Unlike most theologians of his age, Martin Bucer proved to be farsighted with respect to European affairs: In addition to his contacts within Alsace and Germany he established relations with almost every European country. It was his ecumenical attitude that always led him to mediate between the parties in the religious battles of his time. His deep commitment to the goal of reaching agreement can be traced in all his activities, works and letters. Since the first editor, Jean Rott (Strasbourg), died in 1998, Bucer's correspondence has been edited in Erlangen. This academic edition of source material provides future research with a broad basis for significant aspects of Reformation history about which very little is known. Volume VII covers the period from October 1531 to March 1532.

During the last forty years there has been a remarkable resurgence in interest by 16th-century historians in the Strasbourg Reformer, Martin Bucer (1491-1551). The components and originality of his thoughts and his actions, as well as the reality of his ideas are emerging more and more. This is largely due to the new edition of his works undertaken by an international committee, established in 1952. This edition is divided into three sections: Opera Latina (of which 5 volumes have appeared since 1953: vols. 1-3, 15 and 15 bis); Deutsche Schriften (10 volumes since 1960: vols. 1-6, 3, 7 and 17); Correspondance (vol. 1, 1979). The present second volume of the Correspondance (1524-1526) essentially covers five themes: 1) the controversies with the Roman church, 2) the evangelical propaganda, especially in the Roman speaking countries, 3) the sacramentarian dispute and the search for reconciliation, 4) the Peasant war and 5) the beginning of the anabaptist crisis.

Although Leiden, the second largest city of the early modern Dutch Republic, officially became Protestant in 1572, it took fifty years before the Reformed Church was completely settled. This book sheds new light on the controversies between the city's political and religious elites.

A great deal of scholarship has too often juxtaposed scholasticism and piety, resulting in misunderstandings of the relationship between Protestant churches of the early modern era and the theology taught in their schools. But more recent scholarship, especially conducted by Richard A. Muller over the last number of decades, has remapped the lines of continuity and discontinuity in the relation of church and school. This research has produced a more methodologically nuanced and historically accurate representation of church and school in early modern Protestantism. Written by leading scholars of early modern Protestant theology and history and based on research using the most relevant original sources, this collection seeks to broaden our understanding of how and why clergy were educated to serve the church. Contributors include: Yuzo Adhinarta, Willem van Asselt, Irena Backus, Jordan J. Ballor, J. Mark Beach, Andreas Beck, Joel R. Beeke, Lyle D. Bierma, Raymond A. Blacketer, James E. Bradley, Dariusz M. Bryćko, Amy Nelson Burnett, Emidio Campi, Heber Carlos de Campos Jr, Kiven Choy, R. Scott Clark, Paul Fields, John V. Fesko, Paul Fields, W. Robert Godfrey, Alan Gomes, Albert Gootjes, Chad Gunnoe, Aza Goudriaan, Fred P. Hall, Byung-Soo (Paul) Han, Nathan A. Jacobs, Frank A. James III, Martin Klauber, Henry Knapp, Robert Kolb, Mark J. Larson, Brian J. Lee, Karin Maag, Benjamin T.G. Mayes, Andrew M. McGinnis, Paul Mpindi, Adriaan C. Neele, Godfried Quaedtvlieg, Sebastian Rehnman, Todd Rester, Gregory D. Schuringa, Herman Selderhuis, Donald Sinnema, Keith Stanglin, David Steinmetz, David Sytsma, Yudha Thianto, John L. Thompson, Carl Trueman, Theodore G. Van Raalte, Cornelis Venema, Timothy Wengert, Reita Yazawa, Jeongmo Yoo, and Jason Zuidema.

This book explores philosophical theories which in the Renaissance provided an interpretation of nature, of its laws and exceptions and, lastly, of man’s capacity to dominate the cosmos by way of natural magic or by magical ceremonies. It does not concentrate on the Hermetic and Neoplatonic philosophers (Ficino, Pico, Della Porta), or on the relationship between magic and the scientific revolution, but rather upon the interference of the ideas and practices of learned magicians with popular rites and also with witchcraft, a most important question for social and religious history. New definitions of magic put forward by certain unorthodox and “wandering scholastics” (Trithemius, Agrippa, Paracelsus, Bruno) will interest readers of Renaissance and Reformation texts and history.