Radicalism and Dissent in the World of Protestant Reform
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The Lutheran Reform and the Transformation of the Religious Image in the Arts
Vivat Academia. Revista de Comunicación. March 15, 2019 / June 15, 2019, nº 146, 1-20 ISSN: 1575-2844 http://doi.org/10.15178/va.2019.146.1-20 RESEARCH Received: 06/11/2017 --- Accepted: 11/10/2018 --- Published: 15/03/2019 THE LUTHERAN REFORM AND THE TRANSFORMATION OF THE RELIGIOUS IMAGE IN THE ARTS La Reforma Luterana y la transformación de la imagen religiosa en las artes María Magdalena Ziegler1: Se habla arte. Venezuela. [email protected] ABSTRACT After 500 years of the emblematic gesture of Martin Luther in Wittenberg that would start the Protestant Reformation, it is necessary to study the place that religious images had in the new vision of Christianity from the Lutheran ideas. The significant proposal of two German artists, Albrecht Dürer and Lucas Cranach, the Elder is analyzed. From the first, a unique work, The Four Apostles, which recomposes and reconfigures the religious image from the devotional to the declarative, emphasizing the importance of the Gospel and the word in religious artistic expression. And, of the second, two works that finish sealing the new place that will occupy the religious images in the Lutheran Church, Law and Gospel and Christ blessing the children, with which Cranach approaches the Lutheran preaching and a vision of the religious set of images most linked to the Scriptures. However, in both cases, the demystification of the religious image is remarkable, as long as it takes the place of support for the preaching, avoiding acting as its substitute. The reconfiguration of the religious image that places it in a sphere different from that of the Christian tradition initiated with the official stipulations of the Second Council of Nicaea is analyzed. -
Concordia Journal
CONCORDIA JOURNAL Volume 28 July 2002 Number 3 CONTENTS ARTICLES The 1676 Engraving for Heinrich Schütz’s Becker Psalter: A Theological Perspective on Liturgical Song, Not a Picture of Courtly Performers James L. Brauer ......................................................................... 234 Luther on Call and Ordination: A Look at Luther and the Ministry Markus Wriedt ...................................................................... 254 Bridging the Gap: Sharing the Gospel with Muslims Scott Yakimow ....................................................................... 270 SHORT STUDIES Just Where Was Jonah Going?: The Location of Tarshish in the Old Testament Reed Lessing .......................................................................... 291 The Gospel of the Kingdom of God Paul R. Raabe ......................................................................... 294 HOMILETICAL HELPS ..................................................................... 297 BOOK REVIEWS ............................................................................... 326 BOOKS RECEIVED ........................................................................... 352 CONCORDIA JOURNAL/JULY 2002 233 Articles The 1676 Engraving for Heinrich Schütz’s Becker Psalter: A Theological Perspective on Liturgical Song, Not a Picture of Courtly Performers James L. Brauer The engraving at the front of Christoph Bernhard’s Geistreiches Gesang- Buch, 1676,1 (see PLATE 1) is often reproduced as an example of musical PLATE 1 in miniature 1Geistreiches | Gesang-Buch/ -
Century Historiography of the Radical Reformation
Toward a Definition of Sixteenth - Century habaptism: Twentieth - Century Historiography of the Radical Reformation James R. Coggins Winnipeg "To define the essence is to shape it afresh." - Ernst Troeltsch Twentieth-century Anabaptist historiography has somewhat of the character of Hegelian philosophy, consisting of an already established Protestant-Marxist thesis, a Mennonite antithesis and a recent synthesis. The debate has centred on three major and related issues: geographic origin, intellectual sources, and essence. Complicating these issues has been confusion over the matter of categorization: Just who is to be included among the Anabaptists and who should be assigned to other groups? Indeed, what are the appropriate categories, or groups, in the sixteenth century? This paper will attempt to unravel some of the tangled debate that has gone on concerning these issues. The Protestant interpretation of Anabaptism has the longest aca- demic tradition, going back to the sixteenth century. Developed by such Protestant theologians and churchmen as Bullinger, Melanchthon, Men- ius, Rhegius and Luther who wrote works defining and attacking Ana- baptism, this interpretation arose out of the Protestant understanding of the church. Sixteenth-century Protestants believed in a single universal church corrupted by the Roman Catholic papacy but reformed by them- selves. Anyone claiming to be a Christian but not belonging to the church Joitnlal of Mennonite Stitdies Vol. 4,1986 184 Journal ofMennonite Studies (Catholic or Protestant) was classed as a heretic,' a member of the mis- cellaneous column of God's sixteenth-century army. For convenience all of these "others" were labelled "Anabaptists." Protestants saw the Anabaptists as originating in Saxony with Thomas Muntzer and the Zwickau prophets in 1521 and spreading in subsequent years to Switzerland and other parts of northern Europe. -
The Radical Reformation New Orleans Baptist Theological Seminary Division of Theological and Historical Studies Spring 2020 - Thursday, 6:00-8:50 Pm
HIST 6313 The Radical Reformation New Orleans Baptist Theological Seminary Division of Theological and Historical Studies Spring 2020 - Thursday, 6:00-8:50 pm Dr. Mark E. Foster Adjunct Professor Office: Hardin Student Center, in the Registrar’s Office Phone: (504) 282-4455 ext. 3297 Email: [email protected] This course begins on January 23, 2020 , and on that date students should have access to Blackboard, where they will find information and instructions about the course. Prior to that time, students should purchase the texts and be ready to participate in the course. The reading schedule is included in this syllabus so that, once students have secured the textbooks, they can begin reading their assignments. Mission Statement New Orleans Baptist Theological Seminary and Leavell College prepare servants to walk with Christ, proclaim His truth, and fulfill His mission. Purpose of the Course The purpose of this course is to provide quality theological education for students in the discipline of theological and historical studies. Lessons learned from the past inform the present and provide guidance for the future. Core Value Focus The seminary has five core values: Doctrinal Integrity, Spiritual Vitality, Mission Focus, Characteristic Excellence, and Servant Leadership. This academic year, the core value is Spiritual Vitality – “We are a worshiping community emphasizing both personal spirituality and gathering together as a Seminary family for the praise and adoration of God and instruction in His Word.” Curriculum Competencies All graduates of NOBTS are expected to have at least a minimum level of competency in each of the following areas: Biblical Exposition, Christian Theological Heritage, Disciple Making, Interpersonal Skills, Servant Leadership, Spiritual and Character Formation, and Worship Leadership. -
The Hussite Background to the Sixteenth-Century Eucharistic Controversy
The Hussite Background to the Sixteenth-Century Eucharistic Controversy Amy Nelson Burnett (Nebraska, Lincoln) Historians outside of the Czech Republic generally ignore Hussite discus- sions of the Eucharist in the fifteenth century and their influence on early Protestantism.1 Studies of the development of Eucharistic theology and of church history usually begin with the early church, then jump to the debate provoked by Berengar of Tours in the eleventh century and the development of scholasticism in the thirteenth and fourteenth century, and finally describe the controversy over the sacrament that broke out in Germany in the mid- 1520s.2 When they do discuss the views of Wyclif and his Hussite successors, Protestant church historians have sometimes taken an oddly anachronistic approach by describing them in terms of the positions held by later theolo- gians.3 Not surprisingly, this has obscured rather than illuminated the Hussite contribution to the early Reformation discussion of the Eucharist. The focus of modern discussions on the central figures of Martin Luther and Huldrych Zwingli has also distorted our understanding of Hussite influences on the sixteenth-century debate. Luther’s connections with the Bohemians have been well studied, and it is clear that although the Wittenberg reformer was open to discussions with both Utraquists and 1 The major exception is the work of Erhard Peschke, Die Theologie der böhmischen Brüder in ihrer Frühzeit, 2 vv. (Stuttgart, 1935–40); and idem, Die Böhmischen Brüder im Urteil ihrer Zeit, Zieglers, Dungersheims und Luthers Kritik an der Brüderunität (Stuttgart, 1964). 2 Among English-language accounts, see: Hermann Sasse, This is my Body, Luther’s Contention for the Real Presence in the Sacrament of the Altar (Minneapolis, 1959); Alasdair I. -
A Study of Early Anabaptism As Minority Religion in German Fiction
Heresy or Ideal Society? A Study of Early Anabaptism as Minority Religion in German Fiction DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Ursula Berit Jany Graduate Program in Germanic Languages and Literatures The Ohio State University 2013 Dissertation Committee: Professor Barbara Becker-Cantarino, Advisor Professor Katra A. Byram Professor Anna Grotans Copyright by Ursula Berit Jany 2013 Abstract Anabaptism, a radical reform movement originating during the sixteenth-century European Reformation, sought to attain discipleship to Christ by a separation from the religious and worldly powers of early modern society. In my critical reading of the movement’s representations in German fiction dating from the seventeenth to the twentieth century, I explore how authors have fictionalized the religious minority, its commitment to particular theological and ethical aspects, its separation from society, and its experience of persecution. As part of my analysis, I trace the early historical development of the group and take inventory of its chief characteristics to observe which of these aspects are selected for portrayal in fictional texts. Within this research framework, my study investigates which social and religious principles drawn from historical accounts and sources influence the minority’s image as an ideal society, on the one hand, and its stigmatization as a heretical and seditious sect, on the other. As a result of this analysis, my study reveals authors’ underlying programmatic aims and ideological convictions cloaked by their literary articulations of conflict-laden encounters between society and the religious minority. -
Apology and Forgiveness Among Anabaptists, Lutherans
Winter 2012 | vol 21, no 2 apology and Remembering in a new way: Embracing forgiveness forgiveness among Anabaptists, Lutherans and by Larry Miller Catholics | by Rachel Nafziger Hartzler Hans and his wife, Ursula, are from Germany and were not like “God can re-write our story,” said one Amish participant in the most of the visitors that come “Healing of memories” event at Menno-Hof in Shipshewana on through Menno-Hof. Hans is a Jan. 20, 2012. Presenters John Rempel and André Gingerich Lutheran theologian and retired Stoner encouraged the group of about 70 attendees to reconsider professor—Ursula is an educator. the way martyr stories are told in Amish and Mennonite settings. They visited Shipshewana in Oct. Prompted by apologies from the descendants of Christians who 2010 as church enthusiasts. persecuted Anabaptists in the sixteenth and Hans’ interest in different seventeenth centuries, twenty-first century aspects of the Amish and Anabaptists have an opportunity to forgive and Mennonites went beyond the remember in a new way. horse and buggy and disaster Along with the stories of thousands of relief work tags we are often martyrs in the Martyrs Mirror, Menno-Hof has questioned about at Menno-Hof. kept alive the memory of persecutions of early Hans asked me if I knew about Anabaptists. Over the years, many individuals Andreas Karlstadt, a German have apologized after listening to stories in Christian theologian during the Menno-Hof’s “dungeon” room. The following Protestant Reformation also a priest historical proceedings were summarized at the and contemporary of Martin Luther. Jan. 20 event. -
Luther's Reactions to Peasant Rebellions (1525)1
1 Primary Source 7.5 LUTHER’S REACTIONS TO PEASANT REBELLIONS (1525)1 Martin Luther (1483–1546) was the Catholic priest, monk, theologian, and reformer who shattered the unity of the Catholic Church in the sixteenth century by launching the Protestant Reformation. Luther’s teachings on the “priesthood of all believers” and worthiness of all trades and professions inspired millions of ordinary people to question the rigid social hierarchies of the time. Movements aimed at devolving authority—both political and ecclesiastical—to the local level emerged and swelled over the next several years. In 1524, massive peasant rebellions in the German lands broke out in opposition to high taxes and oppression and raged into 1525. There is still debate over the causes of the rebellion, but most scholars believe that economic, religious, and social aspects all culminated to spark a revolt against authority in general. The rebellion quickly shifted from a call for reform to an all-out attack on serfdom. The rebels’ demands were put forward in the Twelve Articles (see Primary Source 7.5 - The Twelve Articles of the Swabian Peasants). Luther was at first sympathetic to the peasants’ cause, and he castigated their lords as tyrannical. Yet in the first of the following passages he cast both sides as non-Christians who would be damned to hell if they continued fighting. Contrary to Luther’s calls for peaceful negotiations to end the war, however, the second passage depicts how the peasants’ uprising turned violent and was brutally put down by German aristocrats. As the rebellion escalated to violence, Luther took a harsher stance on the peasants, whom he now condemned as robbers and rebels to be killed on sight, as illuminated by the third passage. -
Collecting and Representing Saxon Identity in the Dresden Kunstkammer and Princely Monuments in Freiberg Cathedral
UNIVERSITY OF CALIFORNIA RIVERSIDE International Projects with a Local Emphasis: Collecting and Representing Saxon Identity in the Dresden Kunstkammer and Princely Monuments in Freiberg Cathedral A Thesis submitted in partial satisfaction of the requirements for the degree of Master of Arts in Art History by Daniel A. Powazek June 2020 Thesis Committee: Dr. Kristoffer Neville, Chairperson Dr. Randolph Head Dr. Jeanette Kohl Copyright by Daniel A. Powazek 2020 The Thesis of Daniel A. Powazek is approved: Committee Chairperson University of California, Riverside ABSTRACT OF THE THESIS International Projects with a Local Emphasis: The Collecting and Representation of Saxon Identity in the Dresden Kunstkammer and Princely Monuments in Freiberg Cathedral by Daniel A. Powazek Master of Arts, Graduate Program in Art History University of California, Riverside, June 2020 Dr. Kristoffer Neville, Chairperson When the Albertine Dukes of Saxony gained the Electoral privilege in the second half of the sixteenth century, they ascended to a higher echelon of European princes. Elector August (r. 1553-1586) marked this new status by commissioning a monumental tomb in Freiberg Cathedral in Saxony for his deceased brother, Moritz, who had first won the Electoral privilege for the Albertine line of rulers. The tomb’s magnificence and scale, completed in 1563, immediately set it into relation to the grandest funerary memorials of Europe, the tombs of popes and monarchs, and thus establishing the new Saxon Electors as worthy peers in rank and status to the most powerful rulers of the period. By the end of his reign, Elector August sought to enshrine the succeeding rulers of his line in an even grander project, a dynastic chapel built into Freiberg Cathedral directly in front of the tomb of Moritz. -
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. -
The People's Reformation
CHRISTIAN HISTORY Issue 118 The People’s Reformation How religious upheaval birthed social revolution Second in a four-part series on the Reformation REFORMING QUEEN Anne Boleyn (near left) shared Tyndale’s banned book The Obedience of a Christian Man (1528) with Henry VIII. She supposedly handed this small Bible containing her husband’s portrait (far left) to one of her maids of honor on the scaffold. CHECKING IT TWICE As Zwingli and other clergy trans- lated the Bible (below) into the Swiss vernacular, he read the proof sheets to his wife every night. Did you know? HERE ARE SOME OF THE MOST EXTRAORDINARY PEOPLE OF THe “People’s Reformation” TAH TAH THE ZWINGLI YOU NEVER KNEW U As a youth Huldrych Zwingli (1484–1531), leader of the ROVO, Swiss Reformation, learned violin, harp, flute, dulci- P mer, hunting horn, and lute. He amused children from alone at night and to watch his food carefully for fear his congregation by playing the lute for them, and ene- of poison. In the end Zwingli died in a battle between NIVERSITY, mies called him “that evangelical lute-player and fifer.” Protestant and Catholic cantons, believing he was fight- U OUNG Yet he opposed instrumental music in worship (as well ing to preserve the freedom to preach the Gospel. His Y as choral music and chanting) and presided over break- last words were reportedly: “They can kill the body but ing up the great organ in his church in Zurich. Open to not the soul.” congregational singing, he wrote at least three hymns. -
1 the Summa Theologiae and the Reformed Traditions Christoph Schwöbel 1. Luther and Thomas Aquinas
The Summa Theologiae and the Reformed Traditions Christoph Schwöbel 1. Luther and Thomas Aquinas: A Conflict over Authority? On 10 December 1520 at the Elster Gate of Wittenberg, Martin Luther burned his copy of the papal bull Exsurge domine, issued by pope Leo X on 15 June of that year, demanding of Luther to retract 41 errors from his writings. The time for Luther to react obediently within 60 days had expired on that date. The book burning was a response to the burning of Luther’s works which his adversary Johannes Eck had staged in a number of cities. Johann Agricola, Luther’s student and president of the Paedagogium of the University, who had organized the event at the Elster Gate, also got hold of a copy of the books of canon law which was similarly committed to the flames. Following contemporary testimonies it is probable that Agricola had also tried to collect copies of works of scholastic theology for the burning, most notably the Summa Theologiae. However, the search proved unsuccessful and the Summa was not burned alongside the papal bull since the Wittenberg theologians – Martin Luther arguably among them – did not want to relinquish their copies.1 The event seems paradigmatic of the attitude of the early Protestant Reformers to the Summa and its author. In Luther’s writings we find relatively frequent references to Thomas Aquinas, although not exact quotations.2 With regard to the person of Thomas Luther could gleefully report on the girth of Thomas Aquinas, including the much-repeated story that he could eat a whole goose in one go and that a hole had to be cut into his table to allow him to sit at the table at all.3 At the same time Luther could also relate several times and in different contexts in his table talks how Thomas at the time of his death experienced such grave spiritual temptations that he could not hold out against the devil until he confounded him by embracing his Bible, saying: “I believe what is written in this book.”4 At least on some occasions Luther 1 Cf.