By Katharina Schütz Zell, Elsie McKee
Though a commoner, Schütz Zell participated actively in public lifestyles and wrote prolifically, together with letters of comfort, devotional writings, biblical meditations, catechetical directions, a sermon, and long polemical exchanges with male theologians. the full translations of her extant guides, aside from her longest, are accumulated right here in Church Mother, delivering smooth readers a unprecedented chance to appreciate the $64000 paintings of ladies within the formation of the early Protestant church.
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Extra info for Church Mother: The Writings of a Protestant Reformer in Sixteenth-Century Germany (The Other Voice in Early Modern Europe)
See Herman Selderhuis, Marriage and Divorce in the Thought of Martin Bucer, trans. J. Vriend and L. : Sixteenth Century Studies, 1999), chap. 1 (canon law), chap. 5 “Marriage as Instituted by God,” quotations 166. The phrase “holy households” has been made famous by Lyndal Roper in her study of Strasbourg’s neighbor, Augsburg, where she argues that the claim that “the effects of the Reformation on women [were] largely beneﬁcial . . ” See The Holy Household: Women and Morals in Reformation Augsburg (Oxford: Clarendon, 1989), 1.
Saxer, A. Schindler, and H. Stucki (Zurich: Theologischer Verlag Zurich, 1992), 1: 245–64; and McKee, Life and Thought, chs. 6–7. 24 Vo l u m e E d i t o r ’s I n t r o d u c t i o n “Letter to the Citizens of Strasbourg concerning Mr.
Brady, Ruling Class, Regime and Reformation, 236–45. For Schütz Zell’s comment, see McKee, Writings, 301. 11. Abray, The People’s Reformation, provides a helpful overview of the Reformation through the whole sixteenth century. However, her interpretation of Bucer’s theology is somewhat skewed; she reads the Wittenberg Concord as Bucer’s “personal submission to Luther” (41) and seems to accept Johann Marbach’s view of Conrad Hubert who (with Johann Sturm and Girolamo Zanchi) “published old manuscripts of Bucer’s, all written before 1536, all annulled by the Wittenberg Concord, and all misrepresenting Bucer as an unregenerate ‘sacramentarian’ ” (128–29).