Until well into the nineteenth century scholars have repeated a tra ditional view of Anabaptism when they turn to Reformation history.
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Author: John S. Oyer
Until well into the nineteenth century scholars have repeated a tra ditional view of Anabaptism when they turn to Reformation history. They have regarded the Zwickau Prophets and Thomas Miintzer as the instigators of the movement. The radical disturbance caused by the Prophets and Miintzer in Wittenberg and the Saxon lands spread to Switzerland, there to plague Zwingli and his following. In both regions a radical spiritualism was the dominating element of the movement. Anabaptism reached its peak of development in the forceful establish ment of the Kingdom of Miinster. Most historians have devoted the major part of their discourse on Anabaptism to this model of fanati cism. After the rebellion was suppressed a rather pious but nonetheless harsh converted priest named Menno Simons collected the dispersed elements and attempted to direct them into more peaceful channels. Other leaders, like David J oris, continued the radical spiritualism if not the civil disorder. In this picture of the movement historians have insisted on regarding more highly the similarities rather than the differences in religious ideas of men such as Miintzer, Storch, Carlstadt, Grebel, Manz, Sattler, Denk, Marpeck, Matthys, Jan van Leyden, Joris, and Menno Simons. Even a cursory perusal of the writings of the Reformers - particularly those of Luther, Melanchthon, Menius, and Bullinger - reveals the identity of this traditional picture with that of the sixteenth-century polemicists.
At the core of Luther's critique of the Anabaptists was what Luther saw as their distortion of biblical soteriology as a ... Lutheran Reformers against Anabaptists: Luther, Melanchthon and Menius and the Anabaptists of Central Germany.
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Author: Mark A. Lamport
Publisher: Rowman & Littlefield
The Encyclopedia of Martin Luther and the Reformation is a comprehensive study of the life and work of Martin Luther and the movements that followed him—in history and through today. Entries explore Luther’s contributions to theology, sacraments, his influence on the church and contemporaries, his character, and more.
On patterns of Anabaptism in central Germany and the political and religious background see Hill, Baptism, 33–68; John S. Oyer, Lutheran Reformers Against Anabaptists (The Hague: Martinus Nijhoff, 1964), 41–74; Yutzy Glebe, “Anabaptists ...
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Author: Brian C. Brewer
Publisher: Bloomsbury Publishing
By utilizing the contributions of a variety of scholars – theologians, historians, and biblical scholars – this book makes the complex and sometimes disparate Anabaptist movement more easily accessible. It does this by outlining Anabaptism's early history during the Reformation of the sixteenth century, its varied and distinctive theological convictions, and its ongoing challenges to and influence on contemporary Christianity. T&T Clark Handbook of Anabaptism comprises four sections: 1) Origins, 2) Doctrine, 3) Influences on Anabaptism, and 4) Contemporary Anabaptism and Relationship to Others. The volume concludes with a chapter on how contemporary Anabaptists interact with the wider Church in all its variety. While some of the authorities within the volume will disagree even with one another regarding Anabaptist origins, emphases on doctrine, and influence in the contemporary world, such differences represent the diversity that constitutes the history of this movement.
in comparison to the magisterial reformers, the inner testimony of the Holy Spirit over the external revelation in the ... 71 John S. Oyer, Lutheran Reformers against Anabaptists: Luther, Melanchthon and Menius and the Anabaptists of ...
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Author: Michael P. DeJonge
Publisher: Oxford University Press
In Dietrich Bonhoeffer's writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer's Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer's Reception of Luther, Michael P. DeJonge presents Bonhoeffer's Lutheran theology of justification focused on the interpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer's ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle in interpretation, DeJonge shows how this tradition informs Bonhoeffer's reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer's theology can often be read in terms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.