Christoph of Württemberg's Attempts to Unify Protestantism: 1555-1568
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Liste Ambulante Pflegedienste Im Landkreis Göppingen
Ambulante Pflegedienste im Landkreis Göppingen Stand Mai 2021/ Angaben ohne Gewähr Gemeinde Pflegedienst Kontakt Einzugsgebiet Bad Boll Diakoniestation Raum Bad Boll Telefon: Aichelberg, Bad Boll, Dürnau, Gammelshausen, Blumhardtweg 30 07164/2041 Hattenhofen, Zell unter Aichelberg. 73087 Bad Boll www.diakoniestation-badboll.de E-Mail: [email protected] Bad Überkingen Pflegedienst Mirjam Care GmbH & Co. Telefon: Bad Ditzenbach und Teilorte, Bad Überkingen KG 07331/951520 und Teilorte, Deggingen mit Reichenbach, Amtswiese 2 Drackenstein, Geislingen und Teilorte, 73337 Bad Überkingen E-Mail: Gruibingen, Hohenstadt, Kuchen, Mühlhausen, www.mirjam-care.de [email protected] Wiesensteig Böhmenkirch Pflegedienst Mirjam Care Böhmenkirch Telefon: Böhmenkirch und Teilorte, Donzdorf und GmbH 07332/9247203 Teilorte, Geislingen und Teilorte, Lauterstein Buchenstraße 44 89558 Böhmenkirch E-Mail: www.mirjam-care-boehmenkirch.de info@mirjam-care- boehmenkirch.de 1 Gemeinde Pflegedienst Kontakt Einzugsgebiet Deggingen Sozialstation Oberes Filstal Telefon: Bad Ditzenbach und Teilorte, Deggingen mit Am Park 9 07334/8989 Reichenbach, Drackenstein, Gruibingen, 73326 Deggingen Hohenstadt, Mühlhausen, Wiesensteig www.sozialstation-deggingen.de E-Mail: sozialstation-deggingen@t- online.de Donzdorf Sozialstation St. Martinus Telefon: Böhmenkirch und Teilorte, Donzdorf und Hauptstraße 60 07162/912230 Teilorte, Lauterstein 73072 Donzdorf www.sozialstation-donzdorf.de E-Mail: [email protected] Ebersbach Dienste für Menschen gGmbH Telefon: -
Xerox University Microfilms
INFORMATION TO USERS This material was produced from a microfilm copy of the original document. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the original submitted. The following explanation of techniques is provided to help you understand markings or patterns which may appear on this reproduction. 1. The sign or "target" for pages apparently lacking from the document photographed is "Missing Page(s)". If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting thru an image and duplicating adjacent pages to insure you complete continuity. 2. When an image on the film is obliterated with a large round black mark, it is an indication that the photographer suspected that the copy may have moved during exposure and thus cause a blurred image. You will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., was part of the material being photographed the photographer followed a definite method in "sectioning" the material. It is customary to begin photoing at the upper left hand corner of a large sheet and to continue photoing from left to right in equal sections with a small overlap. If necessary, sectioning is continued again — beginning below the first row and continuing on until complete. 4. The majority of users indicate that the textual content is of greatest value, however, a somewhat higher quality reproduction could be made from "photographs" if essential to the understanding of the dissertation. -
The Limits Upon Adiaphoristic Freedom: Luther and Melanchthon1 Bernard J
THE LIMITS UPON ADIAPHORISTIC FREEDOM: LUTHER AND MELANCHTHON1 BERNARD J. VERKAMP Vincennes University, Indiana HEN LUTHER and his principal spokesman, Philip Melanchthon, Wlaunched their attack against the many ecclesiastical laws and regulations which had cropped up over the centuries, it was not so much a matter of attacking the traditions in themselves as it was an attempt to restore the doctrine of solafideism, which in their opinion the traditions had severely jeopardized. Once that doctrine was fully appreciated, Luther wrote, the Christian would "easily and safely find his way through those myriad mandates and precepts of popes, bishops, monas teries, churches, princes, and magistrates."2 As it turned out, that way, according to both Luther and Melanchthon, was an adiaphoristic via media. But whether such a path was as "easily and safely" to be discerned as Luther thought, may be doubted; for, as a matter of fact, the adiaphoristic freedom championed by the two Wittenberg Reformers was closely circumscribed by "limits" from without and within, which, because of their subtlety and complexity, could be and not infrequently were overlooked. In what follows, it will be my intention to show exactly what those limits are. I will begin by trying to establish the outer boundaries, or, in other words, the precise locus of the adiaphorism proffered by Luther and Melanchthon. At its sixth session the Council of Trent declared: "Si quis dixerit, nihil praeceptum esse in Evangelio praeter fidem, cetera esse indifferentia, ñeque praecepta, -
The Heidelberg Catechism’S Enduring Heritage
A FAITH WORTH TEACHING A FAITH WORTH TEACHING The Heidelberg Catechism’s Enduring Heritage Edited by Jon D. Payne and Sebastian Heck REFORMATION HERITAGE BOOKS Grand Rapids, Michigan A Faith Worth Teaching © 2013 by Jon D. Payne and Sebastian Heck All rights reserved. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations em- bodied in critical articles and reviews. Direct your requests to the publisher at the following address: Reformation Heritage Books 2965 Leonard St. NE Grand Rapids, MI 49525 616-977-0889 / Fax 616-285-3246 [email protected] www.heritagebooks.org Printed in the United States of America 13 14 15 16 17 18/10 9 8 7 6 5 4 3 2 1 Library of Congress Cataloging-in-Publication Data A faith worth teaching : the Heidelberg catechism’s enduring heritage / edited by Jon D. Payne and Sebastian Heck. pages cm Includes bibliographical references. ISBN 978-1-60178-218-2 (hardcover : alk. paper) 1. Heidelberger Katechismus. I. Payne, Jon D. II. Heck, Sebastian. BX9428.F35 2013 238’.42—dc23 2013003474 For additional Reformed literature, request a free book list from Reformation Heritage Books at the above regular or e-mail address. CONTENTS Foreword: The Heidelberg Catechism: The Secret of Its Success Herman J. Selderhuis ......................................... vii Editors’ Preface .............................................. xi Part 1: The History and Background of the Heidelberg Catechism 1. The History and People behind the Heidelberg Catechism Lyle D. Bierma ............................................ 3 2. The Heidelberg Catechism in the United States D. G. Hart ............................................... 16 Part 2: The Heidelberg Catechism and the Means of Grace 3. -
On the Historical Origins of the Heidelberg Catechism
Acta Theologica 2014 Suppl 20: 16-34 DOI: http://dx.doi.org/10.4314/actat.v20i1.2S ISSN 1015-8758 © UV/UFS <http://www.ufs.ac.za/ActaTheologica> C. Strohm ON THE HISTORICAL ORIGINS OF THE HEIDELBERG CATECHISM ABSTRACT Reflection on the origins of the Heidelberg Catechism reveals it to be a document of understanding between Calvinistic-Reformed, Zwinglian and Lutheran-Philippistic tendencies within Protestantism. One important reason for the success of the Heidelberg Catechism was the fact that each one of these groups appreciated the Catechism. At the same time it clearly distances itself from Tridentine Catholicism and from the Gnesio-Lutheran variant of Lutheranism. This occurs mainly in the doctrine of the Lord’s Supper. The repudiation of the mass as “condemnable idolatry” is a result of the orientation to the Reformation of John Calvin. Here papal religion was seen as superstition and a fundamental violation of the true worship of God as well as an infringement of God’s honour. The experience of persecution by the Papal church in France and the Netherlands aggravated the criticism. The most famous and influential part of the Heidelberg Catechism is its first question and answer: Q. What is your only comfort in life and in death? A. That I am not my own, but belong – body and soul, in life and in death – to my faithful Savior, Jesus Christ. He has fully paid for all my sins with his precious blood, and has set me free from the tyranny of the devil. He also watches over me in such a way that not a hair can fall from my head without the will of my Father in heaven; in fact, all things must work together for my salvation. -
159 Philipp Melanchthon These Two Volumes, the Most Recent to Appear
Book Reviews 159 Philipp Melanchthon Briefwechsel Band t 16: Texte 4530–4790 (Januar–Juni 1547). Bearbeitet von Matthias Dall’Asta, Heidi Hein und Christine Mundhenk. Frommann-Holzboog, Stuttgart/Bad Cannstatt 2015, 409 s. isbn 9783772825781. €298. Band t 17: Texte 4791–5010 (Juli–Dezember 1547). Bearbeitet von Matthias Dall’Asta, Heidi Hein und Christine Mundhenk. Frommann-Holzboog, Stuttgart/Bad Cannstatt 2016, 356 s. isbn 9783772825798. €298. These two volumes, the most recent to appear in the edition of Melanchthon’s correspondence prepared by the Heidelberger Akademie der Wissenschaften, collect Melanchthon’s correspondence from the year 1547, the year following Luther’s death, during which the Schmalkaldic wars were raging. The edition is made up of two parts: the first “Register” [r] section, comprising eight vol- umes giving German summaries of the texts of the correspondence, a volume of addenda and cross-references, and a further five volumes of indices of places and people (of which the final two are in preparation). The second section, “Texts” [t] will comprise 30 volumes in total, following Melanchthon’s corre- spondence from 1514, when he was a seventeen-year-old student at the Univer- sity of Tübingen, to 1560, the year of his death. In total, Melanchthon’s correspondence includes nearly 9500 texts, written either by him or to him. For the year 1547, the total is over 500. Volume 16 col- lects 272 texts: 243 written by Melanchthon and 29 received by him. Volume 17 is made up of 232 texts, of which 201 were composed by Melanchthon, and 31 addressed to him. -
Peter Canisius and the Protestants a Model of Ecumenical Dialogue?
journal of jesuit studies 1 (2014) 373-399 brill.com/jjs Peter Canisius and the Protestants A Model of Ecumenical Dialogue? Hilmar M. Pabel Department of History, Simon Fraser University, Burnaby, British Columbia, Canada [email protected] Abstract Some modern interpreters have incorrectly suggested that Peter Canisius was an ecumenist before his time. Their insistence on his extraordinary kindness towards Protestants does not stand the test of the scrutiny of the relevant sources. An analysis of Canisius’s advice on how Jesuits should deal with “heretics” in Germany, of his catechisms, and of his polemical works reveals a typical Catholic controversialist of the Reformation era. Canisius was disposed to display hostility, more than good will, to Protestants. Keywords Peter Canisius – Protestants – Reformation – apologetics Introduction: The Celebration of a Saint Peter Canisius’s path to canonization was a long one. He died in 1597. The for- mal ecclesiastical process to declare him a saint began in 1625, but his beatifica- tion, solemnly pronounced by Pope Pius IX, had to wait until 1864.1 In Militantis ecclesiae (1897), Pope Leo XIII marked the 300th anniversary of Canisius’s death by hailing him as “the second apostle of Germany.” St. Boniface, the eighth- century Anglo-Saxon missionary, was the first. Pius XI not only canonized Canisius in 1925; he also declared him a doctor of the universal church.2 This 1 Forian Rieß, Der selige Petrus Canisius aus der Gesellschaft Jesu (Freiburg im Breisgau: Herder, 1865), 552, 554. 2 Otto Braunsberger, “Sanctus Petrus Canisius Doctor Ecclesiae,” Gregorianum 6 (1925): 338. © koninklijke brill nv, leiden, 2014 | doi 10.1163/22141332-00103002Downloaded from Brill.com09/26/2021 04:37:36AM via free access <UN> 374 Pabel was a rare distinction, as Yves de la Brière reported two weeks later in the Jesuit journal Études. -
11 Women of the Reformation Cornelia Schlarb 1. Introduction Since The
Women of the reformation Cornelia Schlarb 1. Introduction Since the EKD (Evangelical Church in Germany) has proclaimed a Luther or reformation decade in 2008 in order to celebrate the beginning of the reformation 500 years ago, the interest in what and how women contributed to the spreading of the new reformatory ideas and live style has been increasing in Germany. The situation has been completely different when I was studying evangelical theology in Marburg and Heidelberg in the beginning of the 1980th. In that time German scholars, or rather female scholars, only started to research the bible and church history about women's contribution, although in other countries, like in the USA, Roland H. Bainton (1894-1984) had already published his book “Women of the Reformation in Germany and Italy” in 1971. It is very significant that it took 24 years to translate this book into German. In 1995 it had become available as paperback issue with the title “Frauen der Reformation. Von Katharina von Bora bis Anna Zwingli”. It contains seven biographies and a summarized description of women of the Anabaptist movement. It quickly became very popular and in 1996 already the third edition was published. In our lectures and seminars we only heard about Martin Luther, his life as monk and his conversion, about Luther´s posting of theses in 1517 in Wittenberg, about his central reformatory scriptures in the 1520th and the bible translation. We had to learn the important milestones of the reformation like the Imperial Diets / Reichstage in Worms 1521 and -
S BLÄTTLE Gut Informiert
t Gut informier rauf uber s Leben am Albt s BLÄTTLE RAUM BAD BOLL AMTLICHES MITTEILUNGSBLATT DER GEMEINDEN AICHELBERG BAD BOLL | DÜRNAU | GAMMELSHAUSEN | HATTENHOFEN | ZELL U. A. 52. Jahrgang, Nummer 13 Donnerstag, 1. April 2021 Einzelpreis 0,70 € „Ostern ist eine Zeit, in der man sich mit dem Leben entzünden kann. Lebe mit neuer Hoffnung und frischem Licht!“ Das ist die Botschaft von Ostern. An Ostern geht es um das Leben. Ostern ist die Einladung, einen neuen Anfang zu wagen. Ostern ist die Einladung, neu zu beginnen durch alle Dunkelheiten, Traurigkeiten, Ängste und Einsamkeiten hindurch. Und dieses Fest ist die Zusage, dass das letzte Wort immer die Hoffnung und die Liebe hat. Liebe Bürgerinnen und Bürger im Raum Bad Boll, wir wünschen Ihnen ein frohes Osterfest, lassen Sie es sich gut gehen und genießen Sie die Tage! Ihre Bürgermeister Seite 2 ’s Blättle Informationsseite Nr. 13 / 1. April 2021 ständig von Montag bis Donnerstag jeweils von 18.00 bis 8.00 Uhr Aus dem Inhalt: Seite am Folgetag und am Freitag von 16.00 bis 8.00 Uhr am Folgetag. An Wochenenden und Feiertagen: Gemeinsame amtliche Bekanntmachungen 1 Ärztlicher Bereitschaftsdienst durch die Notfallpraxis in Kirchheim Notdienste 2 (auf dem Gelände des Kreiskrankenhauses) an Samstagen, Sonn- Sonstige Mitteilungen 5 und Feiertagen von 8.00 bis 23.00 Uhr. Gemeinde Aichelberg 6 Eine Anmeldung ist nicht erforderlich. Gemeinde Bad Boll 10 Gemeinde Dürnau 26 … für Bad Boll, Dürnau, Gammelshausen, Hattenhofen, Gemeinde Gammelshausen 33 Zell u. A.: Gemeinde Hattenhofen 36 An Werktagen von Montag bis Freitag: Gemeinde Zell u. A. 43 Unter obiger Rufnummer ist der ärztliche Bereitschaftsdienst er- reichbar. -
Defending Faith
Spätmittelalter, Humanismus, Reformation Studies in the Late Middle Ages, Humanism and the Reformation herausgegeben von Volker Leppin (Tübingen) in Verbindung mit Amy Nelson Burnett (Lincoln, NE), Berndt Hamm (Erlangen) Johannes Helmrath (Berlin), Matthias Pohlig (Münster) Eva Schlotheuber (Düsseldorf) 65 Timothy J. Wengert Defending Faith Lutheran Responses to Andreas Osiander’s Doctrine of Justification, 1551– 1559 Mohr Siebeck Timothy J. Wengert, born 1950; studied at the University of Michigan (Ann Arbor), Luther Seminary (St. Paul, MN), Duke University; 1984 received Ph. D. in Religion; since 1989 professor of Church History at The Lutheran Theological Seminary at Philadelphia. ISBN 978-3-16-151798-3 ISSN 1865-2840 (Spätmittelalter, Humanismus, Reformation) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.dnb.de. © 2012 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed by Gulde- Druck in Tübingen on non-aging paper and bound Buchbinderei Spinner in Ottersweier. Printed in Germany. Acknowledgements Thanks is due especially to Bernd Hamm for accepting this manuscript into the series, “Spätmittelalter, Humanismus und Reformation.” A special debt of grati- tude is also owed to Robert Kolb, my dear friend and colleague, whose advice and corrections to the manuscript have made every aspect of it better and also to my doctoral student and Flacius expert, Luka Ilic, for help in tracking down every last publication by Matthias Flacius. -
The Virtues of a Good Historian in Early Imperial Germany: Georg Waitz’S Contested Example 1
Published in Modern Intellectual History 15 (2018), 681-709. © Cambridge University Press. Online at https://doi.org/10.1017/S1479244317000142 The Virtues of a Good Historian in Early Imperial Germany: Georg Waitz’s Contested Example 1 Herman Paul Recent literature on the moral economy of nineteenth-century German historiography shares with older scholarship on Leopold von Ranke’s methodological revolution a tendency to refer to “the” historical discipline in the third person singular. This would make sense as long as historians occupied a common professional space and/or shared a basic understanding of what it meant to be an historian. Yet, as this article demonstrates, in a world sharply divided over political and religious issues, historians found it difficult to agree on what it meant to be a good historian. Drawing on the case of Ranke’s influential pupil Georg Waitz, whose death in 1886 occasioned a debate on the relative merits of the example that Waitz had embodied, this article argues that historians in early Imperial Germany were considerably more divided over what they called “the virtues of the historian” than has been acknowledged to date. Their most important frame of reference was not a shared discipline but rather a variety of approaches corresponding to a diversity of models or examples (“scholarly personae” in modern academic parlance), the defining features of which were often starkly contrasted. Although common ground beneath these disagreements was not entirely absent, the habit of late nineteenth-century German historians to position themselves between Waitz and Heinrich von Sybel, Ranke and Friedrich Christoph Dahlmann, or other pairs of proper names turned into models of virtue, suggests that these historians experienced their professional environment as characterized primarily by disagreement over the marks of a good historian. -
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745
Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright A dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in History in the Graduate Division of the University of California, Berkeley Committee in charge: Professor Jonathan Sheehan, chair Professor Ethan Shagan Professor Niklaus Largier Summer 2018 Abstract Hidden Lives: Asceticism and Interiority in the Late Reformation, 1650-1745 By Timothy Cotton Wright Doctor of Philosophy in History University of California, Berkeley Professor Jonathan Sheehan, Chair This dissertation explores a unique religious awakening among early modern Protestants whose primary feature was a revival of ascetic, monastic practices a century after the early Reformers condemned such practices. By the early seventeenth-century, a widespread dissatisfaction can be discerned among many awakened Protestants at the suppression of the monastic life and a new interest in reintroducing ascetic practices like celibacy, poverty, and solitary withdrawal to Protestant devotion. The introduction and chapter one explain how the absence of monasticism as an institutionally sanctioned means to express intensified holiness posed a problem to many Protestants. Large numbers of dissenters fled the mainstream Protestant religions—along with what they viewed as an increasingly materialistic, urbanized world—to seek new ways to experience God through lives of seclusion and ascetic self-deprival. In the following chapters, I show how this ascetic impulse drove the formation of new religious communities, transatlantic migration, and gave birth to new attitudes and practices toward sexuality and gender among Protestants. The study consists of four case studies, each examining a different non-conformist community that experimented with ascetic ritual and monasticism.