Chapter 7 Hans Denck, Hans Hut, and Caspar Schwenckfeld
Geoffrey Dipple i Mysticism and Reformation Radicalism
The logical starting point for any discussion of the intersection of late medieval mysticism and Reformation radicalism is Steven Ozment’s Mysticism and Dissent. According to Ozment, mysticism was a revolutionary force in the sixteenth century, breaking the bonds of institutional and intellectual author- ity and laying the foundations for modern individualism and subjectivity. He describes the mystical enterprise as “transrational and transinstitutional,” with the potential for an “anti-intellectual and anti-institutional stance, which can be adopted for the critical purposes of dissent, reform, and even revolution.” Mystical theology, derived especially from the Theologia Deutsch (German Theology), declared and justified the “priority—if not sovereignty—of indi- vidual experience and insight in religious matters.” This process he traces from Thomas Müntzer, through Hans Hut, Hans Denck, and Sebastian Franck in the early years of the Reformation, and on to Sebastian Castellio and Valentin Wei- gel later on.1 In assembling his list of mystically inspired dissenters, Ozment ignores typological distinctions between different groups and individuals in the radical Reformation, arguing that similarities of dissent among these men outweighed other differences in their thought.2 However, as Emmet McLaugh- lin notes, typology is particularly valuable in the study of Reformation radicals who did not have recognized theological authorities, tightly organized in- stitutions, or the coercive power of the state available to enforce uniformity on their movements.3 Especially important in this context has been Ernst Troeltsch’s distinction between biblicist, sectarian Anabaptists and mystically inspired Spiritualists. According to Troeltsch, the former emphasized the law of Christ, external organization of the community and its ceremonies, and their identification with the church of the gospel and primitive Christian- ity. By way of contrast, the Spiritualists, the “highest and noblest expression
1 Ozment, Mysticism and Dissent, especially 8, 59–60. 2 Ibid., x. 3 McLaughlin, “Reformation Spiritualism,” 123.
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4 Troeltsch, Social Teachings, i:334, ii:729–53. 5 Packull, Mysticism; Deppermann, Melchior Hoffman; Snyder, “Anabaptist Spirituality.” In Bernard McGinn’s recent survey of mysticism and the Reformation, the radicals continue to be represented exclusively by Spiritualists; see McGinn, “Mysticism and the Reformation,” 57–59. 6 Williams, Radical Reformation, 1238, 1252, 1268, 1275. 7 McLaughlin, “Spiritualism,” 127, 134–35.