Introductory Note: a Tribute to Huldrych Zwingli
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The Well-Trained Theologian
THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity. -
Seeds of the Reformation
Seeds of the Reformation Dr Nick Needham Church History | The Sword & Trowel 2017, issue 1 Seeds that blossomed into the Protestant Reformation of the 16th century – the various factors in the late medieval world that made the Reformation possible and pointed the way towards it – movements of thought and outstanding personalities. Some people like to see the Protestant Reformation as a celestial ‘bolt from the blue’, a miraculous restoration of apostolic Christianity which God (so to speak) dropped into history straight down from Heaven. That view once held sway in the English- speaking Protestant world. It was, however, strongly challenged in the middle of the 19th century by two reformed giants of historical-theological thinking, John Williamson Nevin and Philip Schaff of Mercersburg Seminary in Pennsylvania. Nevin was himself American, trained under Charles Hodge at Princeton, while Schaff was an English-speaker from Switzerland. I must admit my personal bias, and acknowledge that I have always been an admirer of the lives and work of Nevin and Schaff. (By the way, Schaff’s eight- volume History of the Christian Church is still a masterpiece worthy of our affection and attention. It combines depth of scholarship, flowing style, rich biographical colour, and spirituality of tone.) However, personal bias aside, the arguments of Nevin and Schaff won the day. The Reformation was no heavenly bolt from the blue. It grew organically out of the history that went before it. There were many historical roots that sprouted forth in the 16th century into the fruits of Reformation Protestantism. The historian can perceive and analyse those roots. -
The Creation of a Secular Inquisition in Early Modern Brabant
Orthodoxy and Opposition: The Creation of a Secular Inquisition in Early Modern Brabant Item Type text; Electronic Dissertation Authors Christman, Victoria Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 08:36:02 Link to Item http://hdl.handle.net/10150/195502 ORTHODOXY AND OPPOSITION: THE CREATION OF A SECULAR INQUISITION IN EARLY MODERN BRABANT by Victoria Christman _______________________ Copyright © Victoria Christman 2005 A Dissertation Submitted to the Faculty of the DEPARTMENT OF HISTORY In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 2 0 0 5 2 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE As members of the Dissertation Committee, we certify that we have read the dissertation prepared by Victoria Christman entitled: Orthodoxy and Opposition: The Creation of a Secular Inquisition in Early Modern Brabant and recommend that it be accepted as fulfilling the dissertation requirement for the Degree of Doctor of Philosophy Professor Susan C. Karant Nunn Date: 17 August 2005 Professor Alan E. Bernstein Date: 17 August 2005 Professor Helen Nader Date: 17 August 2005 Final approval and acceptance of this dissertation is contingent upon the candidate’s submission of the final copies of the dissertation to the Graduate College. I hereby certify that I have read this dissertation prepared under my direction and recommend that it be accepted as fulfilling the dissertation requirement. -
Modern Devotion the Northern Renaissance and Religious
Turning Points:God’s Faithfulness in Christian History 4. Religious Awakening: Modern Devotion below: Begijnhof/ Beguinage, Bruges Context : Renaissance 1300-1500 “Renaissance”= re-birth / discovery of “Classical Ancient World”= Greece & Roman (600 BC--300 AD) “Humanism” = method to recover & study ancient texts. Discovery of ancient wisdom challenged existing authorities (church, kings): “Veritas, non auctoritas facit legem” (truth, not authority makes the law); truth in original texts & languages: Hebrew, Greek, Aramaic, Arabic, classical Latin. All Truth is God’s Truth Arthur F. Holmes, All Truth Is God’s Truth (Eerdmans, 1977). Long-time Wheaton College philosopher 2 Rise of Spirituality Problem of “Spirituality” for medieval laity & individual: (1) Few “religious” (nuns), monks, & priests w/some access to spirituality; (2) Laity mediated only through institutional Christendom (& rise of papacy). Lacked: access to Bible (esp. own language); God very distant (in heaven judging) & Jesus divinity, not humanity; no developed sense of individual/personal piety; almost no education about doctrine. CHANGE 1. Renaissance: 1300-1500 = re-birth of antiquity. 2. Christology: from almost solely divine Jesus to more human Jesus. 3. Mysticism allowed individual quest to know God & Self with heightened awareness of role of “conscience” & individual responsibility. Rise of Spirituality 4. “Devotio Moderna ” (modern devotion) movement northern Europe: Beguines, Brethren of the Common Life, & new Augustinian Order1256, education & publication. 5. Crises 14th c.: breakdown Christendom (2-3 popes);100 Yrs. War; Bubonic Plague; Peasant revolts. 6. Christian Humanism & spread of handbooks/manuals (scholarly base) & devotional materials. A balance b/w FAITH & REASON = goal. Crisis of Authority: Breakdown of Christendom Great Schism (1378-1417) SUPPORT Avignon: Kingdoms of France, Two popes: Avignon & Rome. -
History of the Christian Church*
a Grace Notes course History of the Christian Church VOLUME 6 The Middle Ages, the Decline of the Papacy and the Preparation for Modern Christianity from Boniface VIII to the Reformation, AD 1294 to 1517 By Philip Schaff CH609 Chapter 9: The Pulpit and Popular Piety History of the Christian Church Volume 6 The Middle Ages, the Decline of the Papacy and the Preparation for Modern Christianity from Boniface VIII to the Reformation, AD 1294 to 1517 CH609 Table of Contents Chapter 9. The Pulpit and Popular Piety ........................................................................................2 6.72. Literature ................................................................................................................................... 2 6.73. The Clergy .................................................................................................................................. 4 6.74. Preaching ................................................................................................................................... 9 6.75. Doctrinal Reformers ................................................................................................................ 13 6.76. Girolamo Savonarola ............................................................................................................... 15 6.77. The Study and Circulation of the Bible .................................................................................... 32 6.78. Popular Piety .......................................................................................................................... -
Willibald Pirckheimer and the Nuernberg City Council
This dissertation has been microfilmed exactly as received 68-3070 SPIELVOGEL, Jackson Joseph, 1939- WILLIBALD PIRCKHEIMER AND THE NUERNBERG CITY COUNCIL. The Ohio State University, Ph.D., 1967 History, modern University Microfilms, Inc., Ann Arbor, Michigan ©Copyright by Jackson Joseph. Spielvogel 1968 WILLIBALD PIRCKHEIMER AND THE NUERNBERG CITY COUNCIL DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University by Jackson Joseph Spielvogel, B.A., M.A. The Ohio State University 1967 Approved hy / L ( . Adtiser Department of History ACOONLEDGMENTS The research for this dissertation was completed in 1965-1966 while I was a Fulbright Graduate Fellow in Ger many. I would like to acknowledge my appreciation to the staffs of the Nuernberg Oity Library, the Nuernberg City Archives, and the Bavarian State Archives in Nuernberg. Especially deserving of gratitude are Dr. Fritz Schnelbfigl, Director of the latter institution, for his advice and helpfulness, and Marianne Alt for the multitude of services rendered. I am very grateful to Dr. Josef Pfanner, who greatly lightened the task of examining the Pirckheimer- papiere by making available to me Emil Reicke's notes and numerous copies of those papers. I am deeply indebted to ray adviser, Professor Harold J. Grimm, who first inspired in me an interest in Pirck- heimer and the "herrliche Stadt" Nuernberg, and who pro vided constant assistance in every aspect of this work. To my wife, who assisted me in innumerable ways, I owe a lasting debt of gratitude. ii VITA March 10, 1939 Born-Ellwood City, Pennsylvania 1 9 6 1 ...... -
Wessel Gansfort As a Teacher at the Cistercian Abbey of Aduard
WESSEL GANSFORT AS A TEACHER AT THE CISTERCIAN ABBEY OF ADUARD. THE DISMISSAL OF CAESARIUS OF HEISTERBACH'S DIALOGUS MIRACULORUM Jaap van Moolenbroek After travelling throughout Western Europe for more than twenty- five years, master Wessel of Groningen setded permanently in his native country, probably in 1477.1 As he himself in one of his letters indicated, he had always sought out debate and had encountered many opponents at the many universities he had come to know.2 In the diocese of Utrecht the ageing theologian-philosopher could count on the protection of Bishop David of Burgundy, who appointed Wessel as his counsellor and personal physician on his return. Wessel gave up medicine around 1481 on his return from Zwolle to Groningen, the city of his birth. There, the Tertiary Sisters of the Olde Convent accommodated him on the recommendation of (again) Bishop David.3 After he had left the academic arena, the desire to enunciate and defend his ideas hardly abated. In the years 1477-1489 he wrote or completed a large number of texts of a theological and devotional nature. The nine instructive letters, which have come down to us, also date from this period. Moreover, Wessel often had the oppor tunity to teach and engage in debate. It is argued that he taught Scripture to the Sisters of the Olde Convent, although there is no 1 Biography by Van Rhijn, Wessel Gansfort, 23-155 (in need of revision). Arguments for the year 1477 (r.1475, according to Van Rhijn) in my 'The Correspondence' (forthcoming). 2 Wessel's collected works in Opera (1614). -
View / Open Whitford Kelly Anne Ma2011fa.Pdf
PRESENT IN THE PERFORMANCE: STEFANO MADERNO’S SANTA CECILIA AND THE FRAME OF THE JUBILEE OF 1600 by KELLY ANNE WHITFORD A THESIS Presented to the Department of Art History and the Graduate School of the University of Oregon in partial fulfillment of the requirements for the degree of Master of Arts December 2011 THESIS APPROVAL PAGE Student: Kelly Anne Whitford Title: Present in the Performance: Stefano Maderno’s Santa Cecilia and the Frame of the Jubilee of 1600 This thesis has been accepted and approved in partial fulfillment of the requirements for the Master of Arts degree in the Department of Art History by: Dr. James Harper Chairperson Dr. Nicola Camerlenghi Member Dr. Jessica Maier Member and Kimberly Andrews Espy Vice President for Research & Innovation/Dean of the Graduate School Original approval signatures are on file with the University of Oregon Graduate School. Degree awarded December 2011 ii © 2011 Kelly Anne Whitford iii THESIS ABSTRACT Kelly Anne Whitford Master of Arts Department of Art History December 2011 Title: Present in the Performance: Stefano Maderno’s Santa Cecilia and the Frame of the Jubilee of 1600 In 1599, in commemoration of the remarkable discovery of the incorrupt remains of the early Christian martyr St. Cecilia, Cardinal Paolo Emilio Sfondrato commissioned Stefano Maderno to create a memorial sculpture which dramatically departed from earlier and contemporary monuments. While previous scholars have considered the influence of the historical setting on the conception of Maderno’s Santa Cecilia, none have studied how this historical moment affected the beholder of the work. In 1600, the Church’s Holy Year of Jubilee drew hundreds of thousands of pilgrims to Rome to take part in Church rites and rituals. -
The Challenge of Menno Simons' Symbolic View of the Lord's Supper (The Conrad Grebel Review, Fall 2006)
The Challenge of Menno Simons’ Symbolic View of the Lord’s Supper Joel Schmidt Introduction In sacramental Christian traditions there exists a general conviction that Spirit may be mediated by matter, the eternal by the temporal, and the infinite by the finite. More specifically, particular ceremonies are taken to mediate God’s power in an especially forceful and direct manner, namely, the sacraments. This theological resolution to the puzzle of the relationship between Spirit and matter has, however, most frequently been perceived to be unavailable to Christians of an Anabaptist orientation. Speaking from within the tradition with which I am familiar, Mennonites from the North American General Conference and Mennonite Church1 are used to thinking of themselves as decidedly non-sacramental. This is, of course, in contradiction to the general experience of most Mennonites that God is not available just through the Word or the gathered community of believers but more broadly in the world at large. Nevertheless, when it comes to the formal theological or ritualized recognition of many people’s general experience, most North American Anabaptist fellowships continue to resist acknowledging the sacramental nature of Christian experience. One of the most likely places for such acknowledgment is the Lord’s Supper. Due to the provocative biblical passages associated with this “ordinance,” the direct association of the elements with Jesus, and the clarity of the origin of this rite with his instruction, one might expect it would be here, if anywhere, that Anabaptists could celebrate a sacramental understanding of reality. However, such an expectation is not fulfilled in most contemporary Anabaptist thought or practice. -
University Microfilms, a XEROX Company, Ann Arbor, Michigan
71-7579 THIRY, Jr., Alexander George, 1930- REGENCY OF ARCHDUKE FERDINAND, 1521-1531; FIRST HABSBURG ATTEMPT AT CENTRALIZED CONTROL OF GERMANY, The Ohio State University, Ph.D., 1970 History, modern University Microfilms, A XEROX Company, Ann Arbor, Michigan THIS DISSERTATION HAS BEEN MICROFILMED EXACTLY AS RECEIVED REGENCY OF ARCHDUKE FERDINAND, 1521-1531: FIRST HABSBURG ATTEMPT AT CENTRALIZED CONTROL OF GERMANY DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Alexander G. Thiry, B. A., M. A. ****** The Ohio State University 1970 Approved by Iviser Department of History PREFACE For those with professional interest in the Reforma tion era, Ferdinand of the House of Habsburg requires no special introduction here. As the younger and sole brother of Charles V, who was the Holy Roman Emperor of the German Nation in the first-half of the sixteenth century, Ferdi nand's place among the list of secular, notables of the pe riod is assured. Singled out in 1521 by his imperial brother to be the Archduke of Austria and to become his personal representative in Germany, attaining the kingships of Bohe mia and Hungary in 1526 and 1527 respectively, and designated, following his brother's abdication and retirement from pub lic life in 1556, to succeed him as emperor of Germany, Fer dinand could not help leaving behind him from such political heights indelible footprints upon the course of history. Yet, probably because of the fragmentation of Ferdi nand's energy into these many various channels of responsi bility and the presence of his illustrious brother, Charles V, and his fanatical nephew, Philip II of Spain, who both eclipsed his own place on the stage of history, Ferdinand's historical significance has been largely overlooked by IX posterity. -
INFORMATION to USERS This Manuscript Has Been Reproduced
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI film s the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough* substandard margins, and improper alignment can adversely afreet reproductioiL In the unlikely event that the author did not send UMI a complete manuscript and there are missing pages, these wül be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing from left to right in equal sections with small overlaps. Each original is also photographed in one exposure and is included in reduced form at the back of the book. Photographs included in the original manuscript have been reproduced xerographically in this copy. Higher quality 6" x 9" black and white photographic prints are available for any photographs or illustrations appearing in this copy for an additional charge. Contact UMI directly to order. UMI University Microfilms International A Bell & Howell Information Company 300 North Zeeb Road. Ann Arbor. Ml 48106-1346 USA 313/761-4700 800/521-0600 Order Nnsaber 9816176 ‘‘Ordo et lîbertas”: Church discipline and the makers of church order in sixteenth century North Germany Jaynes, JefiErey Philip, Ph.D. -
Bavaria the Bavarians Emerged in a Region North of the Alps, Originally Inhabited by the Celts, Which Had Been Part of the Roman Provinces of Rhaetia and Noricum
Bavaria The Bavarians emerged in a region north of the Alps, originally inhabited by the Celts, which had been part of the Roman provinces of Rhaetia and Noricum. The Bavarians spoke Old High German but, unlike other Germanic groups, did not migrate from elsewhere. Rather, they seem to have coalesced out of other groups left behind by Roman withdrawal late in the 5th century AD. These peoples may have included Marcomanni, Thuringians, Goths, Rugians, Heruli, and some remaining Romans. The name "Bavarian" ("Baiuvari") means "Men of Baia" which may indicate Bohemia, the homeland of the Marcomanni. They first appear in written sources circa 520. Saint Boniface completed the people's conversion to Christianity in the early 8th century. Bavaria was, for the most part, unaffected by the Protestant Reformation, and even today, most of it is strongly Roman Catholic. From about 550 to 788, the house of Agilolfing ruled the duchy of Bavaria, ending with Tassilo III who was deposed by Charlemagne. Three early dukes are named in Frankish sources: Garibald I may have been appointed to the office by the Merovingian kings and married the Lombard princess Walderada when the church forbade her to King Chlothar I in 555. Their daughter, Theodelinde, became Queen of the Lombards in northern Italy and Garibald was forced to flee to her when he fell out with his Frankish over- lords. Garibald's successor, Tassilo I, tried unsuccessfully to hold the eastern frontier against the expansion of Slavs and Avars around 600. Tassilo's son Garibald II seems to have achieved a balance of power between 610 and 616.