DOCSLIB.ORG

Mirror200904

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Mirror200904 Annual Banquet May 9 Volume XLI, Number 2 April 2009 Lancaster Mennonite Historical Society Preserving and popularizing Pennsylvania German and Mennonite heritage, history and faith for 50 years June 1 Quarterly What’s Inside Meeting: author of new • What’s Going On book on Anabaptist leader, Pilgram Marpeck, to speak • Volunteers Appreciated ennonite seminary professor, Pilgram Marpeck, who was • Society Plans Field Trips MWilliam Klassen, co-author of employed by the city councils in - Old Order Mennonites the new book, Marpeck: A Life of Strasbourg and Augsburg as a civil - Native American Sites Dissent and Conformity , will discuss engineer. • Director’s Reflections the importance of the early Marpeck appealed to the authori - Anabaptist leader, Pilgram Marpeck. ties to exercise tolerance toward • Annual Banquet This thorough biogra - Anabpatism, though he • Web Site Goes Live phy (Herald Press, was fired for refusing to 2008) shows how aid in capturing them. • Genealogy Conference Marpeck, perhaps Father of one birth child • Writing Amish Family Stories more than any other and three adopted chil - early Anabaptist fig - dren, he lived to die a • Recent Library Acquisitions ure, helped lay the natural death in Augsburg theoretical and prac - in 1556. Events tical foundations of An important the believers church. Anabaptist leader and April 10 & 13: Society closed In the book, thinker of the South Good Friday and Easter Monday Klassen examines the German Anabaptists from (open Saturday, April 11) life and thought of 1530 until his death, Pilgram Marpeck Sunday, April 19: Volunteer urban minister, - Continued on page 2 Appreciation tea Friday, April 24: Book Auction, Great Buys on Rare Books rare and used books, 6:30 pm at the Society; library also open oin us on Friday evening, April 24, conference. At these lively auctions, Jat 6:30 pm, for good fellowship which attract a cross-section of Plain Saturday, April 25: Lancaster Family and great book buys at the Society’s People and non-Mennonite book History Conference at Eden Resort: 204th auction of rare and used buyers, bargains abound on quality “Roots on the Move- Stories of books. Normally held on second rare, used and out-of-print books. Immigration,” 9 am to 4:30 pm Fridays in March, June, September In particular, the April sale Saturday, May 9: Annual Banquet and December, this extra sale coin - includes some unique, one-of-a-kind meeting, 6 pm, at Weaver’s cides with our annual family history items, such as six leather-bound Restaurant in Adamstown, Pa. copies of The Martyrs’ Mirror. Three are in English (an 1837 edition pub - Saturday, May 23: field trip: lished in Lampeter Square, Lancaster “Exploring Lancaster’s Old Order Society Seeking County, Pa., and two 1886 editions Mennonites,” 8:30 am to 4:30 pm College Interns published in Elkhart, Indiana, by the Monday, June 1: quarterly meeting, arn real wages and get job expe - Mennonite Publishing Company (lots 7 pm, author William Klassen Erience by working at the Society #1, 73 and 350). speaks about new biography of this summer. We are looking for Three other Martyrs’ Mirrors for Marpeck at Groffdale Mennonite student interns to work in several sale are in German (a 1782 edition Church capacities: organizing our summer published in Pirmasens, Germany, used book sale, helping customers Friday, June 12: Book Auction, rare which includes Oesch family records in our book store and library, assist - in French, and two 1814 editions and used books, 6:30 pm at the ing in our museum, and helping to Society published by Joseph Ehrenfried in give tours. If possible, students Lancaster, one of which is inscribed, Saturday, June 13: Field trip: should be enrolled at a Pennsyl- “This Book bought by William Frantz “Following the Footsteps of Native vania college or university and eligi - 1864 at the sale of Widdow Americans in Lancaster,” 8:30 am ble for financial aid from their school Elizabeth Landis in Lampeter” (lots to 4:30 pm for the Society to access the state #128, 129 and 340). August 12-15: Bookworm Frolic, funds available for us to hire them. The April 24 sale also includes used book sale Contact Beth at [email protected] rare hymnbooks. These include four for more information. - Continued on page 2 1 www.lmhs.org [email protected] 717-393-9745 WHAT’S GOING ON Quarterly Meeting - Continued from page 1 ? ? ? ? Marpeck’s writings were only recent- between legalism and license. In ly rediscovered, thus drawing him many ways, his struggle to remain Mennonite Writing Web Site out of obscurity. faithful while engaged with society Goshen College (Indiana) English Marpeck was concerned with mirrors the contemporary situation department has launched the on-line three primary themes that recur in of many Mennonites today. Center for Mennonite Writing. his writings: the connection Klassen is currently adjunct pro- Professor Ann Hostetler hopes that between inner and outer spirituality; fessor and principal emeritus at St. this web forum will “open up the pos- freedom of conscience with respect Paul’s United College, University of sibility of an international reach and to legalism and coercion; and the Waterloo, Ontario. He has been pro- scope for the study of Mennonite lit- primacy of love. Marpeck engaged fessor of New Testament and Peace erature.” The site features a journal in debate around these issues with Studies at Associated Mennonite section that includes new writing and many of his contemporaries, both Biblical Seminary and the University criticism; a resources section that within and outside of the Anabaptist of Manitoba, and he holds a PhD includes writers’ biographies, bibli- movement. from Princeton Theological ographies, links to other relevant sites Marpeck believed that legalism Seminary. and classic Mennonite texts; and an can stifle the Spirit of God, but that This free event takes place at interactive forum. (Matthew Yoder, a order is necessary to provide moral Groffdale Mennonite Church, 2008 communication major from constraints on sinful behavior. He 168 N Groffdale Road, Leola, Pa. Lancaster, Pa., designed the site.) The sought to develop a third way All are welcome. second volume of the Center for Mennonite Writing Journal, now live, is devoted to the poetry and memoirs Great Buys on Rare Books- Continued from page 1 of Yorifumi Yaguchi, distinguished Ausbunds (the hymnbook still used by the Amish today): lot #298, published Japanese poet and Mennonite lay in Germantown, Pa. by Christoph Saur in 1742; lot #312, reprinted in minister. Join the conversation at Amsterdam by Frits Knuf in 1971; lot #341, reprinted in Lancaster by Johann www.mennonitewriting.org/. Bär in 1846 with an 1882 ownership inscription naming “Sounds in the Land” Music Tobias Yoder and Levi M. Peachey; and lot #342, also Conference reprinted 1846 in Lancaster with an 1858 ownership inscrip- Plan now to attend this festival/confer- tion naming David Beiler and J.D. Peachey. The sale also ence of Mennonite music across bor- includes four copies of Unpartheyisches Gesang-Buch, dated ders, sponsored by Conrad Grebel 1853, 1871 and 1880, the first hymnbook of Lancaster University College and the University Mennonite Conference (and still used by Old Order of Waterloo in Ontario, Canada, Mennonites today), lots #275-279. June 4 – 8. Includes multiple per- Other special items include: Mombert’s Authentic formances, workshops, and an aca- History of Lancaster County in the State of Pennsylvania, demic conference with presentations published in 1869 (lot #2); the complete set (five volumes) that address issues of Mennonite-root- of The Mennonite Encyclopedia (lot #113); a German ed peoples and their local and global copy of Menno Simon’s Fundamentals, originally pub- music making. Keynote addresses by lished in 1539, with German-script religious writing and an inscription naming Alice Parker and Mary Oyer. Early reg- “Abraham Muzelin” of Bern and Bloumensteine (lot #130); an 1849 Bible istration ends May 4. More informa- published in Philadelphia with Hastings family records (lot #200); and a gilt- tion or to register at phone: (519) edged, photograph album, circa 1870, with 38 portraits, unidentified except 888-4973 or for photos of “Thos. Dutton 102 yrs.” and “Rebecca Mari[?]” (lot #200). http://grebel.uwaterloo.ca/academic/u This Friday evening auction of rare books is free and all are welcome; it ndergrad/music/soundinlands.shtml takes place at Society headquarters (2215 Millstream Road). Our research library will also be open that evening. Join us! Auction catalogs are avail- “Seagoing Cowboys” Film Premiers able online at www.lmhs.org. A 23-minute film, which tells the story of the men and boys who delivered livestock on cattle boats to Europe Volunteers Appreciated and China after World War II, will be shown on Tuesday, April 14, at 7 pm at the Church of the Brethren in Lititz and on Wednesday, April 15 at 2 pm in Assembly Hall at Brethren Village in Lancaster. Seagoing cowboys from the area are invited to bring memora- bilia for display. More information at [email protected] or 574-658-4147. The Mirror (USPS) is a bimonthly newsletter published by the Lancaster Mennonite Historical Society, 2215 Millstream Road, Lancaster, PA 17602-1499. Phone: 717-393-9745; fax: 717-393-8751. email: [email protected] web address www.lmhs.org. he following volunteers recently joined forces to assist with our Annual Hours: 8:30 am - 4:30 pm, Tuesday through Saturday. Periodicals postage paid at Lancaster, PA. TFund mailing. Pictured L to R: Jack Retallack, Sarah Miller, Phil ISSN 0738-7237. Editor Beth E. Graybill. Longenecker, Christ Brackbill, Alice Snyder, Anna Brackbill (seated), Mabel POSTMASTER: Send address changes to The Mirror, c/o Lancaster Mennonite Historical Society. Swartzentruber, Jean Landis, Dick Falstick, and June Gehman. 2 www.lmhs.org [email protected] 717-393-9745 May 23 Field Trip: Exploring Lancaster’s Old FIELD TRIP Order Mennonites REGISTRATION FORM n Saturday, May 23, join Maple restaurant for a smorgas- $ _________ enclosed for the Old Oretired history teacher, Henry bord lunch.
Load more

Recommended publications
  • Information to Users
    INFORMATION TO USERS This manuscript has been reproduced from the microfilm master. UMI films the text directly from the original or copy submitted. Thus, some thesis and dissertation copies are in typewriter face, while others may be from any type of computer printer. The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleedthrough, substandard margins, and improper alignment can adversely affect repmduction. In the unlikely event that the author did not send UMI a complete manuscn'pt and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. Oversize materials (e.g., maps, drawings, charts) are reproduced by sectioning the original, beginning at the upper left-hand comer and continuing fmm left to right in equal sections with small overlaps. Photographs included in the original manusuipt have been reproduced xerographically in this copy. Higher quality 6' x 9' black and white photographic prints are available for any photographs or illustmtions appearing in this copy for an additional charge. Contact UMI directly to order. Bell 8 HowaH Information and Learning 300 North Zeeb Road, Ann Arbor, MI 48106-1346 USA EARLY SEVENTEENTH CENTURY MENNONITE CONFESSIONS OF FAITH: THE DEVELOPMENT OF AN ANABAPTIST TRADITION by Karl Peter Koop A Thesis submitted to the Faculty of Theology of the University of St. Michae18s College and the Department of Theology of the Toronto School of Theology in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Theology awarded by the University of St.
    [Show full text]
  • 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.
    [Show full text]
  • 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.
    [Show full text]
  • I Ate and Drank with These Teachers: Martin Luther and Pilgram Marpeck on Being •Ÿtheologians of the Crossâ•Ž
    Consensus Volume 39 Article 5 Issue 2 Re-examining Lutheran Theology 11-25-2018 I Ate and Drank With These eT achers: Martin Luther and Pilgram Marpeck on Being ‘Theologians of the Cross’ Walter Klaassen Follow this and additional works at: https://scholars.wlu.ca/consensus Part of the Practical Theology Commons Recommended Citation Klaassen, Walter (2018) "I Ate and Drank With These Teachers: Martin Luther and Pilgram Marpeck on Being ‘Theologians of the Cross’," Consensus: Vol. 39 : Iss. 2 , Article 5. Available at: https://scholars.wlu.ca/consensus/vol39/iss2/5 This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Klaassen: I Ate and Drank I Ate and Drank With These Teachers: Martin Luther and Pilgram Marpeck on Being ‘Theologians of the Cross’ Walter Klaassen1 y title could create the impression that it refers to an event in Auerbach’s Keller in Leipzig, or at least to Martin Luther and his students at table talk in Wittenberg. In M fact, it does not refer to a scene at all but to a metaphorical reminiscence of Pilgram Marpeck in 1531 of what had happened to him a decade earlier. Marpeck was commenting on his excitement at learning the truth of the gospel from Lutheran teachers in the early 1520s. The words are found in a tract he wrote in 1531, which was a sharp critique against his former teachers.2 He does not tell us who these teachers were, but we know two of them by name.
    [Show full text]
  • 2007). William R. Estep, Ed. Anabaptist Beginnings (1523-1533
    The Journal of Baptist Studies 1 (2007). William R. Estep, ed. Anabaptist Beginnings (1523-1533): A Source Book, Bibliotheca humanistica et reformatorica. Nieuwkoop: B. De Graff, 1976. Pp. vii, 172. $135.00. Cloth. One man’s noise is another man’s symphony. Indeed, for Huldrich Zwingli the sirens of Conrad Grebel, Balthasar Hubmaier, and Pilgram Marpeck clamored in complete cacophony to the Zwinglian idea of a Magisterial Reformation. What is more, most of the historiographical tradition that followed until the twentieth century agreed with Zwingli that the Anabaptists were disorderly radicals of extreme dissonance. However, for William R. Estep, the works of the Anabaptists created a tune of a different kind. Signaling the reemergence of the Free Church, these were songs of harmonic precision providing the motivating accompaniment for the beginnings of an ecclesiastical revolution. In his twenty-first year of teaching at Southwestern Baptist Theological Seminary, William Roscoe Estep assembled and edited a volume of primary source works that chronicle the genesis of the Anabaptist Reformation. When originally published, Anabaptist Beginnings took its place in the already stacked arsenal from which Estep was firing toward those who sought to discount the validity of the Anabaptist movement. Estep waved proudly the Anabaptist flag in an era that had never before seen it, much less seen it defended. At the outset, Estep acknowledges that the works contained in Anabaptist Beginnings have been “published primarily for the student of Anabaptism who lacks the skills to translate the sixteenth century Latin and German sources for himself” (v). This is no small undertaking as Estep translated nine out of the eighteen tracts.
    [Show full text]
  • Anabaptist Masculinity in Reformation Europe Adam Michael Bonikowske University of Wisconsin-Milwaukee
    University of Wisconsin Milwaukee UWM Digital Commons Theses and Dissertations May 2013 Anabaptist Masculinity in Reformation Europe Adam Michael Bonikowske University of Wisconsin-Milwaukee Follow this and additional works at: https://dc.uwm.edu/etd Part of the European History Commons, Gender and Sexuality Commons, and the History of Christianity Commons Recommended Citation Bonikowske, Adam Michael, "Anabaptist Masculinity in Reformation Europe" (2013). Theses and Dissertations. 80. https://dc.uwm.edu/etd/80 This Thesis is brought to you for free and open access by UWM Digital Commons. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of UWM Digital Commons. For more information, please contact [email protected]. ANABAPTIST MASCULINITY IN REFORMATION EUROPE by Adam Bonikowske A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in History at The University of Wisconsin-Milwaukee May 2013 ABSTRACT ANABAPTIST MASCULINITY IN REFORMATION EUROPE by Adam Bonikowske The University of Wisconsin-Milwaukee, 2013 Under the Supervision of Professor Merry Wiesner-Hanks This thesis studies the connections between the Anabaptist movement during the Protestant Reformation and the alternative masculinities that developed during sixteenth- century Europe. It argues that Anabaptist men challenged traditional gender norms of European society, and through their unique understanding of the Reformation’s message of salvation, these men constructed new ideas about masculinity that were at odds with Protestant and Catholic culture. Anabaptist men placed piety and ethics at the center of reform, and argued for the moral improvement of Christians. In separation from Catholics and mainstream Protestants, Anabaptists created a new culture that exhibited behavior often viewed as dangerous.
    [Show full text]
  • You're Invited To
    You’re Invited to Dale Schrag as Pilgram Marpeck Thursday, April 14, 2011, 7 p.m. at Menno-Hof Pilgram Marpeck was both a civic engineer and an Anabaptist theologian during the tumultuous years of the Reformation. Between 1925 and 1956 four of his major writings were rediscovered. Last year the “library” of Marpeck’s circle, called Dale Schrag is director of the “Kunstbuch” was published in English. Because of these church relations at Bethel discoveries, there has been a major resurgence of interest in College, North Newton, Kansas. He also serves as Marpeck. An early advocate for freedom of religion and sepa- convocation coordinator ration of church and state, Marpeck helped lay the foundation and campus pastor. of the believers’ church. His emphasis on patience and the Dale graduated from work of the Spirit for growth in holiness balanced the Bethel College, North Newton, Kansas, with a expectation of some Anabaptist leaders that new believers degree in history in 1969. would immediately be able to live a fully sanctified life. His In addition to his writings are as important for the development of Anabaptism bachelor’s degree, Dale holds a Master’s of Library as those of Menno Simons. Science from Indiana Event moderated by John Rempel, Associated Mennonite Biblical University, and a Master of Seminary Professor of Historical Theology and Anabaptist Studies, Arts in history from Wichita long-time Marpeck scholar and author, and editor of Jörg Maler’s State University. To the Kunstbuch: Writings of the Pilgram Marpeck Circle. Kitchener, ON: extent that he has any Pandora Press 2010.
    [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]
  • Mennonite Church of Waterloo Region Ontario by Barbara Draper Mennonite History
    The Effect ofRevivalism on Worship in the (Old) Mennonite Church of Waterloo Region Ontario by Barbara Draper Mennonite History THE NEWSLETTER OF THE MENNONITE HISTORICAL The original Floradale Mennonite Church building erected in 1896 . SOCIETY OF ONTARIO My congregation, Floradale Mennonites. During this time they began Mennonite, celebrated an anniversary in holding revival meetings, Bible studies 1996. As I was comparing the building and Sunday School conferences . It was they erected in 1896 with those of other also during this time that they began congregations, I was intrigued to find that using some English for worship and for VOLUME XVII at the turn of the 20th century the (Old) conference sessions. Mennonite congregations ofWaterloo Why did these changes happen, and NUMBER 1 Region were tearing down their meeting why did they happen when they did? My houses and building churches . This was explanation is that the (Old) Mennonites of also a time of significant change in Ontario were increasingly attracted to the MAY 1999 hymnody and sermon style. The revivalism popularized by evangelists such Mennonites of this area switched from as Charles Finney and D. L. Moody. For singing unison songs in German to singing most of the 19th century the Mennonite in four parts from a new English hymnal. leaders rejected revivalism and those who ISSN 1192-5515 In the twenty-year period from 1895 to promoted it were forced to leave the 1915, nearly all of the fifteen Mennonite denomination . By the 1880's there was so congregations of Waterloo Region rebuilt much pressure to adopt revivalist methods or remodeled their church buildings.
    [Show full text]
  • SOME ASPECTS OP the TEACHINGS of HANS HUT (C
    SOME ASPECTS OP THE TEACHINGS OF HANS HUT (c. 1490-1527) A Study of their Origins in South Germany and their Influence on the Anabaptist Movement 1526-1531 by HERBERT CORNELIUS KLASSEN B.A., University of British Columbia, 1951 A THESIS SUBMITTED IN PARTIAL FULFILMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OT ARTS in the Department of HISTORY We aocept this thesis as conforming to the required standard THE UNIVERSITY OF BRITISH COLUMBIA April, 1958 -ii- SOMB ASPECTS 07 THE TEACHINGS uF HANS HUT (o. 1490-1527) A Study of their Origins in South Germany and their Influence on the Anabaptist Movement 1526-1531 ABSTRACT Hans' Hut has "usually been considered a revolutionary chiliast who stirred up the South German peasants against the civil" and religious authorities* Because he was associated with the Ana• baptists the last year and a half of his life the" character of Anabaptism and its relation to Protestantism have been oalled into question* My task has"been to determine from Hut's traots and confessions and from the testimonies of his friends and enemies what Hut taught in the general areas of church and state. In studying the origins of his teachings it was necessary to oonsider the influenoe of two men: 'Thomas Muehtzer, a Spiritualist and leader in the Peasants' Revolt", and Hans Dehok, a Humanist scholar and partner in the South German Anabaptist movement. Tracing Hut's influence on the South German Anabaptist movement from 1526 to 1531 involved a study of the writings of Ambrbsius Spittelmayr, Austrian university student"from Linz, Hans Schlaffer, former Catholic'priest from Upper Austria, Leonhard Schiemer, student for" the"priesthood in Vienna and Franciscan monk for six years, Wolfgang Brandhuber, pastor at Linz"; Pete"r~l£demann, shoemaker from Silesia, Leupold Scharhschlager, a teaoh'er from the Tyrol, Jflrg Probst Rothenfelder, a painter from Switzerland, and Pilgram Marpeck, a oivil engineer from the Tyrol.
    [Show full text]
  • Confessional Migration: Anabaptists – Mennonites, Hutterites, Baptists Etc
    Confessional Migration: Anabaptists – Mennonites, Hutterites, Baptists etc. by Geoffrey Dipple Lacking a durable alliance with the state anywhere in Europe, Anabaptists constituted one of the most persecuted and most mobile religious populations of the Reformation and Confessional Ages. A single, clearly defined magisterial office was also absent from the movement, and the Anabaptists' migratory experience encouraged regional variations in the movement that built on its distinct starting points and traditions. At the same time, interactions between different Anabaptist groups undermined those regional differences. The result was the formation of distinct yet inter‐related traditions that survived the Confessional Age: Mennonites, Swiss Brethren, Amish, and Hutterites. TABLE OF CONTENTS 1. Introduction 2. Confessional Migrants 1. The Beginnings in Switzerland and South Germany 2. Moravia: The Promised Land 3. North German and Dutch Anabaptism 3. Migration and the Formation of Anabaptist Traditions 4. Communication Processes 5. Conclusion 6. Appendix 1. Sources 2. Literature 3. Notes Indices Citation Introduction In many ways, Anabaptists were the quintessential confessional migrants of early modern Europe. Driven by a combination of missionary zeal and persecution, they established communities across Europe, ultimately migrating to Russia and the Americas. Perceiving themselves to be the true church in a hostile world, they usually tried to isolate themselves from the surrounding society and culture. Nonetheless, both forced and voluntary migration put Anabaptists into situations in which they had to adapt their teachings and institutions to new conditions. However, determining what developments in Anabaptist history are the result of their migratory existence is complicated by the fact that we are not dealing with a homogeneous, clearly demarcated confessional group.
    [Show full text]
  • In Search of the Global Anabaptist Church
    2012 BECHTEL LECTURES “Blest Be the Ties That Bind”: In Search of the Global Anabaptist Church Lecture One The Challenge of Church Unity in the Anabaptist Tradition John D. Roth Introduction On January 26, 1531, veteran Swiss Brethren missionary Wilhelm Reublin addressed a long letter to his friend and co-worker Pilgram Marpeck. “You should know,” Reublin wrote regarding the community at Austerlitz, Moravia he had recently visited, “that I have been badly deceived in regards to the Brotherhood.” To his dismay, Reublin had discovered that the elders there were “false deceivers, untrue in doctrine, life and work in each and every point.” Marpeck agreed. After several failed attempts to heal the growing rift, he gave up in frustration, angrily claiming that he would “rather unite with the Turks and the Pope.”1 Although scholars today are accustomed to thinking of the Hutterites and the Swiss Brethren as two distinct traditions within the Anabaptist family, nothing at the time suggested that the division between these two groups was inevitable. After all, both shared theological roots going back to Zurich and the Grebel circle; the first Church Discipline of the Hutterites was based explicitly on the earliest Swiss congregational order; and the Hutterian emphasis on community of goods was clearly an extension—not a rejection—of the Swiss Anabaptist commitment to radical mutual aid. Nevertheless, within a few short years an identity of opposition had crystallized in both groups. In 1543, for example, Hans Klöpfer of Feuerbach reported that he left the Swiss Brethren because they had abandoned true Christian community, paid war taxes, and had a confused leadership 1 Cf.
    [Show full text]