"Fifteenth-Century Carthusian Reform" argues that monastic theology offers a medieval Catholic paradigm distinct from the scholastic theology that has been the conventional source for medieval-oriented interpretations of Renaissance and Reformation. It is based on thorough study of the manuscript record. Nicholas Kempf (ca. 1415-1497) taught at the University of Vienna before becoming the head of Carthusian monasteries in rural Austria and Slovenia. Faced with calls for reform in church and society, he placed his confidence in the patristic Christian idea of reform: the reform of the image of God in the human person. This contemplative monastic idea of reform depended on authoritative structures, especially the monastic rule and rational - yet divinely inspired - discernment by a spiritual director. What seemed like simpleminded submission to monastic structures was actually a way to avoid relying on human effort for salvation. By returning to one's true self (the image of God), one opened oneself up for genuine social relationships. To activist reformers, whether adherents of medieval scholasticism, Renaissance humanism, or modern Enlightenment, this monastic idea of reform has seemed escapist, backward-looking, and "womanish." Monks accepted these labels but read them as signs of hidden strength. This book attempts to read through monastic lenses.

Fifteenth-Century Carthusian Reform argues that monastic theology offers a medieval Catholic paradigm distinct from the scholastic theology that has been the conventional source for medieval-oriented interpretations of Renaissance and Reformation. It is based on thorough study of the manuscript record. Nicholas Kempf (ca. 1415-1497) taught at the University of Vienna before becoming the head of Carthusian monasteries in rural Austria and Slovenia. Faced with calls for reform in church and society, he placed his confidence in the patristic Christian idea of reform: the reform of the image of God in the human person. This contemplative monastic idea of reform depended on authoritative structures, especially the monastic rule and rational -- yet divinely inspired -- discernment by a spiritual director. What seemed like simpleminded submission to monastic structures was actually a way to avoid relying on human effort for salvation. By returning to one's true self (the image of God), one opened oneself up for genuine social relationships. To activist reformers, whether adherents of medieval scholasticism, Renaissance humanism, or modern Enlightenment, this monastic idea of reform has seemed escapist, backward-looking, and "womanish." Monks accepted these labels but read them as signs of hidden strength. This book attempts to read through monastic lenses.

This book examines Martin Bucer's attempts to circumvent the Reformation impasse on the Mass by seeking common ground with Catholic moderates in the Eucharistic theology of the church fathers and early scholastic theologians.

This contextualised study illuminates the oft-misunderstood aspects of Richard Baxter's ecclesiology: purity, unity, and liberty. In doing so, it sheds further light on the nature of seventeenth-century English Puritanism, and the quest for the true church and the corresponding conflicts between the Laudians and Puritans.

This volume deals with the Federal theology of Johannes Cocceius, who lived in the seventeenth century (1603-1669). German by birth, he taught at Bremen, Franeker and Leiden, where he was Professor of Theology (1650-1669). As foremost biblical interpreter he sought to formulate a Covenant theory which described all of human history by introducing the structure of consecutive covenants or foedera. The book poses a surprising alternative to the readings of earlier scholarship on Cocceius by its careful presentation of the pneumatological components of the doctrine of covenants. Cocceius' Federal theology was of considerable importance in the theological and political history of Europe and the United States and formes the framework for much of the Reformed theology in the past three centuries.

What is meant by knowing God? By sounding the work of John Calvin and Karl Barth as mirrors of reflection and experience, justice is done to the tension between the premodern and postkantian situation and a stimulus is given for a contemporary position.

Robert d’Anjou was King of Naples from 1309-1343 and preached throughout his reign. As a lay preacher, albeit a particularly privileged one, Robert adopted the oratorical form generally reserved to clerics in order to announce his piety and erudition, but most importantly, he preached in order to express and extend his royal office. This book studies the sermons that Robert preached at universities, diplomatic ceremonies, and royal visitations at religious houses, including his sojourn at the papal court. This work explores an important case study in the history of medieval lay preaching. It shows the flexibility of preaching as a form of political and personal oratory and marks an important step in the author's interest to map out the range of licit lay preching in Medieval Europe.