The Two Reformations

In this last collection of his vital, controversial, and accessible writings, Heiko A. Oberman seeks to liberate and broaden our understanding of the European Reformation, from its origins in medieval philosophy and theology through the Puritan settlers who brought Calvin’s vision to the New World. Ranging over many topics, Oberman finds fascinating connections between aspects of the Reformation and twentieth-century history and thought—most notably the connection to Nazism and the Holocaust. He revisits his earlier work on the history of anti-Semitism, rejects the notion of an unbroken line from Luther to Hitler to the Holocaust, and offers a new perspective on the Christian legacy of anti-Semitism and its murderous result in the twentieth century. Oberman demonstrates how the simplifications and rigidities of modern historiography have obscured the existential spirits of such great figures as Luther and Calvin. He explores the debt of both Luther and Calvin to medieval religious thought and the impact of diverse features of “the long fifteenth century”—including the Black Death, nominalism, humanism, and the Conciliar Movement—on the Reformation.

This book deals with the religious aspects and consequences of the Renaissance and Humanism. It is therefore advisable that these terms should first be defined to some extent. By Re naissance is meant here the new element in Westem European culture, which became more and more evident in Italy during the 15th century and in about 1500 completely dominated the great minds in that country. In the 16th century this new ele ment was carried to the countries on the other side of the Alps, where it developed vigorously during that century. The new element in that culture is found in the plastic arts, literature, philosophy and also - and this is the subject of the present study - in a modified religious attitude. The following chapters will show the content of this last change. Problems such as: what in general characterizes the Renaissance, by what was it caused, when did it begin and, in particular, whether the Re naissance forms a sharp contrast to the Middle Ages or whether it is a direct continuation of it, will not be discussed here. It will be clear from the above definition that I have placed first and foremost those things in the Renaissance which distinguish it from the Middle Ages.

This book deals with the religious aspects and consequences of the Renaissance and Humanism. It is therefore advisable that these terms should first be defined to some extent. By Re naissance is meant here the new element in Western European culture, which became more and more evident in Italy during the I5th century and in about I500 completely dominated the great minds in that country. In the I6th century this new ele ment was carried to the countries on the other side of the Alps, where it developed vigorously during that century. The new element in that culture is found in the plastic arts, literature, philosophy and also - and this is the subject of the present study - in a modified religious attitude. The following chapters will show the content of this last change. Problems such as: what in general characterizes the Renaissance, by what was it caused, when did it begin and, in particular, whether the Re naissance forms a sharp contrast to the Middle Ages or whether it is a direct continuation of it, will not be discussed here. It will be clear from the above definition that I have placed first and foremost those things in the Renaissance which distinguish it from the Middle Ages.

"Oberman demonstrates how the simplifications and rigidities of modern historiography have obscured the existential spirits of such great figures as Luther and Calvin. He explores the debt of both Luther and Calvin to medieval religious thought and the impact of diverse features of "the long fifteenth century" - including the Black Death, nominalism, humanism, and the Conciliar Movement - on the Reformation. Drawing on a long and illustrious career of research, close study of primary sources, and deep reflection, Oberman shows how the study of the traditions and thinking of the Reformation illuminates not only a part of history but also the modern world and our assumptions about it."--BOOK JACKET.

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