Journal articles on the topic 'Christian women – Prayers and devotions'

In Chaste, Silent and Obedient, Suzanne Hull lists 163 English books written for women (by both sexes) published between 1475 and 1640. Of the eighteen books she classifies as devotional, the second (chronologically) is Thomas Bentley's The Monument of Matrones (1582), an immense book—over 1500 quarto pages—containing prayers and meditations for a variety of occasions, extracts from the Bible, and brief lives of biblical and other model women. Hull has aptly commented that, “In fact, The Monument of Matrones comes close to being an entire female library between two covers.” The iconography of various illustrated pages and some prayers have been analyzed, and some writings by women such as Queen Margaret of Navarre, Queen Katherine Parr, and Lady Jane Dudley, have been anthologized, but the book has not been studied as a whole. Bentley, in his introduction, “To the Christian Reader,” describes the book as a collection of “diuers verie godlie, learned and diuine treatises, of meditationes and praier, made by sundrie right famous Queenes, noble Ladies, vertuous Virgins, and godlie Gentlewomen of al ages” (Bl) which had gone out of print. But is it simply an anthology of standard devotional material? Because it was directed to women, is it an affirmation of egalitarian impulses in Reformation English religious thought? Or does it prescribe the limited range of virtues acceptable to an increasingly patriarchal authority in late sixteenth-century society? It goes without saying that a book as rich and complex as the Monument will contain different, even conflicting, points of view, as the following, necessarily brief, summary will suggest.

This article examines three particular devotions, linked to the use of some protective prayers, in order to illustrate the gender implications, which are apparent both in their objectives and in the testimonies preserved. Several texts, objects and practices of conflicting devotion are analysed in order to approach the motivations and concerns shared by women in early modern Europe, about life, love and death

Abstract This essay examines Francis de Sales’s Introduction to the Devout Life through the framework of caregiving. It also uses de Sales’s correspondence with two elite women, Jeanne de Chantal and Marie Brûlart, to demonstrate how de Sales’s guidance for laity was put into practice. Exploring women that yearned for a richer spiritual yet also had extensive caregiving obligations that did not allow for complete withdrawal from the secular world, reveals the increased labor these women faced. Women could not neglect household and family to spend more time in prayer and devotional practices. Caregiving duties were ongoing for most women of Early Modern Europe and continue today. Exploring how caring was viewed as part of women’s obligations as Christians, highlights the often-hidden labor of women.

Fasting has an ancient and revered place in the many religious traditions that human communities have fostered throughout history and across the globe. In India, to take a modern example, Hindu women commonly carry out ritual fasts or vrats. Fasting, particularly in its collective forms, is also frequent and widespread among western groups that scholars have sometimes described as Abrahamic religions. Muslims annually observe Ramadan, a month of fasting, prayer, and celebration. Jews customarily fast, taking no food or drink from sunup to sundown, several days each year and, most notably, on Yom Kippur, the Day of Atonement. For medieval Christians, preparation for the holy feasts of Christmas and Easter meant substantial periods of religious preparation, the well-known Advent and Lenten periods complete with fasting and abstinence from certain foods. In contemporary Christian circles, fasting may be less widely practiced, yet it retains an important place among Roman Catholics and members of the Church of Jesus Christ of the Latter-day Saints, to cite but two better-known cases. In short, the utilization of food for purposes of religious devotion and piety, whether through fasting or feasting, has been a long-standing custom within and without western religious culture.

This article deals with changes in the devotional practices of the Grey Nuns of Montreal in the context of the Second Vatican Council. This apostolic Congregation, active since the 18th century, has preserved the prayers and devotions instituted by its foundress, Marguerite d’Youville, in its daily religious practice. Under the effects of the decree Perfectæ caritatis and the motu proprio Ecclesiae Sanctæ, the general chapters of the ad experimentum period became the theatre of exchanges and debates around this heritage. Between the desire to adapt and the fear of losing popular and spiritual traditions, these consecrated women testify to their ability to make choices, to make necessary changes, and to preserve a delicate balance between the past and the present in their lived religion.

The natural world offered Renaissance men and women an abundance of raw materials which could be used to protect and to heal. Healers and wise women used particularly potent plants, gemstones and animal parts, in conjunction with magical ritual and Christian prayer, as preventative and cure. Pertaining largely to an oral and unlettered culture, much of this natural lore has been lost. Fortunately, the Renaissance demand for vernacular translations of classical works brought about a revived interest in botany, whilst cheap print and a wider reading public fostered the proliferation of a new genre of self-help manuals and books of secrets, and it is within these works that some of the oral traditions have been captured in ink. Whilst it may be true that many of the new authors of the Renaissance used print to disparage and demystify many of these popular beliefs, it is often only through the disapproving lens of the vernacular manual that we are able to catch glimpses of folk beliefs in practice. This paper will examine one such tradition: the use of the Rose of Jericho as birthing aid.

This article will discuss domestic devotions by framing them in terms of devotions carried out in the home, defined by its opposition to ecclesiastical, consecrated space. It will examine how women, considered the laity par excellence through their inability to ever attain sacerdotal authority, were advised spiritually by mendicant friars on how to lead a Christian life according to their status as wives, widows or virgins. It will look at the devotional literature that was widespread in mercantile homes and the devotional images designed to move the soul. This discussion will attempt to show the tensions between ecclesiastical and domestic spaces; between the clergy and the laity, and between the corporeal and spiritual worlds of late medieval devotion. It will argue that, despite clerical unease with the female and domestic space, the importance accorded to female piety by the mendicant orders at the close of the Middle Ages was such that women were entrusted with key educational roles in the family, even leading to the astonishing affirmation of them as ‘preachers’ within the borders of their households.

Two topics already studied to a sufficient extent are the spread of Christianity in the first centuries and the ministry of women in the early Church. This article focuses, however, on the contribution of women in making known the faith and Christian life in the context of everyday life. Some apostles were married and traveled together with their wives, who in turn spoke of their life with those with whom they came in contact. In this sense we may speak possibly of a ‘family’ apostolate. In the second and third centuries this mission took place especially inside their families among their husbands and children. Then, as now, grandmothers and mothers were the vehicles of transmission of the Christian faith, in as much as they taught to the children their first prayers and the foundational elements of the faith.

This article offers a reading of nineteenth-century Roman Catholic theology through the sacred art produced by and for women religious. The practices and devotions that the article explores, however, are not those that drew from the institutional Church but rather from the legacies of mysticism, many of which were shaped in women’s religious communities. Scholars have proposed that mysticism was stripped of its intellectual legitimacy and relegated to the margins of theology by post-Enlightenment rationalism, thereby consigning female religious experience to the politically impotent private sphere. The article suggests, however, that, although the literature of women’s mysticism entered a period of decline from the end of the Counter-Reformation, an authoritative female tradition, expressed in visual and material culture, continued into the nineteenth century and beyond. The art that emerged from convents reflected the increasing visibility of women in the Roman Catholic Church and the burgeoning of folkloric devotional practices and iconography. This article considers two paintings as evidence that, by the nineteenth century, the aporias1 of Christian theology were consciously articulated by women religious though the art that they made: works which, in turn, shaped the creed and culture of the institutional Church. In so doing, the article contributes to the growing body of scholarship on the material culture of religion.

In the late thirteenth century the openness and religious toleration of the Mongol Empire created unique conditions which encouraged European missionaries to venture into Asia. The Franciscans and Dominicans who answered the call to evangelize in territories under Tartar dominion enjoyed such success by the early fourteenth century that the papacy created archbishoprics and suffragan sees in Central Asia and China, and entertained dreams of new Christian communities aligned with the Roman Church. This paper focuses on a special set of circumstances which briefly encouraged those expectations. Western missionaries to the Mongols found influential Christian women, the mothers and consorts of rulers, at the courts of several khans. Because these Mongol queens played powerful political roles, their prayers and example might encourage the conversion of their people and those subject to them. Faithful wives of pagan rulers, in times long gone, had played a dynamic part in the conversion of husbands or sons, and of their realms, thus contributing to the spread of Christianity in Europe. Once again, at the close of the thirteenth century, hopes were voiced that pious women might perform a similar task in Asia.

Godly women from noble, gentry, mercantile, and clerical families were much commemorated at their deaths in funeral sermons. Apart from preaching on a suitable text, ministers commonly gave an account of the life of the deceased, describing, amongst other things, how she passed her time. Godly lives from sermons for men outlined the course of their careers, stressing their public activities, the manner in which they took religion out into the world and engaged with worldly matters; those for women followed a formula describing the deceased’s childhood, virtuous education, marriage, performance as wife, mother, mistress of servants, hospitality (especially if the woman was the wife of a minister), and charitable work, and enumerated her merits in these roles. Instead of recounting the events of their whole lives, ministers dwelt upon the women’s daily routine of pious practices, with variations for the Sabbath or days on which they took communion. The convention of de mortuis nil nisi bonum was strictly observed, but the edificatory nature of the life was also an important element in the telling of it. Sometimes sermon titles acknowledged this, otherwise they referred to the good death of the deceased or, if they were published to improve the career prospects of the preacher, they referred to the text upon which he had preached.Women were praised for following Daniel’s practice, the practice for which he was thrown into the lions’ den. This was to kneel upon his knees, three times a day, and pray and give thanks before his God. In the early years of the seventeenth century, Mrs Mary Gunter, companion to Lettice, Countess of Leicester, ‘resolved upon Daniels Practice’. ‘Besides Family duties, which were performed twice every day, by the Chaplain …. And besides the private Prayers which she daily read in her Ladies Bed-Chamber, she was thrice on her Knees every day before God in secret.’ Lady Elizabeth Langham’s ‘constant retirements’ for her devotions in the 1660s ‘were answerable to Daniels thrice a day’.

AbstractThis article explores the role and contribution of women in the church with a specific focus on Reverend Boiketlo T. Ngwako of the Revelation Blessed Peace Church in Botswana (RBPC). The paper examines the contribution and experiences of Reverend Ngwako in a male‐dominated church in Botswana. Data was collected through personal observations and by attending church services, listening to the testimonies, preaching, singing, and prayers of members of the RBPC as led by Reverend Ngwako. Reverend Ngwako, the key participant, was interviewed to understand her role and contribution in the life of the church and to collect data on her views on a wide range of issues, such as politics. Content analysis of the data allowed the mapping of different themes of Ngwako's development as a minister of religion in the context of a male‐dominated Christian leadership and cultural environment. The results suggest that the cultural environment and the biblical doctrines of the church have an impact on the development and ministry of a pastor. The study concludes that biblical doctrine is interpreted and understood in the light of Tswana cultural contexts, which continue to have an impact on her ministry, gender relations, and leadership style.

In this article, I explore how faith and religion shaped the resilience of forced migrant women subjected to intersecting gender-based violence (GBV) and trafficking. Adopting a social constructivist perspective, I draw upon interviews with 11 Christian and 4 Muslim displaced survivors of 10 African nationalities temporarily residing in Tunisia. I first outline the experiences of intersecting violence to understand what displaced survivors were resilient to, and then describe faith pathways to resilience, sometimes with spiritual struggles and unmet religious needs. I delineate ways in which personal prayers and cooperating with God enabled all but one survivor to cope with exploitation and perilous journeys toward imagined refuge. I offer insights for practitioners working with forced migrants on the move and highlight the importance of spiritual support for displaced survivors who are religious. I discuss the findings and offer implications for future research and practice.

Abstract The article* focuses on an analysis of the funeral and memorial rituals of the Ludian Karelians in the context of folk religion. For many years, rites of Orthodox origin were either viewed unilaterally or ignored altogether in ethnographic literature, with the reconstruction of ‘pagan’ elements being highlighted, which in turn gave rise to the theory of dual faith. According to the results of my research, the funeral and memorial traditions of the Ludians (from the late 19th to the late 20th century) are based on an Orthodox funeral system in which many aspects derived from a Christian basis found new interpretation. For example, the requirement to light candles was explained as lighting the way to the afterlife, the importance of making confession was so that the dying person’s sins would not attach to the living, and funeral services were to help the soul of the deceased ‘settle’, etc. The principal exponents of the funeral rituals, who ensured the successful transition of the soul to the next world, were representatives of the people: women who washed the body of the deceased, and lamenters, but the church priesthood nonetheless played a significant role in conducting the rituals. The priest’s participation is apparent at all stages of the funeral ritual, from confession to commemoration. Following the abolition of the institution of the church during the Soviet period, the functions of the priest were assumed by elderly women who knew the prayers and church burial traditions.

A century ago, the mite box (penny collection box) was ubiquitous in North America as a religious fundraising tool, especially for women and children. Using the Methodist Woman's Foreign Missionary Society as a case study, I ask what these boxes reveal about the intersection of gender, consumerism, and capitalism from circa 1870–1930. By cutting across traditional Weberian and Marxist analyses, the discussion engages a more complex understanding of religion and capital that includes emotional attachments and material sensations. In particular, I argue that mite boxes clarify how systematic giving was institutionalized through practices that created an imaginative bridge between the immediacy of a sensory experience and the projections of social policies and prayers. They also demonstrate how objects became physical points of connection that materialized relationships that were meant to be present, but were not tangible. Last, they demonstrate the continued salience of older Christian ideas about blessings and sacrifice, even in an era normally associated with the secularization of market capitalism and philanthropy.

Background: Cancer, which accounts for 7% of deaths per year in Kenya, is the third highest cause of death after infectious and cardiovascular diseases. Awareness campaigns have tended to focus on leading cancers including breast and cervical for women as well as prostate and esophageal for men. Consequently, less common cancers such as acute myeloid leukemia (AML) are rarely properly understood by the general population and a section of the medical fraternity. Diagnoses of AML results in shock, denial and confusion to the diagnosed, family and friends as they receive contradicting information about the condition from diverse sources. The situation is handled differently by different people with many resorting to prayer. This paper, written from the lens of a caregiver, is based on data collected from a case of AML in a 32-year-old male Kenyan who lost his life within 6 weeks of diagnosis. Aim: The aim of the paper is to share experiences on the advantages and disadvantages of prayer as support to cancer patients, their family and friends. Methods: A purposively selected sample of 16 people (5 male and 11 female) of Christian Protestant orientation who participated in prayers was used. Data were collected by the researcher through participant of observation and interviews. Results: Findings discuss how prayers were conducted individually and in groups both physically and through social media platforms. Prayer items that included healing, peace and strength to the diagnosed and family, financial breakthrough and doctors' work are discussed. The immense benefits of prayer and its disadvantages to the diagnosed, his family and friends are discussed. Conclusion: The paper concludes that prayer goes a long way in cancer support.

Background. From the first day of the war, on February 24, 2022, Ukrainian poetry gained a new impetus for development. The actualization of this type of creativity isdriven, on the one hand, by the experience of the tragic moment because such poetry often emerges in the immediate aftermath of war events, and on the other hand, by the expected therapeutic effect of poetic words. Social media platforms played a significant role in the dissemination of amateur and professional poets' verses, providing people with moral support and the opportunity to uplift one another. It is worth conducting a comprehensive literary analysis of the representative poetics of contemporary Ukrainian literature to understand the conceptual changes in Ukrainian society's consciousness, experienced by current war. Purpose. The aim of the study is to explore the poetic specificity of contemporary network poetry about the war unleashed by Russia against Ukraine. Methods. The article predominantly employs the method of mapping, supplemented by structural-analytical, descriptive, and typological techniques. Results. In the article, the poetic features of network (mostly amateur) poetry about the realities of Russia's full-scale invasion of Ukraine are mapping. Nearly 90% of the poems are written in Ukrainian, while other languages used by amateur poets include Russian, English, French, and Spanish. At first glance, the verses of contemporary amateurs may appear somewhat primitive in the literary sense, but they exhibit sincerity, honesty, and poetic exploration, with attempts to construct their own rhymes and rhythmic patterns, often flavored with a sense of "folkness" (colloquial language). The gender specificity of the poems is predetermined by the dominance of works by female authors, as the specificity of wartime often positions women as observers and emotionally involved parties through their familial or professional connections with men on the front lines. The gender aspect of amateur military poetry reveals a predominance of prayer-like verses in various forms, such as prayers for peace, prayers for loved ones, prayers for Ukraine, prayers for the fallen, prayers for children, and prayers of despair. Additionally, the analyzed layer of poetry includes genres such as meditation, chronicle-like poems, lullabies, and satirical verses. The military lyrics, predominantly created by male soldiers, exhibit severity and depict the harshness of trench life, abound with images of relentless death, celebrate friendship and brotherhood, and often convey psychological and physical aversion to acts of violence. Some of these poems take the form of messages addressed to mothers or loved ones. The collection of amateur military poetry written during the spring of 2022 revolves around the chronotope of the Ukrainian wartime, depicting cities and towns ravaged by the war. At times, it narrows down to the space of a native home, either intact or ruined and abandoned, emphasizing the motif of displacement and the image of refugees. Many poems express emotional negativity towards the enemy/enemies, namely Russians, "Russian nationalists," or "orcs." In terms of form and style, the analyzed works combine subjective forms of inner monologue with folkloric clichés and intertextual references to the works of Taras Shevchenko. In terms of versification, the dominant forms are quatrains with alternating rhymes or rhymed couplets (which aligns this poetic tradition with folk songs), with the number of stanzas ranging from two to five or six. Occasionally, free verse or futuristic stanzas with monosyllabic exclamatory sentences are encountered. Discussion. War poems have become a social phenomenon through their dissemination on social media and internet resources. They serve the function of societal and personal therapy and meditation, psychological relief, and evoke an atmosphere of prayer, akin to both Christian and pagan prayers, particularly to Orphism with its closeness to peasantry and belief in soul purification. They embody a belief that the power of art, poetic words, and music contributes to peace. The layer of war poetry becomes stronger and more diverse every day, thus requiring its curator and researcher.

The institution of the family is going through difficult times in Ukraine. According to Eurostatistics, the highest rate of divorces in Europe is in Ukrainian society - 61 %; more than half of the couples arebusted up. Beside that, the latest government policy in Ukraine is not stable when it comes to saving traditional institution of family based on christian values. This became a serious cause for raising a question about family ministration in church. In this article it has been researched that in protestant’s segment of christianity of Ukraine a family ministration takes an important place. There are two strong directions in this particular ministration of Ukrainian Protestants: 1) ministrations oriented to prevent family crisis; 2) ministrations that involve direct work with marriage problems and family relations in general. It has been analyzed that the scale of family ministrationss consists of 1) organization or co-organisation of family forums and conference at the national, regional, and city levels by Ukrainian Protestants. The purpose of these events is to join the efforts of public employees, scientists, pedagogues, social workers, psychologists, journalists, family activists and volunteers for assertion of family institution, popularization of family values, maintaining ideas and suggestions for developing national family politics. 2) Ukrainian Protestants initiate many social movements, alliances and missions which aims to develop healthy civil society based on christian family values. It has been identified that ministration of Ukrainian Protestants in the field of family matters is noticed to be multidirectional – organizing trainings for men, women and youth, seminars and conferences, helping destitute children and orphans through adaptation and creation family type housing units, running of christian holiday’s camps, rehabilitation centres, services via mass media. In addition to the public services, Ukraine Protestants assign huge importance to individual ministry by pastors, teachers and family consultants who pays great attention to consultations and prayers. During the years of religious freedom in Ukrainian Protestant church the cohort of professional psychologists, pedagogues, physicians has appeared, and helps to overcome relational, family and marital conflicts on a personal level as consultants and soulpastors. As a conclusion, the article reveales that Protestant church in Ukraine has developed different methods in prevention and settlement of family crisis through different methods and forms of public service as well as counselling. This experience consists of: consolidation of family and it’s traditional model, popularization of christian family values, support of underprivileged men and women due to family crises, guardianship of orphans and children from dysfunctional families, adoption of orphans, formation of family type orphanages. Accumulation of experiences of Ukrainian Protestants could be useful for Ukrainian government as well as for the other churches.

14 June 1595. My negligence is not calling upon God before I went to the chapel, and the little desire I had there to call on God, and my drowsiness in God's service. My sins even through the whole day, being Sunday: (1) my negligence aforesaid, (2) my hearing of the sermon without that sense which I should have had, (2) [sic] in not praying God to bless it to me afterward, (3) in not talking of good things at dinner being the posteriorums day, (4) in the immoderate use of God's creatures, (5) in sleeping immediately after dinner, (6) in not preparing me to sermon til it tolled, (7) in sluggish hearing of God's word, and that for my great dinner, (8) in hearing another sermon sluggishly, (9) in returning home and omitting our repetition of sermons, by reason that my countryman Eubank was with me, (11) [sic] in not exhorting him to any good thing, (12) in not going to evening prayers, (13) in supping liberally, never remembering our poor brethren, (14) in not taking order to give the poor women somewhat at 7 o'clock, (15) my dulness in stirring of my brother to Christian meditations, (16) my want of affections in hearing the sermons repeated, (17), my sluggishness in prayer, and thus sin I daily against thee, O Lord.On such diary entries as this one of Samuel Ward's, historians have built an edifice called “puritanism.” It is rigid, narrow, and quaintly absurd in design. It is the sort of structure on which twentieth-century people can look down with complacency from the heights of their own intellectual towers. It makes one glad to have escaped the confining corridors of faith and piety by rendering them dark, small, and rather shabby.

<p><strong>Abstract:</strong><em> Gender equality is a discourse that is still warm to be discussed by Muslim feminists. Initiators and supporters of gender equality often questioned about Islamic laws that were considered to be unfair since they had positioned men and women differently such as the obligotary for adhan (call for prayer), the Friday prayers, the number of goats in aqiqah (welcoming celebretion of child’s</em><em> </em><em>birth), and the compulsory of breastfeeding and caring for the child. Through content analysis, this study tried not only to elaborate a number of products of reintepretation based on Qur'anic Hermeneutics version of the female models but also show the history of the ideology of feminism and the inappropriateness of using hermeneutical exegesis. Feminism departed from the ideology of hatred as a form of resistance against the oppression of women that occurred in Western</em><em> </em><em>Christian civilization in th past. Hermeneutical exegesis approach also came from an academic</em><em> </em><em>Christian tradition that considered Bible text not as a God’s revelation. Both conditions were diametrically opposed to the fact in the Islamic tradition. The text of the Qur’an in Islam, was not a cultural product, but as a revelation of God to human being in the world. Historically, Islam never surpressed to women, but it placed women in a glorious position. Meanwhile, different roles given to men and women were aimed at getting maximum benefits to the world so that they could work together and complement each other to achieve happiness in the world and the hereafter.</em></p><p dir="RTL"><strong>الملخص</strong> :أصبح موضوع المساواة بين الرجل والمرأة موضوع حديث حارّ بين نساء النسوية المسلمات. قد تتسائل مؤسِّسات المذهب النسوي ومؤيّدوها الشريعة الإسلامية التي – في نظرهن – لم تكن عادلة وتضع الرجل والمرأة في مستوى ومكان غير متواز ، مثل مشروعية الأذان وأداء صلاة الجمعة للرجال وعدد الغنم في العقيقة مختلف بينهما، وتكليف حضانة الأولاد ورعايتهم على النساء. حاولت هذه الدراسة – عن طريق تحليل المضمون ليس فقط دراسة نتائج من إعادة تفسير القرآن بنمط الهرمينيطيقا لدى النساء بل عرضت كذلك تاريخ إيديولوجية النسوية وعدم صحة استخدام التفسير الهرمينيطقي في هذا المجال. اعتمدت النسوية على إيديولوجية الكره والحقد كشكل معارضات على أنواع الظلم تجاه المرأة في المجتمع الغربي المسيحي في القرون الماضية. وأصل التفسير الهرمينيطقي كذلك من التقاليد الأكاديمية المسيحية المعتبرة أن الإنجيل ليس وحيا يوحي. هذان الشيئان متناقضان بما في الإسلام من أن القرآن ليس انتاجا ثقافيا بل وحي من الله. ليس في الإسلام التاريخ عن ظلم الرأة بل هو وضعها في مرتبة رفيعة. أم تفريق الدور بينهما ليس إلا ليكون كل منهما نافعا في هذه الدنيا ويتعاونان ويتكاملان للحصول على السعادتين في الدنيا والآخرة.</p><p><strong>Abstrak</strong>:<em> Kesetaraan gender merupakan diskursus yang tetap hangat diperbincangkan para feminis muslim. Penggagas dan pendukung kesetaraan gender tidak jarang mempersoalkan hukum Islam yang dianggap kurang adil dan memposisikan laki-laki dan perempuan secara berbeda seperti pembebanan adzan, shalat Jum’at, jumlah kambing saat aqi</em><em>&gt;</em><em>qah di satu sisi, dan pembebanan menyusui dan merawat anak di sisi yang lain. Melalui content analysis kajian ini mencoba tidak saja untuk mengelaborasi sejumlah produk reintepretasi al-Qur’an model Hermeneutika versi kaum perempuan tetapi juga menunjukkan sejarah ideologi feminisme serta ketidaktepatan penggunaan tafsir hermeneutika. Feminisme berangkat dari ideologi kebencian sebagai bentuk perlawanan terhadap penindasan perempuan yang terjadi dalam peradaban Barat-Kristen di masa lalu. Metode tafsir Hermeneutika juga berasal dari tradisi akademis Kristen yang menganggap teks Bible bukan sebagai wahyu. Kedua kondisi ini berseberangan secara diametral dengan fakta dalam tradisi Islam. Teks al-Qur’an, dalam Islam, bukanlah produk budaya, melainkan wahyu. Islam tidak memiliki sejarah penindasan terhadap kaum perempuan, bahkan memposisikan perempuan dalam posisi yang mulia. Perbedaan peran yang diberikan kepada laki-laki dan perempuan ditujukan agar keduanya dapat bermanfaat secara maksimal di dunia, untuk saling bekerja sama dan melengkapi demi mencapai kebahagiaan dunia dan akhirat.</em></p><p><strong>Keywords: </strong>kesetaraan, gender, perempuan, feminisme, tafsir, hermeneutik.</p>

Čenču Jezups or Dzērkste (real name Jezups Kindzuļs, 1888–1941?) was a Latgalian public figure, agronomist, publicist and writer. Date of his death is unknown – he was arrested in February 1941 by NKVD (People's Commissariat for Internal Affairs), but after that there is no information about his further life. He participated in the Latgalian Awakening movement at the beginning of 20th century. Later J. Kindzuļs was one of the organizers of the Latgalian congress (1917) in Rēzekne and a member of Constitutional Assembly of Latvia (1920–1922). He was an editor of such periodicals as “Latgalīts” (1921), “Latgolas Zemkūpis” (1924–1935), “Latgolas lauksaimnīks” (calendar, 1924–1935). He wrote his novel “Pīters Vylāns” between 1935 and 1941. It was first published in Daugavpils in 1943 by writer and publisher Vladislavs Luocis. Later it was published again in Germany in 1967.Čenču Jezups’ novel “Pīters Vylāns” was analysed by Miķelis Bukšs, Ilona Salceviča, Oskars Seiksts. The mentioned papers reveal the meaning of Latgalian self-confidence, which is disclosed in “Pīters Vylāns”, but unfortunately the author of this novel seems to be forgotten. Therefore the aim of this research is to “decode” factors of inspiration in Čenču Jezups’ novel “Pīters Vylāns” to gain more information about author’s life and his value system.Inspiration is always connected with writer’s life experience. Furthermore, the writer creates his own world. Vladislavs Luocis wrote that J. Kindzuļs planned to write a trilogy (Lōcis 1965: 26), but because of Latvia’s occupation by the Soviet Union this intention was not fulfilled. Factors of inspiration are divided into two groups: literary and non-literary (Lukaševičs 2007: 5). Non-literary factors of inspiration are those connected with J. Kindzuļs’ life (social and political events, education and public activities, private life). Literary and cultural factors of inspiration refer to his interests and Latgalian self-identification.Novel “Pīters Vylāns” was written during the authoritarian regime of Kārlis Ulmanis (1934–1940) and deals with peasants’ life during the Russian Revolution of 1905 (1905–1907) in Latgale. The problems of Latgalian identity (to be russified or polonized, quest for identity as a possibility) are dealt with by means of such characters as Vera Semjonova, Stefa, Meikuls Stumbris and Buks. It may be that the characters Pīters Vylāns and Ontons Sleižs are the two sides of J. Kindzuļs’ alter ego. His life experience until World War I is revealed in Pīters Vylāns, but after 1920 – in Ontons Sleižs. J. Kindzuļs may have studied either agronomy or law in Petersburg (after 1907). He took part in Latgalian Musical society and later he worked in the editorial office of newspaper “Drywa” (1908–1912). J. Kindzuļs was involved in the First World War and after that he worked in Rēzekne Commerce School (1919). After 1922 he started farming in his household “Pelēķi” in Laucesa rural municipality and was busy with issues of agronomy in Latgale.J. Kindzuļs’ private life is revealed in two women characters: Elvira and Stefa. Kindzuļs himself had three wives: unknown (married before 1919), Hortenzija Kindzule (Dardedze, married about 1921), Jadviga Kindzule (Kondrāte, married before 1933). J. Kindzuļs became a widower twice. He had two sons: Česlavs (from his first marriage) and Andrivs Jēkabs (from the second marriage). The third child was a daughter, but he and his wife Jadviga lost her because she died of an illness when she was 3.Because of lack of information about J. Kindzuļs, there is no possibility to find out his interests. The only way to get more information about J. Kindzuļs is to research his novel “Pīters Vylāns”. From the novel we know that for J. Kindzuļs there are three groups of literary and cultural factors of inspiration. Firstly, it is Latgalian self-confidence, which appears in the use of Roman Catholic elements such as rites, prayers and honour songs for God. Secondly, it is syncretism of Christian faith and paganism, which is presented as rewriting of folksongs by hand and “vakariešona” or evening gathering. Thirdly, it is European culture, because it is clear that J. Kindzuļs knew, for example, such writers as Goethe, Dostoevsky, Tolstoy, classical music (F. F. Chopin) and architecture. The amount of information about J. Kindzuļs must be enriched and research must be continued. Novel “Pīters Vylāns” was written after 1935 and it is autobiographical. Such characters as Pīters Vylāns and Ontons Sleižs reflect the personality of J. Kindzuļs, but Elvira and Stefa reveal some traits of his wives Hortenzija and Jadviga. J. Kindzuļs glorifies values which became significant after 1934: land and farming, peasants and unity. He describes the Latvians of Latgale during the Russian Revolution of 1905 (1905–1907), but at the same time he criticizes the tendency to be latvianized. The same attitude he has to russification. He accepts the ideological course of Kārlis Ulmanis policy and this ideological position of J. Kindzuļs is manifested as a form of rebellion.

RÉSUMÉLe principal objectif de cet article est d’encourager une approche plus large, supraconfessionnelle, du mariage et de la famille à l’époque moderne. La conjugalité a été “désacralisée” par les réformateurs protestants du 16e siècle. Martin Luther, parmi d’autres, a refusé le statut de sacrement au mariage, tout en valorisant celui-ci comme une arme contre le péché. En réaction, le concile de Trente a réaffirmé avec force que le mariage est bien un des sept sacrements chrétiens. Mais, promouvant la supériorité du célibat, l’Église catholique n’a jamais beaucoup insisté sur les vertus de la vie et de la piété familiales avant le 19e siècle. En parallèle, les historiens décèlent des signes de “sacralisation” de la famille protestante à partir du 16e siècle. Leurs conclusions doivent être relativisées à la lumière de recherches plus récentes et plus critiques, centrées sur les rapports et les représentations de genre. Elles peuvent néanmoins inspirer une étude élargie et comparative, inexistante dans l’historiographie traditionnelle, des réalités et des perceptions de la famille chrétienne au-delà des frontières confessionnelles.MOTS-CLÉ: Époque Moderne, mariage, famille, protestantisme, Concile de TrenteABSTRACTThe main purpose of this paper is to encourage a broader supra-confessional approach to the history of marriage and the family in the Early Modern era. Wedlock was “desacralized” by the Protestant reformers of the 16th century. Martin Luther, among others, denied the sacramental status of marriage but valued it as a weapon against sin. In reaction, the Council of Trent reinforced marriage as one of the seven sacraments. But the Catholic Church, which promoted the superiority of celibacy, did little to defend the virtues of family life and piety before the 19th century. In parallel, historians have identified signs of a “sacralization” of the Protestant family since the 16th century. These findings must be relativized in the light of newer and more critical studies on gender relations and representations. But they can still inspire a broader comparative study, non-existent in traditional confessional historiography, of the realities and perceptions of the Christian family beyond denominational borders.KEY WORDS: Early Modern Christianity, marriage, family, Protestantism, Council of Trent BIBLIOGRAPHIEAdair, R., Courtship, Illegitimacy and Marriage in Early Modern England, Manchester, Manchester University Press, 1996.Beaulande-Barraud, V., “Sexualité, mariage et procréation. Discours et pratiques dans l’Église médiévale (XIIIe-XVe siècles)”, dans Vanderpelen-Diagre, C., & Sägesser, C., (coords.), La Sainte Famille. Sexualité, filiation et parentalité dans l’Église catholique, Problèmes d’Histoire des Religions, 24, Bruxelles, Éditions de l’Université de Bruxelles, 2017, pp. 19-29.Bels, P., Le mariage des protestants français jusqu’en 1685. 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Abstract This article explores how writers, predominantly adhering to a variety of different Christian denominations but also including Jewish writers, discussed religion and the body in letters throughout the long eighteenth century. It draws on a corpus of over 2,500 familiar letters written by men and women of different denominations between 1675 and 1820. That these letters were not chosen because of their religious content makes them a good ‘test’ of the role of faith in everyday understandings of the body. This article underscores the continued centrality of religious discourse and devotional practice in eighteenth-century everyday life. Our research finds that religion was a commonplace register deployed when discussing bodily matters throughout the long eighteenth century. Significantly, this was the case for individuals who otherwise made scant reference to their faith. Discussion of the physical body encouraged recourse to providence, a public discussion of doctrine, and the shared expression of devotion. The ongoing force of religion in people’s lives was thus intimately tied to their embodied experiences. Letters not only expressed but actively maintained this widely shared religious framework for understanding the body.

When assessing Andrew Murray Jr’s role in missions, it should be done in the light of various factors, such as the particular spiritual and evangelical background of Scottish ministers who came to South Africa in the 1820s, the influence of Andrew Murray Sr on his children and descendants, also, regarding missions, a growing missionary awareness in the Dutch Reformed Church, and the advent of Societal Missions. The life and ministry of Andrew Murray Jr within the church and in the wider Christian community demonstrates the significance of the multifaceted role he played. This included his leading role in promoting missionary awareness and involvement within the church, establishing societies such as the Women’s Mission Society and the Ministers’ Mission Union, developing missionary training facilities for women and men, maintaining an ecumenical openness, initiatives in extending missions into various other parts of Africa and, added to all this, his extensive literary contribution, much of which was aimed at promoting the cause of mission, coupled to a growing emphasis on the importance of prayer and personal devotion.

This study examined cross-sectional links of the theistic and non-theistic sanctification of marriage and positive and negative religious coping with marital adjustment for 316 married Muslims (women = 157, men = 159) from Iran. Perceiving marriage to be a manifestation of God (i.e. theistic sanctification) and reflective of sacred qualities (i.e. non-theistic sanctification) as well as engaging in positive and negative religious/spiritual (r/s) coping strategies each uniquely contributed variance to marital adjustment, after controlling for each other and global indicators of devotion to Islam (e.g. frequency of prayer, religious pilgrimages, fasting, reciting the Quran), and demographic variables (e.g. education level). Specifically, theistic sanctification (β = .40), non-theistic sanctification (β = .29), and positive r/s coping (β = .56) were uniquely tied to higher marital adjustment whereas negative r/s coping was uniquely tied to lower marital adjustment theistic (β =-15) in a hierarchical regression model with all primary variables and controls entered. These findings replicate and extend prior findings on the perceived sanctity of marriage with US samples of predominantly Christians to Muslims living in the Middle East, and offer novel cross-cultural insights into the possible roles that sanctification of marriage and r/s coping may play for marital well-being for non-distressed married Muslims.

The study sought to find out intersections of Covid-19, women’s mental health, and religion in Masvingo District, Zimbabwe, during the first 35 days of the lockdown. Data were collected through semi-structured interviews from a purposefully selected sample of 15 Christian women and three clergymen in Masvingo District, Zimbabwe. Participation was voluntary and all participants gave their consent. Confidentiality and anonymity were maintained by not identifying participants by their real names. Data were thematically analysed. Findings show that while Covid-19 negatively affected all people in terms of mental health and psychological well-being, the burden weighed heavily on women on account of their caregiving role in the public and private spheres as well as their domestic responsibilities. The study also revealed that Covid-19 and its management were associated with heightened levels of anxiety and depression. Religion gave women hope. A sense of closeness to God gave the women resilience amidst the pandemic. Religious messages and prayers for the sick and bereaved, though at some point hampered by movement restrictions and digital challenges, were helpful mechanisms of stress reduction. It is recommended that the government and other stakeholders including faith communities adopt a gendered approach to provide psychosocial support and enhance women’s coping capacity.

Greek papyri recovered from the sands of Egypt represent a precious source of data for early Christianity. Egypt is the land of the earliest Greek translation of books from the Hebrew Bible. The Greek Old Testament or Septuagint was undertaken within the Jewish community of Alexandria from near the middle of the 3rd to the 2nd century BC. Alexandria became the first centre of Christianity in Egypt. Then, the Christian doctrine spread to the villages of the Egyptian chora. Christian papyri mirror this historical context. The earliest Christian papyri are biblical and literary. Besides these, documentary texts offer unique insights into the everyday life and society of Christians in Egypt. Private letters, in particular, reveal the activities and worries of laymen and women, monks and church officials. Papyrological evidence also enlightens the relationship of Christianity with local religious practices. After an overview of the contribution of papyri to our knowledge of early Christianity, this article will focus on documentary specimens dealing with health issues in the form of requests for healing prayers and amulets written on papyrus. Health was, in fact, a common cause for concern and a central aspect of the daily reality of Christian communities.Contribution: This article contributes to shedding light on the role of papyrological evidence in reconstructing the everyday lives of people in Egypt. Christian documentary papyri are particularly illuminating on the day-to-day life of early Christian communities. Their study expands our socio-cultural understanding of aspects – such as healing – that, although important, are poorly known from the literary tradition.

Women have for centuries suffered different forms of oppression and arguably continue to suffer in subtle forms in the 21st century. Marion Young points to five types of oppression, namely, violence, exploitation, marginalisation, powerlessness and cultural imperialism. For South African black women, all of these types of oppression have manifested three times more as they have suffered triple oppression of race, class and gender to employ the widely used notion of triple jeopardy in the womanist discourses and Black Theology of Liberation. The struggle of women to challenge the patriarchal culture of subordination is still pertinent for our context today. Patriarchy is a reality that has been inscribed in the minds, souls and bodies of these women. It arguably continues to be inscribed in subtle forms. Patriarchy and the oppression of women have been justified and perpetuated by a complex interplay of Christian teachings and practices fused with culture and the use of the Bible. Yet, for these women, church and the Bible continue to be central in their lives. This article looks at the cries of African women in juxtaposition to their prayers, faith and thus spirituality, and to argue that theirs is a pseudo-spirituality. This article is thus a womanist exposition of the pseudo-spirituality of an African woman in a quest for liberation of her spirituality.

This study investigates how spiritual capital accrued from religiosity influences the educational mobility of second-generation migrants in Amsterdam, the Netherlands. We propose that inherently, religiosity possesses resources that have consequences for the socio-economic and cultural life of the adherents. The study adopts ethnographic research methods including in-depth interviews, participant observation and informal interviews in the religious field of African Initiated Christian Churches (AICCs) in Amsterdam. Fifty second-generation migrants participated in the research out of which thirty-five were women and fifteen were men. Nine representatives of AICCs were interviewed. All the research participants were purposively selected. The study found that although educational attainment is not a driving force for the creation of AICCs, religiosity has consequential effects on the schooling of second-generation Ghanaians. The study also found that spiritual capital accumulated through prayers, reading of Holy Scriptures, participation in religious services and church commitment may facilitate or deter progress in the schooling of second-generation Ghanaians. The paper concludes that religiosity and schooling are not incompatible; rather, they are complementary in the integration of second-generation migrants in the Dutch society.

A harmonious state of things is often perceived idyllic. It is devoid of cacophony, hostility, and dissension. It denotes peace, accord, and a relationship characterized by a lack of conflict. True harmony goes much deeper than absence of conflict or condemnation for the lack of peace. This paper presents the challenges to harmony using the theory of care ethics. It will unveil the possibilities of care, even if it was initially lodged at home and family. Using an expansive view, this paper claims that harmony is not farfetched if nations bring to the table the ethics of care. Hinged on care ethics are the principles of collective praxis, peace, and solidarity which enrich human potentials and makes interconnections, and solidarity possible. Thus, the paper will employ philosophical and theological analysis that addresses the following: 1) Care ethics as an ethical concept with myriad variants, yet praxis-driven; 2) Pope Francis’ Laudato Si’ as an appeal to foster care for all; 3) A theological reinterpretation of “rada”, and 4) Care ethics as an injunction to revalue care as a social good. Incorporating Pope Francis’ message in Laudato Si’, this paper hopes to underscore promoting a culture of caring through collective dialogue. References Anderlik, Mary R. The Ethics of Managed Care: A Pragmatic Approach. Bloomingdale: Indiana University Press. 2001. Blair-Loy, Mary. Competing Devotions: Career and Family among Women Executives. Cambridge, Massachusetts: Harvard University Press. 2003. Frank Parsons, Susan, ed. The Cambridge Companion to Feminist Theology. Cambridge: Margaret Beaufort Institute of Theology, 2002. Frank Parsons, Susan. Feminism and Christian Ethics. Cambridge: Cambridge University Press, 1996. Gardner, E. Clinton. Justice and Christian Ethics. Cambridge: Cambridge University Press, 1995. Gensler, Harry J., Earl W.Spurgin, and James C.Swindal, eds. Ethics: Contemporary Readings. New York: Routledge, 2004. Greene-Mccreight, Kathryn. Feminist Reconstructions of Christian Doctrine: Narrative Analysis and Appraisal. Oxford: Oxford University Press, 2000. Grimshaw, Jean. Philosophy and Feminist Thinking. Minneapolis: University of Minnesota Press, 1986. Groenhout, Ruth E. “I Can’t Say No: Self-Sacrifice and an Ethics of Care,” in Ruth E. Groenhout and Marya Bower, eds. Philosophy, Feminism, and Faith, pp. 152-174. Bloomington: Indiana University Press, 2003. Groenhout, Ruth E. and Marya Bower, eds. Philosophy, Feminism, and Faith. Bloomington: Indiana University Press, 2003. Hampton, Jean. “Feminist Contractarianism,” in in Louise Antony and Charlotte Witt, eds. A Mind of One’s Own, pp. 227–255. Boulder, Colo.: Westview Press, 1993. Held, Virginia. ‘The Ethics of Care’ in David Copp, ed. The Oxford Handbook of Ethical Theory. New York: Oxford University Press, 2006. Held, Virginia. The Ethics of Care: Personal, Political, and Global. Oxford: Oxford University Press, 2006. Hilkert Andolsen, Barbara. “Agape in Feminist Ethics,” The Journal of Religious Ethics 9 (1981): 69–83. Hoagland, Sarah Lucia. “Some Thoughts on ‘Caring,’” in Claudia Card, ed. Feminist Ethics, pp. 246–63. Lawrence: University Press of Kansas, 1991. Hoffman, Martin L. Empathy and Moral Development: Implications for Caring and Justice. Cambridge: Cambridge University Press, 2000 Homiak, Marcia. “Feminism and Aristotle’s Rational Ideal,” in Louise Antony and Charlotte Witt, eds. A Mind of One’s Own, pp.1–18. Boulder, Colo.: Westview Press, 1993. Hoose, Bernard. Christian Ethics: An Introduction. London: Continuum, 1998. Isherwood, Lisa and Kathleen McPhillips, eds. Post-Christian Feminisms: A Critical Approach. Hampshire. England: Ashgate, 2008. Jardine, Alice and Paul Smith, eds. Men in Feminism. New York: Routledge, 1987. Kieran Cronin. Rights and Christian Ethics. Cambridge: Cambridge University Press, 1992. Macrae, Janet A. Nursing as a Spiritual Practice: A Contemporary Application of Florence Nightingale's Views. New York: Springer Publishing Company. 2001. Michael Slote, Morals from Motives. New York: Oxford University Press, 2001. Murphy, Peter F. Feminism and Masculinities: Oxford Readings in Feminism. Oxford: Oxford University Press, 2004. Murray, Mary. The Law of the Father? Patriarchy in the Transition from Feudalism to Capitalism London: Routledge, 1995. Outka, Gene. “Universal Love and Impartiality.” In Edmund Santurri and William Werpehowski, eds. The Love Commandments: Essays in Christian Ethics and Moral Philosophy. Washington, D.C.: Georgetown University Press, 1992. Parks, Jennifer A. No Place Like Home? Feminist Ethics and Home Health Care. Bloomingdale: Indiana University Press. 2003. Post, Stephen. A Theory of Agape: On the Meaning of Christian Love. Lewisburg, Pa.: Bucknell University Press, 1990. Ramsey, Paul. Basic Christian Ethics. Louisville: Westminster/John Knox Press, 1993.

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Exempla und historische Argumentation in politischen Traktaten c. 1265 – 1325 (Studien und Texte zur Geistesgeschichte des Mittelalters, 123), Leiden / Boston 2017, Brill, X u. 414 S., € 128,00. (Frank Godthardt, Hamburg) The Dedicated Spiritual Life of Upper Rhine Noble Women. A Study and Translation of a Fourteenth-Century Spiritual Biography of Gertrude Rickeldey of Ortenberg and Heilke of Staufenberg, hrsg., komm. u. übers. v. Anneke B. Mulder-Bakker in Zusammenarbeit mit Gertrud J. Lewis / Tilman Lewis / Michael Hopf / Freimut Löser (Sanctimoniales, 2), Turnhout 2017, Brepols, VIII u. 269 S., € 80,00. (Jörg Voigt, Rom) Roeck, Bernd, Der Morgen der Welt. Geschichte der Renaissance (Historische Bibliothek der Gerda Henkel Stiftung), München 2017, Beck, 1304 S. / Abb., € 44,00. (Reinhard Stauber, Klagenfurt) Eming, Jutta / Michael Dallapiazza (Hrsg.), Marsilio Ficino in Deutschland und Italien. Renaissance-Magie zwischen Wissenschaft und Literatur (Episteme in Bewegung, 7), Wiesbaden 2017, Harrassowitz, VIII u. 291 S. / Abb., € 56,00. (Michaela Boenke, München) Furstenberg-Levi, Shulamit, The Accademia Pontaniana. A Model of a Humanist Network (Brill’s Studies in Intellectual History, 258), Leiden / London 2016, Brill, VIII u. 223 S., € 116,00. (Tobias Daniels, München) Andermann, Ulrich, Humanismus im Nordwesten. Köln – Niederrhein – Westfalen, Münster 2018, Aschendorff, 361 S., € 56,00. (Jan-Hendryk de Boer, Essen) Adams, Jonathan / Cordelia Heß (Hrsg.), Revealing the Secrets of the Jews. Johannes Pfefferkorn and Christian Writings about Jewish Life and Literature in Early Modern Europe, Berlin / Boston 2017, de Gruyter, XV u. 325 S. / Abb., € 79,95. (Gudrun Emberger, Berlin) Buchet, Christian / Gérard Le Bouëdec (Hrsg.), The Sea in History / La mer dans l’histoire, [Bd. 3:] The Early Modern World / La période moderne, The Boydell Press, Woodbridge / Rochester 2017, The Boydell Press, XXVI u. 1072 S., £ 125,00. (Jann M. Witt, Laboe) Broomhall, Susan (Hrsg.), Early Modern Emotions. An Introduction (Early Modern Themes), London / New York 2017, Routledge, XXXVIII u. 386 S. / Abb., £ 36,99. (Hannes Ziegler, London) Faini, Marco / Alessia Meneghin (Hrsg.), Domestic Devotions in the Early Modern World (Intersections, 59.2), Leiden / Boston 2019, Brill, XXII u. 356 S. / Abb., € 154,00. (Volker Leppin, Tübingen) Richardson, Catherine / Tara Hamling / David Gaimster (Hrsg.), The Routledge Handbook of Material Culture in Early Modern Europe (The Routledge History Handbook), London / New York 2017, Routledge, XIX u. 485 S. / Abb. £ 105,00. (Kim Siebenhüner, Jena) Ilmakunnas, Johanna / Jon Stobart (Hrsg.), A Taste for Luxury in Early Modern Europe. Display, Acquisition and Boundaries, London [u. a.] 2017, Bloomsbury Academic, XV u. 318 S. / Abb., £ 85,00. (Kim Siebenhüner, Jena) Czeguhn, Ignacio / José Antonio López Nevot / Antonio Sánchez Aranda (Hrsg.), Control of Supreme Courts in Early Modern Europe (Schriften zur Rechtsgeschichte, 181), Berlin 2018, Duncker &amp; Humblot, 323 S. / Abb., € 89,90. (Peter Oestmann, Münster) Heuser, Beatrice (Hrsg.), Small Wars and Insurgencies in Theory and Practice, 1500 – 1850, London / New York 2016, Routledge, XII u. 219 S., £ 29,95. (Horst Carl, Gießen) Koopmans, Joop W., Early Modern Media and the News in Europe. Perspectives from the Dutch Angle (Library of the Written Word, 70; The Handpress World, 54), Leiden / Boston 2018, Brill, XVII u. 361 S. / Abb., € 140,00. (Johannes Arndt, Münster) Miller, John, Early Modern Britain. 1450 – 1750 (Cambridge History of Britain, 3), Cambridge 2017, Cambridge University Press, XVIII u. 462 S. / Abb., £ 22,99. (Michael Schaich, London) Blickle, Renate, Politische Streitkultur in Altbayern. Beiträge zur Geschichte der Grundrechte in der frühen Neuzeit, hrsg. v. Claudia Ulbrich / Michaela Hohkamp / Andrea Griesebner (Quellen und Forschungen zur Agrargeschichte, 58), Berlin / Boston 2017, de Gruyter, XII u. 226 S., € 69,95. (Thomas Wallnig, Wien) Näther, Birgit, Die Normativität des Praktischen. Strukturen und Prozesse vormoderner Verwaltungsarbeit. Das Beispiel der landesherrlichen Visitation in Bayern (Verhandeln, Verfahren, Entscheiden, 4), Münster 2017, Aschendorff, 215 S. / Abb., € 41,00. (Franziska Neumann, Rostock) Sherer, Idan, Warriors for a Living. The Experience of the Spanish Infantry during the Italian Wars, 1494 – 1559 (History of Warfare, 114), Leiden / Boston 2017, Brill, VIII u. 289 S. / Abb., € 120,00. (Heinrich Lang, Leipzig) Abela, Joan, Hospitaller Malta and the Mediterranean Economy in the Sixteenth Century, Woodbridge 2018, The Boydell Press, XXVI u. 263 S. / Abb., £ 75,00. (Magnus Ressel, Frankfurt a. M.) Bünz, Enno / Werner Greiling / Uwe Schirmer (Hrsg.), Thüringische Klöster und Stifte in vor- und frühreformatorischer Zeit (Quellen und Forschungen zu Thüringen im Zeitalter der Reformation, 6), Köln / Weimar / Wien 2017, Böhlau, 461 S., € 60,00. (Ingrid Würth, Halle a. d. S.) Witt, Christian V., Martin Luthers Reformation der Ehe. Sein theologisches Eheverständnis vor dessen augustinisch-mittelalterlichem Hintergrund (Spätmittelalter, Humanismus, Reformation, 95), Tübingen 2017, Mohr Siebeck, XIV u. 346 S., € 99,00. (Iris Fleßenkämper, Münster) Freitag, Werner / Wilfried Reininghaus (Hrsg.), Beiträge zur Geschichte der Reformation in Westfalen, Bd. 1: „Langes“ 15. Jahrhundert, Übergänge und Zäsuren. Beiträge der Tagung am 30. und 31. Oktober 2015 in Lippstadt (Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 35), Münster 2017, Aschendorff, 352 S. / Abb., € 39,00. (Andreas Rutz, Düsseldorf) Hartmann, Thomas F., Die Reichstage unter Karl V. Verfahren und Verfahrensentwicklung 1521 – 1555 (Schriftenreihe der Historischen Kommission bei der Bayerischen Akademie der Wissenschaften, 100), Göttingen / Bristol 2017, Vandenhoeck &amp; Ruprecht, 370 S., € 70,00. (Reinhard Seyboth, Regensburg) Der Reichstag zu Regensburg 1541, 4 Teilbde., bearb. v. Albrecht P. Luttenberger (Deutsche Reichstagsakten. Jüngere Reihe, 11), Berlin / Boston 2018, de Gruyter Oldenbourg, 3777 S., € 598,00. (Eva Ortlieb, Graz) Putten, Jasper van, Networked Nation. Mapping German Cities in Sebastian Münster’s „Cosmographia“ (Maps, Spaces, Cultures, 1), Leiden / Boston 2018, Brill, XXIII u. 353 S. / Abb., € 135,00. (Felicitas Schmieder, Hagen) Müller, Winfried / Martina Schattkowski / Dirk Syndram (Hrsg.), Kurfürst August von Sachsen. Ein nachreformatorischer „Friedensfürst“ zwischen Territorium und Reich. Beiträge zur wissenschaftlichen Tagung vom 9. bis 11. Juli 2015 in Torgau und Dresden, Dresden 2017, Sandstein, 240 S. / Abb., € 28,00. (Vinzenz Czech, Potsdam) Haas, Alexandra, Hexen und Herrschaftspolitik. Die Reichsgrafen von Oettingen und ihr Umgang mit den Hexenprozessen im Vergleich (Hexenforschung, 17), Bielefeld 2018, Verlag für Regionalgeschichte, 319 S. / Abb., € 29,00. (Rainer Walz, Bochum) Flurschütz da Cruz, Andreas, Hexenbrenner, Seelenretter. Fürstbischof Julius Echter von Mespelbrunn (1573 – 1617) und die Hexenverfolgungen im Hochstift Würzburg (Hexenforschung, 16), Bielefeld 2017, Verlag für Regionalgeschichte, 252 S. / Abb., € 24,00. (Rainer Walz, Bochum) Sidler, Daniel, Heiligkeit aushandeln. Katholische Reform und lokale Glaubenspraxis in der Eidgenossenschaft (1560 – 1790) (Campus Historische Studien, 75), Frankfurt a. M. / New York 2017, Campus, 593 S. / Abb., € 58,00. (Heinrich Richard Schmidt, Bern) Moring, Beatrice / Richard Wall, Widows in European Economy and Society, 1600 – 1920, Woodbridge / Rochester 2017, The Boydell Press, XIII u. 327 S. / Abb., £ 75,00. (Margareth Lanzinger, Wien) Katsiardi-Hering, Olga / Maria A. Stassinopoulou (Hrsg.), Across the Danube. Southeastern Europeans and Their Travelling Identities (17th–19th C.) (Studies in Global Social History, 27; Studies in Global Migration History, 9), Leiden / Boston 2017, Brill, VIII u. 330 S. / Abb., € 110,00. (Olivia Spiridon, Tübingen) „wobei mich der liebe Gott wunderlich beschutzet“. Die Schreibkalender des Clamor Eberhard von dem Bussche zu Hünnefeld (1611 – 1666). Edition mit Kommentar, hrsg. v. Lene Freifrau von dem Bussche-Hünnefeld / Stephanie Haberer, [Bramsche] 2017, Rasch, 216 S. / Abb., € 34,50. (Helga Meise, Reims) Rohrschneider, Michael / Anuschka Tischer (Hrsg.), Dynamik durch Gewalt? Der Dreißigjährige Krieg (1618 – 1648) als Faktor der Wandlungsprozesse des 17. Jahrhunderts (Schriftenreihe zur Neueren Geschichte, 38; Neue Folge, 1), Münster 2018, Aschendorff, VII u. 342 S. / Abb., € 48,00. (Claire Gantet, Fribourg) Schloms, Antje, Institutionelle Waisenfürsorge im Alten Reich 1648 – 1806. Statistische Analyse und Fallbeispiele (Beiträge zur Wirtschafts- und Sozialgeschichte, 129), Stuttgart 2017, Steiner, 395 S., € 62,00. (Iris Ritzmann, Zürich) Mühling, Christian, Die europäische Debatte über den Religionskrieg (1679 – 1714). Konfessionelle Memoria und internationale Politik im Zeitalter Ludwigs XIV. (Veröffentlichungen des Instituts für europäische Geschichte Mainz, 250), Göttingen 2018, Vandenhoeck &amp; Ruprecht, 587 S., € 85,00. (Cornel Zwierlein, Bamberg) Dietz, Bettina, Das System der Natur. Die kollaborative Wissenskultur der Botanik im 18. Jahrhundert, Köln / Weimar / Wien 2017, Böhlau, 216 S., € 35,00. (Flemming Schock, Leipzig) Friedrich, Markus / Alexander Schunka (Hrsg.), Reporting Christian Missions in the Eighteenth Century. Communication, Culture of Knowledge and Regular Publication in a Cross-Confessional Perspective (Jabloniana, 8), Wiesbaden 2017, Harrassowitz, 196 S., € 52,00. (Nadine Amsler, Frankfurt a. M.) Berkovich, Ilya, Motivation in War. The Experience of Common Soldiers in Old-Regime Europe, Cambridge / New York 2017, Cambridge University Press, XII u. 280 S. / graph. Darst., £ 22,99. (Marian Füssel, Göttingen) Stöckl, Alexandra, Der Principalkommissar. Formen und Bedeutung sozio-politischer Repräsentation im Hause Thurn und Taxis (Thurn und Taxis Studien. Neue Folge, 10), Regensburg 2018, Pustet, VII u. 280 S., € 34,95. (Dorothée Goetze, Bonn) Wunder, Dieter, Der Adel im Hessen des 18. Jahrhunderts – Herrenstand und Fürstendienst. Grundlagen einer Sozialgeschichte des Adels in Hessen (Veröffentlichungen der Historischen Kommission für Hessen, 84), Marburg 2016, Historische Kommission für Hessen, XIV u. 844 S. / Abb., € 39,00. (Alexander Kästner, Dresden) Mährle, Wolfgang (Hrsg.), Aufgeklärte Herrschaft im Konflikt. Herzog Carl Eugen von Württemberg 1728 – 1793. Tagung des Arbeitskreises für Landes- und Ortsgeschichte im Verband der württembergischen Geschichts- und Altertumsvereine am 4. und 5. Dezember 2014 im Hauptstaatsarchiv Stuttgart (Geschichte Württembergs, 1), Stuttgart 2017, Kohlhammer, 354 S. / Abb., € 25,00. (Dietmar Schiersner, Weingarten) Bennett, Rachel E., Capital Punishment and the Criminal Corpse in Scotland, 1740 – 1834 (Palgrave Historical Studies in the Criminal Corpse and its Afterlife), Cham 2018, Palgrave Macmillan, XV u. 237 S., € 29,96. (Benjamin Seebröker, Dresden) York, Neil L., The American Revolution, 1760 – 1790. New Nation as New Empire, New York / London 2016, Routledge, XIII u. 151 S. / Karten, Hardcover, £ 125,00. (Volker Depkat, Regensburg) Richter, Roland, Amerikanische Revolution und niederländische Finanzanleihen 1776 – 1782. Die Rolle John Adams’ und der Amsterdamer Finanzhäuser bei der diplomatischen Anerkennung der USA (Niederlande-Studien, 57), Münster / New York 2016, Waxmann, 185 S. / Abb., € 29,90. (Volker Depkat, Regensburg) Steiner, Philip, Die Landstände in Steiermark, Kärnten und Krain und die josephinischen Reformen. Bedrohungskommunikation angesichts konkurrierender Ordnungsvorstellungen (1789 – 1792), Münster 2017, Aschendorff, 608 S. / Abb., € 59,00 (Simon Karstens, Trier)