Tolerance and Intolerance in the European Reformation by Ole Peter Grell, Bob Scribner

By Ole Peter Grell, Bob Scribner

The 16 chapters during this publication, written by means of best specialists during this period's heritage, supply a brand new and dramatically assorted interpretation of the way non secular toleration and clash built within the the most important interval among 1500, whilst northern humanism had all started to make an effect, and 1648, the tip of the Thirty Years struggle. They query the normal view of a common development towards better non secular toleration, and as an alternative position non secular tolerance and intolerance of their particular social and political contexts.

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Containing chaos in early modern Europe 31 Looking back at the end of our path, we are well aware that the late medieval and early modern call for peace and concord was still a far cry from the religious tolerance of modern times. It served the consolidation of a Christian society mobilising all its resources to contain the centrifugal forces of chaos in early modern Europe. At the same time, it should be clear that at the beginning of the century essential legal institutions and ideological convictions were already in place.

He supported both the burning of synagogues and, though not the burning, the confiscation of rabbinic books in order to eliminate the centres from which 30 31 See Heiko A. ), Studien zum 15. Jahrhundert (Munich, 1994), 717-35. WA 53. 417-552. 32 Luther justifiably considered himself Reuchlin's pupil by insisting on the original meaning of the Hebrew text. However, Luther's recommendations clearly separate him from Reuchlin. Although Luther never shared Pfefferkom's hope for Jewish mass-conversion, like Pfefferkom he did propose a pogrom-like policy for the Jews, and at the end of his life called for a silencing of the rabbis.

Roots of Anti-Semitism, 36-7. Siegmund Friedrich Genres, Pforzheims kleine Chronik: Ein Beytrag zur Kunde deutscher Stddte und Sitten (Memmingen, 1792), 19-23; cf. L. Geiger, Johann Reuchlin: Sein Leben und seine Werke (1871; Nieuwkoop, 1964), 5. Cardinal Carvajal was papal legate to the court of Emperor Maximilian from 1507 to 1508. 27 Poisoned wells, desecrated sacraments, and ritual murders became living legends which grew ever deeper in the soil of popular piety. It is thus tempting to assume that these legends rose from 'below' to the 'top' of society.

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