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380 Brigitte Klosterberg (Halle an Der Saale) Hungarica in Den
Brigitte Klosterberg (Halle an der Saale) Hungarica in den Beständen der Bibliothek und des Archivs der Franckeschen Stiftungen zu Halle Die Beziehungen zwischen den Franckeschen Stiftungen zu Halle und Ungarn gehen in das frühe 18. Jahrhundert zurück. Sie spiegeln sich heute in den Beständen des Archivs und der Bibliothek der Franckeschen Stiftungen wider. Prof. Dr. István Monok erkannte schon in den 90er Jahren, als er zu regelmäßigen Besuchen in die Franckeschen Stiftungen kam, dass diese Bestände beredte Zeugnisse für den deutsch-ungarischen Kulturkontakt in der Frühen Neuzeit bereithalten und es sich lohnen würde, die Hungarica in den Beständen der Bibliothek und des Archivs genauer zu verzeichnen und zu untersuchen. Deshalb lud er im Jahr 2000 den damaligen Direktor der Franckeschen Stiftungen Prof. Dr. Paul Raabe (1927–2013) nach Budapest ein. Raabe war nach seiner Pensionierung als Direktor der berühmten Herzog August Bibliothek in Wolfenbüttel nach Halle gekommen, um die vom Ruin bedrohte Schulstadt des 18. Jahrhunderts wiederaufzubauen. Seine letzte Reise als amtierender Direktor der Franckeschen Stiftungen führte ihn nach Budapest. In seinen Erinnerungen In Franckes Fußstapfen: Aufbaujahre in Halle an der Saale (2002) hat er die Begegnung mit István Monok eindrucksvoll beschrieben: „Eine meiner letzten Amtshandlungen kurz vor meinem Ausscheiden war eine Reise nach Ungarn in Begleitung meiner Frau und unserer Bibliothekarin Dr. Britta Klosterberg. Der neue Generaldirektor der Nationalbibliothek Budapest, unser langjähriger Freund Professor István Monok, hatte uns zur Unterzeichnung eines Vertrags über die Zusammenarbeit zwischen den beiden Institutionen eingeladen. In dem hoch über der Stadt gelegenen Burgkomplex empfing er uns in seinem großzügigen Dienstzimmer. Auf dem Rundgang waren wir von der monumentalen Gestaltung der Lesesäle und Arbeitsräume, der Schatzkammern und der riesigen Flure beeindruckt. -
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. -
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. -
Ideological Continuity from the Protestant Reformation to the German Peasants’ War, 1517-1526
THE RADICAL GOSPEL: IDEOLOGICAL CONTINUITY FROM THE PROTESTANT REFORMATION TO THE GERMAN PEASANTS’ WAR, 1517-1526 Cassandra McMurry History 200: Doing History Professor Katherine Smith December 15 2014 1 The rhetoric of the Protestant Reformation, while advocating a new conception of piety and worship that flew in the face of traditional Catholic doctrine, also shaped a new conception of a social group often considered apolitical, simplistic, and passive: the peasantry. To help garner support for their cause, beginning in 1520 Reformation adherents (Reformers) began to represent the peasantry with a fictional peasant they named Karsthans, who frequently appeared in distributed woodcuts as part of Reformation propaganda. Karsthans is commonly depicted standing at the literal center of religious change—at the side of Martin Luther himself—as a powerful and devoted peasant soldier, wielding a flail to defend the word of God.1 Scholars such as R. W. Scriber have termed this new understanding of the peasants’ role in Reform the birth of the ‘Evangelical Peasant’ as a “presiding guardian” over the new religious rhetoric of the Protestant Reformation.2 The Reformers aimed to dismantle the power of the Catholic hierarchical system by advocating that the faithful make direct contact with God rather than going through a priest by means of confession, an egalitarian doctrine based on their new interpretation of the Bible. These theologians imagined that the political impetus of their challenge to hegemonic Catholic tradition would come from the lowest orders of society, the common man was thought to be “closer to God” and therefore distinctly qualified to lead a Protestant movement to defend Scripture.3 In late 1524 and early 1525 the peasants of the region which is now Germany, Austria, and Switzerland rose against their lords, demanding changes to social and political institutions such as the church and the lord-vassal relationship, as well as advocating community governance. -
Concordia Theological Monthly
.CONCORDIA THEOLOGICAL MONTHLY Martin Chemnitz' Views on Trent: The Genesis and the Genius of the Examen Concilii Tridentini ARTHUR CARL PIEPKORN Current Contributions to Christian Preaching RICHARD R. CAEMMERER Homiletics Book Review Vol. xxxvn . January 1966 No.1 MARTIN CHEMNITZ' VIEWS ON TRENT: The Genesis and the Genius of the Exan1en ConaJii Trtdenttni 1 ARTHUR CARL PIEPKORN "In recent centuries one or the other of the pages of the influential multilingual [the} pillars supporting the Triden international Roman Catholic hard-covered tine system have appeared to tremble, but theological journal Concilium. Alberigo's as a whole the system has always survived words add relevance to a review of the the various crises which had only brought genesis and genius of the great 16th about certain individual degenerations. Be cennuy Lutheran protest against the Coun ginning with 1958-1959, through a cil of Trent in the quadricentennial year whole concourse of historical and spiritual of the publication of the first volwne. factors, and certainly under an impulse of The Exanzen Concilii Tfidentini the Holy Spirit, the [Roman} Catholic ("A Weighing of the Council of Trent") Church (and more generally the entire is neither the first nor the last non-Roman Christian world) abandoned the Tridentine Catholic analysis of the synod that created system on all fundamental themes. The the Roman Catholic Church. At the turn brief intervening time cannot distract us of the century, Reinhard Mumro (1873 from the global dimensions and the defin to 1932) managed to list no fewer than itive significance of this abandonment." 2 87 items written between 1546 and 1564 The author of this statement, Giuseppe which polemicized against the Council,4 Alberigo, is a respected Italian Roman Catholic church historian, philosopher, and Milan. -
Zwingliana Beiträge Zur Geschichte Zwinglis Der Reformation Und Des Protestantismus in Der Schweiz Herausgegeben Vom Zwingliverein
ZWINGLIANA BEITRÄGE ZUR GESCHICHTE ZWINGLIS DER REFORMATION UND DES PROTESTANTISMUS IN DER SCHWEIZ HERAUSGEGEBEN VOM ZWINGLIVEREIN 1988/1 BAND XVII/HEFT 5 Brothers and Neighbors: The Language of Community in Zwingli's Preaching by LEE PALMER WANDEL In the early sixteenth Century, the central themes of the reform were spread not through the printed word alone, but through the personal presence of dozens of preachers throughout the Germanies and Switzerland - through the face-to- face contact of reformers with local communities.1 These preachers shared cer- tain key ideas - the exclusive authority of Scripture, the primacy of faith, the unconditionality of grace - but each also gave to the message of reform a more personal and distinctive stamp. Each preached that message in language which was accessible, immediate, and meaningful within local contexts. For these reformers, Scripture was the source not only for their theology, but also for a new program of Christianity lived, of Christian practice. In the text of Matthew 22 :39, "You should love your neighbor as yourself", many found the new law of Christ, which could serve as the basis for a renewed Christian Com munity. Throughout southwest Germany and Switzerland, Martin Bucer in Strasbourg, Eberlin von Gunzburg in Augsburg, Huldrych Zwingli in Zürich, and Oecolampad in Basel were preaching that love of neighbor, Christian broth- erly love, would make possible the reshaping of all forms of human association in accordance with divine law.2 1 On the impact of preaching, see for example, Robert Scribner, Practice and Principle in the German Towns: preachers and people, in: Reformation Principle and Practice: Es says in Honor of A.G. -
Historical Personalities in Slovakia
Historical figures of Slovakia Made by all members of Slovak Erasmus+ team Ľudovít Štúr Was the most important representative of Slovak national life, the leader of the Slovak national revival in 19th century, codifier of the Slovak literary language, one of the leading participant of the Slovak Uprising in 1848 - 1849 and a parliamentarian of the Hungarian Union for the Town of Zvolen in 1847 - 1848. Was also a Slovak politician, philosopher, historian, linguist, writer, poet, journalist, editor and educator. Ľudovít Štúr was born on 28 October 1815 in Uhrovec as the second child of Samuel and Anna Štúr. He was baptized in the Evangelical Lutheran church in Uhrovec. In 1831 Ľudovít Štúr wrote his first poems. On 17 December 1834 he was elected secretary of the Czech-Slovak Society at the lýceum. On 24 April 1836, a trip to Devín Castle by the members of the Slovak national movement took place, led by Štúr as the vice-president of the Czech-Slav Society. The members of the Czech-Slav Society swore here the fidelity of the nation. At the castle, they also adopted additional Slavic names. In 1843 a codification of the Slovak literary language was done. He was platonically in love into adela ostrolucka. which died in 1853. On 22 December 1855, Štúr accidentally wounded himself during a hunt near Modra. On 12 January 1856, Ľudovít Štúr died in Modra. A national funeral was held there in his honour. Made by Martina Mutňanská Matej Bel (March 22, 1684 – August 29, 1749) His life: was a Lutheran pastor and polymath from the Kingdom of Hungary -
The Reformation and Peasant Unrest in the Swiss Confederation
The Reformation and Peasant Unrest in the Swiss Confederation LAWRENCE P. STRYKER* In the late Middle Ages the subjects of the Holy Roman Empire considered the German cantons of the alpine Confederation unique. Through successful rebellions in the fourteenth and fifteenth centuries these cantons had freed themselves from Habsburg rule, and maintained· independence from foreign princes. For this reason, among others, the Confederation became a symbol for peasant independence and revolt against feudal authority. Popular songs even circulated in the empire that commented on the lack of feudal authorities among the cantons: Nun sind etlich die wend kein Herren han weder dem Bahrt noch keiser sin undertan. and Tuon uns die Swizer jetzt ein widerstand so werden sie zwingen alle land dem adel gar vertringen. 1 The German lords considered the lordless peasants of the Confederation a definite threat to traditional authority, for their successful struggle with the Habsburgs was an example to restless peasants throughout Europe. "We want to become Swiss" was the German phrase used by peasants seeking relief from the burdens of serfdom and seigneurialism. 2 Modern historians have also emphasized the Confederation's unique social and political institutions. In an essay discussing mercenary soldiers in sixteenth century Europe, V.C. Kiernan speaks of the Confederation peasantry as "the mountaineers who had most resolutely defied feudalism ... , and whose revolutionary example had not gone unnoticed in Central Europe." 3 The Swiss historian, Wilhelm Oeschli, remarked that the "democratic and repub- *Mr. Stryler holds an A.B. from Lafayette College and a M.A. from the University of Virginia. -
An Anthropology of Marxism
An Anthropology of Marxism CEDRIC J. ROBINSON University of California at Santa Barbara, USA Ash gate Aldershot • Burlington USA • Singapore • Sydney qzgr;; tr!'W"Ulr:!!PW Wf' I • rtft"lrt ri!W:t!ri:!tlu • nw i!HI*oo · " • , ., © Cedric J. Robinson 2001 Contents All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or othetwise without the prior permission of the publisher. Preface Published by Coming to Terms with Marxian Taxonomy Ashgate Publishing Limited 23 Gower House 2 The Social Origins ofMaterialism and Socialism Croft Road 75 Aldershot 3 German Critical Philosophy and Marx Hampshire GUll 3HR llJ England 4 The Discourse on Economics !51 Ash gate Publishing Company 5 Reality and its Representation 13 I Main Street 161 Burlington, VT 05401-5600 USA Index IAshgate website: http://www.ashgate.com j British Library Cataloguing in Publication Data Robinson, Cedric J. An anthropology of Marxism.- (Race and representation) !.Communism 2.Socialism I. Title 335.4 Library of Congress Control Number: 00-111546 ISBN 1 84014 700 8 Printed and bound in Great Brit~in by MPG Books Ltd, Bodmin, Cornwall v qzgr;; tr!'W"Ulr:!!PW Wf' I • rtft"lrt ri!W:t!ri:!tlu • nw i!HI*oo · " • , ., © Cedric J. Robinson 2001 Contents All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or othetwise without the prior permission of the publisher. -
Social Mobility and Noble Rebellion in Early Modern Habsburg Austria1
KARIN J. MACHARDY Social Mobility and Noble Rebellion in Early Modern 1 Habsburg Austria ABSTRACT This paper analyzes changes in the social structure of the Lower Austrian nobility in the decades before the uprising of 1618-20. The author argues that the Habsburg rulers ex.enedconsiderable injluenceon social change but were limited by structu ral forces, notably demographic and economic change. Nevertheless, they managed to turn events to their advantage and manipulate the transformation of the nobility 's internal structure in the hope of creating a pliable instrument of royal absolutism. The Habsburgs were less interested in creating a new nobility than in reestablishing confessional conformity, which they considered essential to strengthen their autho rity. However, they implemented their strategy of promoting the rise of a new Catholic upper nobility at a speed that minimized the possibility of appropriate cultural adjustmentfor Protestant nobles. Their exclusion from the benefitsof status mobility after 1609 represented an attack not only on the religion, culture, and social predominance of the Protestant nobility, but on its continued existence as an elite. This explains, the author concludes, why redefiningthe rules and channels of elite recruitment in favour of a new Catholic nobility became the focal point in the conjlict between Habsburgs and Protestant nobles. The author further suggests that the revolt of the nobility in the Austrian territories provides an excellent case study to show the complexities of social change affecting the early modern European nobility, and to reconsider the long-term social origins of early modern state breakdown. Since World War II the historiography of early modern elite opposition to central govem ments has been dominated by what scholars now classify as the traditional social interpre tation. -
Canadian Contributions to Anabaptist Studies Since the 1960S
Canadian Contributions to Anabaptist Studies since the 1960s jonathan r. seiling1 University of Hamburg Anabaptist studies in Canada have been marked by an exceptional degree of productive, inter- confessional (or non-confessional) engagement, most notably between Mennonites, Baptists, and Lutherans. The institutions making the greatest contributions have been at the University of Waterloo (including, but not exclusively, Conrad Grebel University College), Queen’s University, and Acadia Divinity College. The geographic expansion of Anabaptist studies beyond the traditional Germanic centres into eastern Europe and Italy, and the re-orientation of analysis away from primarily theo- logical or intellectual history toward a greater focus on socio-political factors and networking, have been particular areas in which Canadian scholars have impacted Anabaptist studies. The relation- ship of Spiritualism (and later Pietism) to Anabaptist traditions and the nature of Biblicism within Anabaptism, including the greater attention to biblical hermeneutics with the “Marpeck renaissance,” have also been studied extensively by Canadians. International debates concerning “normative” Anabaptism and its genetic origins have also been driven by the past generations of Canadian schol- ars (monogenesis, polygenesis, post-polygenesis). Les études anabaptistes ont été marquées au Canada par un degré exceptionnel de collaboration productive, interconfessionnelle et non-confessionnelle, en particulier entre les mennonites, les baptistes, et les luthériens. Les institutions qui ont le plus contribué à cette collaboration sont les établissements de Waterloo (y compris, entre autres, le Conrad Grebel University College), la Queen’s University et l’Acadia Divinity College. Les études anabaptistes ont déployé leurs intérêts au-delà des centres germaniques traditionnels vers l’Europe de l’Est et l’Italie. -
A Bdef Moment In
A Bdef Moment in Lincila A. Huebert Hecht, Waterloo, ON Introduction Popular Christian writer Sue Monk Kidd, in her recent book, Dance of the Dissident Daughter, notes two historical traditions regarding women. She states: For a while these two traditions-the revolutionary and the patriarchal-clashed, but soon the revolutionary tradition was stamped out ... For a brief moment in history, a window of opportunity to reverse patriarchy opened, and then it ... shut [again]. Many scholars have found evidence for these two traditions, the revolutionary and the patriarchal, the former aperiod of time in the history of the church when women participated more actively and visibly, and, the latter, a time when the structures of the church became restrictive excluding all women from extensive participation. The well known sociologist, Max Weber articulated this classical interpretation already in the 1920s in regard to women's involvements in Jot~rnalofMennonite Studies Vol. 17, 1999 A Brief Moment in Time: Informal Leadership and Shared Authority 53 religious movements in general and the AnabaptistIMennonite historian Harold S. Bender expressed it in 1959 in The Mennonite Encyclopedia in the following way: In the early Anabaptist movement women played an important role .... Later, after the creative period of Anabaptism was past, the settled communities and congrega- tions reverted more to the typical patriarchal attitude of European culture.' This cycle of participation evident for women in each of the regions of continental Europe where Anabaptism