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Regarding the motives that moved the Lutherans to decide to participate in this Reformed reunion process, three arguments need to be mentioned.
The "Together-on the Way" movement started with the pursuit of reunification between the Dutch Reformed Church and the Reformed Churches in the Netherlands.
After almost a century, specifically in the decades after World War II, the idea arose that there was no longer a reason for a separate existence of these two Reformed churches.
Although the two Reformed churches clearly had grown closer in the course of time and had become more and more interdependent in response to advancing secularization, it proved to be quite difficult to reunify them.
At times the Lutherans also considered ending their participation out of fear of being overwhelmed by a large Reformed majority.
Flines stands apart from other Cistercian convents of the period in that it is the only reformed community for which written articles specifying the expectations for the reform program survive.
A letter written by one Dom Mathurin to Jeanne de Boubais at the beginning of her term of office states, "if Dom Gilbin [the confessor of the convent of Marquette] had the zeal and spirit of God as your pater [confessor Guillaume de Bruxelles] does, [the nuns of Marquette] also would now be successfully reformed, as you are.
While such representations appear in secular as well as religious works of this period, and in images showing both men and women, in a reformed convent setting the hortus conclusus is symbolic of a nuns vow of chastity and of her enclosure within her community.
Fortunately, as Robert Will has shown, a painting by Nikolaus Kremer from the reformed Cistercian convent of Lichtenthal in southwest Germany dated 1534 (Fig.
Not everything was diverse within Calvinism; the various Reformed churches, notes Duke in his introductory paragraph, exhibited "a marked sense of confessional solidarity.
The inverse correlation between official adoption of the Reformed faith and vernacular translations raises troubling questions about Calvin's lay audience, especially among women.
In an age of migrant scholars, Renaissance Latin, and revived scholasticism, the interlocked histories of the greatest universities of Reformed Europe - new Geneva, renewed Heidelberg, and new Leiden - deserve a fresh look that includes examining Eucharistic doctrines across Reformed Europe.

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