Notes
H. C. ERIK MIDELFORT
Social History and Biblical Exegesis
I.
See Fernand Braudel, "History and the Social Sciences," in Economy and
Society in Early Modern Europe. Essays from ('Annales, " ed. Peter Burke (London,
1972), 11-42; and Emmanuel LeRoy Ladurie, "History that Stands Still," in his
The Mind and Method of the Historian, trans. Sian Reynolds and Ben Reynolds
(Chicago, 1978), 1-27.
2. Lawrence Stone, The Past and the Present (Boston, 1981); Emmanuel LeRoy
Ladurie, Montaillou. The Promised Land of Error (New York, 1978); idem,
Carneval in Romans (New Y~rk, 1979). One could object that these excursions into
story telling are still so concerned with extracting large social lessons that the
recovery of narrative is far from complete.
3. John Bossy, "Some Elementary Forms of Durkheim," Past and Present 95
(May 1982): 3-18.
4. Witch Hunting in Southwestern Germany,
1562-1684:
The Social and Intel-
lectual Foundations (Stanford, 1972).
5. Philipp Dietz, Worterbuch zu Dr. Martin Luthers Deutschen Schrifien,
2
vols.
(Leipzig, 1870-72; reprint, Hildesheim, 1973),2:73. Luther did use the word to
express the union of Christians with Christ in the Sacrament; cf. Luther, Werke:
Kritische Gesammtausgabe (Weimarer Ausgabe) (Weimar, 1883-), 2:743 [hereinaf-
ter cited as WA]: "communicare auff latein heyst diss gemeynschafft empfahen,
wilches wir auff deutsch sagen zum sacrament gehen."
6. Dietz, Worterbuch, 2:77, 99.
7. Heinz Holeczek, Humanistische Bibelphilologie als Reformproblem bis Eras-
mus von Rotterdam, Thomas More und William Tyndale (Leiden, 1975),331-42.
8. Dietz, Worterbuch, 2:72.
9. "Sermon von dem hochwirdigen Sacrament" (15 19), in WA 2:747.
10. "Von dem bapstum zu Rom" (1520), in WA 6:293; cf. p. 295 for Luther's
discussion of the "leyplich gemein."
197
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