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 contemporary scholarship at the Radical Reformation, from the 152s to the tip of the eighteenth century. every one bankruptcy bargains a story precis that engages present learn and indicates instructions for destiny examine.
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Cf. also Rupp (1969), 49–153. More recently Ulrich Bubenheimer has done intensive work on the biography and theology of Karlstadt. He authored a short biographical sketch in 1980 in the Festschrift der Stadt Karlstadt zum Jubiläumsjahr 1480. Meanwhile Bubenheimer has established the precise year of Karlstadt’s birth as 1486. — Cf. Bubenheimer (1989), 131. 9 Likewise he engaged the theological initiatives of Martin Luther. At first Karlstadt was skeptical of Luther’s ideas, and toyed with the notion of refuting Luther’s interpretation of Augustine.
They quicken their flock with the living word of God and water it from the spring from which all wisdom flows. ”61 The conceptions of mysticism are already audible in the Prague Manifesto. Müntzer wants to show that the rule of the priests is shattered by the experienced authority of the speaking God. As long as they persist in their silence and open no one to the voice of the divine Spirit, they invalidate their 58 MSB, 491; CWTM, 357. MSB, 498–503; CWTM, 364–70. 60 “Thomas Muntzer wil keynen stümmen, sunder eynen redenden Got anbethen”— MSB, 505; CWTM, 371.
Cf. Bubenheimer (1989), 131. 9 Likewise he engaged the theological initiatives of Martin Luther. 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.