Subversion in the Red Army and the Military Purge of 1937–1938
Stalin's purge of his military elite during 1937–1938 is one of the most unusual events of the Great Terror. Why would Stalin execute his most qualified officers at the same time as defence spending was rising and a world war was approaching? This article argues that a long history of the Red Army being perceived as vulnerable to subversion is central to understanding this military purge. When faced with perceived plots in the military Stalin tended to lean towards restraint, but by 1937 he felt he could no longer hesitate, and finally cracked down on what he saw as a compromised army.
The Red Army and the Second World War
In a definitive new account of the Soviet Union at war, Alexander Hill charts the development, successes and failures of the Red Army from the industrialisation of the Soviet Union in the late 1920s through to the end of the Great Patriotic War in May 1945. Setting military strategy and operations within a broader context that includes national mobilisation on a staggering scale, the book presents a comprehensive account of the origins and course of the war from the perspective of this key Allied power. Drawing on the latest archival research and a wealth of eyewitness testimony, Hill portrays the Red Army at war from the perspective of senior leaders and men and women at the front line to reveal how the Red Army triumphed over the forces of Nazi Germany and her allies on the Eastern Front, and why it did so at such great cost.
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