SOME ASPECTS OP the TEACHINGS of HANS HUT (C
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Anabaptist Religious Literature and Hymnody
CHAPTER TEN ANABAPTIST RELIGIOUS LITERATURE AND HYMNODY John D. Rempel Introduction This study will concern itself with devotional texts that have left a lasting mark on Anabaptism and its descendent movements. All of them were written by adherents of these movements. Modern schol- arship has identified an ever widening diversity in the character and literature of Anabaptism, and so, even within the broad criterion of texts that have had enduring influence further selection needs to be made on the following grounds. To begin with, I sought to represent the diverse expressions of Anabaptism theologically, geographically, and chronologically. My goal was to highlight continuities, discontinuities, and commonalities. In addition, I wanted to draw attention to neglected but formative writers and writings. In the third place, I wanted to give the numerous but little known texts on worship a place within the literature of Anabaptism as a whole. Riedemann’s hymns and Clock’s prayers are illustrative of both points two and three. And finally, I thought it important to show how different authors come to terms with the unstable relationship in much of Anabaptism between inner and outer, Spirit and matter. The consequence of this approach was that a figure of the stature of Michael Sattler is represented only in Golden Apples in Silver Bowls, a compendium of the later Swiss Brethren tradition, leaving the Ausbund to represent that strand’s earlier religiosity. Similarly, Dirk Philips does not have his own entry but his mindset is represented in part by Menno Simons and Thielman van Braght. By the same token, a word needs to be said about including two figures whose ecclesiology—in different ways—is marginal to the movement as a whole, Balthasar Hubmaier and Hans Denck. -
Sketching the Stories of the Ausbund Carita B
The University of Akron IdeaExchange@UAkron The Dr. Gary B. and Pamela S. Williams Honors Honors Research Projects College Fall 2015 Sketching the Stories of the Ausbund Carita B. Keim Ms. University of Akron Main Campus, [email protected] Please take a moment to share how this work helps you through this survey. Your feedback will be important as we plan further development of our repository. Follow this and additional works at: http://ideaexchange.uakron.edu/honors_research_projects Part of the Nonfiction Commons Recommended Citation Keim, Carita B. Ms., "Sketching the Stories of the Ausbund" (2015). Honors Research Projects. 215. http://ideaexchange.uakron.edu/honors_research_projects/215 This Honors Research Project is brought to you for free and open access by The Dr. Gary B. and Pamela S. Williams Honors College at IdeaExchange@UAkron, the institutional repository of The nivU ersity of Akron in Akron, Ohio, USA. It has been accepted for inclusion in Honors Research Projects by an authorized administrator of IdeaExchange@UAkron. For more information, please contact [email protected], [email protected]. “To the praise of God . though very coarse”: Sketching the Stories of the Ausbund Critical Essay The Ausbund, a hymnbook, is a historical anomaly for its tenacious usage. The Amish, one of the few surviving folk cultures in the United States, still sing the hymns in the original German. Their ancestors penned the words to these hymns nearly five hundred years ago on another continent. Ironically, the Amish arose in opposition to the Latin Christian Church (later known as the Roman Catholic Church), yet could be considered to be nearly their equal in their tradition. -
Migration and Survival of the Hutterite Brethren in Central Europe
Acta Ethnographica Hungarica, 60 (2), pp. 267–285 (2015) DOI: 10.1556/022.2015.60.2.2 MIGRATION AND SURVIVAL OF THE HUTTERITE BRETHREN IN CENTRAL EUROPE Emese BÁLINT European University Institute, Florence, Italy E-mail: [email protected] Abstract: While the Anabaptist movement was still fl uid in the early 1520s, it soon crystallized into factions with sharp differences. Although the Moravian Anabaptists never succeeded in creating common doctrines and practices, the Central and East European experience was not merely a marginal part of the great Anabaptist story. Out of these divergent tendencies grew a strong sect that survived exile through a radical social experiment. Hutterite colonies, settled in a hostile environment, fl ourished for a long period while other sects disappeared within a few years. The factors that determined the advance and survival of the Hutterites point beyond religious motives. This social experiment was dependent on the integrated social structure enabling them to cope with an aggressive environment without assimilating. Various epochs of the Hutterite history show that communal life was never a uniform and perfect experience, but variants of the structure persisted in the colonies as they evolved in their local circumstances. Keywords: Anabaptism, Hutterite, community of goods, Moravia, Hungary, Transylvania In January 1525, the three founders of the Swiss Brethren, Georg Blaurock, Conrad Grebel and Felix Mantz baptized one another in Zürich. With this act a movement came into being that could not be stopped in spite of the imposition of the death penalty for those who accepted baptism as adults. Persecution quickly ensued, yet Anabaptism spread rap- idly across Europe. -
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. -
CHURCH HISTORY LITERACY Lesson 56 & 57 Anabaptists
CHURCH HISTORY LITERACY Lesson 56 & 57 Anabaptists, Hutterites, Mennonites, Amish, and Brethren We have studied Luther and his spiritual revolution waged against the Church and government of his day. While Luther was fighting for justification by faith in Germany, another movement to the south was struggling against the religious and governmental powers as well. The scene: Switzerland and Bavaria; the time: 1520’s; the cause: Biblical Christianity. Here, however, the adversary to free religious expression was equally Protestant as it was Catholic. As with Luther, the stage was set for things to happen in the area of human thought and belief. The advent of the printing press made writing more available. The ready availability of writing made literacy more important and useful. Increased literacy brought on the greater sharing of ideas, and western civilization found itself in the midst of a renaissance of learning. The dark ages were moving rapidly into history as civilization moved forward. Understandably, this energy for learning and change affected every arena of public and personal life, and religion was in no way excluded. The effect of putting the Bible in mass distribution and giving people the education to read and understand it was huge. More and more people would read the Bible and question the doctrines and practices the church authorities taught. It was no coincidence that this same renaissance brought on exploration as countries and adventurers set out to find new trade routes and treasures. The discovery of the New World brought a measure of discomfort in the intellect and in faith. People were recognizing that the world was greater than previously thought. -
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. -
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. -
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. -
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. -
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. -
2018 3 9 Catalog
LANCASTER MENNONITE HISTORICAL SOCIETY’S BENEFIT AUCTION OF RARE, OUT-OF-PRINT, AND USED BOOKS FRIDAY, MARCH 9, 2018, AT 6:30 P.M. TEL: (717) 393-9745; FAX: (717) 393-8751; EMAIL: [email protected] WEBSITE: http://www.lmhs.org/ The Lancaster Mennonite Historical Society will conduct an auction on March 9, 2018, at 2215 Millstream Road, Lancaster, Pennsylvania, one-half mile east of the intersection of Routes 30 and 462. The sale dates for the remainder of 2018 are as follows: May 11, July 13, September 14 and November 9. Please refer to the last page of the catalog for book auction procedures. Individual catalogs are available from the Society for $5.00 + $3.00 postage and handling. Persons who wish to be added to the mailing list for the rest of 2018 may do so by sending $15.00 with name and address to the Society. Higher rates apply for subscribers outside of the United States. All subscriptions expire at the end of the calendar year. The catalog is also available for free on our web site at www.lmhs.org/auction.html. 1. Bender, Harold S. Conrad Grebel, c. 1498-1526, the Founder of the Swiss Brethren, Sometimes Called Anabaptists. Studies in Anabaptist and Mennonite History, no. 6, vol. 1. Goshen, Ind.: Mennonite Historical Society, 1950. xvi, 326pp (b/w ill, bib, ind, copy of author, syp, gc). 2. Friedmann, Robert. Mennonite Piety Through the Centuries: Its Genius and Its Literature. Studies in Anabaptist and Mennonite History, no. 7. Goshen, Ind.: Mennonite Historical Society, 1949. xv, [i], 287pp (fp, b/w ill, bib, ind, presentation copy signed by author, syp, gc). -
Part II, Chapter 6
Cover Page The handle http://hdl.handle.net/1887/38762 holds various files of this Leiden University dissertation. Author: Gottschalk, Linda Stuckrath Title: Pleading for diversity : the church Caspar Coolhaes wanted Issue Date: 2016-04-06 Chapter 5: Mature preoccupations Coolhaes occupied himself with several causes throughout the years of his maturity, even while he continued his distilling and then eventually turned the business over to his son. He translated and defended Sebastian Franck, the German Spiritualist. He advocated toleration of Mennonites. In a fictious work, he painted some Catholics in a positive light, while at the same time, in non-fiction, combated what he perceived as residual Catholic superstitious practices in society. He also rebuked Arminius and Gomarus over their conflict at Leiden University. These interests consumed him intensely. We will look in greater depth at each of these “preoccupations” by examining his writings on each cause. Sebastian Franck via Coolhaes The ideas of Sebastian Franck were well-known in the Netherlands. Franck was a major influence on such figures as Coornhert.1 Two books which defend Franck are linked to Coolhaes. For the first, his authorship is not at all certain. The second, however, is surely written by Coolhaes. We will explore this below. Since this dissertation’s main topic is Coolhaes’ ecclesiology, and since the foundation of that ecclesiology is, in our opinion, his Spiritualism, and since, furthermore, he was inspired a great deal by Franck in that Spiritualism, a more pointed discussion of Franck will come later under the heading of ecclesiology in Part II, Chapter 6.