Search results for ""Author Erika Rummel""

After the Anschluss (annexation) in 1938, the Nazis forced Austrian Chancellor Kurt Schuschnigg to resign and kept him imprisoned for seven years, until his rescue by the Allies in 1945. Schuschnigg’s privileged position within the concentration camp system allowed him to keep a diary and to write letters which were smuggled out to family members. Drawing on these records, Prison Elite paints a picture of a little-known aspect of concentration camp history: the life of a VIP prisoner. Schuschnigg, who was a devout Catholic, presents his memoirs as a "confession," expecting absolution for any political missteps and, more specifically, for his dictatorial regime in the 1930s. As Erika Rummel reveals in fascinating detail, his autobiographical writings are frequently unreliable. Prison Elite describes the strategies Schuschnigg used to survive his captivity emotionally and intellectually. Religion, memory of better days, friendship, books and music, and maintaining a sense of humour allowed him to cope. A comparison with the memoirs of fellow captives reveals these tactics to be universal. Studying Schuschnigg’s writing in the context of contemporary prison memoirs, Prison Elite provides unique insight into the life of a VIP prisoner.

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This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading public’s mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire’s author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

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The case of Johann Reuchlin, one of the best-known controversies of the 16th century, has been interpreted in many ways: as a case of anti-Semitism, a controversy between humanists and scholastics, or a case foreshadowing the Reformation debate. The last interpretation was facilitated by Luther himself, who repeatedly linked his case with that of the biblical humanists Lefevre, Erasmus, and Reuchlin. In this lively critical analysis, Erika Rummel describes how the second interpretation, which was promoted in the 19th century, was replaced after WWII by a new sensitivity toward the anti-Semitic elements of the affair. More recently, however, the favoured approach is a more nuanced interpretation, acknowledging that the controversy is informed by a combination of social and intellectual currents and reflects both anti-Semitism and academic strife. The section containing the analysis is followed by documents illustrating the case, some of them translated for the first time into English.

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This volume is a collection of five satires from the Reformation period, written between 1517 and 1526. In her Introduction to the work, Rummel explains that the battle between reformers and champions of the old faith was waged on many fronts, "not only by preachers thundering from the pulpits, theologians facing each other in acrimonious disputations, and church authorities issuing censures and condemnations." This collection focuses on the impact and importance of a supporting cast of satirists whose ad hoc productions reached a wider audience, in a more visceral manner, than the rational approach which typified scholarly theological arguments. Rummel explains: "Satire, a genre that requires finely honed language skills, was the preferred weapon of the humanists, who by and large sympathizes with the reformers." The humanists and reformers were often so closely associated in the reading public’s mind that the earliest phase of the Reformation was sometimes interpreted as a quarrel between philogists and theologians, a manifestation of professional jealousies. Thus Erasmus claimed that the debates of his time were the result of antagonism between the faculties of Arts and Theology. Three of the selections contained in the volume represent the Reformers, and two support the Catholics, the "Papists" of the title. These satirical essays, circulated widely among educated laypersons, use wit and biting humor to ridicule and discredit their adversaries and belong to a genre which was part of a larger body of sixteenth-century satire. The proliferation of satires became a concern of authorities who moved to suppress what they called "hate-mongering." Officials banned the publication of anonymously authored writings, effectively ending the publication of the satires, which were largely published either anonymously or carried only the name of the publisher. As a result, many of the pieces did not survive to the present day, many more are only known to us through obscure references in other literature. This volume brings to light five of these satiric pieces, written in the pivotal period when the Reformation ceased to be a protest and organized itself as a full-fledged movement. The topical issues featured in each satire are brought into historical context by a headnote explaining the circumstances surrounding its publication and giving bibliographical information about the satire’s author. The witty style makes this collection entertaining reading and the impact of these writings sheds new light on the history of the Reformation.

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After the Anschluss (annexation) in 1938, the Nazis forced Austrian Chancellor Kurt Schuschnigg to resign and kept him imprisoned for seven years, until his rescue by the Allies in 1945. Schuschnigg’s privileged position within the concentration camp system allowed him to keep a diary and to write letters which were smuggled out to family members. Drawing on these records, Prison Elite paints a picture of a little-known aspect of concentration camp history: the life of a VIP prisoner. Schuschnigg, who was a devout Catholic, presents his memoirs as a "confession," expecting absolution for any political missteps and, more specifically, for his dictatorial regime in the 1930s. As Erika Rummel reveals in fascinating detail, his autobiographical writings are frequently unreliable. Prison Elite describes the strategies Schuschnigg used to survive his captivity emotionally and intellectually. Religion, memory of better days, friendship, books and music, and maintaining a sense of humour allowed him to cope. A comparison with the memoirs of fellow captives reveals these tactics to be universal. Studying Schuschnigg’s writing in the context of contemporary prison memoirs, Prison Elite provides unique insight into the life of a VIP prisoner.

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Wolfgang Capito (1478-1541) was one of the most important figures of the Reformation in Southern Germany, a leading churchman who turned from Catholic to Protestant. A professor of theology and advisor to the Archbishop of Mainz, he moved to Strasbourg and worked for two decades toward the reformation of the city, which became, after Wittenberg, the most active centre of the Reformation movement. This volume - the second of three - is a fully annotated translation of Capito's existing correspondence, covering the years 1524-31, during which the Reformation took root in Strasbourg. It was characterized by the strenuous efforts of Capito and his fellow reformer Martin Bucer to enlist the support of the city council in establishing an evangelical church, to vanquish Catholic opponents in court, in polemical writings and public disputations. The same years also saw disputes among the reformers over the interpretation of the Eucharist. Erika Rummel's head- and footnotes provide historical context by identifying classical, patristic, and biblical quotations as well as persons and places. This volume continues in the tradition of rigorous scholarship established by the first, providing crucial details on the evolution of Capito's thought to Reformation scholars.

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In 1520, the reading public witnessed the eruption of a simmering conflict between Erasmus, the foremost advocate of the new biblical humanism, and Edward Lee, a younger scholar at the University of Louvain and spokesman for the traditionalists in matters of biblical interpretation and church discipline. When Erasmus (perhaps unconsciously) subsumed criticisms Lee had sent to him of his 1516 Annotations on the New Testament into the second edition (1519) without properly crediting their source, Lee resorted to publication of his collection of criticisms. Erasmus responded immediately with the Apologia which is neither arrogant nor biting nor angry nor aggressive, and which responds to the two invectives of Edward Lee, describing his version of the history of the dispute with Lee, and less than two months later produced Responses to Lee's criticisms. This new volume in the Collected Works of Erasmus series contains the first-ever English translations of the Apology and the Responses. These two pieces display Erasmus the humanist in the thick of academic turmoil, deploying all the rhetorical weapons at his command. The volume is an entertaining and informative look into Erasmus as a scholar and as a man. Volume 72 of the Collected Works of Erasmus series.

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