By Gary K. Waite
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This is seen most clearly in the career of the visionary South German prophet Melchior Hoffman. Hoffman came from the South German Imperial Free City of Schwabisch Hall. By trade he was a furrier, but already in 1523 he was a lay missionary in Livonia on behalf of the Lutheran Reformation (as he understood it). 11 Hoffman's success as a lay reform preacher was indeed remarkable. The support he gained in Livonia (1523-26), Stockholm (1526-27), and Schleswig-Holstein (1527-29) on the part of both the populace and the authorities frustrated more orthodox Lutherans who were suspicious of some of his views.
30. , p. 477. 31. , p. 457. 32. , p. 473. An anonymous evangelical pamphlet which was published in Dutch and circulated widely was Van olden en nieuwen God geloove ende leere. In it the author remarked that it was a shameful lie "dat men seyt, dat Euangelium en can niemant verstaen sonder die Doctoren, want die heylige scrift is een alsulcker maten door den heylighen gheest wt ghesproken" (BRN, Vol. I, p. 96). 33. CDI, Vol. V, p. 467. 34. , p. 491. Pistorius also affirmed the right of priests to marry.
22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 41 the city waving unsheathed swords. , p. 219, note 47). Albert Mellink has more than adequately proven the interconnections between Anabaptist activities in Miinster and those in the Low Countries. See his De Wederdop ers in de Noordelijke Nederlanden, 2nd ed. (Leeuwarden: Uitgeverij Gerben Dyks tra, 1981) and "The Beginnings of Dutch Anabaptism in the Light of Recent Research," MQR, Vol. LXII, 1988, pp. 211-20. Stayer, "Christianity in One City: Anabaptist Miinster, 1534-35," in Hillerbrand, Radical Tendencies, p.