Layers of Meaning: Intertextuality in Early Anabaptist Song
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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. -
Suggested / Designated Music for Funeral (Memorial) Masses • Sts. Joachim and Ann Name of Deceased
Suggested / Designated Music for Funeral (Memorial) Masses • Sts. Joachim and Ann Name of Deceased: ____________________________________________________________ Person(s) filling out this form, contact info: _________________________________________ ______________________________________________________________________________ Date and Time of Funeral/Memorial: ______________________________________________ Psalms: (The “D#” designation refers to their labels in “Through Death to Life”) D1 - Psalm 23 - The Lord is My Shepherd (Kreutz) D2 - Psalm 25 - To You, O Lord, I Lift My Soul (Manion or Haugen) D3 - Psalm 27 - The Lord is My Light and My Salvation (Haas or Walker) D4 - Psalm 42 - My Soul is Thirsting for the Living God: When Shall I See Him Face to Face? (Alstott, altered text from Easter Vigil) D5 - Psalm 63 - My Soul is Thirsting for You, O Lord My God (Angrisano) D6 - Psalm 103 - The Lord is Kind and Merciful (Haugen or Cotter) D7 - Psalm 116 - I will walk in the Presence of the Lord in the Land of the living (Haas) D8 - Psalm 122 - I Rejoiced when I Heard them Say: Let Us Go to the House of the Lord (Johnson or Haugen) D9 - Psalm 130 - Out of the Depths I Cry to You, Lord (Alstott) D10 - Psalm 143 - O Lord, Hear My Prayer (Alstott) Psalm Selection: _______________________________________________________________ Song of Farewell: (Please note that this music is not needed at memorials, only at funerals) O Loving God - McCoy (to the tune of “Danny Boy” or Londonderry Air) (BB2017 #678) “O loving God, we send your daughter/son home -
A Reply to Morton on Psalmody
— : A REPLY MORTON ON PSALMODY TO WHICH is ADDED A CONDENSED ARGUMENT FOR tllE EXCLUSIVE- USE OF AN INSPIRED PSALMODY, ROBERT J. DODDS, BfiNISTER, OF THE GtOSPEL IN THE REFORMED PRESBYTERIAN CHURCH Answer a fool according to his folly, lest he be wise in his own conceit. Prov. 26:5. PITTSBURGH KENNEDY & BROTHER, PUBLISHERS, THIRD STREET. 1861. ' • ERRATA. The author not having had an opportunity of correcting the proof sheets of the first part of this work, the reader will please correct the following errors. Page 17, line 9, for '*' cant," read '' rant." " " " 22, for " invite," read " indite." " 23, '' 4, for " illiberality," read " liberality." " 33, "1-2, for " the divine," read "a divine person, the" " 34, " 8, after the word fZeac?, insert "And when, Bro. Morton, could we learn from any book in the Bible that the son of Joseph and Mary attested his Messiahship by raising Lazarus from the dead." Page 42, line 11, for "religion," read "religious faith." " 44. " 22, for " Lord," read " word." PREFACE. The work to which the followmg pages are intend- ed as a reply, purports to be a review of Dr. Pressly on Psalmody, by Rev. George Morton, of the Pres- byterian Church. Mr. Morton would, so far as I am concerned, have remained forever unnoticed, had he not made a foul attack upon that version of the Psalms which is sung in the church to which I have the honor to belong, and in sundry other Presbyte- rian Churches of high respectability. I am far from having so low an opinion of Mr. -
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. -
Journal of Mennonite Studies 34 (2016)
338 Journal of Mennonite Studies David L. Weaver-Zercher, Martyrs Mirror: A Social History. Baltimore: Johns Hopkins University Press, Young Center Books in Anabaptist & Pietist Studies, 2016. Pp. xvii+414. Hardcover, $49.95 USD. One of the hallmarks of Mennonite history and identity is suf- fering. Mennonites have valorized suffering across the ages in tales of martyrs, migrants, conscientious objectors, and of victims of persecutions of many stripes. Of particular staying power within Mennonite and Anabaptist circles is the monumental Martyrs Mir- ror, and in particular the iconic image of Dirk Willems. David Weaver-Zercher in his book, Martyrs Mirror: A Social History, has provided a timely and invigorating exploration of the history of Martyrs Mirror. Though his thesis is self-described as “straight- forward,” in that Martyrs Mirror functioned and still functions “as a measure of Christian faithfulness” (x). The stories of martyrs thus are much more than heroic tales, rather, they play a pedagog- ical role in transmitting the model answer to one of the key reformation questions, how to live the Christian life. For Mennon- ites and Anabaptists, martyrs exemplified “spiritual resolve” and “the content of authentic faith” (x). As straightforward a thesis it is, Weaver-Zercher has written an intricate and sophisticated history of a book, its reception, and the role it played for a religious people centuries and continents re- moved from its seventeenth-century authorship. If the book has largely remained the same, the reading of it has not. To approach the subject, Weaver-Zercher divided his book into three parts each with four chapters. -
Daily Devotions in the Psalms Psalm 129-133
Daily Devotions in the Psalms Psalm 129-133 Monday 12th October - Psalm 129 “Greatly have they afflicted me from my youth”— let Israel now say— 2 “Greatly have they afflicted me from my youth, yet they have not prevailed against me. 3 The plowers ploughed upon my back; they made long their furrows.” 4 The Lord is righteous; he has cut the cords of the wicked. 5 May all who hate Zion be put to shame and turned backward! 6 Let them be like the grass on the housetops, which withers before it grows up, 7 with which the reaper does not fill his hand nor the binder of sheaves his arms, 8 nor do those who pass by say, “The blessing of the Lord be upon you! We bless you in the name of the Lord!” It is interesting that Psalm 128 and 129 sit side by side. They seem to sit at odds with one another. Psalm 128 speaks of Yahweh blessing his faithful people. They enjoy prosperity and the fruit of their labour. It is a picture of peace and blessing. And then comes this Psalm, clunking like a car accidentally put into reverse. Here we see a people long afflicted (v. 1-2). As a nation, they have had their backs ploughed. And the rest of the Psalm prays for the destruction of the wicked nations and individuals who would seek to harm and destroy Israel. It’s possible that this Psalm makes you feel uncomfortable, or even wonder if this Psalm is appropriate for the lips of God’s people. -
Cathedrals, Churches, Caves Notes on Architecture, History, and Worship
CHAPTER 1 Cathedrals, Churches, Caves Notes on Architecture, History, and Worship he layers of history, the ways the past persists, are easier to see Tin the Old World, where the irony of ancient towers juxtaposed against tattoo parlors and multinational fast-food outlets is inescapable. The smooth and rough children of western Europe at the millennium, in their black designer dresses or their spiked hair and pierced eyebrows, do not spend nights arguing infant baptism, the uses of the sword, or the perils and advantages of a state church, as my ancestors did during the Anabaptist Reformation of 1525. If today’s citizens were to meet to study the New Testament and reach conclusions about its meaning contrary to those of the state church, the worst they would suffer is ridicule. When my wife Marlyce and I crossed ancient European borders no one asked about our passports, let alone our religion; as long as our cash and credit cards held out, we were free as any bird. So we went our quiet way across Holland and France and Switzerland and Ger- many, sometimes simple travelers enjoying the food and the sights, sometimes pilgrims in pursuit of the strange, small traces of our past. We call ourselves Mennonites now, but our people have claimed and been given many names in the last five centuries, as they wandered over Europe and then to many parts of the world in search of places where they might work out their particular, pecu- liar version of the gospel. 5 6 Scattering Point We were in Europe for three weeks, hardly time to discover anything. -
A People of Diversity: Mennonites in Canada Since 1970
A People of Diversity: Mennonites in Canada since 1970 November 15 – 17, 2018 The Mennonite Historical Society of Canada’s 50th Anniversary Conference Hosted by the Center for Transnational Mennonite Studies University of Winnipeg FREE ATTENDANCE | REGISTER AT CONFERENCE This anniversary conference focuses on the increased diversity of Mennonites in Canada since 1970. Listen to stories of new ethnic identities, crossing old boundaries, and new ways of thinking about faith, culture, and socio-political issues. Consider their implications on being “Mennonite” in the 21st century. THURSDAY, NOVEMBER 15 9:00 a.m. – 4:00 p.m. MHSC 50TH ANNUAL GENERAL MEETING Location: Mennonite Heritage Archives (610 Shaftesbury Blvd) Open to the public 5:30 – 6:30 p.m. RECEPTION FOR PRESENTERS, SESSION CHAIRS, AND MHSC BOARD MEMBERS Location: University Club, 4th Floor Wesley Hall, University of Winnipeg FEATURED EVENING I: KEYNOTE ADDRESS 7:00 – 9:00 p.m. Location: Eckhardt Gramatte Hall, 3rd Floor Centennial Building Chair and Conference Introduction, Royden Loewen, Chair in Mennonite Studies • Ted Regehr, University of Calgary, “A 50th Year Retrospective” • Keynote Address: Marlene Epp, Conrad Grebel University College, “The Intersectional Mennonite and Writing Inclusive Histories: Cookbook as Metaphor” FRIDAY, NOVEMBER 16: Location: Convocation Hall, 2nd Floor Wesley Hall Building 8:30 – 10:00 a.m. Conference Welcome: Annette Trimbee, President, University of Winnipeg INDIGENEITY, MISSION, AND COLONIALISM Chair: Joe Wiebe, University of Alberta • Daniel Sims, University of Alberta, “‘Accrued Many Rights:’ The Ingenika Tsay Keh Nay and Mennonite and Catholic Missionaries” • Melanie Kampen, Toronto School of Theology, “‘They shout peace! peace! When there is no peace’: Colonialism and a Trauma-Informed Theology” • Brian Froese, Canadian Mennonite University, “Evolving Conceptions of Service: Mennonites and Missions in Post-1960s British Columbia” 10:00 – 10:30 a.m. -
Anabaptist History Unit.Qxd
The Dawn of a New Age BACKGROUND During the next two centuries, the Holy Roman Empire slowly began to decline. Various states—such as England, Germany, and Bohemia—became angry when their tax dollars went toward building bridges in Rome. People from individual states began building loyalty toward those states instead of Rome. The Roman Empire, for all practical purposes, had become divided into smaller social states with their own unique ideals and customs. Other changes took place during the 1300s and 1400s as well. Across the empire, people became intrigued with ancient Greek and Roman philosophy and literature. This period of great awakening set the stage for new ways of thinking. By the early 1500s, corruption in the church had reached its peak. Many bishops, priests, abbots, monks, and popes were living in luxury and sin. The church had gained much wealth and power through the practice of selling indulgences. When a person sinned, he or she would confess the sin to the local priest. The priest would then ask that person to pay a specific fee, according to the seriousness of the sin. This fee was viewed as a guarantee that the sin would be forgiven. People also bought indulgences to release persons they knew from purgatory. Actually, the selling of indulgences was a profitable way to raise money for the government without assessing more taxes. People who were opposed to paying large sums of money in taxes often did not balk at paying small amounts (over time) for the purchase of indulgences. The church split these monies with the gov- ernment. -
Defending the Defenseless: a Radical Return to an Honest Portrayal of Anabaptism
Defending the Defenseless: A Radical Return to an Honest Portrayal of Anabaptism Dr. Emir Caner The Center for Theological Research January 2010 White Paper 32 Published by the Center for Theological Research at www.BaptistTheology.org © 2010 Emir Caner This paper was delivered as part of Radical Reformation Day, 21 January 2010, in the chapel service of Southwestern Baptist Theological Seminary, Fort Worth, Texas, to commemorate the contributions of our fathers in the faith. Permissions: The purpose of this material is to serve the churches. Please feel free to distribute as widely as possible. We ask that you maintain the integrity of the document and the author’s wording by not making any alterations. For special requests please contact the editorial board for the White Papers for approval at [email protected]. Malcolm B. Yarnell III, Director The Center for Theological Research Southwestern Baptist Theological Seminary Fort Worth, Texas Defending the Defenseless A White Paper from the CTR Defending the Defenseless: A Radical Return to an Honest Portrayal of Anabaptism Now It Can be Told—Now It Must be Told January 21, 1525, should be seared in the conscience of all Christians who hold dear the concept of a free church in a free age. On that day, as it has been well documented, a small group of young men gathered in the home of Felix Manz and, without ever knowing it, changed the course of Christianity, perhaps the course of all history. Here, George Blaurock (1491–1529) demanded his good friend Conrad Grebel (1498–1526) to ―baptize him with the true Christian baptism upon his faith and knowledge.‖1 The believer‘s church movement was once again reborn. -
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. -
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