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Het Culturele Netwerk Van Jan Van Scorel Schilder, Kanunnik, Ondernemer En Kosmopoliet Jehoel, G
UvA-DARE (Digital Academic Repository) Het culturele netwerk van Jan van Scorel Schilder, kanunnik, ondernemer en kosmopoliet Jehoel, G. Publication date 2019 Document Version Other version License Other Link to publication Citation for published version (APA): Jehoel, G. (2019). Het culturele netwerk van Jan van Scorel: Schilder, kanunnik, ondernemer en kosmopoliet. General rights It is not permitted to download or to forward/distribute the text or part of it without the consent of the author(s) and/or copyright holder(s), other than for strictly personal, individual use, unless the work is under an open content license (like Creative Commons). Disclaimer/Complaints regulations If you believe that digital publication of certain material infringes any of your rights or (privacy) interests, please let the Library know, stating your reasons. In case of a legitimate complaint, the Library will make the material inaccessible and/or remove it from the website. Please Ask the Library: https://uba.uva.nl/en/contact, or a letter to: Library of the University of Amsterdam, Secretariat, Singel 425, 1012 WP Amsterdam, The Netherlands. You will be contacted as soon as possible. UvA-DARE is a service provided by the library of the University of Amsterdam (https://dare.uva.nl) Download date:27 Sep 2021 Het culturele netwerk van Jan van Scorel: schilder, kanunnik, ondernemer en kosmopoliet Samenvatting Jan van Scorel (1495-1562) had zijn uitzonderlijke carrière te danken aan zijn wijdvertakte netwerk, waarin hij verbonden was met verschillende personen uit de internationaal georiënteerde, katholieke en overwegend aristocratische elite. In zijn netwerk zijn vijf verschillende kringen te onderscheiden. -
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Arts and Law University of Birmingham September 2009 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties.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. -
Renaissance and Reformation, 1993
90 / Renaissance and Reformation Gary K. Waite. David Joris and Dutch Anabaptism, 1524-1543. Waterloo: Wilfrid Laurier University Press, 1990, Pp. 235 + x. Originally presented as the author's doctoral dissertation at the University of Waterloo, this revised version represents both in style and substance an impressive first scholarly effort. Waite's stated purpose is to assess the place of David Joris (1501-1556) within the Anabaptist movement in the Low Countries prior to his move to Basel in 1544. Waite argues that between 1536 and 1544 Joris was the most significant leader of non-violent Anabaptism in both south and north Holland. By 1544 Joris' role had begun to decline as a result of a literary dispute with Menno Simons and Simons' vociferous opposition. The first two chapters put Joris in context by providing a concise overview of early Reform and Anabaptist movements in the Netherlands. An ever-present backdrop to the Joris story is the twofold influence of Melchior Hoffman and the Munsterite revolution represented by Bernhardt Rothmann. Especially valuable is Waite's analysis of the socio-economic context of early Dutch Anabaptism. He shows that Holland Melchiorites were "overwhelmingly" from the artisan estate; even the leaders in Friesland and Amsterdam came from the higher-ranked crafts. In response to the economic crises of the 1520s and 1530s, a wave of out-of-work artisans migrated to Amsterdam finding there "not only 'religious salvation,' but economic salvation as well" (pp. 29f, 26). In the next two chapters Waite covers highlights in Joris' thought and career up to 1539. -
Radicalreformationlookinside.Pdf
Habent sua fata libelli Volume XV of Sixteenth Century Essays & Studies Charles G. Nauert, Jr., General Editor Composed by Paula Presley, NMSU, Kirksville, Missouri Cover Design by Teresa Wheeler, NMSU Designer Printed by Edwards Brothers, Ann Arbor, Michigan Text is set in Bembo II 10/12 Volume XV Sixteenth Century Essays & Studies Copyright© 1992 by Truman State University Press (previously Sixteenth Century Journal Publishers, Inc.), Kirksville, Missouri USA. All rights reserved. This book has been brought to publication with the generous support of Truman State University (previously Northeast Missouri State University). First edition ©1962, Westminster Press, Philadelphia. Second edition, titled La Reforma Radical, ©1983, Fondo de Cultura Económica, Mexico. Permission is gratefully acknowledged by Westminster Press to reprint the Introduction to the first edition and to Fondo de Cultura Económica to reprint the Introducción to the Spanish edition. Cover image: Permission for use of the Siege of Münster by Erhard Schoen granted by Abaris Books. Library of Congress Cataloging-in-Publication Data Williams, George Huntston, 1914–2000 The radical Reformation / by George Huntston Williams. – 3rd ed., rev. and expanded. p. cm. – (Sixteenth century essays & studies ; v. 15). Includes bibliographical references and index. ISBN 978-0-94354-983-5 (alk. paper; Pbk) — ISBN 978-1-61248-041-1 (ebook) 1. Reformation. 2. Anabaptists. 1. Title. II Series. BR307 W5 270.6-dc20 92-6071 CIP No part of this work may be reproduced or transmitted in any format by any means, electronic or mechanical, including photocopying and recording, or by any information storage or retrieval system, without permission in writing from the publisher. -
207 Adam Pastor's Vnderscheit/Onderscheet: The
Adam Pastor’s Vnderscheit/Onderscheet: The Reputation of an Anabaptist Bishop Alongside Menno Simons and Dirk Philips1 THEO BROK* Abstract: Adam Pastor (c.1500 - c.1565) was an itinerant Anabaptist bishop in the Lower Rhine region. Ordained by Menno Simons around 1542, he is best known for the division that unfolded with Dirk Philips and Menno Simons in 1547 over Pastor’s opposition to Menno’s Melchiorite doctrine of the incarnation and for his subsequent denial, at least implicitly, of the trinity several years later, which led to the first schism in Mennonitism. Although sixteenth-century contemporaries described him as an important bishop alongside Menno, Mennonite historiography since then has largely ignored him, due to his anti-trinitarianism. Today, Pastor’s theological views are known primarily from his Vnderscheit (Distinctions) of ca. 1554. The recent discovery of an earlier and hitherto unknown version of this writing, however, calls for a fresh examination of Adam Pastor, his break with Menno Simons and Dirk Philips, and the consequences of that division. ADAM PASTOR’S PLACE WITHIN ANABAPTISM Adam Pastor was an itinerant Anabaptist bishop in the Lower Rhine area—encompassing the Dutch territories of Guelders and Limburg, as well as the German territory of Westphalia—who was included in the circle of Menno Simons (1496-1561) and Dirk Philips (1504-1568) around 1542 along with four other new Anabaptist bishops.2 In the historiography of Anabaptism, Pastor is best known for his provisional break with Dirk Philips and Menno Simons in 1547 when, at a gathering of Anabaptist leaders in Goch, he took issue with a central theme in Menno’s theology— *Theo Brok is a PhD researcher at Vrije Universiteit Amsterdam / Doopsgezind Seminary. -
The Religious State a Comparative Study of Sixteenth- and Nineteenth- Century Opposition-The Case of the Anabaptists and the Bábís
The Religious State A Comparative Study of Sixteenth- and Nineteenth- Century Opposition-The Case of the Anabaptists and the Bábís Gary K. Waite Abstract This article provides a tentative comparative study between the nature and persecution of Anabaptists in sixteenth-century Europe and the nature of opposition to the early Bábí movement in nineteenth-century Iran. In spite of the major differences in historical context, the study shows that charismatic religious reform movements even from such distinctly different historical periods and geographical regions could undergo similar developments, evoke similar responses from rulers and orthodox religious leaders, attract a devoted following willing alternately to fight to the death or suffer martyrdom, and construct an apocalyptical ideology. The article is divided into three part: First, it presents a brief overview of the nature of and opposition to the Dutch and North German Anabaptist movement of the sixteenth century. Second, it provides a similar survey for the nineteenth-century Bábís. Third, it tenders several conclusions regarding important parallels noted between these movements. Résumé L' article établit une comparaison entre la nature du mouvement et des persecution des Anabaptistes du seiziéme siécle en Europe et la nature de l' opposition j'aite au jeune mouvernent bábí du dix-neuvierne sii!cle en Iran. Malgre les diffirences majeures dans le cantexte historique, l' étude démantre que Jes rnouvements charisrnatiques de reforme religieuse, mime issus de périodes histariques et de regions geagraphiques aussi distinctes peuvent suhir des develappements semhlahles, evoquer des reactions sirnilaires des dirigeants et du clergé orthodoxe, attirer des adhérents dévoués prets á Se battre jusqu' á la mort ou Souffrir le martyr, et construire une idéologie apocalyptique. -
TIMOTHY NYHOF, CAANS WINNIPEG the Elusive Image of the Martyr Anneke Janszdr
TIMOTHY NYHOF, CAANS WINNIPEG The elusive image of the martyr Anneke Janszdr. of Rotterdam This article is a critical review and examination KDGFRDOHVFHGDURXQGDUREXVWSDFL¿VW$QDEDSWLVW of the changing image of the 16th century Dutch stream, as the noted Anabaptist scholar Werner Anabaptist martyr Anneke Janszdr., who was Packull suggests.5 George Huston Williams has put executed in Rotterdam on January 24th, 1539. forward the alternative theory that Anneke Janszdr.’s :KLOH KHU LQÀXHQFH LQ WKH 'XWFK $QDEDSWLVW writings must be seen as a continuation of a more movement1 was enhanced by this martyrdom, her chiliastic revolutionary stream.6 Regardless of the image continues to pose a challenging conundrum way in which her writings are interpreted, they did in Anabaptist historiography. The controversy enjoy wide circulation within Anabaptist circles and centers on her song Ick hoorde die Basuyne blasen were included in the early martyrology books such ‘I heard the trumpet blowing’2 which is viewed as Het offer des Herren µ6DFUL¿FHWRWKH/RUG¶DQG as revolutionary. The song with its vivid imagery van Braght’s Het Bloedigh Tooneel of Martelaers and violent apocalyptic message has proven to be Spiegel ‘The bloody theatre or Martyrs’ mirror’. out of step with the historical construction of an Anneke’s story proved so popular within Anabaptist irenic Dutch Anabaptism. Indeed the Mennonite circles that it was set to music and published in the Encyclopedia characterized the images in the song cherished Anabaptist hymnal, the Ausbund. The as “an exception in Mennonite martyr literature in potentially inherent contradiction between these WKDWZH¿QGKHUHLQQRPLVWDNHQWHUPVWKHWKRXJKW WZRGRFXPHQWVKDVPDGHWKHGH¿QLWLRQRIKHUUROH of vengeance, especially in the eleventh and twelfth LQ'XWFK$QDEDSWLVPYHU\GLI¿FXOW stanzas,”3 while historian Karel Vos described the “trumpet song” as the Marseillaise of Dutch We will suggest that another image must be Anabaptism.4 considered, which will show a consistency between the “trumpet song” and her ‘Testament to Isaiah’. -
The Munsterite Tragedy
C. Prokhorov: The Munsterite Tragedy The Munsterite Tragedy Constantine Prokhorov Novosibirsk Baptist Theological Seminary, Russia [email protected] UDK:286 Original scientific paper Received: September, 2013 Accepted: October, 2013 Summary It is well known that the events at Munster in 1534-35 represent one of the basic reasons why evangelical historians are sometimes reluctant to trace their deno- minational origins from the Anabaptist (Radical Reformation) movement of the sixteenth century. The author of this article offers a new look at the unfortunately well-known events of the “Munsterite kingdom”, comparing them with analogo- us events in the Ancient Church and also in contemporary Anabaptist, Roman Catholic, and Protestant (Lutheran, Zwinglian) history. A comparative analysis shows that the situation in Munster applied to the radical wing of the Anabaptists only was, at the same time, not that far beyond the boundaries of religious practi- ce common in Europe at the time. The moderate Anabaptist wing condemned the events at Munster, and future development of the movement, especially among the Mennonites, moved in the direction of absolute pacifism. Introduction: The Events at Munster, 1534 – 1535 At the beginning of 1534, the tolerant German town of Munster in Westphalia embarked on an unusual type of Reformation. Radical Anabaptists and Evange- licals (Lutherans) united against the Catholic Bishop Francis Waldeck, and for- ced him to leave the city. The latter immediately called in troops and began a siege, but was not able to stop all traffic in and out of the city for a long time. Jan Matthijs, the leader of Munster’s Anabaptists, influenced by Melchior Hoffman’s eschatological views, announced on February 25, 1534 that all adult citizens who refused to be baptized “by faith” would be killed as “godless” and “wicked.” 193 KAIROS - Evangelical Journal of Theology / Vol. -
Feeling Exclusion; Religious Conflict, Exile and Emotions in Early Modern Europe; First Edition
6 FEAR AND LOATHING IN THE RADICAL REFORMATION David Joris as the prophet of emotional tranquillity, 1525–1556 Gary K. Waite UNIVERSITY OF NEW BRUNSWICK Emotions in the Reformation For centuries, historians of the Reformation have argued, sometimes vocifer- ously, over the exact meaning and significance of the theological reforms of Protestant leaders for the crystallization of religious and political identities in the sixteenth century.1 Since the 1970s, scholars have explored how these ideas were also expressed orally, received aurally, and interpreted differently by various individuals and groups.2 Much more recently, historians have found ways to uncover how parishioners utilized their senses in worship.3 Similarly, current attention on emotions in the sixteenth century has revealed much about how Europeans experienced the Reformation.4 Much of their behaviour has often belied both official dogma and historical explanation. An explanation for this apparent anomaly can perhaps be found in the work of the great Dutch cultural historian Johan Huizinga, who in 1924 described the hyper-emotionality of late medieval people as a distinction of the era, as people oscillated between ‘despair and distracted joy, between cruelty and pious tenderness’.5 If correct, then we need to examine how or if the Reformation moderated such emotional extremes. The evidence of the religious violence of the sixteenth century alone would suggest it did not.6 Instead, it appears that the Reformation period was even more emotionally charged than the late medieval, -
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Writing In The Heavenly Language: A Guide To The Works Of David Joris^ GARY K. WAITE Aialthough a prolific author by Anabaptist standards, David Joris (c.l501- 1556), one of the most notorious religious dissenters in the sixteenth century, left behind a manageable corpus of writings when compared to that of the German Reformer Martin Luther or the Silesian Spiritualist Caspar von Schwenckfeld.^ That very few scholars have been willing to analyze Joris' works has therefore less to do with the quantity and more to do with the quality of the writing. From the conclusions of many earlier studies, one would assume that Joris' compositions were uniformly obscure and spiri- tualistic.^ Anyone who has read Joris closely will attest to the difficulty inherent in his writing. Closer examination of these works in their historical context, however, reveals ideological and thematic clarity unique to Joris. This essay, although far from being a comprehensive bibliographic study, will present some clues to discerning which of his works reflect predomi- nantly Anabaptist concerns and which are dominated by a more thorough- going Spiritualism. The intention here is to provide a methodology which may prove useful in the organization and classification of the copious Joris material, with the ultimate aim of making the evaluation of his writings less daunting. Working with existing bibliographic aids, such as A. van der Linde and Hans J. Hillerbrand, as well as the Joris collections housed in the libraries of the Universities of Amsterdam and Basel, it is possible to arrive at an approximation of the number of works Joris authored.^ The raw total, how- ever, tells us little except that Joris was a prolific writer. -
The Common Man and the Rise of the Anabaptist Kingdom of Munster, 1534-1535
Western Kentucky University TopSCHOLAR® Masters Theses & Specialist Projects Graduate School Spring 2020 The Common Man and the Rise of the Anabaptist Kingdom of Munster, 1534-1535 Andrew Roebuck Western Kentucky University, [email protected] Follow this and additional works at: https://digitalcommons.wku.edu/theses Part of the European History Commons, History of Religion Commons, and the Social History Commons Recommended Citation Roebuck, Andrew, "The Common Man and the Rise of the Anabaptist Kingdom of Munster, 1534-1535" (2020). Masters Theses & Specialist Projects. Paper 3168. https://digitalcommons.wku.edu/theses/3168 This Thesis is brought to you for free and open access by TopSCHOLAR®. It has been accepted for inclusion in Masters Theses & Specialist Projects by an authorized administrator of TopSCHOLAR®. For more information, please contact [email protected]. THE COMMON MAN AND THE RISE OF THE ANABAPTIST KINGDOM OF MÜNSTER, 1534-1535 A Thesis Presented to The Faculty in the Department of History Western Kentucky University Bowling Green, Kentucky In Partial Fulfillment Of the Requirements for the Degree Master of Arts By Andrew Roebuck May 2020 THE COMMON MAN AND THE RISE OF THE ANABAPTIST KINGDOM OF MÜNSTER, 1534-1535 Date Recommended04/03/20 . ___________________________________________________________ Tamaramara VVanan DDyken,yken DiDirectorrector of Thesis . _____________________________________Jennifer A. Hanley __________________ Jennifer Hanley . __________________ ______________________________ Alexanderxander Olson -
Gary K. Waite 436 ISSN 1540 5877 Ehumanista 39 (2018): 436-446
Gary K. Waite 436 The Chambers of Rhetoric as Agents of Communication and Change in Sixteenth Century Netherlands Gary K. Waite (University of New Brunswick)* The Chambers of Rhetoric Originating in the rich cultural atmosphere of the Burgundian court of the fifteenth century, the chambers of rhetoric (rederijkerscamer) developed into guilds of amateur actors and authors who wrote and performed vernacular plays and other poetical literature for the enjoyment of urban Netherlanders (Strietman and Happé 2006, 1-33). These chambers were organized along the lines of other ceremonial guilds, such as the various militia guilds that trained upper class citizens in the martial arts to defend their cities; even these, however, spent as much time in banquets and celebrations as in military training. All of these civic guilds publicized their communities to the higher authorities through a variety of celebrations, such as royal entries of princes, promoted the development of a creative and innovative culture, and helped shape discourse on religion, politics, and civic affairs in the urban Low Countries. In the fifteenth century, most of the serious plays composed and performed by the Chambers were religious in theme, supporting the activities of the cities’ churches, clergy, and religious confraternities in promoting a culture of religious awareness and activity. Devotion to the Virgin Mary, instruction in the Catholic sacramental system, and the inculcation of proper religious devotion and morality, were prominent themes. They also performed a large number of comedic and satirical works that brought humour to audiences, often through the character of the devil who both frightened audiences and brought them comedic relief.