Magdeburg centuries


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The essay further explores the early modem discussion of the proper interpretation of the ecclesiastical history of Nicephorus (which ranged partisans of Cesare Baronio's Annales eccleisiastici against the Magdeburg Centuries of the Lutherans Matthias Flacius, Johannes Wigand, and Matthaeus Judex) and seventeenth-century interpretations of the ancient pagan religious spectrum, including the connection of Mithraism, along with other elements of popular religion in the Roman Empire of the early Christian era, in order to identify elements of the painting that could allude to heresy, in Julian's court and in Protestant Europe of 1650.
Its name was remembered in confessional memory through the most significant historiographical achievement of early modern Protestantism, the Magdeburg Centuries. (8) Unlike any other evangelical town in the Empire, Magdeburg had conjoined the destiny of the confession of the true faith with its own destiny.
This milieu became the proper domain of Flacius, the restless hunter of manuscripts and outside support, in whose heart and head arose the idea for the Magdeburg Centuries, for which he then began to undertake preliminary studies.
In her final chapter Backus evaluates the historical attitudes that shaped the works of Lutherans (Melanchthon's Chronicon Carionis [but does not address the contribution of Caspar Peucer to this work, studied recently by Uwe Neddermeyer and Barbara Bauer], David Chytraeus, Flacius's Catalogus and the Genevan Calvinist Simon Goulart's reworking of it, the Magdeburg Centuries) and Roman Catholics (Conrad Braun, Caesar Baronius, and two Catalogs of Heretics).