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2 results

  • 1 - Saxon Comparisons

  • Edited by Henry A. Jefferies, Ulster University, Richard Rex, University of Cambridge
  • Book:
    Reformations Compared
    Published online:
    14 March 2024
    Print publication:
    21 March 2024, pp 19-41

  • Summary

    Saxony, home of Martin Luther, was the first country to be divided over the issue of the Protestant faith. While Ernestine Saxony became the heartland of the Reformation, the neighbouring principality of Albertine Saxony saw the beginnings of the Counter-Reformation. The two Saxonies provide almost perfect laboratory conditions for comparing contrary reactions to the Reformation. By investigating the lives, piety and politics of the Wettin princes, Frederick the Wise, John the Constant and George of Saxony the Reformation is revealed to have been a true game changer. Christian humanism, attempts at church reform and sympathy for the Reformation did not correlate neatly. Rather, the dynamics of religious conversion disrupted lines of continuity from the Middle Ages into the early modern era. That disruption testifies to the groundbreaking impact of Protestant ideas. At the same time, early resistance to Luther in Electoral Saxony proves that even in his homeland, Reformation and Catholic reform were alternatives right from the very beginning.

  • 11 - Religious humanism in the Russian Silver Age

  • Edited by G. M. Hamburg, Claremont McKenna College, California, Randall A. Poole
  • Book:
    A History of Russian Philosophy 1830–1930
    Published online:
    05 June 2012
    Print publication:
    22 April 2010, pp 227-247

  • Summary

    In European history, "humanism" originally denoted an intellectual and cultural movement, based on the study of Latin and Greek texts, that began in the Renaissance. There are secular humanists and religious humanists. The religious philosophers of the Russian Silver Age were humanists. Dmitrii Sergeevich Merezhkovskii was a seminal thinker in the development of Russian religious humanism who posed many of its key themes. Merezhkovskii's search for a new faith began in the late 1880s and was an outgrowth of his loss of faith in Russian populism. The major tenets of Merezhkovskii's Christian humanism were the need for religious faith, the concepts of personhood and Godmanhood, the inadequacy of surrogate religions, and a forthcoming Third Revelation. Most religious humanists advocated an activist Christianity, one that would really transform the world. Many of them also linked human agency with creativity.