That Czech nationalism was the mainspring of the Hussite movement has long been an article of faith among those concerning themselves with the history of that protean wave of reform which swept over Central Europe a full century before the Protestant Reformation. It is not the intent of this paper to quarrel with this fundamental assumption. The assumption has, however, a corollary, namely that because the Hussites were prima facie Czech nationalists and that because this nationalism was patently anti-German, Hussitism could not by definition and consequently did not take root in the Germanic lands bordering upon Bohemia. An attempt will be made here to examine this a priori position in the light of some empirical researches into the history of the Lands of the Austrian Crown in the first half of the fifteenth century.

The approaching four hundredth anniversary of the publication of the 1559 edition of John Calvin's Institutes of the Christian Religion has aroused in Spanish-speaking circles a desire to make more generally available the translation made by Cipriano de Valera in 1597. This labor of love has been undertaken by Professor B. Foster Stockwell in Buenos Aires and his facsimile reproduction of the Spanish translation of the Institutes is being published by La Aurora press.

In the early years of the eighteenth century the fear of French power fused into alliance nations and individuals who under other circumstances would have stood suspiciously apart. During the War of the Spanish Succession (1701–1713) the Protestant Circle of Princes fought for and with a Roman Catholic emperor; England recognized a would-be king of Spain, Charles III, and repudiated the would-be king of England, James III; Dutchmen and Englishmen accepted one another's aid, gracelessly, but to some purpose. Monarchs at the time, and historians later on, insisted that the war was not one of religion; nevertheless, a vast number of men then living viewed it as such.

In a current issue of The Library of Christian Classics1 the present reporter distinguished between a “radical Reformation” and the “magisterial Reformation” of the normative Protestant Reformers, Luther, Zwingli, Calvin, Cranmer, and their associates. Common to all groupings within this Radical Reformation was the unwillingness to depend upon or tarry for the magistracy to reform the Church in root and branch, be the magistrate emperor, king, prince, or collectively the town council.