By George von der Lippe, V. Reck-Malleczewen
A defining paintings within the "Inner Emigration" literary circulate, Friedrich Reck-Malleczewen's background of the Münster Anabaptists used to be written in 1937 as a feedback of the Nazi regime. This English translation contains records, scholarly essays, and an in depth advent.
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Additional resources for A History of the Münster Anabaptists: Inner Emigration and the Third Reich: A Critical Edition of Friedrich Reck-Malleczewen’s Bockelson: A Tale of Mass Insanity
But the Bartholomew’s Massacre doesn’t occur just yet. ” It is noteworthy that everyone arrived at the assembly heavily armed, they did not leave until dawn, and from the very start they treated Bockelson and tom Kloster not only as messengers from the prophet Matthys but directly from God as well. T H E B E G I N N I N G O F T H E T R A G E DY 19 The council, having again tried in vain to have Rothmann removed from the city, probably senses the readiness for bloody violence, but takes no further action than that which every weak government has always taken in such instances: it negotiates, speaks of a “friendly and peaceful coexistence,” and posts an edict to that effect.
The Überwasser Convent and its adjoining cemetery had already long since been intended as a weapons depot and place d’armes for an occurrence just such as this—the locality was perfect due to its many hiding places, its favorably disposed abbess, the proximity of the Frauentor (one of the city gates), and the arrangements which had undoubtedly been made with the now approaching bishop. Kerssenbroch—boarding at the home of the counterrevolutionary Old Believer, Dr. Wesling—is, as a young humanist, of course on the bishop’s side, moving out on this very evening along with his landlord, carrying the master’s weapons and ammunition, after which Wesling’s maid Assola, having been ordered to do the same, was caught by the Baptists and robbed of her cargo.
It was as great a problem for that old world of emperor and imperial estates as had been the Peasants’ War nine years earlier. Yet when an entire city closes itself off from the outside world for a full eighteen months, when it elects a foreign tailor’s apprentice with a checkered past as King of Zion and does so not only amidst the cheers of the rabble but also with the enthusiastic consent of craftsmen, the prosperous upper middle class, patricians, and even a few noblemen who happened to be in the city; and when finally this king—again, with the approval of great and small alike—turns all traditional values upside down, tears apart the moral fabric of the medieval bourgeoisie .