In 1534, the English Parliament passed the Act of Supremacy. This effectively stripped all of the authority the Pope held in England and gave it to Henry VIII. Also because of the Act of Supremacy Henry VIII gained a new title: Supreme Head of the Church of England. However, there was a problem. The Act of Supremacy only vaguely defined the new powers that had been given to the King. Consequently, what exactly his new powers were and their limits had to be established. The other issue that had to be dealt with was the establishment of the canons of the Church of England. It was a new church with no canons or rules in place other then the establishment of Henry VIII as Supreme Head of the Church of England The purpose of this thesis is to explore the use of Anabaptists and Sacramentaries in the formulation of the doctrine of the Church of England and the expansion of Henry VIII's power as Supreme Head of the Church of England. Henry was able to use the Anabaptists and Sacramentaries because they posed no real threat to the state but were easy tools to be manipulated. The main documents that will be dealt with are the November 1538 Royal Proclamation Prohibiting Unlicensed Printing of Scripture, Exiling Anabaptists, Depriving Married Clergy, Removing St. Thomas à Becket from Calendar, the trial of John Lambert, and the February 1539 Royal Proclamation Prescribing Rites and Ceremonies, Pardoning Anabaptists.

The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.

Thesis (M.C.S.)--Regent College, 1988. / Includes abstract and vita. Includes bibliographical references (leaves 147-155).

Thesis (MA.(Church History)--University of Pretoria, 2007. / Includes bibliographical references (leaves 135-142).

This study has been prompted by the apparently similar claims of the Sixteenth century Anabaptists and the Nineteenth century Mormons of having effected a restoration of the "True Church" after a period of complete apostacy in Christendom. It has attempted to ascertain the extent to whcih these claims actually are similar by comparing the teachings of the two movements regarding the characteristics of the "True Church."

Text in German with summeries in English and German / Practical Theology / D.Th. (Practical Theology)

Text in German with summeries in English and German / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)

The main focus of this study is the High German language spoken by Russian Mennonites, one of the many groups of German-speaking immigrants in Canada. Although the primary language of most Russian Mennonites is a Low German variety called Plautdietsch, High German has been widely used in Russian Mennonite communities since the end of the eighteenth century and is perceived as one of their mother tongues. The primary objectives of the study are to investigate: 1) when, with whom, and for what purposes the major languages of Russian Mennonites were used by the members of the second and third migration waves (mid 1920s and 1940-50s respectively) and how the situation has changed today; 2) if there are any differences in spoken High German between representatives of the two groups and what these differences can be attributed to; 3) to what extent the High German of the subjects corresponds to the Standard High German. The primary thesis of this project is that different historical events as well as different social and political conditions witnessed by members of these groups both in Russia (e.g. closure of High German schools and churches in the 1920s and 1930s) and in Canada (e.g. the transition of most Mennonite churches from High German to English) have had a considerable influence upon and were reflected in their perception and use of High German. The data for the project consist of two sets of audio-recorded interviews in High German conducted in 1976-1978 by Henry Paetkau and Stan Dueck with Russian Mennonite immigrants of the 1920s (21 interviews), and by the author of this project in the spring of 2007 with representatives of the third migration wave (19 interviews). Both sets of interviews underwent textual and content analysis. Ten selected interviews have been transcribed following the rules of the CHAT (Codes of the Human Analysis of Transcripts) notation system and analyzed with the help of the CLAN (Computerized Language Analysis) software. The results of the study indicate that generally the patterns of language use by both groups showed a number of important differences during their stay in Russia but were found to be very similar after each group migrated to Canada. Further, no significant differences in the use of non-standard constructions between the two groups have been discovered and the main hypothesis of the study was not supported. Finally, it has been determined that the variety of High German spoken by the Russian Mennonites departs from Standard High German in a number of respects and features a variety of non-standard constructions. While some of them can be traced back to the influence of the English or Russian languages, many other non-standard constructions were most likely present in the speech of Russian Mennonites long before intensive contact with these languages began. It has been argued that some non-standard constructions were also relatively stable in the group’s High German and that they are a result of both language-internal as well as language-external processes of change.

The main focus of this study is the High German language spoken by Russian Mennonites, one of the many groups of German-speaking immigrants in Canada. Although the primary language of most Russian Mennonites is a Low German variety called Plautdietsch, High German has been widely used in Russian Mennonite communities since the end of the eighteenth century and is perceived as one of their mother tongues. The primary objectives of the study are to investigate: 1) when, with whom, and for what purposes the major languages of Russian Mennonites were used by the members of the second and third migration waves (mid 1920s and 1940-50s respectively) and how the situation has changed today; 2) if there are any differences in spoken High German between representatives of the two groups and what these differences can be attributed to; 3) to what extent the High German of the subjects corresponds to the Standard High German. The primary thesis of this project is that different historical events as well as different social and political conditions witnessed by members of these groups both in Russia (e.g. closure of High German schools and churches in the 1920s and 1930s) and in Canada (e.g. the transition of most Mennonite churches from High German to English) have had a considerable influence upon and were reflected in their perception and use of High German. The data for the project consist of two sets of audio-recorded interviews in High German conducted in 1976-1978 by Henry Paetkau and Stan Dueck with Russian Mennonite immigrants of the 1920s (21 interviews), and by the author of this project in the spring of 2007 with representatives of the third migration wave (19 interviews). Both sets of interviews underwent textual and content analysis. Ten selected interviews have been transcribed following the rules of the CHAT (Codes of the Human Analysis of Transcripts) notation system and analyzed with the help of the CLAN (Computerized Language Analysis) software. The results of the study indicate that generally the patterns of language use by both groups showed a number of important differences during their stay in Russia but were found to be very similar after each group migrated to Canada. Further, no significant differences in the use of non-standard constructions between the two groups have been discovered and the main hypothesis of the study was not supported. Finally, it has been determined that the variety of High German spoken by the Russian Mennonites departs from Standard High German in a number of respects and features a variety of non-standard constructions. While some of them can be traced back to the influence of the English or Russian languages, many other non-standard constructions were most likely present in the speech of Russian Mennonites long before intensive contact with these languages began. It has been argued that some non-standard constructions were also relatively stable in the group’s High German and that they are a result of both language-internal as well as language-external processes of change.

Univ., Habil.-Schr.--Heidelberg, 2001. / Literaturverz. [589] - 609.