Background
He was born in 1482 in Weinsberg, Germany.
( This is a reproduction of a book published before 1923....)
This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ De Laudando In Maria Deo D. Ioan. Oecolampadii Theologi Sermo Johannes Oecolampadius Cratander, 1729
http://www.amazon.com/gp/product/1247554414/?tag=2022091-20
(Perhaps the most consequential series on 1John ever preac...)
Perhaps the most consequential series on 1John ever preached and one of the earliest examples of a complete expository series from the Swiss Reformation, these sermons mark Oecolampadius arrival as the leading voice of the evangelical movement in Basel. As Ernst Staehelin noted, here in the 1John series the Reformer for the first time organizes the reformatory message in a comprehensive manner. Preached over the course of twenty-one consecutive evenings in Basels St. Martins Church in December of 1523, this popular Advent series ran through six print editions in two years. More than any single series, it set the standard for Basels program of lectio continua preaching which, with allowance made for the main feasts of the Christian year, became the norm for the Sunday service as well. In these sermons, modeled after the Reformers important translations of Chrysostom and delivered concurrently with his famous lectures on Isaiah, he explains the pressing doctrines the congregation asked him to address: Are we indeed justified by faith, and if so, then what is the role of works in the Christian life? In response, Oecolampadius provides, among other things, a biblically rich and theologically lucid Johannine complement to Luthers labors on the Pauline doctrine of justification and a strong claim, ringing even in the final sentence, that the presence of Christ issues in works of love. Anyone seeking a fresh perspective on the preaching of the Reformation, an understanding of the chief homiletical corrective of the age, a clear articulation of basic Christian doctrine and the ordo salutis, or even (in the words of the Reformer himself) an enchiridion for the Christian life, will find fresh and ample inspiration in this vital but forgotten classic which, after 500 years, appears here in English for the first time.
http://www.amazon.com/gp/product/B075WRG9CV/?tag=2022091-20
(Perhaps the most consequential series on 1John ever preac...)
Perhaps the most consequential series on 1John ever preached and one of the earliest examples of a complete expository series from the Swiss Reformation, these sermons mark Oecolampadius arrival as the leading voice of the evangelical movement in Basel. As Ernst Staehelin noted, here in the 1John series the Reformer for the first time organizes the reformatory message in a comprehensive manner. Preached over the course of twenty-one consecutive evenings in Basels St. Martins Church in December of 1523, this popular Advent series ran through six print editions in two years. More than any single series, it set the standard for Basels program of lectio continua preaching which, with allowance made for the main feasts of the Christian year, became the norm for the Sunday service as well. In these sermons, modeled after the Reformers important translations of Chrysostom and delivered concurrently with his famous lectures on Isaiah, he explains the pressing doctrines the congregation asked him to address: Are we indeed justified by faith, and if so, then what is the role of works in the Christian life? In response, Oecolampadius provides, among other things, a biblically rich and theologically lucid Johannine complement to Luthers labors on the Pauline doctrine of justification and a strong claim, ringing even in the final sentence, that the presence of Christ issues in works of love. Anyone seeking a fresh perspective on the preaching of the Reformation, an understanding of the chief homiletical corrective of the age, a clear articulation of basic Christian doctrine and the ordo salutis, or even (in the words of the Reformer himself) an enchiridion for the Christian life, will find fresh and ample inspiration in this vital but forgotten classic which, after 500 years, appears here in English for the first time.
http://www.amazon.com/gp/product/197589202X/?tag=2022091-20
( This is a reproduction of a book published before 1923....)
This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Johann Oekolampad Und Oswald Myconius, Die Reformatoren Basels: Leben Und Ausgewählte Schriften Karl Rudolf Hagenbach, Johannes Oecolampadius, Oswald Myconius Friderichs, 1859
http://www.amazon.com/gp/product/1293483818/?tag=2022091-20
He was born in 1482 in Weinsberg, Germany.
He attended school at Weinsberg and Heilbronn, and then, intending to study law, he went to Bologna, but soon returned to Heidelberg and took up theology. He went to school at Weinsberg and Heilbronn, and then, intending to study law, he went to Bologna, but soon returned to Heidelberg and betook himself to theology. He became a zealous student of the new learning and passed from the study of Greek to that of Hebrew, taking his bachelor's degree in 1503.
He became cathedral preacher at Basel in 1515, serving under Christopher von Uttenheim, the evangelical bishop of Basel. From the beginning the sermons of Oecolampadius centred in the Atonement, and his first reformatory zeal showed itself in a protest (De risu paschali, 1518) against the introduction of humorous stories into Easter sermons.
In 1520 he published his Greek Grammar. The same year he was asked to become preacher in the high church in Augsburg.
Germany was then ablaze with the questions raised by Luther's theses, and his introduction into this new world, when at first he championed Luther's position especially in his anonymous Canonici indocti, seems to have compelled Oecolampadius to severe self-examination, which ended in his becoming a monk.
Oecolampadius returned to Basel in November 1522, as vicar of St Martin's, and (in 1523) reader of the Holy Scripture at the University of Basel.
Lecturing on Isaiah, he condemned current ecclesiastical abuses, and in a public disputation (20 August 1523) gained such success that Erasmus writing to Zürich said, "Oecolampadius has the upper hand amongst us. "
At last Oecolampadius was able to refrain from some practices he believed to be superstitious. Basel was slow to accept the Reformation; the news of the Peasants' War and the inroads of Anabaptists prevented progress; but by 1525, it seemed as if the authorities were resolved to listen to schemes for restoring the purity of worship and teaching.
In January 1528 Oecolampadius and Zwingli took part in the disputation at Bern which led to the adoption of the new faith in that canton, and in the following year to the discontinuance of the Mass at Basel.
The Anabaptists claimed Oecolampadius for their views, but in a disputation with them he dissociated himself from most of their positions.
He died on 24 November 1531.
(Perhaps the most consequential series on 1John ever preac...)
(Perhaps the most consequential series on 1John ever preac...)
( This is a reproduction of a book published before 1923....)
( This is a reproduction of a book published before 1923....)
Theologically he was considered to be close to Zwingli, with whom he shared a friendly attitude towards Mary and Marian veneration.
In the midst of these hopes and difficulties Oecolampadius married, in the beginning of 1528, Wibrandis Rosenblatt, the widow of Ludwig Keller, who proved a suitable wife.
After his death she married Wolfgang Fabricius Capito, and, when Capito died, Martin Bucer. She died in 1564.
