The Writings of Dirk Philips 1504–1568
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Menno Simons and Dietrich Philip's View of the Church
Menno Simons and Dietrich Philip’s View of the Church This is an ongoing project from years of research and compilation concerning the view of the Church according to Menno Simons and Dietrich Philips who were both respected co-laborers in the first Dutch Mennonite Church. Though the compiler loves the basic Biblical Church model of their writings, these quotes are not necessarily intended to reflect the views of the compiler. They were collected and organized with the desire that we could hear them in their own words, be able to better understand the original Anabaptist/Mennonite view of the Church and also that these quotes would be made accessible to others for further study and research. I have chosen Menno Simons and Dietrich Philips as the main sources for this project because … 1. They are the earliest primary sources of Dutch Anabaptism. 2. They provide plenty of content to sufficiently lay out their Church model and view. 3. They testify of being in agreement. (…in the mouth of two or three witnesses every word may be established. Matt. 18:16). Menno says: “Neither are we so divided as he says; for Dirk (Dietrich Philip) and we are of the same mind, and I trust, through the grace of God, we will ever remain so.” The Complete Works of Menno Simon (Vol. 2, p. 96) 4. They are the best representation of the view of the Church that was commonly taught and believed by almost all early anabaptist believers at their time, yet one will find that in the late 16th century and throughout the 17th c. -
Myron S. Principies 01 Biblical Interpretation in Mennonite Theology
Augsburger, Myron S. PrincipIes 01 Biblical Interpretation in Mennonite Theology. Scottdale, PA: Herald Press, 1967. Bauman, Clarence. The Spiritual Legacy 01 Hans Denck: Interpretation and Translation 01Key Texts. Leiden: E. J. Brill, 1991. Beachy, Alvin J. The Concept 01 Grace in the Radical Relormation. Nieuw- koop: DeGraaf, 1977. Beahm, William M. Studies in Christian Belief Elgin, IlI.: Brethren Press, 1958. Bender, Harold S. Two Centuries 01 American Mennonite Literature, 1727-1928. Goshen, Ind.: Mennonite Historical Society, 1929. Bender, Harold S., ed. Hutterite Studies: Essays by Robert Friedmann. Goshen, Ind.: Mennonite Historical Society, 1961. Bender, Harold S., et al. The Mennonite Encyclopedia. 5 vols. 1955, 1959, 1990. Bittinger, Emmert F. Heritage and Promise: Perspectives on the Church olthe Brethren. Elgin, IlI.: Brethren Press, 1970. Bittinger, Emmert F., ed. Brethren in Transition: 20th Century Directions & Dilemmas. Camden, Maine: Penobseot Press, 1992. Bowman, Carl F. A Profile 01the Church 01the Brethren. Elgin, IL: Brethren Press, 1987. Bowman, Carl F. "Beyond Plainness: Cultural Transformation in the Chureh of the Brethren from 1850 to the Present." Ph.D. Dissertation: University of Virginia, 1989. Bowman, Carl F. Brethren Society: The Cultural Translormation ola "Peculiar People". Baltirnore: Johns Hopkins University Press, 1995. Bowman, Rufus D. The Church olthe Brethren and War: 1708-1941. Elgin, IlI.: Brethren Publishing House, 1944. Brethren Encyclopedia. The Brethren Encyclopedia. Three Vols. Philadelphia and Oak Brook, IlI.: The Brethren Eneyclopedia, Ine., 1983. Brethren Publishing. The Brethren 's Tracts and Pamphlets, Setting Forth the Claims 01Primitive Christianity. Vol. I. Gish Fund Edition. Elgin, IlI.: Brethren Publishing House. Brethren Publishing. Full Report 01 Proceedings 01 the Brethren 's Annual Meeting. -
The Secret of the Strength What Would the Anabaptists Tell This Generation?
The Secret of the Strength What Would the Anabaptists Tell This Generation? Peter Hoover This is the 2008 version of the text, with the original introduction, forward, cover picture, etc. The text has been revised, but is substantially the same as the original text, with the addition of pictures. Other inspiring books are available at: www.PrimitiveChristianity.org Introduction I well remember the first time I faced the stark realization that I was a Mennonite and different. My fourth-grade friend, Gregory, and I were riding home from public school on the bus. We were talking about our future, how we would always be friends and do things together when we grew up. Then he enthusiastically began to describe activities that from my upbringing I knew to be worldly. Desperate to save our lifelong friendship, I turned to Gregory and said, “You will have to leave your church and become a Mennonite when you grow up.” Thus, the inevitability of our way of life impressed itself on my eight-year-old mind. A year later I made my decision to follow Christ. Of course, Gregory never joined my church, and I do not even know his whereabouts today. The theme of separation from the world ran strong in the Cumberland Valley of Pennsylvania where I grew up. But I wrongly assumed that, except for our plainness, we believed the same things that other Christians believed. Then one evening at the Chambersburg Mennonite Church, where I was a member, a visiting speaker jolted me with a graphic picture of my martyr heritage. -
Information to Users
INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films 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 affect repmduction. In the unlikely event that the author did not send UMI a complete manuscn'pt and there are missing pages, these will 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 fmm left to right in equal sections with small overlaps. Photographs included in the original manusuipt have been reproduced xerographically in this copy. Higher quality 6' x 9' black and white photographic prints are available for any photographs or illustmtions appearing in this copy for an additional charge. Contact UMI directly to order. Bell 8 HowaH Information and Learning 300 North Zeeb Road, Ann Arbor, MI 48106-1346 USA EARLY SEVENTEENTH CENTURY MENNONITE CONFESSIONS OF FAITH: THE DEVELOPMENT OF AN ANABAPTIST TRADITION by Karl Peter Koop A Thesis submitted to the Faculty of Theology of the University of St. Michae18s College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St. -
The Roots of Anabaptist Empathetic Solidarity, Nonviolent Advocacy, and Peacemaking
The Roots of Anabaptist Empathetic Solidarity, Nonviolent Advocacy, and Peacemaking John Derksen Introduction uch of Mennonite nonviolent advocacy and peacebuild- ing today finds its roots in sixteenth-century Anabaptism. But Msixteenth-century Anabaptists were diverse. In keeping with the polygenesis viewSAMPLE of Anabaptist origins, this paper assumes diversity in the geography, origins, cultures, shaping influences, spiritual orientations, attitudes to violence, and other expressions of Anabaptists.1 We define Anabaptists as those who accepted (re)baptism or believer’s baptism and the implications of that choice. Various Anabaptists had sectarian, ascetic, spiri- tualist, social revolutionary, apocalyptic, rationalistic, or other orientations, and the distinctions between them were often blurred. Geographically, they emerged in Switzerland in 1525, in South Germany-Austria in 1526, and in the Netherlands in 1530. Many agree that the Anabaptists displayed 1. Stayer, Packull, and Deppermann, “Monogenesis,” 83–121; Coggins, “Defini- tion”; Stayer, Sword. Surveys of Anabaptist history that incorporate the polygenesis perspective include Snyder, Anabaptist, and Weaver, Becoming Anabaptist. Works that explore Anabaptist unity beyond polygenesis include Weaver, Becoming Anabaptist, and Roth and Stayer, Companion. 13 © 2016 The Lutterworth Press 14 Historical Conditions of Anabaptist-Mennonite Peacebuilding Approaches both Protestant and Catholic characteristics in different configurations. “Negatively, there was anger against social, economic, and religious abuses . but responses to this discontent varied widely. Positively, the ‘Word of God’ served as a rallying point for all, but differences . emerged over how it was understood and used.”2 While Swiss Anabaptists tended to fa- vor sectarianism after the 1525 Peasants’ War, South German and Austrian Anabaptists tended more toward spiritualism, and early Dutch Anabaptists tended toward apocalyptic thinking. -
Glimpses of Mennonite History and Doctrine
GLIMPSES OF MENNONITE HISTORY AND DOCTRINE by John C. Wenger Answer Key to the Study Guide Copyrighted material. May not be reproduced without permission from the publisher. Copyrighted material. May not be reproduced without permission from the publisher. Lesson 1: Birth of Swiss Anabaptism (Chapters 1, 2) Study Guide 1. the Catholic Church 2. From A. D. 30 to 41, the church’s home base was Jerusalem. From A.D. 41 to 65, during the time of Paul’s missionary journeys, the church center seemed to be Antioch, Syria. From A.D. 65 to 95, Ephesus seemed to be the leading center of Christianity. The Gospel spread throughout the Roman Empire, and with the merging of church and state, Rome became the “Capital” of Christianity. 3. Asceticism is the practice of extreme self-denial in the belief this merits favor with God. In the early 200s this began to infiltrate Christianity. While it may appear to be godliness, in reality, it undermines the work of Christ on our behalf. 4. Examples: Ecclesiastical orders, with the Pope at the top. The priesthood. The sacraments as means of grace. Ceremonialism. Prayer to saints. Adoration of relics. Infant baptism. Purgatory. 5. Greek Orthodox Church 6. c 7. Grebel’s schooling began with seven years in Latin school. He studied a winter at the University of Basel and two years at the University of Vienna. He then spent some time at the University of Paris and later returned to Zurich to study under Zwingli. 8. Romans 1:17 9. Luther observed John Tetzel selling indulgences. -
Review and Discussion Recent Studies on Anabaptist Spirituality
Review and discussion Recent studies on Anabaptist spirituality John J. Friesen, Professor of History and Theology Canadian Mennonite Bible College T he recent interest in spirituality has resulted in a number of publications that focus on the spirituality of sixteenth-century Anabaptists. This review article looks at three books, produced to serve different purposes, all published in 1994 and 1995. Marlene Kropf and Eddy Hall. Praying with the Anabaptists, The Secret of Bearing Fruit. Newton and Winnipeg: Faith & Life, 1994. Cornelius J. Dyck, trans. and ed. Spiritual Life in Anabaptism: Classic Devotional Resources. Scottdale: Herald Pr., 1995. Daniel Liechty, trans. and ed. Early Anabaptist Spirituality: Selected Writings. New York: Paulist Pr., 1994. Praying with the Anabaptists, by Marlene Kropf and Eddy Hall, was commissioned by a joint Mennonite Church and General Conference Mennonite Church committee. The aim was to produce a book that would promote prayer and spiritual growth. The book “revisits the writings of the sixteenth-century martyrs and leaders of the Anabaptist movement to discover time-honored and yet refreshing ways to deepen our practice of prayer” (5). The book is divided into three sections: “Abiding in the Vine,” “Joined in Love,” and “Bearing Fruit.” The intent of “Abiding in the Vine” is to help people through personal prayer and devotion come into intimate and personal relationship to God. “Joined in Love” looks at the fruits of prayer, and focuses on aspects of relating to other people in building community, service, and mission. “Bearing Fruit” deals with further fruits of prayer, specifically service, peacemaking, and witness. In the authors’ view, spirituality, including Anabaptist spirituality, begins with a deeply personal prayer relationship to God, and proceeds into community, service, mission, and ethics. -
Tortured, Tolerated, Respected
theological questions, the order in the church and the lifestyle EASTBOUND MIGRATION - THE HISTORY OF MENNONITES IN after their elder Ammann) communities came into being. Due to WW II this arrangement remained in force. While in the WW I a of members of the congregation. Within a few years different POLAND AND RUSSIA the ongoing persecution, the “Amish” emigrated to Pennsylvania. third of the people concerned still made use of it, in the WW II it EXHIBITION INFORMATION movements developed; these were named after those regions where Owing to the ongoing persecution in the Netherlands many The Amish communities which had stayed in Europe gradually no longer played a role. ENGLISH their adherents originally came from. Like the liberal-moderate Mennonites led in the 16th century to West-Prussia. In 1569 fell apart and mostly joined the Mennonite congregations. In the “Waterlanders” or the more conservative-restrictive “Flemish” and they established the irst Mennonite church at the mouth of the German-speaking territories the last Amish community in Ixheim, Text: Matthias Pausch , M.A. “Vriesen”. These deeply religious Flemish and “Vriesen” strove for Vistula. This area is very swampy. Dutch farmers, willing to exploit (now Rhineland-Palatinate) united with the Mennonites in 1937. Translation: Bodo von Preyss a simple life, separated from the outside world, in a closed religious this barren land, were welcome – even if they were Mennonites. The way of life of the Amish People is to this day determined by community. Marriage between members of the different groups Many Dutch merchants and artisans settled in the cities, especially a separation from the non Amish. -
An Audience for the Amish: a Communication Based Approach to the Development of Law
Indiana Law Journal Volume 66 Issue 3 Article 6 Summer 1991 An Audience for the Amish: A Communication Based Approach to the Development of Law MaryAnn Schlegel Ruegger Indiana University School of Law Follow this and additional works at: https://www.repository.law.indiana.edu/ilj Part of the Comparative and Foreign Law Commons, and the Religion Law Commons Recommended Citation Ruegger, MaryAnn Schlegel (1991) "An Audience for the Amish: A Communication Based Approach to the Development of Law," Indiana Law Journal: Vol. 66 : Iss. 3 , Article 6. Available at: https://www.repository.law.indiana.edu/ilj/vol66/iss3/6 This Note is brought to you for free and open access by the Law School Journals at Digital Repository @ Maurer Law. It has been accepted for inclusion in Indiana Law Journal by an authorized editor of Digital Repository @ Maurer Law. For more information, please contact [email protected]. An Audience for the Amish: A Communication Based Approach to the Development of Law MARYANN SCHLEGEL RUEGGER* INTRODUCTION Popular media reinforce an image of the Old Order Annsh as a plain people, opposed to change and wedded to a nineteenth-century way of life. Contrary to this perception, the Ordnungen, or ordinances, of the Old Order Anush reveal a people who have adapted to drastic changes within the outside world. Via this internal system of laws the Anush have main- tained thriving rural communities at a time when rural communities as a whole have experienced marked decline.1 With Reformation-era roots in the Anabaptist religious sect, the heritage of the Amish is that of a persecuted people, once despised as heretics both by Protestant reformers and by the Catholic church. -
Pentecostal Aspects of Early Sixteenth Century Anabaptism
PENTECOSTAL ASPECTS OF EARLY SIXTEENTH CENTURY ANABAPTISM By CHARLES HANNON BYRD II A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of Theology and Religion School of Philosophy, Theology and Religion College of Arts and Law University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. Abstract Early sixteenth century radical Anabaptism emanated in Switzerland during Huldrych Zwingli’s protest against the Roman Catholic Church. Much like Martin Luther, Zwingli founded his reform effort on the Bible being the final arbiter of the faith, sola scriptura, and the sufficiency of the shed blood of Christ plus nothing for eternal salvation, sola fide. Based on these principles both adopted the doctrine of the Priesthood of the Believer which recognized every believer’s Spirit empowered ability to read and interpret the Bible for themselves. These initial theological tenets resulted in the literal reading of the Bible and a very pragmatic Christian praxis including a Pauline pneumatology that recognized the efficacy of the manifestation of the charismata. Radical adherents of Zwingli rejected infant baptism as being totally unbiblical and insisted upon the rebaptism of adults, but only on a personal confession of faith, thus the term Anabaptist. -
An Examination of the Visions of Ursula Jost in the Context of Early Anabaptism and Late Medieval Christianity
An Examination of the Visions of Ursula Jost in the Context of Early Anabaptism and Late Medieval Christianity by Christina Moss A thesis presented to the University of Waterloo in fulfilment of the thesis requirement for the degree of Master of Arts in History Waterloo, Ontario, Canada, 2013 © Christina Moss 2013 Author’s Declaration I hereby declare that I am the sole author of this thesis. This is a true copy of my thesis, including any required final revisions, as accepted by my examiners. I understand that this thesis may be made electronically available to the public. ii Abstract In early 1530, the lay preacher and recent Anabaptist convert Melchior Hoffman published a series of seventy-seven visions by the Strasbourg butcher’s wife Ursula Jost. In its own day this series of visions, which is the longest extant sixteenth-century document written from the perspective of an Anabaptist woman, attracted the attention of Strasbourg’s authorities and became popular among Dutch Anabaptists who followed Hoffman. In the twentieth century the visions have been studied by Klaus Deppermann and Lois Barrett, who came to widely diverging conclusions on Ursula’s values and her place in the Anabaptist movement. Deppermann saw her as an angry, even bloodthirsty woman whose visions revealed “a murderous hatred of existing society” and inspired violent actions of the part of other Anabaptists, while Barrett argued that Ursula’s visions reflected “the Anabaptist-Mennonite ethic of establishing the reign of God nonviolently.” In light of the radically different conclusions reached by Deppermann and Barrett, this study conducts a fresh re-examination of the visions of Ursula Jost in order to determine what Ursula’s example reveals about sixteenth-century Anabaptism. -
Jim Swauger" Is Said to Agree with Moshe About Cancelling the Proposed 1967 Excavation Season at Tel Ashdod (160)
128 SEMINARY STUDIES their precise role in the specified project. For example, "Jim Swauger" is said to agree with Moshe about cancelling the proposed 1967 excavation season at Tel Ashdod (160). But who is "Jim Swauger"? The reader is required to remember that 35 pages previously (125-126), Swauger was obliquely introduced as one of the joint sponsors (along with David Noel Freedman). Their names rarely appear after their introduction, but never as joint leaders of the project. In one reference to Swauger it is even implied that he was only an area supervisor (143). Additionally, one wonders whether others who have worked on Philistine sites (e.g., Stager at Ashkelon, Dever at Gezer) or those who have excavated other Sea Peoples sites like Trude's student Amihai Mazar, discussed in chapter 20 (e.g., Stem at Tel Dor) could have been incorporated into the text, instead of being "lost" in the "Suggestions for Further Reading" section. A possible explanation for this omission may be that People of the Sea is written as a personal account by the Dothans and is therefore limited to their personal experience. For clarity, one simple solution would be to change the subtitle in future editions to: "Our Search for the Philistines." Even then, I do not think a few additional pages of text summarizing the work of others would take away from the justly-deserved credit of the authors. Despite this, People of the Sea: The Search for the Philistines is a well- written book with good summaries of the Dothans' archaeological work which lead the reader to an informed understanding of the Philistines.