War, Politics and Memory: Russian Historians Reevaluate the Origins of World War II
The myth of the Great Patriotic War, including the role of the USSR in the origins of World War II, continues to be a key element in the national identity of the Russian people. Previously, Soviet authorities mandated a narrative depicting the Soviet Union sincerely and unambiguously working for peace and against Nazi expansionism in the prewar years. This interpretation criticized the Western Powers for their alleged complicity in Hitler's aggression. After the collapse of the USSR, several competing views have appeared. The Putin and Medvedev administrations, as well as the popular "national-patriotic" school, maintain much of the former Soviet interpretation. Other Russian historians, many of them politically liberal, indict Stalin for mishandling the prewar crisis or even for promoting the onset of war for imperialistic or revolutionary purposes.
Memory and Politics in
The Civil War in El Salvador impacted more than the economic and political structure of the tiny Central American nation. Every Salvadoran citizen who endured the conflict was affected personally by the conflict. This effect is demonstrated through memory, and is manifested in the political spectrum. Memories of the war diverge along political lines, and narratives of past events are continually reinforced by the country’s two major political parties, who each played the dominating roles as opposing forces in the conflict. This study examines the manner in which memory of the Salvadoran Civil War has been reconstructed by politics, using informal communications with Salvadoran citizens in the rural community of La Cuchilla present during the war to demonstrate the political effects of memory in El Salvador.
Italian Influence on the Development of Calvinist Scholasticism
THIS ARTICLE TRIES to show that the rise of Calvinist scholasticism, which was the most important development in Calvinist theology during the second half of the sixteenth century, stemmed largely from several converging Italian influences, particularly from the writings of Peter Martyr Vermigli and Jerome Zanchi. Here Calvinist theology refers not only to the personal thought of John Calvin but also to the teachings of the founders of the Reformed or Calvinist tradition as it spread out from Geneva and Switzerland to France, Germany, England, Scotland, Poland, and the Low Countries. In this context Calvin emerges as the brightest star in a galaxy of Reformed theologians which includes Heinrich Bullinger, Pierre Viret, Theodore Beza and Wolfgang Musculus as well as Martyr, Zanchi and others. These theologians were often more influential than Calvin himself at a given place or time or on a given point of doctrine. Bullinger, Martyr, and Martin Bucer were all more important for spreading Calvinist ideas to Edwardian England than was John Calvin. Early Elizabethan Protestantism looked more to Zurich than to Geneva, as did early Polish Calvinism. German Calvinism owed more to Heidelberg than to Geneva.' These leaders developed their theologies sometimes in mutual dependence, sometimes with surprising independence. By no means was their relation to Calvin simply that of disciple to master, for each gave a personal nuance to his style of Calvinism. Thus the sixteenth century Jesuit Cornelius Schulting states on the opening page of his five volume polemic against Calvin and Peter Martyr that Martyr was clearer and far more learned than Calvin.2 Recently John Bray has pointed out that research in seventeenth century Calvinism leads "to the conclusion that the impact of Calvin upon the Calvinistic movement has been greatly over-rated. It may well be that some of