільш впливових та знакових явищ в історії християнського богослов’я. Книга розрахована на фахівців-богословів, викладачів вищої школи й конфесійних навчальних закладів, студентів, аспірантів, а також всіх тих, хто цікавиться християнським богослов’ям ХХ ст. та тими постатями, котрі здійснили найвагоміший внесок у його розвиток. Дана монографія може слугувати у якості засновку для подальших розвідок у царині богослов’я, герменевтики, біблійної екзегетики, філософії релігії, релігієзнавства та історії християнської доктрини у ХІХ-ХХ століттях.

Jacob Arminius is a person primarily associated with the controversy among the Dutch Reformed, which took place in the first decade of the XVII century, in the center of which was the subject of predestination. The aim of this article is to analyze Arminius’ views on predestination and to show their as an alternative interpretation of this issue. The author of the article undertakes this task analyzing the exegesis of Rom 9 of Leiden's professor, because this excerpt of Scripture is significant in a dispute concerning praedestinatio duplex. The background for these considerations is John Calvin's interpretation of Rom 9, chosen as the main representative of a classical reformed understanding of predestination. In the next part of the article, the author discusses facts, which indicate that Arminius was not a revolutionist, but rather a theologian professing the alternative doctrine of predestination, which he believed, is orthodox and should be tolerated.