Published by the Corcoran Department of History at the
University of Virginia.
Notes to "Charisma and History: The Case of Münster, Westphalia 1534-
1535."
Tal Howard
1. Of course all previous structures of authority
did not disappear with the reception of Luther's message. There were, for
example, teachers, pastors, and parents which helped oversee the
individual's spiritual development. Nevertheless the fact that the individual
received greater autonomy in conducting his own spiritual affairs is
inescapable. See R. W. Scribner, "Anticlericalism and the Reformation in
Germany" in Popular Culture and Popular Movements in Reformation
Germany (London,1987),
2. The specific problem I aim to address has
been raised clearly in Margrit Eichler's article "Charismatic Prophets and
Charismatic Saviors" in The Mennonite Quarterly Review 55
(1981) 45-61. Eichler here summarizes in detail a work done by
Otthein Rammstedt entitled Sekte und Soziale Bewegung:
Soziologische Analyse der Taufer in Mnster (1966). Eichler attempts
to overturn Rammstedt's "orthodox" Weberian reading of the prophets at
Mnster by claiming that both Matthys and Bockleszoon are classifiable as
"charismatic" prophets, and that no devolution from "charisma" to
"bureaucracy" ever took place in the succession from one prophet to
another. A perhaps more accurate reading, however, is to see them both as
"bureaucratic" prophets understanding this term to apply to someone who
through laws and force -- instead of through charismatic personal appeal --
controls and manipulates those under him. Eichler is illuminating in that she
has detected major flaws within the Weberian approach to the Mnsterite
prophets; however, by persisting to apply the term "charisma" to both
prophets she has failed to deal with other aspects of their leadership
styles.
3. Arguably, a charismatic dimension is evident
in their behavior. But by stressing their "bureaucratic" elements, I attempt
to show how such terminology can be easily adjusted to support a
completely contradictory thesis, thus pointing out the fragility of Weberian
interpretations in light of the complexity of historical reality.
4. James M. Stayer, Wertner O. Packull, Klaus
Depperman, "From Monogenesis to Polygenesis: The Historical Discussion
of Anabaptist Origins," The Mennonite Quarterly Review 49 (1975)
111. Also,for well-established and detailed treatments of Anabaptism,
see Claus-Peter Clasen, Anabaptism, a Social History 1525-1618:
Switzerland, Austria, Moravia, South and Central Germany (Ithaca,
1972); James Stayer, Anabaptists and the Sword (Lawrence,
Kans., 1972)- George Williams, The Radical Reformation
(Philadelphia, 1962).
5. Ibid., 85.
6. Philips, Confession, 214.
7. Ibid., 215.
8. George Williams, The Radical
Reformation, 368.
9. Krahn., 124.
10. Kojiro Miyahara, "Charisma: From Weber
to Contemporary Sociology,"Sociology Inquiry, 53 (1983)
68.
11. Max Weber, On Charisma and
Institution Building, edited by S.N. Eisenstadt (Chicago, 1968),
48.
12. Max Weber, Essays in Sociology,
edited by H. H. Gerth and C. Wright Mills (New York, 1946),
245.
13. Ibid., 295-296.
14. From Max Weber, Economy and
Society, translated by G. Roth and C. Wittich (Berkeley, Calf.,
1968), quoted in Miyahara, "Charisma," 371.
15. Weber, Charisma and Institution
Building, 47.
16. Robert C. Tucker, "The Theory of
Charismatic Leadership" in Dankwart Rustow, Philosophers and
Kings: Studies in Leadership (New York, 1970), 73.
17. Ronald M. Glassman and William H.
Swatos Jr., eds. Charisma, History, and Social Structure (New
York, 1986), 3.
18. Miyahara, "Charisma," 371-372.
19. Ibid., 372.
20. Weber, Charisma and Institution
Building, 253-354.
21. Ibid., 266.
22. Ibid., 256.
23. Miyahara, "Charisma," 373.
24. See Robert C. Tucker, "The Theory of
Charismatic Leadership" in Dankwart Rustow, Philosophers and
Kings: Studies in Leadership (New York, 1970), 69-94; Margrit
Eichler, "Leadership in Social Movements" in Sociological Inquiry
47 (1977) 99-107; Guenther Roth, "Socio-historical Model and
Developmental Theory: Charismatic Community, Charisma of Reason and
the Counterculture" in American Sociological Review 40 (1975)
148-157. For succinct summaries of these arguments, see Miyahara,
"Charisma," 374-376.
25. Otthein Rammstedt, Sekte und soziale
Bewegung: Soziologische Analyse der Taufer in Mnster (1534/1535)
(K”ln und Opladen, 1966), 62-63.
26. Ibid., 74-83.
27. Ibid., 78. Ehemals spontane,
auáeralltagliche, Ereignisse wurden zu Alltagerscheinungen, wurden
zeremonialisiert, und was blieb, war die Angst um die eigene Existenz. Um
die Machtpositionen zu wahren und einen Zerfall der Gemeinde zu
verhindern, reglementierte die fhrende Minorit„t das Leben der T„ufer
vollkommen.
28. See Margrit Eichler, "Charismatic Prophets
and Charismatic Saviors" in The Mennonite Quarterly Review,
55 (1968).
29. Richard van Dulmen, ed., Das
T„uferreich zu Mnster 1534-1535 -- Dokumente (Mnchen, 1974),
52. Norman Cohn's The Pursuit of the Millennium and George
Williams The Radical Reformation have proved to be the most
helpful resources in guiding me through the Dlmen's source book on
Mnster. Though both of these works are perhaps a bit dated, they
nevertheless are replete with organized information necessary for an
understanding of Matthys and Bockelszoon.
30. Cohn, Pursuit of the Millennium,
283-284.
31. Dlmen, Das T„uferreich zu Mnster,
109.
32. Ibid., 71.
33. Ibid., 71 -72.
34. Ibid., 90.
35. Ibid., 92-93.
36. Ibid., 96.
37. Ibid., 98.
38. Ibid., 97. Liebe Brder und
Schwestern, nachdem wir wie einerlei Leute sind Brder und Schwestern,
so ist es ganz Gottes Wille, daá wir unser Geld, Silber, und Gold
zusammen bringen. Der ein soll soviel wie der andere haben.
39. Ibid., 98.
40. Ibid., 94.
41. Ibid., 95.
42. Cohn, Pursuit of the Millennium,
287.
43. Dulmen, Das T„uferreich zu Mnster,
100.
44. Cohn, Pursuit of the Millennium,
290.
45. Dulmen, Das T„uferreich zu Mnster,
108-109.
46. Philips, 221 -222.
47. Dulmen, Das T„uferreich zu Mnster,
112-114.
48. Ibid., 116.
49. Williams, Radical Reformation,
371.
50. Dlmen, Das T„uferreich zu Mnster,
115. Wenn wir aber Sohne Gottes geworden und auf Christus
getauft sind, muá aller šberrest des B”sen aus unserer Mitte ausgerottet
werden . . . Jederman sei untertan der Obrigkeit, die Gewalt ber ihn hat.
Denn es ist keine Obrigkeit auáer Gott . . . Tust du aber B”ses, so frchte
dich! Denn sie fhrt das Schwert nicht umsonst; denn sie Gottes Dienerin,
eine R„cherin zur Strafe ber den, der B”ses tut.
51. Williams,Radical Reformation, 371.
52. Dlmen, Das T„uferreich zu Mnster,
140.
53. Williams, Radical Reformation,
372. Over two-thirds of the population of Mnster throughout the siege
were women. For a better understanding of the polygamy issue and the role
of women in general, see R . Po-chia Hsia, "Mnster and the Anabaptists"
in The German People and the Reformation, ed. R. Po-chia
Hsia (Ithaca: Cornell University Press,1988), 51-69. Hsia's understanding
of the plight of women seems consonant with my thesis of authoritarianism.
In summing up his position, he writes, "the Reformation in Mnster
represents an attempt to subjugate women by restricting their social and
religious roles, by transforming them, ultimately, into obedient (and
protected) wives and daughters of a polygamous, patriarchal, and sacred
tribe."
54. Ibid.,372-373.
55. Dlmen, Das T„uferreich zu Mnster,
141.
56. Williams, Radical Reformation,
373.
57. Cohn, Pursuit of the Millennium,
296.
58. Dlmen, Das T„uferreich zu Mnster,
147. Nun hat Gott mich zum K”nig sein soll gew„hlt uber die
ganze Welt . . . Was ich tue, das muþ ich tue, wenn mich Gott dazu
auserkoren hat. Liebe Brder und Schwestern, des laát uns Gott danken.
59. Ibid.,142.
60. Cohn, Pursuit of the Millennium,
296.
61. Ibid.,297.
62. Ibid.,297-298.
63. Ibid.,298.
64. Dlmen, Das T„uferreich zu Mnster,
143.
65. Ibid.,162.
66. Cohn, Pursuit of the Millennium,
300-301.
67. Krahn, 158-159.
68. Ibid.,161.
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