By Stayer, J.M. (ed.), Roth, J.D. (ed.), John D. Roth, James M. Stayer

This instruction manual 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 examine and indicates instructions for destiny learn.

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Or, creative grace does not dispense with the law and its commands; rather it transforms the person who is incapable of fulfilling 36 Martin Anton Schmidt, “Karlstadt als Theologe und Prediger in Basel,” in Merklein (1980), 112; on the Basel period, cf. also Bubenheimer (1977), 251–80. 37 Hellmut Hasse, “Karlstadt als Prediger in der Stadtkirche in Wittenberg,” in Merklein (1980), 82. 38 Cited in Kriechbaum (1967), 41 (Thesen, 1517). ”39 In this way any kind of legalistic compulsion is excluded.

43 And as people are transformed the conditions in which they live are also transformed. 44 Müntzer did not mean this superficially. ”45 In these sentences Müntzer combined a diagnosis of his time with a longing for a better world and a demand to be a full participant in contemporary life. He had an unusual awareness of the signs of his time, which he was able to interpret in concrete terms—as a transformation of the personal and collective order that 42 Cf. for instance, Bubenheimer, “Andreas Rudolff Bodenstein von Karlstadt,” in Merklein (1980), 40.

Similar to Karlstadt, he placed himself within the tradition of late medieval Spiritualism, which was conditioned by the reception of Augustine: the deep chasm between the res (essence) and the signum (sign) could not be bridged by human efforts; the Spirit of God must penetrate this world from the abyss of the individual’s soul. Müntzer could not conceive of the restoration of the original harmony between God and fallen humanity in any other terms. Thus, for example, direct communication with God—which was the basis of the priesthood of all believers— was the work of the Holy Spirit alone.

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