This annotated chronology of western music is the third in a series of outlines on the history of music in western civilization. It contains a 120-page annotated bibliography, followed by a detailed, documented outline that is divided into ten chapters. Each chapter is written in chronological order with every line being documented by means of abbreviations that refer to the annotated bibliography. There are short biographies of the theorists and detailed discussions of their works. The information on music is organized by classes of music rather than by composer. Also included are lists of manuscripts with descriptions of their contents and notations as to where they may be found. The material for the outline has been taken from primary and secondary sources along with articles from periodicals. Like the other two volumes in this series, Music History from the Late Roman through the Gothic Periods, 313-1425 and Music History During the Renaissance Period, 1425-1520, this volume will be an important research tool for anyone interested in music history.

The first part of this work describes the development of Reformed Worship from 1500-1542. The story begins with liturgical reforms of the Christian Humanists in Alsace, continues through the establishment of the first Protestant worship services in the Swiss cities of Zurich and Basel, joins with the currents of French evangelical thought flowing from Meaux, and finally reaches Geneva with the publication of Calvin's first psalter. Reformed worship is presented as the fruit of an inner-church liturgical renewal movement begun well before the Reformation which was then cultivated by the Rhineland Protestant Reformers. In order that we might be clear about how patristic literature affected this process, we turn next to discover what the Reformers knew about the church fathers. We show evidence of the impressive patristic knowledge of such men as Zwingli, Brucer, Hedio, Oecolampadius, and Calvin. An extensive bibliography of patristic editions known and used by the Reformers concludes the second part of the book. Finally we analyze each element of Reformed worship to show its development and to indicate its scriptural and particularly its patristic roots. The Prayer of Confession, the Prayer of Intercession, the Communion Invocation, and the Benediction are studied to show their liturgical purpose. How the Reformers understood their use of the lectionary, the sermon, psalmody, and hymnody is presented in the light of their understanding of the practice of the ancient church.

John Calvin's sermons on Ezekiel, held between 1552 and 1554 in the church 'la Madeleine' in Geneva and now studied for the first time, offer intriguing material on his exposition of prophetic visions. The manuscripts disclose the reformer's preaching on the book as a whole, including the visions on the restoration of Israel, Gog and Magog, and the great temple vision. The first part of this study focuses on the history of patristic, medieval and 16th century exegesis of Ezekiel. The second part is a systematic theological analysis of the hermeneutical principles of Calvin's exposition of visionary revelation. Finally, the sermons on the visions of Ezek. 36-48, a unique specimen of literal historical exegesis with a christological perspective, are analysed.

Famous mainly for his chansons and epigrams, the French poet Clément Marot (1496-1544) also supplied the texts for the Huguenot Psalter. Did he only paraphrase the Psalms to do Marguerite de Navarre, the leading lady of reform-oriented France, a favour, or was there more to it? This book offers a new approach to this question, which has got stuck in a yes-no discussion. A breakthrough is forced by the author’s focussing on the Psalm paraphrases themselves, which until now have never actually been included in Marot research. Analysed from a multidisciplinary perspective the successive versions of these paraphrases reveal that Marot was interested in reaching a consistent, literary, and historically reliable versification of the Psalms, thus implicitly questioning the traditional christological exegesis. The author’s perusal of Jewish exegetical insights (Kimhi, Ibn Ezra) in Martin Bucer’s Commentary shows where Marot acquired a satisfactory hermeneutical framework.