Studies in REFORMED THEOLOGY and HISTORY
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Die Reformation in Schaffhausen Und Ihre Besonderheiten
ISSN 0254–4407 – Zwingliana 39 (2012), 79–92 Die Reformation in Schaffhausen und ihre Besonderheiten Erich Bryner 1. Politisch exponierte Lage Schaffhausen liegt keine 50 km nördlich von Zürich, hat aber in der Reformationsgeschichte eine eigene Entwicklung durchlaufen. Stadt und Landschaft Schaffhausen wurden 1501 als zwölfter Ort in die Eidgenossenschaft aufgenommen, also nur zwei Jahrzehnte vor der Reformation. Durch seine geographische Lage war Schaff- hausen politisch stark exponiert. Es liegt nördlich des Rheins; mit Zürich war es mit einer schmalen Rheingrenze verbunden, auf mehr als drei Seiten von habsburgischen Landen umgeben, in de- nen die Reformation nicht Fuß fasste, mit deren Bevölkerung je- doch ein reger Handelsverkehr und viele persönliche Beziehungen bestanden. Die Landschaftsgebiete wurden durch Kauf erworben und hatten oft keine natürlichen Grenzen. Die bischöfliche Herr- schaft Neunkirch-Hallau kam erst 1525 zu Schaffhausen. Aus die- sen Gründen führte die Schaffhauser Regierung in den Angelegen- heiten der Reformation eine konservative Politik.1 1 Vgl. die Karte »Die Entwicklung des Stadtstaates Schaffhausen«, in der die terri- torialen Verhältnisse und die Erwerbungen bis 1530 eingetragen sind, in: Hektor Am- mann, Karl Schib, Historischer Atlas der Schweiz, Aarau 21958, 47. 80 Erich Bryner 2. Parallele Entwicklungen zu Zürich? Im vorreformatorischen Schaffhausen gab es zwei Kreise, in denen Lutherschriften gelesen wurden: Einmal das Benediktinerkloster Allerheiligen unter der Leitung von Abt Michael Eggenstorfer -
SACRAMENTAL THEOLOGY and ECCLESIASTICAL AUTHORITY Dmusjankiewicz Fulton College Tailevu, Fiji
Andn1y.r Uniwr~itySeminary Stndics, Vol. 42, No. 2,361-382. Copyright 8 2004 Andrews University Press. SACRAMENTAL THEOLOGY AND ECCLESIASTICAL AUTHORITY DmusJANKIEWICZ Fulton College Tailevu, Fiji Sacramental theology developed as a corollary to Christian soteriology. While Christianity promises salvation to all who accept it, different theories have developed as to how salvation is obtained or transmitted. Understandmg the problem of the sacraments as the means of salvation, therefore, is a crucial soteriological issue of considerable relevance to contemporary Christians. Furthermore, sacramental theology exerts considerable influence upon ecclesiology, particularb ecclesiasticalauthority. The purpose of this paper is to present the historical development of sacramental theology, lea- to the contemporary understanding of the sacraments within various Christian confessions; and to discuss the relationship between the sacraments and ecclesiastical authority, with special reference to the Roman Catholic Church and the churches of the Reformation. The Development of Rom Catholic Sacramental Tbeohgy The Early Church The orign of modem Roman Catholic sacramental theology developed in the earliest history of the Christian church. While the NT does not utilize the term "~acrament,~'some scholars speculate that the postapostolic church felt it necessary to bring Christianity into line with other rebons of the he,which utilized various "mysterious rites." The Greek equivalent for the term "sacrament," mu~tmbn,reinforces this view. In addition to the Lord's Supper and baptism, which had always carried special importance, the early church recognized many rites as 'holy ordinances."' It was not until the Middle Ages that the number of sacraments was officially defked.2 The term "sacrament," a translation of the Latin sacramenturn ("oath," 'G. -
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. -
The Pulpits and the Damned
THE PULPITS AND THE DAMNED WITCHCRAFT IN GERMAN POSTILS, 1520-1615 _______________________________________ A Thesis presented to the Faculty of the Graduate School at the University of Missouri-Columbia _______________________________________________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts _____________________________________________________ by TANNER H. DEEDS Dr. John M. Frymire, Thesis Advisor DECEMBER 2018 The undersigned, appointed by the dean of the Graduate School, have examined the thesis entitled THE PULPITS AND THE DAMNED: WITCHCRAFT IN GERMAN POSTILS, 1520- 1615 presented by Tanner H. Deeds a candidate for the degree of Master of Arts, and hereby certify that, in their opinion, it is worthy of acceptance. Professor John M. Frymire Professor Kristy Wilson-Bowers Professor Rabia Gregory I owe an enormous debt to my entire family; but my greatest debt is to my maternal grandmother Jacqueline Williams. Her love and teachings were instrumental in making me who I am today. Unfortunately, she passed away during the early stages of this project and is unable to share in the joys of its completion. My only hope is that whatever I become and whatever I accomplish is worthy of the time, treasure, and kindness she gave me. It is with the utmost joy and the most painful sorrow that I dedicate this work to her. ACKNOWLEGEMENTS At both the institutional and individual level, I have incurred more debts than I can ever hope to repay. Above all I must thank my advisor Dr. John Frymire. Dr. Frymire has been an exemplar advisor from my first day at the University of Missouri. Both in and out of the classroom, he has taught me more than I could have ever hoped when I began this journey. -
THE SCHOLASTIC PERIOD Beatus Rhenanus, a Close Friend Of
CHAPTER THREE MEDIEVAL HISTORY: THE SCHOLASTIC PERIOD Beatus Rhenanus, a close friend of Erasmus and the most famous humanist historian of Germany, dated the rise of scholasticism (and hence the decay of theology) at “around the year of grace 1140”, when men like Peter Lombard (1095/1100–1160), Peter Abelard (1079–1142), and Gratian († c. 1150) were active.1 Erasmus, who cared relatively little about chronology, never gave such a precise indication, but one may assume that he did not disagree with Beatus, whose views may have directly influenced him. As we have seen, he believed that the fervour of the gospel had grown cold among most Christians during the previous four hundred years.2 Although his statement pertained to public morality rather than to theology,3 other passages from his work confirm that in Erasmus’ eyes those four centuries represented the age of scholasticism. In his biography of Jerome, he complained that for the scholastics nobody “who had lived before the last four hundred years” was a theologian,4 and in a work against Noël Bédier he pointed to a tradition of “four hun- dred years during which scholastic theology, gravely burdened by the decrees of the philosophers and the contrivances of the sophists, has wielded its reign”.5 In one other case he assigned to scholasti- cism a tradition of three centuries.6 Thus by the second half of the twelfth century, Western Christendom, in Erasmus’ conception, had entered the most distressing phase of its history, even though the 1 See John F. D’Amico, “Beatus Rhenanus, Tertullian and the Reformation: A Humanist’s Critique of Scholasticism”, Archiv für Reformationsgeschichte 71 (1980), 37–63 esp. -
11 Women of the Reformation Cornelia Schlarb 1. Introduction Since The
Women of the reformation Cornelia Schlarb 1. Introduction Since the EKD (Evangelical Church in Germany) has proclaimed a Luther or reformation decade in 2008 in order to celebrate the beginning of the reformation 500 years ago, the interest in what and how women contributed to the spreading of the new reformatory ideas and live style has been increasing in Germany. The situation has been completely different when I was studying evangelical theology in Marburg and Heidelberg in the beginning of the 1980th. In that time German scholars, or rather female scholars, only started to research the bible and church history about women's contribution, although in other countries, like in the USA, Roland H. Bainton (1894-1984) had already published his book “Women of the Reformation in Germany and Italy” in 1971. It is very significant that it took 24 years to translate this book into German. In 1995 it had become available as paperback issue with the title “Frauen der Reformation. Von Katharina von Bora bis Anna Zwingli”. It contains seven biographies and a summarized description of women of the Anabaptist movement. It quickly became very popular and in 1996 already the third edition was published. In our lectures and seminars we only heard about Martin Luther, his life as monk and his conversion, about Luther´s posting of theses in 1517 in Wittenberg, about his central reformatory scriptures in the 1520th and the bible translation. We had to learn the important milestones of the reformation like the Imperial Diets / Reichstage in Worms 1521 and -
Balthasar Hubmaier and the Authority of the Church Fathers
Balthasar Hubmaier and the Authority of the Church Fathers ANDREW P. KLAGER In Anabaptist historical scholarship, the reluctance to investigate the authority of the church fathers for individual sixteenth-century Anabaptist leaders does not appear to be intentional. Indeed, more pressing issues of a historiographical and even apologetical nature have been a justifiable priority, 1 and soon this provisional Anabaptist vision was augmented by studies assessing the possibility of various medieval chronological antecedents. 2 However, in response to Kenneth Davis’ important study, Anabaptism and Asceticism , Peter Erb rightly observed back in 1976 that “. one must not fail to review the abiding influence of the Fathers . [whose] monitions were much more familiar to our sixteenth-century ancestors than they are to us.” 3 Over thirty years later, the Anabaptist community still awaits its first published comprehensive study of the reception of the church fathers among Anabaptist leaders in the sixteenth century. 4 A natural place to start, however, is the only doctor of theology in the Anabaptist movement, Balthasar Hubmaier. In the final analysis, it becomes evident that Hubmaier does view the church fathers as authoritative, contextually understood, for some theological issues that were important to him, notably his anthropology and understanding of the freedom of the will, while he acknowledged the value of the church fathers for the corollary of free will, that is, believers’ baptism, and this for apologetico-historical purposes. This authority, however, cannot be confused with an untested, blind conformity to prescribed precepts because such a definition of authority did not exist in the sixteenth-century, even among the strongest Historical Papers 2008: Canadian Society of Church History 134 Balthasar Hubmaier admirers of the fathers. -
“Here I Stand” — the Reformation in Germany And
Here I Stand The Reformation in Germany and Switzerland Donald E. Knebel January 22, 2017 Slide 1 1. Later this year will be the 500th anniversary of the activities of Martin Luther that gave rise to what became the Protestant Reformation. 2. Today, we will look at those activities and what followed in Germany and Switzerland until about 1555. 3. We will pay particular attention to Luther, but will also talk about other leaders of the Reformation, including Zwingli and Calvin. Slide 2 1. By 1500, the Renaissance was well underway in Italy and the Church was taking advantage of the extraordinary artistic talent coming out of Florence. 2. In 1499, a 24-year old Michelangelo had completed his famous Pietà, commissioned by a French cardinal for his burial chapel. Slide 3 1. In 1506, the Church began rebuilding St. Peter’s Basilica into the magnificent structure it is today. 2. To help pay for such masterpieces, the Church had become a huge commercial enterprise, needing a lot of money. 3. In 1476, Pope Sixtus IV had created a new market for indulgences by “permit[ing] the living to buy and apply indulgences to deceased loved ones assumed to be suffering in purgatory for unrepented sins.” Ozment, The Age of Reform: 1250-1550 at 217. 4. By the time Leo X became Pope in 1513, “it is estimated that there were some two thousand marketable Church jobs, which were literally sold over the counter at the Vatican; even a cardinal’s hat might go to the highest bidder.” Bokenkotter, A Concise History of the Catholic Church at 198. -
Agrarian Metaphors 397
396 Agrarian Metaphors 397 The Bible provided homilists with a rich store of "agricultural" metaphors and symbols) The loci classici are passages like Isaiah's "Song of the Vineyard" (Is. 5:1-7), Ezekiel's allegories of the Tree (Ez. 15,17,19:10-14,31) and christ's parables of the Sower (Matt. 13: 3-23, Mark 4:3-20, Luke 8:5-15) ,2 the Good Seed (Matt. 13:24-30, Mark 4:26-29) , the Barren Fig-tree (Luke 13:6-9) , the Labourers in the Vineyard (Matt. 21:33-44, Mark 12:1-11, Luke 20:9-18), and the Mustard Seed (Matt. 13:31-32, Mark 4:30-32, Luke 13:18-19). Commonplace in Scripture, however, are comparisons of God to a gardener or farmer,5 6 of man to a plant or tree, of his soul to a garden, 7and of his works to "fruits of the spirit". 8 Man is called the "husbandry" of God (1 Cor. 3:6-9), and the final doom which awaits him is depicted as a harvest in which the wheat of the blessed will be gathered into God's storehouse and the chaff of the damned cast into eternal fire. Medieval scriptural commentaries and spiritual handbooks helped to standardize the interpretation of such figures and to impress them on the memories of preachers (and their congregations). The allegorical exposition of the res rustica presented in Rabanus Maurus' De Universo (XIX, cap.l, "De cultura agrorum") is a distillation of typical readings: Spiritaliter ... in Scripturis sacris agricultura corda credentium intelliguntur, in quibus fructus virtutuxn germinant: unde Apostolus ad credentes ait [1 Cor. -
564158Eb19f006.65831545.Pdf
HEARTH AND HOME Left: Later Protestants liked to describe the Luthers as the ideal parsonage family. Here a 19th-c. artist imagines the family gathered around to sing with friend Melancthon in the background. DIABOLICAL BAGPIPES Below: Luther’s opponents caricatured him as merely a mouthpiece for the devil. Protestants countered that monks, not Luther, were the devil’s instruments. RSITY E Did you know? NIV U LUTHER LOVED TO PLAY THE LUTE, ONCE WENT ON STRIKE FROM HIS CONGREGATION, AND OGY, EMORY HATED TO COLLECT THE RENT ES F THEOL O VA L MAG I NE MAN MICHELANGELO, MUSIC, AND MASS E • Christopher Columbus set sail when Luther was a LER SCHOO schoolboy, and Michelangelo was completing his Sis- tine Chapel ceiling when Luther began teaching theol- REFORMATION, GE E RMANY / BRIDG RARY, CAND B TH ogy as a young man. SINGING CONGREGANTS, STRIKING PASTOR F • Luther preferred music to any other school subject, Luther made singing a central part of Protestant wor- OGY LI UM O OTHA, GE E G and he became very skilled at playing the lute. Upon ship. In his German Mass (1526), he dispensed with the US IN, THEOL E becoming a monk at age 21, he had to give the lute away. choir and assigned all singing to the congregation. He L M NST • When Luther celebrated his first Mass as a priest in often called congregational rehearsals during the week EDE RNATIONA 1507, he trembled so much he nearly dropped the bread so people could learn new hymns. TION, PITTS E NT OSS FRI and cup. -
Quellen Und Forschungen Aus Italienischen Bibliotheken Und Archiven
Quellen und Forschungen aus italienischen Bibliotheken und Archiven Bd. 75 1995 Copyright Das Digitalisat wird Ihnen von perspectivia.net, der Online-Publi- kationsplattform der Max Weber Stiftung – Deutsche Geisteswis- senschaftliche Institute im Ausland, zur Verfügung gestellt. Bitte beachten Sie, dass das Digitalisat urheberrechtlich geschützt ist. Erlaubt ist aber das Lesen, das Ausdrucken des Textes, das Her- unterladen, das Speichern der Daten auf einem eigenen Datenträ- ger soweit die vorgenannten Handlungen ausschließlich zu priva- ten und nicht-kommerziellen Zwecken erfolgen. Eine darüber hin- ausgehende unerlaubte Verwendung, Reproduktion oder Weiter- gabe einzelner Inhalte oder Bilder können sowohl zivil- als auch strafrechtlich verfolgt werden. LUTHERGEGNER DER ERSTEN STUNDE Motive und Verflechtungen1 von GÖTZ-RÜDIGER TEWES Einleitung Personen, die in keiner historischen Darstellung bisher ihren ge bührenden Platz gefunden haben, stehen im Mittelpunkt dieser Stu die. Sie haben, aus unserer eingeschränkten Sicht, vielfach im Verbor genen gearbeitet. Doch ihr Handeln in Rom, Augsburg oder Köln er folgte an Schauplätzen welthistorischer Tragweite - wenn man der Reformationsgeschichte, ihrer Vor- und Frühphase, dieses Attribut.zu- erkennen möchte. An der Seite einiger Lichtgestalten unter den Lu thergegnern haben sie gewirkt, und gerade deren Handeln zeigt sich so in bisher übersehenen Verbindungen. Die Spurensuche erwies sich als mühsam; auf die Bereitschaft, den einzelnen Fährten zu folgen, sich mit vielen unbekannten Personen vertraut zu machen, wird sich 1 Folgende Abkürzungen werden benutzt: Archive und Bibliotheken: ASV = Archivio Segreto Vaticano, Rom - Arm. = Armarium, IE = Introitus et Exitus, Reg. Lat. = Registra Lateranensia, Reg. Vat. = Registra Vaticana; BAV = Biblio teca Apostolica Vaticana, Rom; ASt = Archivio di Stato, Rom; AEK = Archiv des Erzbistums Köln; HAStK = Historisches Archiv der Stadt Köln; StAA = Stadtarchiv Augsburg. -
Johann Tetzel in Order to Pay for Expanding His Authority to the Electorate of Mainz
THE IMAGE OF A FRACTURED CHURCH AT 500 YEARS CURATED BY DR. ARMIN SIEDLECKI FEB 24 - JULY 7, 2017 THE IMAGE OF A FRACTURED CHURCH AT 500 YEARS Five hundred years ago, on October 31, 1517, Martin Luther published his Ninety-Five Theses, a series of statements and proposals about the power of indulgences and the nature of repentance, forgiveness and salvation. Originally intended for academic debate, the document quickly gained popularity, garnering praise and condemnation alike, and is generally seen as the beginning of the Protestant Reformation. This exhibit presents the context of Martin Luther’s Theses, the role of indulgences in sixteenth century religious life and the use of disputations in theological education. Shown also are the early responses to Luther’s theses by both his supporters and his opponents, the impact of Luther’s Reformation, including the iconic legacy of Luther’s actions as well as current attempts by Catholics and Protestants to find common ground. Case 1: Indulgences In Catholic teaching, indulgences do not effect the forgiveness of sins but rather serve to reduce the punishment for sins that have already been forgiven. The sale of indulgences was initially intended to defray the cost of building the Basilica of St. Peter in Rome and was understood as a work of charity, because it provided monetary support for the church. Problems arose when Albert of Brandenburg – a cardinal and archbishop of Magdeburg – began selling indulgences aggressively with the help of Johann Tetzel in order to pay for expanding his authority to the Electorate of Mainz. 2 Albert of Brandenburg, Archbishop of Mainz Unused Indulgence (Leipzig: Melchior Lotter, 1515?) 1 sheet ; 30.2 x 21 cm.