By Stayer, J.M. (ed.), Roth, J.D. (ed.), John D. Roth, James M. Stayer
This guide of Anabaptism and Spiritualism offers an informative survey of modern scholarship at the Radical Reformation, from the 152s to the tip of the eighteenth century. every one bankruptcy deals a story precis that engages present learn and indicates instructions for destiny learn.
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Extra resources for A Companion to Anabaptism and Spiritualism, 1521-1700
Above everything, they sought the salvation of their souls against the horizon of the imminent end of this world. Everything— at least until 1525 and the end of the Peasants’ War—was still in ﬂux. ”1 Only within such a 1 Dorothea Wendebourg, “Die Einheit der Reformation als historisches Problem,” in Hamm (1995), 36, 50. hans-jürgen goertz 2 developmental framework can the conﬂicts, quarrels and uprisings that led to the renewal of Christendom be appropriately understood. Those whom the historical tradition usually excludes as outsiders— Andreas Bodenstein von Karlstadt, Thomas Müntzer, Jakob Strauß, the insurrectionary peasantry, Anabaptists, Spiritualists and AntiTrinitarians—are all participants in this development.
At ﬁrst Karlstadt was skeptical of Luther’s ideas, and toyed with the notion of refuting Luther’s interpretation of Augustine. In 1517, however, he secured the writings of Augustine, studied them thoroughly and found himself suddenly forced to break deﬁnitively with scholastic theology in support of Luther. In De natura, lege et gratia, a lecture/commentary on Augustine’s De spiritu et litera (1517–1518), Karlstadt established the foundations of his personal theological orientation, in that he applied late medieval Augustinian spiritualism—especially as it was mediated through Dominican mysticism10—to solving the reform problems of his day.
10 hans-jürgen goertz may have become acquainted with the manuscript version of a writing on baptism that probably originated in Orlamünde: the Dialogue on the Alien Faith, the Faith of the Church, and the Baptism of Children. 17 In his Exegesis on the Lord’s Supper, Karlstadt disputed the real presence of Christ in the blood and wine, and in the manner of Augustinian spiritualism, distinguished between the sign and the thing signiﬁed. ”18 In an argument similar to that of Ulrich Zwingli, the Strasbourg reformers and the Anabaptists, Karlstadt concluded that the Lord’s Supper ought only to be celebrated as the external sign of a salviﬁc event occurring within the person.