Johan Eberlin Von Günzburg's Wolfaria The First Protestant Utopia

1967 ◽  
Vol 36 (2) ◽  
pp. 122-139 ◽  
Author(s):  
Susan Groag Bell

It is now almost a century since a German theologian first discussed the life and work of Johan Eberlin von Günzburg, the Swabian folkpreacher who doffed his Franciscan habit to follow Luther. In the ensuing period, the published writings of this minor Reformation character have been submitted to microscopic analysis, pertaining to his theological, sociological, political and philological style by a variety of German scholars. So far, however, there has been no assessment of Johan Eberlin's significance against the background of Christian Humanism as it applied to the German Renaissance. With two recent exceptions there has been almost no reference to this fascinating figure in the Reformation literature available in the English language. I intend here to remedy this injustice and to throw some light on a personality of considerable historical interest by reviewing the internal evidence of his most important work—that part of his Fünfzehn Bundsgenossen (Fifteen Confederates) which comprises his utopia.

1989 ◽  
Vol 20 (1) ◽  
pp. 132
Author(s):  
Jerry H. Bentley ◽  
Erasmus ◽  
John C. Olin ◽  
Robert Walter

Author(s):  
William Schweiker

This chapter explores the importance of moral responsibility in Reinhold Niebuhr’s thought, which in turn allows the reader to interpret his work within the wider compass of Christian humanism. While Niebuhr’s ethics never showcased the concept of responsibility in the way other thinkers did during his time, he nevertheless insisted that the moral capability of responsibility is basic to human dignity. Utilizing the distinction Max Weber made between two forms of ethics, the chapter suggests that moral responsibility constitutes the ‘form’, rather than the ‘norm’, of Niebuhr’s anthropological project. Niebuhr’s project can be seen as an attempt to retrieve the lost insights of the Reformation regarding sin and grace within the historical condition of modern life initiated by the Renaissance. This orientation in Niebuhr’s work bears some of the features of Christian humanism. The final section discusses how Niebuhr’s theological and ethical vision can contribute to Christian thinking in our time.


Author(s):  
Erika Rummel

Although Erasmus was not a systematic philosopher, he gave a philosophical cast to many of his writings. He believed in the human capacity for self-improvement through education and in the relative preponderance of nurture over nature. Ideally, education promoted docta pietas, a combination of piety and learning. Erasmus’ political thought is dominated by his vision of universal peace and the notions of consensus and consent, which he sees as the basis of the state. At the same time he upholds the ideal of the patriarchal prince, a godlike figure to his people, but accountable to God in turn. Erasmus’ epistemology is characterized by scepticism. He advocates collating arguments on both sides of a question but suspending judgment. His scepticism does not extend to articles of faith, however. He believes in absolute knowledge through revelation and reserves calculations of probability for cases that are not settled by the authority of Scripture or the doctrinal pronouncements of the Church, the conduit of divine revelation. Erasmus’ pioneering efforts as a textual critic of the Bible and his call for a reformation of the Church in its head and members brought him into conflict with conservative Catholic theologians. His support for the Reformation movement was equivocal, however. He refused to endorse the radical methods of the reformers and engaged in a polemic with Luther over the question of free will. On the whole, Erasmus was more interested in the moral and spiritual than in the doctrinal aspects of the Reformation. He promoted inner piety over the observance of rites, and disparaged scholastic speculations in favour of the philosophia Christi taught in the gospel. The term ‘Christian humanism’ best describes Erasmus’ philosophy, which successfully combined Christian thought with the classical tradition revived by Renaissance humanists.


2010 ◽  
Vol 61 (2) ◽  
pp. 279-298 ◽  
Author(s):  
PETER MARSHALL

Despite a recent expansion of interest in the social history of death, there has been little scholarly examination of the impact of the Protestant Reformation on perceptions of and discourses about hell. Scholars who have addressed the issue tend to conclude that Protestant and Catholic hells differed little from each other in the Elizabethan and early Stuart periods. This article undertakes a comparative analysis of printed English-language sources, and finds significant disparities on questions such as the location of hell and the nature of hell-fire. It argues that such divergences were polemically driven, but none the less contributed to the so-called ‘decline of hell’.


PMLA ◽  
1922 ◽  
Vol 37 (2) ◽  
pp. 216-227 ◽  
Author(s):  
L. R. Merrill

Many a man of letters who has been accounted great in his own time and whose work has had no little influence on the world's literature has ceased to be a person of any interest in later years, and his works are no longer read. Few such men have left so little record of themselves, or have inspired in these latter days of research so little interest, so little desire to make inquiry into their lives and personalities as has Nicholas Grimald. Nevertheless, John Bale, the first writer of English literary history, tells how renowned he was in that day, and calls him the foremost alumnus of Cambridge and not the least glory of his time. Indeed, he might well be regarded as such. Next to Sir Thomas Wyatt and Henry Howard, Earl of Surrey, he was the principal contributor to the first anthology of English poetry, then known as Songes and Sonnettes, now known as Tottel's Miscellany, a book which enjoyed astonishing popularity. A second edition of it appeared within a month of the first, and eight editions appeared within twenty years. His name is here joined to those of two men who are still remembered. Another reason for the interest of posterity is that two of Grimald's poems in this volume, “The Death of Zoroas,” and “Marcus Tullius Ciceroes Death,” were the first compositions in blank verse to be published in the English language. The credit, to be sure, is commonly given to Surrey for having written the first blank verse, for although the translation in that poetic form which he made of the second and the fourth book of the Aeneid was published June 21, 1557, a little over two weeks later than Songes and Sonnettes, it must have been written at least ten years before, as Surrey died in 1547. Nevertheless, it is not improbable that Grimald's compositions in blank verse were done even before Surrey's, for in 1547 he was appointed lecturer in rhetoric at Christ Church, Oxford. Warton suggests that Grimald's verses were “prolusions or illustrative practical specimens for our author's course of lectures in rhetoric.” But he had previously been engaged in literary work for some years. His poetic drama, Christus Redivivus, which was published in 1543, was written about 1539, when, as he says in its dedicatory epistle, he was about twenty. In 1548, he published his Archipropheta, which shows him to be a master of a variety of verse forms.


1976 ◽  
Vol 7 (2) ◽  
pp. 126
Author(s):  
Henry Heller ◽  
Erasmus ◽  
John Olin

Author(s):  
David H. Price

This chapter offers an interpretation of Albrecht Dürer’s energetic promotion of the Reformation during the first decade of the movement. As evidenced from personal documents and artwork, his firm adherence to humanism shaped his perception and support of the Reformation. Unquestionably, Dürer advanced the ideals of biblical humanism as the foundation of the new movement in his portraits of Melanchthon, Erasmus, and biblical saints. He also captured the core principles of Luther’s Bible, including the status of good works in a theology of solafideism, in his innovative Last Supper (1523). His Four Holy Men (1526) is a powerful endorsement of Lutheran reform that reveals the political crises arising from Protestant activism. In this important work, Dürer acknowledges that the sudden diversity of Protestantism has fomented political chaos; nonetheless, he defends biblicism, specifically by portraying the preservation of biblicism (and a biblically based orthodoxy) as the right and responsibility of governmental authority.


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