For a long time, Luther's hometown lay forgotten.
Luther understood the “aesthetics of the book” but not the economics of the book. He never made a pfennig from his publications.
Mark Taylor's cultural history of speed starts at the Reformation and examines the interwoven threads of religion, society, politics, art, and economics.
Phil Jenkins's abundant evidence gives lie to the traditional assumption that all but the four canonical Gospels were effectively squelched in the fourth century.
October 31, 2017 draws near. How should we mark it, especially those of us who care about Christian unity?
Perhaps the real lack of faith in modern society comes down to a lack of reverence for the people around us.
As we remember the Reformation over the next couple of years, we should also recall its global context.
How has Western society become so fractious, polarized and secular? Why are we powerless to curb consumerism? Brad Gregory blames the Reformation.
The Reformation led to a full embrace of the radical political implications of a humanity created in the image of God.
Last spring I visited the Paris exhibition Cranach in His Time, where I was introduced to a sampling of Lucas Cranach Sr.’s diverse and sometimes puzzling range of work. Cranach (1472–1553) produced more than 1,500 paintings, not to mention engravings, decorative work and altarpieces. I began my tour with his portrait of the powerful and shrewd Frederick the Wise, who was Saxon’s ruling elector, Cranach’s patron and Luther’s protector. A little further on I studied a portrait of Luther, Cranach’s friend and partner, painted as a nonthreatening monk—an effort to persuade his critics that he was not dangerous.