Book contents
- Frontmatter
- Part I Luther and the Holy Roman Empire
- 1 Martin Luther, Reformer
- 2 Emergence and consolidation of Protestantism in the Holy Roman Empire to 1600
- 3 The Radical Reformation
- 4 Lutheranism in the Seventeenth Century
- Part II The Second Reformation
- Part III Catholic Renewal
- Part IV Resolving Confessional Conflicts
- Part V Religion, Society, and Culture
- Part VI Christianity and Other Faiths
- Bibliography
- Index
- References
3 - The Radical Reformation
from Part I - Luther and the Holy Roman Empire
Published online by Cambridge University Press: 28 March 2008
Edited by
Book contents
- Frontmatter
- Part I Luther and the Holy Roman Empire
- 1 Martin Luther, Reformer
- 2 Emergence and consolidation of Protestantism in the Holy Roman Empire to 1600
- 3 The Radical Reformation
- 4 Lutheranism in the Seventeenth Century
- Part II The Second Reformation
- Part III Catholic Renewal
- Part IV Resolving Confessional Conflicts
- Part V Religion, Society, and Culture
- Part VI Christianity and Other Faiths
- Bibliography
- Index
- References
Summary
Neither Catholic nor Protestant, Anabaptism and Spiritualism constituted another, more radical, Reformation in the sixteenth century. Although they agreed with Catholics and Protestants in important ways, they also departed from both on essentials. Following Luther and the Protestants, they rejected the Catholic hierarchyas mediator of divine grace, authoritative source of doctrine, and gatekeeper to the Lord’s sheepfold. They also agreed with Protestantism by according faith and scripture unprecedented weight. However, they rejected a purely imputed forensic righteousness and refused to separate justification and sanctification as sharply as Protestantism did. In effect, they returned to the Catholic ‘faith formed by love’. Distinctive teachings on the Bible, the sacraments, and the religious role of the state made them anathema to Protestants and Catholics alike. They hint at the rich variety of Christian expression with roots in the later Middle Ages that lay concealed alongside, and beneath, Tridentine Roman Catholicism and classical Protestantism.
In reappropriating Catholic elements, the radicals drew upon their general religious formation, since all first-generation reformers were, after all, Catholics. However, the radicals also made use of certain identifiable sources. Mysticism, Erasmus, and monasticism were the most important. Late medieval mysticism, particularly the anonymous Theologia Germanica published by Luther (1516; 1518) and the works of Johannes Tauler (c. 1300–61) contributed an emphasis on inwardness, suffering, and a disinterest in externals. It also urged a Gelassenheit (resignation) that could be applied not only to mental prepossessions, but to material possessions as well. Erasmian humanism reinforced inwardness and de-emphasis on externals.
- Type
- Chapter
- Information
- The Cambridge History of Christianity , pp. 37 - 55Publisher: Cambridge University PressPrint publication year: 2007
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