DOCSLIB.ORG

Summer 2014 Reunion

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Summer 2014 Reunion Summer 2014 | vol 23, no 4 Why the 600-mile trip is worth it From spectator to Richard & Annie Boshart, Lebanon, Pa. participant by Lawrence Greaser, Goshen, Ind. In 2008 Richard and Annie Boshart came to Menno-Hof for three months as live-in host and hostess and have returned every year I stood in the crowd in 1986 as a since—except in 2011 when they went to Switzerland for one spectator watching Amish and month as a gesture of reconciliation with the Reformed Church Mennonite carpenters assemble individual pieces of lumber into in Bäretswil outside of Zurich. It was here that Richard sections. Pitting united strength rehearsed and sang with the choir for a worship service. against the forces of gravity, they Richard states the following as one of the reasons he is lifted the sections into the places excited to return to Menno-Hof. “The Courtyard room has a designated by the architect. Like a replica of a fountain that still stands today in Zollikon outside time lapsed photograph of a the first home where the early Anabaptists met at the invitation blooming flower, the Menno-Hof of Rudi Thomann, to hear the barn came into focus before me. news about the new preacher Watching the mortise and tendon Ulrich Zwingli and his followers, large beams placed, each at it’s Conrad Grebel, Felix Manz, and location in the structure, at a George Blaurock. Rudi’s son-in- particular time in the building law, Marx Boshart, is moved by process, fitting together perfectly the expounding of the scriptures was and still is amazing to me. They stand as a testimony of skill by Felix and the strong invitation and unity of strength and purpose. to follow Christ by the very direct When Menno-Hof opened it’s George Blaurock. Marx is doors to the public, being a baptized by George and travels spectator was not an option for with Conrad Grebel to spread the me because I was and am a good news to many places, strong supporter of the purpose including Bäretswil, his home and mission it provides. Being an congregation.” This is a on-call-as-needed volunteer for compelling and inspirational the past 25 years has been a experience in Richard’s personal privilege and a blessing. Having faith journey as he realizes that spent my pre-retirement years in the commitment Marx Boshart (a mission in Latin America, I possible relative) had to face in especially enjoyed serving as a tour guide for Spanish speaking his faith journey with life visitors at Menno-Hof. threatening times of imprison- Interacting with the visitors has ment and persecution. Richard been an enjoyable and enriching readily shares this with experience. I am grateful for those Menno-Hof visitors. who had the original vision for the “Meeting visitors from many ministry and mission of Menno- different faith groups and Hof and for the board, staff and nationalities is another reason other volunteers who are carrying for coming back to Menno-Hof on this significant mission. I am with the rich exchanges that thankful for having been given the happen.” Also, the personal Top: The fountain that stands in Zollikon, Switzerland, opportunity to move from being a sharing that takes place as outside the house where one of the earliest meetings spectator to a participant in this important ministry. Richard relates his conscientious of the Anabaptists was held in 1525. objector experiences in the Bottom: Richard Boshart stands beside the fountain In June 2014, Lawrence ended his time Mennonite Central Committee replica in the Menno-Hof Courtyard that visitors view as a volunteer at Menno-Hof. We are PAX program where he helped as part of the tour. grateful for the many hours he so build homes for World War II graciously gave through the years. refugees and also helped one photos provided by: Richard & Annie Boshart cont. on page 2 Why the 600-mile trip is worth it meantime, she began praying. At the end of the (cont. from front) Meetinghouse presentation, listeners are invited to stop and ask themselves “what do I believe year in the seven year restoration of a Lutheran and how do I live out those beliefs?” After he School, the Karls Schule, in downtown Vienna. returned to the gift shop, the visitor thanked In an attempt to He also helped start a project of laying Annie and said, “I will take all that I have save on postage foundations for six homes and a church south learned to heart as I go back to Germany.” and paper, we of Salzburg for the Nazarener Gemeinde (the Richard reports a recent Menno-Hof invite you to Apostolic Christians). All of these experiences encounter with a gentleman from Grand Rapids, he can relate in the barn area of Menno-Hof Michigan, who engaged in conversation. Since consider where the peace position raises many Richard and Annie had served at Hillcrest receiving opportunities for discussions of faith beliefs. School in Nigeria, Africa, they were familiar with your Annie loves to greet visitors that come to Christian Reformed Church missionaries, many Menno-Hof and often works as cashier. She Reunion who were from Grand Rapids. While he was provides a very good orientation as to why and reading the Anabaptist Timeline in the display newsletter how Menno-Hof came to reality and informs the area, Richard inquired of the gentleman via e-mail. visitors about the importance of the quilts and whether he was from the Christian Reformed Send your about the Northern Indiana Quilt Garden tour. Church and indeed he was. Richard inquired change She encourages visitors to ask questions that further “would you happen to be a clergyman?” request to open many doors for interesting conversations “Yes” was the response and the conversation [email protected] and even deep theological discussions and continued with much positive sharing. The final stories. She comes with openness to hear comment expressed by the Christian Reformed others’ faith journeys and is enlightened and Church pastor: “One of my biggest regrets is the challenged in her own faith walk with Jesus. It way our early church persecuted you is the “open door” policy and the reunion with Anabaptists. Today it is wonderful to have other volunteers and staff that makes the 600- moments of reconciliation such as we feel mile trip from Lebanon, Pa., so worthwhile coming here to Menno-Hof and working together along with practicing speaking Pennsylvania with Mennonites in the world today.” Dutch. Annie says “while in Shipshewana it takes us back in time and we feel we can Richard and Annie live in Lebanon, Pa., and most recently choose to live a simpler lifestyle. The living served as host and hostess at Menno-Hof the month of April arrangements are provided and we are treated 2014. They have two children and four grandchildren and are members of Akron Mennonite Church, Pa. They enjoy singing as family. Visiting Mennonite churches in the together in church and with a Hospice group, as well as area teaches us various worshiping styles and photography and birdwatching. Richard and Annie love being singing patterns. We take ideas back to our grandparents and mentoring their grandchildren in their interests own church.” (tennis and sewing). Annie shares an encounter with a proclaimed Agnostic visitor at Menno-Hof. “He and his family came for a tour just after we Beginnings & endings opened. The family became weary and hosts & hostesses wanted to leave and get Fred Tillery lunch. He was not October 2014 - December 2014 ready to leave as it seemed he was spend- James and Doreen Houston ing time reading Penticton, British Columbia, Canada | October 2014 everything he could during the tour. While J. Laurence and Marilyn Martin the other family Kitchener, Ontario, Canada | November 2014 members insisted on leaving, he negotiated Thank you! May you be blessed for your coming back after willingness to serve in this way! lunch to finish his tour. The others reluctantly agreed to Menno-Hof wish list: Richard and do something else in Shipshewana and come ~37”- 42” flat screen TV Annie Boshart, back to get him around 3 p.m.” When this man ~8’X12’ garden shed Lebanon, Pa., in came to the Meetinghouse at the end of the ~ sweeper for apartments the Menno-Hof tour, he wanted to talk with Annie. He said If you are interested in donating any of these items, gift shop. “You have it right. You practice what you contact Jerry or Susan (260.768.4117) believe and it makes sense.” Annie said she would pray for him and that he should allow God to reveal to him what He intends for him to Thank you to various friends of Menno-Hof for donating believe. She then invited the man into the the following items: washer and dryer, refrigerator, sofas Meetinghouse to listen to the program. In the and love seat, coffee maker. 2 Plan to attend! Plan 6th Annual Singspiration Sunday, September 14, 5 p.m. Come and enjoy a cappella singing of familiar hymns on the Menno-Hof lawn in the traditions of the Amish Church, Amish Mennonite Church, Conservative Mennonite Church and Mennonite Church USA. There will be ice cream and pretzels and more singing inside following the worship service. Bring lawn chairs for seating. Rain location: Farmstead Inn pavilion, Shipshewana (just north of Menno-Hof). Loyalty, generosity and talent Very informative! It never ceases to amaze us how God blesses We enjoyed learning about the Menno-Hof with such loyal, generous and different religious groups. It was talented volunteers.
Load more

Recommended publications
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • The Hutterite Mission Machine Said: Look Like? Several Areas of Early Hutterite Missions Stand Out
    that most of the early Anabaptists were active in evange- lism and mission work. However, when it comes to actual recorded history from this time period, compared to the early Hutterites nothing even comes close. Where did the Hutterites come from? In the early 1500s radical Christianity was at a peak. Mar- tin Luther became an overnight celebrity when his 95 the- ses were translated to German and spread all over Europe. [ In Switzerland, another zealous reformer, Ulrich Zwingli, began reforming the city of Zurich. Soon after arriving in Zurich, Zwingli began preaching through the Bible in the common language. As people heard the Word of The Hutterite God preached, revival broke out and many had their lives changed in powerful ways. Mission Machine Another important aspect of this revival was that the New Testament was being published in the common lan- The Marine Corps of the early [ Anabaptists of the Bible produced another wave of the Reformation that historians have called the “Radical Reformation,” By Dean Taylor from which sprang the “Anabaptists.” few issues ago we published an article entitled “The Moravian Mission Machine” in which we The Anabaptists A highlighted the mission activity of the Moravians The Anabaptists were birthed out of a group of young of the 1700s. We used the label “mission machine” to de- converts who were studying the Bible with Ulrich Zwing- scribe their particular type of church structure, where the li. Felix Manz, George Blaurock, and Conrad Grebel were church community utilized everything they had—their among these zealous young converts. The young converts lives, their homes, and particularly their businesses—for prospered for a time, but as they studied the New Testa- the propagation of the kingdom of God.
    [Show full text]
  • Mennonites in Canada
    Provenance This digital scan Mennonites in Canada, 1786-1920: The History of a Separate People is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. This monograph was digitized by the Milton Good Library at Conrad Grebel University College in 2020, with the permission of the Mennonite Historical Society of Canada and the family of Frank H. Epp. € 0^ ?cD s: I .,/ ''w^.^ ^ llf c'-^. / ^ \\ 6f, /; ^•"1 '^ A A, 3SQQQQlGlQlGlG 0 B ^ ir n c^c'^ -^ •^ ^ 0^1 \\. '/t \, ^.'^~4 i! -^ y M; 1>\ ^ •li !• ^^^ x^ r^^s- 1. The ^Most ^eparated ^Brethren Anabaptism, was a socio-religious inoveinent that was neither Catholic nor Protestant. It was a Christian inovem,ent of the m,ost radical sort in that it questioned virttuilly all the assumptions upon which sixteenth century society, culture, and church rested — WALTER KLAASSENI <HE MENNONITES, first known as Anabaptists, emerged in Thistory about 450 years ago as the most separated brethren" of the Protestant Reformation.2 They were separated not only from the Catholics but also from the Protestants, and sometimes from each other. Most pronounced and problematic of all was their withdrawal from the surrounding society and from the state. The resulting tensions, often persecutions, had the efTect of dispersing them over all of Europe and overseas. Eventually they were found in over 40 countries, including Canada, where their number is approaching 175,000. The origin of the Anabaptists as separatists in the above sense is crucial to the later development of the Mennonites in Canada and to their continuing self-understanding. It becomes necessary, therefore, to travel back into history and to take a closer look at the times in which they arose and the dynamics which gave them their unusual, often paradoxical, character for centuries to come.
    [Show full text]
  • 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.
    [Show full text]
  • Then Jesus Said to His Disciples, “Whoever Wants to Be My Disciple Must Deny Themselves and Take up Their Cross and Follow Me
    “The Christendom era has bequeathed a form of Christianity that has marginalized, spiritualized, domesticated, and emasculated Jesus. The teaching of Jesus is watered down, privatized, and explained away. Jesus is worshipped as a remote kingly figure or a romanticized personal savior. In many churches (especially those emerging from the Reformation), Paul's writings are prioritized over the Gospel accounts of the life of Jesus. And in many Christian traditions, ethical guidelines derived from the Old Testament or pagan philosophy trump Jesus' call to discipleship.” Stuart Murray, The Naked Anabaptist (p.55-56) “Then Jesus said to his disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done.” Matthew 16-24-27 NIV ● January 21, 1525 – Conrad Grebel re-baptizes George Blaurock in house church meeting. The “Swiss Brethren” (Anabaptist) movement begins. Persecution ensues against them. ● May 29, 1525 – Eberli Bolt was first to be martyred in Switzerland by Roman Catholic authorities. He was burned at the stake. ● 1527 – Felix Manz drowned; Michael Sattler chairs the Anabaptist creed known as the Schleitheim Confession; martyred several months later; his wife, Margaretha, is drowned in nearby river.
    [Show full text]
  • Rediscovery of the Anabaptists
    EDITORIAL The Modern Rediscovery Of the Anabaptists Harold B. Kuhn * Until a generation ago, interest in Anabaptist studies was largely confined to scholars within the tradition. It was the work of the church historian Ernst Troeltsch, who gave impetus to investigation of this his toric movement from outside contemporary related groups. In our country, Roland H. Bainton and Franklin H. Littell pioneered in out- group investigations, while George H. Williams has popularized the view that the Anabaptists constituted a Radical Reformation whose annals are of much significance for studies in Church History. Anabaptists were, of course, subject to severe persecutions in the sixteenth century; and the prejudices which grew up at this time tended to inhibit scholarly studies in the primary sources for the history of the movement itself. Scholarship in our century has found it necessary to cut through the often-repeated calumnies by which persecutions by "estab lished" Protestant groups were justified. It is tragic that the Reformation, which brought such relief in terms of freedom to the Church of Christ did not create a similar sentiment for freedom within Protestantism. The half of European Christendom which was freed from bondage to Roman Catholicism developed too little tolerance for those who did not con form to their usages. It is ironical that the "left-wing Protestants" who desired to work for what they firmly beUeved to be the complete reformation of the Church became the victims of state -church Protestants no less than of Ro man Catholics. The pattern of Church-State relationships which developed since Constantine was disrupted but never shattered by the developments * Professor of Philosophy and Religion, Asbury Theological Seminary 4 The Asbury Seminarian in Wittenberg, Zurich and Geneva in the sixteenth century.
    [Show full text]
  • The Reformers and Tradition: Seeing the Roots of the Problem
    religions Article The Reformers and Tradition: Seeing the Roots of the Problem R. Ward Holder Theology Department, Saint Anselm College, Manchester, NH 03102, USA; [email protected] Academic Editor: Christopher Metress Received: 10 February 2017; Accepted: 15 May 2017; Published: 31 May 2017 Abstract: Challenges the ideal of scripture vs. tradition as a manner of separating Protestants from Catholics in the early modern period, to argue instead that historians should be setting out a continuum of continuity with the medieval inheritance, and considering our typologies of the Reform movements against that. Then, as we teach the Christian Intellectual Tradition, we can see both genealogical and influential links across the eras, and present a better picture of what was going on in the Era of the Reformations, and through that, come to a greater understanding of the human condition. Keywords: scripture; tradition; Reformation(s); Reformers; Protestant; Catholic; radical; Martin Luther; John Calvin In 1517, on the Vigil of All Saints Day, Martin Luther posted his 95 Theses on the door of the church in Wittenberg, and changed history forever. Actually, many of these facts can be challenged—Luther may or may not have posted the 95 Theses, for instance. But for teaching the Christian Intellectual Tradition, this is truly one of those “red letter days.” That’s why all early modernists worth their salt are going to spend the remainder of this year and next talking about how their research throws particularly bright light on Martin Luther, and the Reformation. Early modern or Reformation scholarship is going to be all Luther, all the time, for the remainder of 2016 and 2017.
    [Show full text]
  • Münster and Minjung: Re-Reading the Anabaptist Münster Kingdom from a Perspective of Korean Minjung (Common People) Theology
    MÜNSTER AND MINJUNG: RE-READING THE ANABAPTIST MÜNSTER KINGDOM FROM A PERSPECTIVE OF KOREAN MINJUNG (COMMON PEOPLE) THEOLOGY By YOUJIN CHUNG Dissertation Presented for the Degree of PhD at the University of Stellenbosch Department: Systematic Theology and Ecclesiology Promoter: Prof. Mary-Anne Plaatjies-van Huffel March 2018 Stellenbosch University https://scholar.sun.ac.za I, the undersigned, hereby solemnly declare that the work contained in this dissertation is my own original work and that I have previously submitted in its entirety or in part submitted at any academic institution or university Signature___________________________ Date March 2018 ii Stellenbosch University https://scholar.sun.ac.za Copyright © 2018 Stellenbosch University All rights reserved iii Stellenbosch University https://scholar.sun.ac.za ACKNOWLEDGEMENTS Despite a completed dissertation bears the single name of the student, the process that leads to its completion is always accomplished in combination with the dedicated work of other people. This is a great privilege to acknowledge my appreciation to certain people. First of all, my thanks go to my supervisor: Professor Dr. Mary Anne Plaatjies Van Huffel. Without Prof. Mary Anne’s guidance and expertise, my thesis could not have been attempted this way (or ever finished!). Her input and support throughout the process of writing this thesis were invaluable. I personally cannot forget her sincere prayers for me whenever I requested. I would also like to thank Professor Robert Vosloo, the Department Chair of Systematic Theology & Ecclesiology, and other members of my discipline group, Prof. Dirkie Smit, Dr. Retief Muller, Dr. Dion Forster, and Ms. Nadia Marais for their contributions.
    [Show full text]
  • Determining the Impact of the Anabaptists Using Bullinger's
    Volume 1 Issue 1 Article 5 September 2020 Determining the Impact of the Anabaptists Using Bullinger’s Propaganda Strategies in Von dem unverschampten fräfel Jovanna Shirky West Virginia University Follow this and additional works at: https://researchrepository.wvu.edu/wvuhistoricalreview Part of the European History Commons, and the History of Religion Commons Recommended Citation Shirky, Jovanna (2020) "Determining the Impact of the Anabaptists Using Bullinger’s Propaganda Strategies in Von dem unverschampten fräfel," West Virginia University Historical Review: Vol. 1 : Iss. 1 , Article 5. Available at: https://researchrepository.wvu.edu/wvuhistoricalreview/vol1/iss1/5 This Article is brought to you for free and open access by The Research Repository @ WVU. It has been accepted for inclusion in West Virginia University Historical Review by an authorized editor of The Research Repository @ WVU. For more information, please contact [email protected]. West Virginia University Historical Review Vol. 1, Maxwell Prize Winner 2020 Determining the Impact of the Anabaptists Using Bullinger’s Propaganda Strategies in Von dem unverschampten fräfel JOVANNA SHIRKY∗ Many scholars of the Reformation contend that the Anabaptist movement did not significantly impact the society of its day. However, my analysis of Heinrich Bullinger’s anti-Anabaptist work Von dem unverschampten fräfel, ergerlichem verwyrren unnd unwarhafftem leeren der selbsgesandten Widertöuffern indicates that the Anabaptists did pose a significant threat to the socioreligious structures that both the mainstream Reformation and Catholicism endorsed. By analyzing Bullinger’s propaganda strategies within the work, I find that the beliefs and practices of the Anabaptists challenged the most basic structures of society, thus alarming Bullinger and others who opposed the movement.
    [Show full text]
  • Layers of Meaning: Intertextuality in Early Anabaptist Song
    Layers of Meaning: Intertextuality in Early Anabaptist Song A thesis submitted to the Graduate School of the University of Cincinnati in partial fulfillment of the requirements for the degree of MASTER OF MUSIC in the Composition, Musicology, and Theory Division of the College-Conservatory of Music Music History by Scott R. Troyer B.A., Bluffton University, 2013 Committee Chair: Stephanie P. Schlagel, Ph.D. Abstract Anabaptism is one of the smaller, less well-known movements of the sixteenth-century Reformation. Very little musicological research regarding this separatist group has been done, partly due to their small size, lack of engagement in the contemporary religiopolitical landscape, and the near non-existence of musical notation within the movement’s musical repertoire. The largest extant collection from the first half-century of Anabaptism, Etliche Schöne Christliche Geseng/wie sie in der Gefengkniß zu Passaw im Schloß von den Schweitzer Brüdern durch Gottes gnad geticht und gesungen worden, was published anonymously in 1564 and expanded in 1583 with the additional title of “Ausbund, das ist.” The collection is comprised entirely of contrafacts. Scholars have identified the origins of most of the source tunes that Etliche Geseng references, though they have not frequently considered the relationships that exist between models and contrafacts aside from shared melodies. Expanding on Rebecca Wagner Oettinger’s categories of intertextual relationships as presented in her book Music as Propaganda in the German Reformation, one is able to gain insight into the musical lives and cultural awareness of the Etliche Geseng authors. Patterns identified through the study of intertextual relationships even have the potential to indicate the origins and perhaps even the subject matter of model songs that are no longer extant.
    [Show full text]