Michael P. Winship— In late 1535, 300-year-old Cleeve Abbey’s seventeen Cistercian monks received an emissary of King Henry VIII, the lawyer John Tregonwell. Like the rest of the monks, John Hooper, an Oxford University graduate in his late thirties, must have wondered why Tregonwell was really there. Was it because
Christina of Hane— Although it is somewhat embarrassing to write about how she overcame her enemy and how she kept the treasure of her chastity unstained, it is still a sign of her great love. That is why I cannot possibly ignore it and I have to write something about
Steven Ozment— If experimentation and preservation characterized the early Middle Ages, self-discovery and definition marked the high Middle Ages (1000–1300). In this period Western people began to assert their identity as they came to know and impose themselves on others. Two larger developments made this possible. The first was the
Ramsay MacMullen— At Nicaea in AD 325 some 200 bishops assembled. The total is not certain: perhaps a little below that figure, probably a little above it. Not all who attended signed, as was not unusual at the end of councils nor surprising at this one, given its special difficulties.
Erika Helgen— Protestantism has a long, complex history in Brazil, full of starts and stops, growth and stagnation, political and social transformations. The earliest manifestations of Protestantism were short-lived. French and Dutch Calvinists who competed with the Catholic Portuguese for supremacy in the New World during the sixteenth and seventeenth
Matt Jackson-McCabe— One of the more intriguing questions in the history of religion is how the Jewish apostles of a first-century Jewish messiah came to be considered the authoritative embodiment of values fundamentally other than Jewish. Making sense of Christianity’s relationship to Judaism has been a problem ever since the
Leslie Woodcock Tentler— The streets of my suburban childhood were peopled by two religious tribes—the Catholics, who were in the majority, and the Protestants, a quasi-tribe to which every non-Catholic belonged. (This was back in the 1950s, when suburban Jews generally settled among their own and “nones” were an endangered
John A. McGuckin— Encountering Eastern Orthodoxy is not so common an event that it never risks a general level of misunderstanding. I, who am a priest of that church, was once asked by a Protestant minister at an ecumenical conference, how I could be Orthodox and not wear a kippah?
John Kloppenborg— A common misconception about early Christ groups is that we know quite a lot about them—their approximate size (50–100), their meeting places (private houses), and the ways they functioned financially. (I use “Christ groups” rather than “Christian groups” for a simple reason: The use of “Christian” of persons
Yehudah Mirsky— Though he died in 1935, Rav Avraham Yitzhak Kook (Rabbi Abraham Isaac Kook) still towers in contemporary Israeli politics and Jewish spirituality; neither can properly be understood without him. His controversial life and the colossal body of writing he left behind offer powerful lessons and pose difficult questions.