Protestant Reformation

Tarnas sees this cutting as a return to pagan ( message unequivocal) prizes. There was a new value placed on individualism and personal genius, and this was a shift from the more collectivist, social view of the medieval period (Tarnas 227).

In the broadest sense, humanism was an educational movement, and for the humanists the classical writings were unique instruments for extending the awareness of human cosmoss:

The great humanists of the Renaissance were impelled to revolutionize the computer program come out of the closet of the conviction that the classical world had been through a complete cycle of human experience, moral, intellectual, and imaginative, and that the ancients had given a luminously goodly account of that experience, in perfect form, in imperishable plant of thought, art, and literature (Mazzeo 15).

The humanists placed their emphasis on the human being as that individual would be revealed in the written records of classical antiquity.

The humanist thinker who would have the greatest influence over the Reformation was Erasmus, and he would be a source of uptake to both the Zwinglians and the Anabaptists. Erasmus was dedicated to peace in his writings, and he was criticized for this by Luther, who said that he himself welcomed war even if the world were destroy in the process. This rejoinder occurred in the context of the times as Catholic militants were pressing toward war in the 1520s. Erasmus was not hotshot who sought war and indeed wa

Leith, John H. An Introduction to the Reformed Tradition. Atlanta: John Knox, 1981.

Zwingli had go through no personal struggles of soul compare to Luther's, and the Reformation in Zurich began in good humanist fashion as a return to the sources of the faith in the Bible. The church service would be cleansed and meliorate by the study and preaching of Scripture (Leith 34).

Potter, G.R. Zwingli. New York: Cambridge, 1976.

The Lutheran Reformation started in the personal struggles of Martin Luther, who was tormented by the disbelief of how a sinful man could stand in the movement of a righteous God.

His great writings of 1520 elaborated the meaning of his evangelical experience, and his experience of the grace of God was not seen as unique but as one that illuminated the experiences of multitudes who had been loaded down(p) by the Catholic view that oppressed people with the urgency for winning God's favor:

Blunt, John Henry. Dictionary of Sects, Heresies, Ecclesiastical Parties, and Schools of religious Thought. London: Rivingtons, 1874.

The issue of baptism became a major bone of feud among the reform community in Zurich at the beginning of the 16th century. Zwingli was on one side, holding that the bible supported the musical theme of infant baptism, while Grebel and the Anabaptists held that baptism was meaningless until adulthood. The issue developed out of the trend toward reform, which included a close analysis of school of thought for anything seen as false, and from a general dedication to humanist principles.

Zwingli, Luther, and Calvin had authentic themes in common, such as the justification of the sinner by faith rather than by works and the acknowledgement that the church is subject to the greater authority of the scripture, over and above the tenet of the church. The three also disagreed, as on their understandings of the church, the Lord's Supper, and the relationship mingled with the church and civil authority (Eliade 597).

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