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KASPAR SCHWENKFELD (149o-1561)

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Originally appearing in Volume V24, Page 393 of the 1911 Encyclopedia Britannica.
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KASPAR See also:

SCHWENKFELD (149o-1561)  , of Ossing, See also:German theologian, was See also:born in 1490, and after studying at See also:Cologne and other See also:universities served in various See also:minor courts of See also:Silesia, finally entering the service of the See also:duke of See also:Liegnitz, over whom he had See also:great See also:influence . The writings of See also:Tauler and See also:Luther so impressed him, that in 1522 he visited See also:Wittenberg, where he made the acquaintance of Andreas See also:Carlstadt and See also:Thomas Miinzer . On his return to Liegnitz he helped to spread the principles of the See also:Reformation in the principality and in Silesia, while warning his colleagues against the abuse of the See also:doctrine of See also:justification by faith . The See also:Protestant controversy on the See also:Eucharist (1524) revealed his disagreement with Luther on that See also:critical point . He sought to establish a via See also:media between the doctrines of Luther and See also:Zwingli, and vainly hoped to obtain for it Luther's See also:acceptance . He as vainly sought to secure Luther's See also:adoption of a strict See also:rule of See also:church discipline, after the manner of the Moravian Brethren . Meanwhile the See also:Anabaptists obtained a footing in Silesia, and suspicions of See also:Schwenkfeld's sympathy with them were aroused . Letters and writings of his own (1527–1528) proved him to hold strongly See also:anti-Lutheran heresies, and both Catholics and See also:Lutherans urged the duke of Liegnitz to dismiss him . He voluntarily See also:left Liegnitz in 1529, and lived at Strasburg for five years amongst the Reformed See also:clergy there . In 1J33, in an important See also:synod, he defended against See also:Martin See also:Bucer the principles of religious freedom as well as his own doctrine and See also:life . But the heads of the church carried the See also:day, and, more stringent See also:measures being adopted against dissenters, Schwenkfeld left Strasburg for a See also:time, residing in various cities of See also:south See also:Germany and corresponding with many nobles . In 1535 a sort of See also:compromise was brought about between himself and the Reformers, he promising not to disturb the See also:peace of the church and they not to treat him as a disturber .

The compromise was of only See also:

short duration . His See also:theology took a more distinctly heterodox See also:form, and the publication (1539) of a See also:book in See also:proof of his most characteristic doctrine—the deification of the humanity of See also:Christ—led to his active persecution by the Lutherans and his See also:expulsion from the See also:city of See also:Ulm . The next See also:year (1540) he published a refutation of the attacks upon his doctrine with a more elaborate exposition of it, under the See also:title See also:Grosse See also:Confession . The book was very inconvenient to the Protestants, as it served to emphasize the Eucharistic See also:differences between the Lutherans and Zwinglians at a moment when efforts were being made to reconcile them . An See also:anathema was accordingly issued from Schmalkald against Schwenkfeld (together with See also:Sebastian See also:Franck) ; his books were placed on the Protestant " See also:index "; and he himself was made a religious outlaw . From that time he was hunted from See also:place to place, though his wide connexions with the See also:nobility and the friendship of his numerous followers provided for him secure hiding-places and for his books a large circulation . An See also:attempt in 1543 to approach Luther only in-creased the Reformer's hostility and rendered Schwenkfeld's situation still more See also:precarious . He and his followers withdrew from the Lutheran Church, declined its sacraments, and formed small See also:societies of kindred views . He and they were frequently condemned by Protestant ecclesiastical and See also:political authorities, especially by the See also:government of See also:Wurttemberg . His See also:personal safety was more and more imperilled, and he was unable tostay in any place for more than a short time . At last, in his seventy-second year, he died at Ulm, on the loth of See also:December 1561, surrounded by attached See also:friends and declaring undiminished faith in his views . Schwenkfeld, whose See also:gentle See also:birth and courtly See also:manners won him many friends in high circles, left behind him a See also:sect (who were called subsequently by others Schwenkfeldians, but who called themselves " Confessors of the See also:Glory of Christ ") and numerous writings to perpetuate his ideas .

His writings were partially collected in four See also:

folio volumes, the first of which was published in the year 1564, containing his See also:principal theological See also:works . Erbkam states that his unprinted writings would make more than another four folios . His adherents were to be found at his See also:death scattered throughout Germany . In Silesia they formed a distinct sect, which has lasted until the See also:present time . In the 17th See also:century they were associated with the followers of See also:Jacob Bohme, and were undisturbed until 1708, when an inquiry was made as to their doctrines . In 1720 a See also:commission of See also:Jesuits was despatched to Silesia to convert them by force . Most of them fled from Silesia into See also:Saxony, and thence to See also:Holland, See also:England and See also:North See also:America . See also:Frederick the Great of See also:Prussia, when he seized Silesia, extended his See also:protection to those who remained in that See also:province . Those who had fled to See also:Philadelphia in See also:Pennsylvania (1734) formed a small community under the name of Schwenkfelders; and See also:Zinzendorf and See also:Spangenberg, when they visited the See also:United States, endeavoured, but with little success, to convert them to their views . This community still exists in Pennsylvania and their views appear to be substantially those of the See also:Quakers . Schwenkfeld's See also:mysticism was the cause of his divergence from Protestant orthodoxy and the See also:root of his See also:peculiar religious and theological position . It led him to oppose the Lutheran view of the value of the outward ;means of See also:grace, such as the See also:ministry of the word and the sacraments .

He regarded as essential a See also:

direct and immediate participation in the grace of the glorified Christ, and looked on religious ordinances as immaterial . He distinguished between an outward word of See also:God and an inward, the former being the Scriptures and perishable, the latter the divine spirit and eternal . In his Christology he departed from the Lutheran and Zwinglian doctrine of the two natures by insisting on what he called the Vergotterung See also:des Fleisches Christi, the deification or the glorification of the flesh of Christ . The doctrine was his protest against a separation of the human and the divine in Christ, and was intimately connected with his mystical view of the See also:work of Christ . He held that, though Christ was God and See also:man from his birth from the Virgin, he only attained his See also:complete deification and glorification by his See also:ascension, and that it is in the See also:estate of his See also:celestial Vergotterung or glorification that he is the dispenser of his divine life to those who by faith become one with him . This fellowship with the glorified Christ rather than a less spiritual See also:trust in his death and See also:atonement is with him the essential thing . His peculiar Christology was based upon profound theological and anthropological ideas, which contain the germs of some See also:recent theological and Christological speculations . See Arnoldt, Kirchen- and Ketzer-Historie (See also:Frankfort, ed . 1700) ; Salig, Historie der See also:Augsburg . Confession; W . H . Erbkam, Gesch. der prot .

Sekten (1848); See also:

Dorner, Gesch. d. prof . Theol . (1867); also R . H . Grutzmacher's See also:article in Hauck-See also:Herzog's Realencyklopadie; See also:Robert See also:Barclay's Inner Life of the Religious Societies of the See also:Common-See also:wealth (1876), and C . See also:Beard's Hibbert Lectures (1883), ch. vi .

End of Article: KASPAR SCHWENKFELD (149o-1561)
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