DOCSLIB.ORG

First Corinthians Sermon Study Equipping Class

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
First Corinthians Sermon Study Equipping Class Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class The Significance of the Reformation This week’s lesson involves more reading, so we have divided it up over four days instead of the usual three. Please begin your study early in the week. On Sunday, Pastor Bret will close out the Elders’ The Five Solas of the Reformation series with a sermon on “The Significance of the Reformation.” During the month of October, Desiring God has been posting short biographical sketches on several of the key individuals involved in the Reformation. For this week’s homework, we will be considering the example of some of the reformers highlighted so far in their “Here We Stand” website posts. We have provided the biographical sketches for this homework at the end of this packet. You can find the full series of biographical sketches at www.desiringgod.org/series/here-we-stand. We encourage you to read the rest of the biographies in the coming days, but our class discussions will focus on the ones listed below. Homework Structure Names like Luther, Calvin, and Zwingli quickly come to mind when thinking about the origins of the Protestant Reformation, but these men were not alone in their convictions. In reading through the brief biographical sketches of some of the other men and women engaged in the leading the Reformation, some consistent themes emerge. Several of these themes are listed on the following pages. As you read the biographical sketches listed for each day (provided at the end of the homework packet), record how you see these people living out these themes, and come to class prepared to discuss your observations. Day 1 Review the themes on pages 2-5. Read the biographical sketches of John Wycliffe, Peter Waldo, Jan Hus, and William Tyndale, then record your observations under each theme. Day 2 Review the themes on pages 2-5. Read the biographical sketches of Philip Melanchthon, Menno Simons, Marie Dentière, and Ulrich Zwingli, then record your observations under each theme. Day 3 Review the themes on pages 2-5. Read the biographical sketches of Johannes Oecolampadius, Wolfgang Capito, Martin Bucer, and Wibrandis Rosenblatt, then record your observations under each theme. Day 4 Review the themes on pages 2-5. Read the biographical sketches of Peter Martyr Vermigli, Thomas Becon, Thomas Cranmer, and Hugh Latimer and Nicholas Ridley, then record your observations under each theme. Page 1 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class Reformation Themes THE BIBLE FOR ALL: a conviction that the Bible should be accessible to all people in the common languages, and the amazing things that happened when people began to study the Scriptures THE TRUE GOSPEL: recovering the true gospel from the Scriptures that sinful men are saved by grace alone through faith alone in Christ alone Page 2 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class LOYALTY TO CHRIST: the determination to remain loyal to Christ over all other potential loyalties (family, country, etc.) even at the cost of comfort, stability, and life itself TRANSLATING DOCTRINE INTO DAILY LIFE: seeking to live out the implications of biblical teachings in real daily life Page 3 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class CHRISTIAN RELATIONSHIPS: the necessity of believers supporting and encouraging each other COOPERATION AND DISAGREEMENT: working together in areas of common interpretation, seeking to instruct in areas of differing interpretations, and navigating the conflicts that emerge Page 4 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class GOD’S GRACE IN THE MIDST OF MAN’S IMPERFECTIONS: God using these faithful ones in spite of their failings, missteps, and errors GOD’S SOVEREIGN AND POWERFUL HAND: God using their seemingly small faithful actions to reach beyond all expectation In preparation for Sunday, pray that by God’s grace we will be taught by the Scriptures, will live in accordance with them, and will be loyal to Christ above all else. Page 5 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class Biographical Sketches John Wycliffe, c. 1330–1384 The Morning Star of the Reformation, by Stephen Nichols John Wycliffe has been called “The Morning Star of the Reformation.” The morning star is not actually a star, but the planet Venus, which appears before the sun rises and while darkness still dominates the horizon. The morning star is unmistakably visible. Darkness dominated the horizon in the fourteenth century, the century of Wycliffe, who was born in 1330 and died in 1384, almost exactly one hundred years before Luther was born. By his teenage years, Wycliffe was at Oxford. Thomas Bradwardine (known as “Doctor Profundus”) taught theology and William of Ockham (famous for “Ockham’s Razor”) taught philosophy. Before long, Wycliffe took his own place among the faculty. Appointed the Master of Balliol College, Wycliffe lectured and wrote in the field of philosophy. But the tug of biblical studies pulled on him. He applied himself rigorously to the study of theology and Scripture. As he did, he realized how much the church had veered off in so many wrong directions. Setting the Stage In the 1370s, he produced three significant works as countermeasures to the church’s corruption. The first one, On Divine Dominion (1373–1374), took aim at papal authority. Wycliffe was at a loss to find biblical warrant for the papacy. In fact, he argued that the papacy conflicts with and obscures the church’s true authority, Scripture. The second major work was On Civil Dominion (1375–1376). Here Wycliffe targeted the Roman Catholic Church’s assertion of authority over the English crown and English nobility. He saw no reason for England to be obliged to support a corrupt church. In his third major work, On the Truth of Sacred Scripture (1378), he further developed the doctrine of the authority of Scripture. These three works were crucial to setting the stage for the Reformation. Two faculty members visiting at Oxford returned with Wycliffe’s writings to their home city of Prague, which in turn influenced Jan Hus. He would consequently go on to be a second “Morning Star” of the Reformation. Martin Luther’s early writings reveal the fingerprints of John Wycliffe. Yet, as important as these works are, they pale in comparison to his most important contribution, the Wycliffe Bible. Reformation Began with Translation In On the Truth of Sacred Scripture, Wycliffe called for the Bible to be translated into English. According to Roman Catholic law, translating the Bible into a vulgar, common language was a heresy punishable by death. It is almost impossible to imagine why a church would want to keep God’s word from people, unless that church wanted to hold power over the people. Wycliffe was more convinced of the power of the word of God than the power wielded by the papal office. Consequently, he and a group of colleagues committed themselves to making the word of God available. Not only did the Bible need to be translated; it also had to be copied and distributed. This was before the printing press (invented in 1440), so copies had to be made painstakingly by hand. Despite the challenges, hundreds of the Bibles were produced and distributed to Wycliffe’s troop of pastors, who preached across England as the word of God made its way to the people. Wycliffe’s followers came to be called Lollards. They were enclaves of reform not only in England, but across Europe. These efforts in translating, copying, and proclaiming the Bible in English were driven by a singular motive, expressed by Wycliffe this way: “It helps Christian men to study the Gospel in that tongue which they know best.” In his final years, Wycliffe endured falling out of favor with the church and nobility in England. Of course, he had long ago fallen out of favor with the pope. Yet, Wycliffe declared, “I am ready to defend my convictions even unto death.” He remained convinced of the authority and centrality of Scripture and devoted to his life’s calling to help Christians study the Bible. Having suffered two strokes, John Wycliffe died on December 30, 1384. Page 6 of 24 Summit Woods Baptist Church First Corinthians Sermon Study Equipping Class “Heretic” and Hero In 1415, the Council of Constance, which condemned Jan Hus to death, declared Wycliffe a heretic. His bones were exhumed and burned and the ashes were put into the River Swift. But the reforming efforts of Wycliffe could not be quenched by the flames or stopped by a council’s declarations. This Morning Star shone brightly against the horizon, signaling the soon coming of daylight. Peter Waldo, died by 1218 The First Tremor, by Jon Bloom More than three hundred years before Martin Luther was born, an unlikely reformer suddenly appeared in the city of Lyon in southeast France. His protests against doctrines and practices of the Roman Catholic Church were strong tremors foretelling the coming spiritual earthquake called the Reformation. And the movement he launched survived to join the great Reformation. He is known to history as Peter Waldo. Many details about Waldo are not known, including his name. We don’t know if Peter was his real first name, since it doesn’t appear in any document until 150 years after his death. His last name was most likely something like Valdès or Vaudès — Valdo (Waldo) was the Italian adaptation. We also don’t know the year Peter was born or the precise year he died — historians disagree over whether he died between 1205 and 1207 or between 1215 and 1218.
Load more

Recommended publications
  • Philip Melanchthon and the Historical Luther by Ralph Keen 7 2 Philip Melanchthon’S History of the Life and Acts of Dr Martin Luther Translated by Thomas D
    VANDIVER.cvr 29/9/03 11:44 am Page 1 HIS VOLUME brings By placing accurate new translations of these two ‘lives of Luther’ side by side, Vandiver together two important Luther’s T and her colleagues have allowed two very contemporary accounts of different perceptions of the significance of via free access the life of Martin Luther in a Luther to compete head to head. The result is as entertaining as it is informative, and a Luther’s confrontation that had been postponed for more than four powerful reminder of the need to ensure that secondary works about the Reformation are hundred and fifty years. The first never displaced by the primary sources. of these accounts was written imes iterary upplement after Luther’s death, when it was rumoured that demons had seized lives the Reformer on his deathbed and dragged him off to Hell. In response to these rumours, Luther’s friend and colleague, Downloaded from manchesterhive.com at 09/25/2021 06:33:04PM Philip Melanchthon wrote and Elizabeth Vandiver, Ralph Keen, and Thomas D. Frazel - 9781526120649 published a brief encomium of the Reformer in . A completely new translation of this text appears in this book. It was in response to Melanchthon’s work that Johannes Cochlaeus completed and published his own monumental life of Luther in , which is translated and made available in English for the first time in this volume. After witnessing Luther’s declaration before Charles V at the Diet of Worms, Cochlaeus had sought out Luther and debated with him. However, the confrontation left him convinced that Luther was an impious and —Bust of Luther, Lutherhaus, Wittenberg.
    [Show full text]
  • Forerunners to the Reformation
    { Lecture 19 } FORERUNNERS TO THE REFORMATION * * * * * Long before Luther nailed his 95 Theses to the Wittenberg Door, there were those who recognized the corruption within the Roman Catholic Church and the need for major reform. Generally speaking, these men attempted to stay within the Catholic system rather than attempting to leave the church (as the Protestant Reformers later would do). The Waldensians (1184–1500s) • Waldo (or Peter Waldo) lived from around 1140 to 1218. He was a merchant from Lyon. But after being influenced by the story of the fourth-century Alexius (a Christian who sold all of his belongings in devotion to Christ), Waldo sold his belongings and began a life of radical service to Christ. • By 1170, Waldo had surrounded himself with a group of followers known as the Poor Men of Lyon, though they would later become known as Waldensians. • The movement was denied official sanction by the Roman Catholic Church (and condemned at the Third Lateran Council in 1179). Waldo was excommunicated by Pope Lucius III in 1184, and the movement was again condemned at the Fourth Lateran Council in 1215. • Waldensians were, therefore, persecuted by the Roman Catholics as heretics. However, the movement survived (even down to the present) though the Waldensians were often forced into hiding in the Alps. • The Waldensian movement was characterized by (1) voluntary poverty (though Waldo taught that salvation was not restricted to those who gave up their wealth), (2) lay preaching, and (2) the authority of the Bible (translated in the language of the people) over any other authority.
    [Show full text]
  • Cathar Or Catholic: Treading the Line Between Popular Piety and Heresy in Occitania, 1022-1271
    Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of History William Kapelle, Advisor In Partial Fulfillment of the Requirements for Master’s Degree by Elizabeth Jensen May 2013 Copyright by Elizabeth Jensen © 2013 ABSTRACT Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. A thesis presented to the Department of History Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Elizabeth Jensen The Occitanian Cathars were among the most successful heretics in medieval Europe. In order to combat this heresy the Catholic Church ordered preaching campaigns, passed ecclesiastic legislation, called for a crusade and eventually turned to the new mechanism of the Inquisition. Understanding why the Cathars were so popular in Occitania and why the defeat of this heresy required so many different mechanisms entails exploring the development of Occitanian culture and the wider world of religious reform and enthusiasm. This paper will explain the origins of popular piety and religious reform in medieval Europe before focusing in on two specific movements, the Patarenes and Henry of Lausanne, the first of which became an acceptable form of reform while the other remained a heretic. This will lead to a specific description of the situation in Occitania and the attempts to eradicate the Cathars with special attention focused on the way in which Occitanian culture fostered the growth of Catharism. In short, Catharism filled the need that existed in the people of Occitania for a reformed religious experience.
    [Show full text]
  • The Protestant Reformation • a Period of Time in Europe When People
    The Protestant Reformation A period of time in Europe when people wanted _______________________ _______________________________________________________________ Beginning as early as the __________, but officially began in the __________ thanks to Martin Luther Will lead to changes within the Catholic Church as well as many European Nations and its leaders Without the ____________________________________________________, none of this would have been possible (the first copy machine basically) Printing Press Video Questions 1. When was the printing press invented? 2. What affect did the printing press have on human culture? 3. What were some of the troubles with printing presses? 4. How many pages could be printed in one hour? 5. Where do the names “uppercase” and “lowercase” come from? Why change the church? The Catholic Church ____________________________________ in the 1500s Most of the Church and powerful __________ (_______________________) had become ________________. People did not like to see the ___________________________ of the church The people had a strong desire to ___________________________________ Setting the Stage Video Questions 1. What does “catholic” mean? 2. Who is the head of the Catholic church? 3. Where do we get the term “holidays” from? 4. Who was the Pope in 1517? 5. Indulgences could get you time off from where? Why didn't they care earlier than the 1500s? This corruption had been going on since the ___________________________ ....Why care now?? As the Renaissance progressed, more and more people _________________
    [Show full text]
  • “The Poor Men of Lyon”
    “THE POOR MEN OF LYON” A display prepared for the URC History Society Conference at Westminster College in June 2019 looked at some of the books about the Waldensians in the URCHS collections. In the 1170s, ‘Peter’ Waldo or Valdès (c.1140-c.1205) gave away all his possessions and formed the Poor Men of Lyon. Know by his name in the Provençal, Italian, or Latin forms, his followers were later known as the Vaudois, the Valdesi, and the Waldenses or Waldensians – but they referred to themselves as the Poor Men of Lyon, or the Brothers. A movement which was characterised by voluntary poverty, lay preaching, and literal interpretation of the Bible (which they translated into the vernacular), the Poor Men soon came into conflict with the Catholic Church, and were declared to be heretical in 1215. As they were persecuted in France, they moved deeper into the high Alpine valleys between France and Italy, into Piedmont. One of the earliest statements of faith for the movement is a Provençal poem dating from c.1200, entitled “La Nobla Leyczon” – in English, The Noble Lesson. During the Reformation, the Poor were hailed as early and faithful proponents of Protestant ideas – the poet John Milton (1608- 1674), writing a sonnet about the Piedmont Easter massacre in 1655, refers to them as ‘them who kept thy truth so pure of old”. Images reproduced with the permission of the United Reformed Church History Society map from ‘Narrative of an Excursion into the Mountains of Piemont’, by William Gilly (1825) (left) This map of 1825 shows the area of Savoy from which the Vaudois moved into Piedmont, in Northern Italy, and the three key valleys of Lucerna, San Martino, and Perosa.
    [Show full text]
  • 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.
    [Show full text]
  • Calvin's Doctrine of the Lord's Supper
    Perichoresis Volume 10. Issue 2 (2012): 137-163 DOI 10.2478/v10297-012-0007-3 CALVIN’S DOCTRINE OF THE LORD’S SUPPER * WIM JANSE Free University of Amsterdam ABSTRACT. In order to pinpoint its proprium , it is necessary to understand John Calvin’s Eu- charistic theology within the wider context of the intra-Protestant debates of his time. As a se- cond-generation Reformer, Calvin developed his ideas explicitly in reaction to and as a middle way between the Lutheran and Swiss Reformed discussions of the 1520’s. To that end this es- say first focuses on the main developments from the Middle Ages onwards, and then presents Calvin from the perspective of the positions taken up by some of his contemporaries, in parti- cular Philipp Melanchthon. Next, some representative texts written by Calvin himself are ana- lysed. Although Calvin’s Eucharistic views were not from the beginning a coherent and unified doctrine but developed only gradually, they may be described in a systematic-synthetic way. With respect to the matter of closed, open, and frequent communion, it is observed that for Calvin a regular celebration is essential to the deepening of the believer’s union with Christ. KEY WORDS: John Calvin, the Lord’s Supper, Eucharistic theology, Reformed sacramentolo- gy, communion Introduction Calvin’s doctrine of the Lord’s Supper is not just any chapter from Calvin’s theology. 1 In his Eucharistic theology we touch upon the core of Calvin’s thought. This is true not only for Calvin, but for all major sixteenth-century * WIM JANSE is professor of historical theology and dean of the Faculty of Theology wi- thin the Free University of Amsterdam.
    [Show full text]
  • Understanding Calvinism: B
    Introduction A. Special Terminology I. The Persons Understanding Calvinism: B. Distinctive Traits A. John Calvin 1. Governance Formative Years in France: 1509-1533 An Overview Study 2. Doctrine Ministry Years in Switzerland: 1533-1564 by 3. Worship and Sacraments Calvin’s Legacy III. Psycology and Sociology of the Movement Lorin L Cranford IV. Biblical Assessment B. Influencial Interpreters of Calvin Publication of C&L Publications. II. The Ideology All rights reserved. © Conclusion INTRODUCTION1 Understanding the movement and the ideology la- belled Calvinism is a rather challenging topic. But none- theless it is an important topic to tackle. As important as any part of such an endeavour is deciding on a “plan of attack” in getting into the topic. The movement covered by this label “Calvinism” has spread out its tentacles all over the place and in many different, sometimes in conflicting directions. The logical starting place is with the person whose name has been attached to the label, although I’m quite sure he would be most uncomfortable with most of the content bearing his name.2 After exploring the history of John Calvin, we will take a look at a few of the more influential interpreters of Calvin over the subsequent centuries into the present day. This will open the door to attempt to explain the ideology of Calvinism with some of the distinctive terms and concepts associated exclusively with it. I. The Persons From the digging into the history of Calvinism, I have discovered one clear fact: Calvinism is a religious thinking in the 1500s of Switzerland when he lived and movement that goes well beyond John Calvin, in some worked.
    [Show full text]
  • A Chronology of Martin Bucer (1491 – 1551)1551)
    A Chronology of Martin Bucer (1491 – 1551)1551) 1491 Martin Bucer born on November 11th, at Schlettstadt in Alsace. 1506 Became a Dominican Monk, ordained to priesthood as a means toward an education. 1517 Matriculated at University of Heidelberg – admired Erasmas 1518 Attended Martin Luther’s Disputation at Heidelberg - won over to Luther’s views. 1521 Obtains a Papal dispensation from monastic vows, and becomes Court Chaplain for Frederick the Elector Palantine, then in 1522, secular Priest at Landstuhl where he married Elizabeth Sibereisen, a former nun. 1522 – 1523 Too refuge as chaplain of household of Count Sickengen at Weissenburg in Alsace. 1521 Matthew Zell (1477-1548) begins preaching reformation at Strassburg despite assassination attempts, to be soon followed by Wolfgang Capito (1523) and Caspar Hedio. 1523 Excommunicated, Martin Bucer comes to Stassburg - celebrated for its Gothic Cathedral and despite resistance by the bishop, is called as a priest to one of its churches. An Imperial free city, it was governed by a two councils, dominated by the guilds which gave it a stable government. In the reforms that followed not only the ecclesiastical, but also much of social life was altered. Bucer insisted that not only the church, but the whole of human life, individual and social must be ordered according to the will of God revealed in the Bible. Jacob Strum, a partisan took a lead in bringing about Strassburg’s reforms. 1527 Bucer published a book of theology that influenced John Calvin’s Institutes (1536). They had similar views on the Lord’s Prayer, Predestination, linking the keys of the kingdom to preaching the Word, and on the work of the Holy Spirit in bring men to salvation through the Word.
    [Show full text]
  • Waldensians and Franciscans a Comparative Study of Two Reform Movements in the Late Twelfth and Early Thirteenth Centuries
    Western Michigan University ScholarWorks at WMU Master's Theses Graduate College 8-1971 Waldensians and Franciscans a Comparative Study of Two Reform Movements in the Late Twelfth and Early Thirteenth Centuries Stanley D. Pikaart Follow this and additional works at: https://scholarworks.wmich.edu/masters_theses Part of the Medieval Studies Commons Recommended Citation Pikaart, Stanley D., "Waldensians and Franciscans a Comparative Study of Two Reform Movements in the Late Twelfth and Early Thirteenth Centuries" (1971). Master's Theses. 2906. https://scholarworks.wmich.edu/masters_theses/2906 This Masters Thesis-Open Access is brought to you for free and open access by the Graduate College at ScholarWorks at WMU. It has been accepted for inclusion in Master's Theses by an authorized administrator of ScholarWorks at WMU. For more information, please contact [email protected]. WALDENSIANS AND FRANCISCANS A COMPARATIVE STUDY OF TWO REFORM MOVEMENTS IN THE LATE TWELFTH AND EARLY THIRTEENTH CENTURIES by Stanley D, Pikaart A Thesis Submitted to the Faculty of the Graduate College in partial fulfillment of the Degree of Master of Arts Western Michigan University Kalamazoo, Michigan August, 1971 Reproduced with permission of the copyright owner. Further reproduction prohibited without permission. ACKNOWLEDGEMENTS My thanks and appreciations are extended to profes­ sors Otto Grundler of the Religion department and George H. Demetrakopoulos of the Medieval Institute for their time spent in reading this paper. I appreciate also the help and interest of Mrs. Dugan of the Medieval Institute. I cannot express enough my thanks to Professor John Sommer- feldt for his never-ending confidence and optimism over the past several years and for his advice and time spent going over in detail the several drafts of this paper.
    [Show full text]
  • Lorraine Simonis
    The Kingdom, the Power and the Glory: the Albigensian Crusade and the Subjugation of the Languedoc A Thesis Submitted in Partial Fulfillment of the Requirements for a Bachelor of Arts Degree with Honors in Medieval and Renaissance Studies Lorraine Marie Alice Simonis Washington and Lee University April 11, 2014 David Peterson, Advisor Alexandra Brown, Second Reader 2 Table of Contents Acknowledgements 4 Notes 5 Timeline 7 Illustrations 9 Introduction 12 Chapter 1: “The Little Foxes Spoiling the Vineyard of the Lord” 17 Religious Dissent The Medieval Church and Heresy Cathar History and Cosmology Chapter 2: “The Practical Consequences of Catharism” 30 The Uniqueness of the Cathars Cathars and Clerics The Popular Appeal of Catharism Chapter 3: “The Chief Source of the Poison of Faithlessness” 39 The Many Faces of “Feudalism” Chivalric Society vs. Courtly Society The Political Structure of the South The Southern Church Chapter 4: “The Business of the Peace and of the Faith” 54 The Conspicuous Absence of the Albigensians A Close Reading of the Statutes of Pamiers and the Charter of Arles Pamiers Arles Conclusion 66 3 Bibliography 72 Primary Sources Secondary Sources 4 Acknowledgements First and foremost, I’d like to thank my readers, Profs. Peterson and Brown, for all of their guidance and support – not only in writing this thesis, but throughout my time at Washington & Lee. If it weren’t for Prof. Peterson, who introduced me to the Medieval & Renaissance Studies program while I was still a prospective student, I may never have developed an interest in this topic in the first place. Thanks also to all the professors who’ve made my time here at Washington & Lee so special and successful, especially Profs.
    [Show full text]
  • Martin Bucer and the Eucharistic Controversy in Bern
    University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Faculty Publications, Department of History History, Department of 2005 The Myth of the Swiss Lutherans: Martin Bucer and the Eucharistic Controversy in Bern Amy Nelson Burnett University of Nebraska - Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/historyfacpub Part of the History Commons Burnett, Amy Nelson, "The Myth of the Swiss Lutherans: Martin Bucer and the Eucharistic Controversy in Bern" (2005). Faculty Publications, Department of History. 99. https://digitalcommons.unl.edu/historyfacpub/99 This Article is brought to you for free and open access by the History, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Faculty Publications, Department of History by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. The Myth of the Swiss Lutherans: Martin Bucer and the Eucharistic Controversy in Bern In 1842, Carl Hundeshagen published Die Conflicte des Zwinglianismus, Lu- thertums und Calvinismus in der Bernischen Landeskirche von 1532-1558.' The book describes the doctrinal strife within Bern and the effects of that strife on the relationship of the Bernese church with those of Geneva and Zu- rich. The conflicts centered on two issues: the Lord's Supper, and the inde- pendence of the church from state control. As the title implies, Hundeshagen identified the three positions in the controversy as Zwinglian (as represented by Zurich and one of the factions in Bern), Calvinist (Geneva and Vaud), and Lutheran (the dominant faction in Bern during the later 1530s and 1540s). It is difficult to overestimate the impact of Hundeshagen's book.
    [Show full text]