Johann Valentin Andreae - Christianopolis
AN IDEAL STATE OF THE SEVENTEENTH CENTURY
Fragment
LXXV.
CHRISTIAN POVERTY.
Fragment
LXXV.
CHRISTIAN POVERTY.
" It is not sufficient for Christians to be good according to the
teachings of ethics and government, but they choose as their model
Christ Himself, a far higher Master.
As He is the most perfect embodiment of the highest virtues, He deserves to have imitators. Moreover these virtues go beyond human excellencies and are included under the symbols of the cross;and those, who have devoted themselves closer to man, have called these Christian proverty, by which we renounce even the things that are permitted the world,that we may possess only Christ.Those who join this group unlearn,leave,and bear everything.
As He is the most perfect embodiment of the highest virtues, He deserves to have imitators. Moreover these virtues go beyond human excellencies and are included under the symbols of the cross;and those, who have devoted themselves closer to man, have called these Christian proverty, by which we renounce even the things that are permitted the world,that we may possess only Christ.Those who join this group unlearn,leave,and bear everything.
They prefer simplicity to intelligence,ignorance to knowledge,silence to eloquence,humility to dignity,credulity to shrewdness, want to abundance, studying to teaching, bearing to doing;and whatsoever things are considered lowly on earth, provided they are harmless, these they desire.
Do not believe that these are Roman Minorites, sly and grasping of all that is greatest on this earth; nor yet hypocritical saints of their own understanding and secret pride.
It is a happy race of men,and skilled in whatsoever they do on earth. Whatever they have of the gifts of God, they divide in common,reserving almost nothing for themselves.
They are not irritated by being offended, nor puffed up by fame;they are not elated by abundance,nor yet depressed by poverty;they do not admire hair-splitting arguments,they do not consider the most insignificant things below their notice; they are not worried by the threats of the age,they are not caught by report of things of the present; they are not disturbed by noise, nor are their wits sharpened by separation from others;they are not afflicted in life nor terrified by death.
There are only a very few of these,nor could they easily be other than such as already have penetrated through all things,to whom already human affairs and human knowledge are apparent,to whom after the wanderings on theearth the only thing in their wishes is the certainty of heaven.
No one is more voluntarily foolish, none more surely ignorant, none more easily in want, no one more readily serves, than those who,respectively,are experienced in controlling the slipperiness of wisdom, the windings of knowledge, the burdens of possessions, the risks of dangers.
Hence those who are accustomed to laugh at and criticise such people, only bear witness by that very fact that they have no taste for human affairs, but wallow about in the very mire out of which they arose by the grace of God. "
Johannes Valentinus Andreae
(August 17, 1586 – June 27, 1654),
a.k.a. Johannes Valentinus Andreä or Johann Valentin Andreae,
was a German theologian, who claimed to be the author of the Chymische Hochzeit Christiani Rosencreutz anno 1459 (1616, Strasbourg, the Chymical Wedding of Christian Rosenkreutz) one of the three founding works of Rosicrucianism.
Andreae was born at Herrenberg, Württemberg, the son of Johannes Andreae (1554–1601), the superintendent of Herrenberg and later the abbot of Königsbrunn. His mother Maria Moser went to Tübingen as a widow and was court apothecary 1607–1617.
The young Andreae studied theology and natural sciences 1604–1606. He was refused the final examination and church service, probably for attaching a pasquill (offensive, libelous note) to the chancellor Enzlin's door, on the occasion of his marriage. After that, he taught young nobles and hiked with his students through Switzerland, France, Austria and Italy.
In 1612 he resumed his theological studies in Tübingen. After the final examination in 1614, he became deacon in Vaihingen an der Enz, and in 1620 priest in Calw. Here he reformed the school and social institutions, and established institutions for charity and other aids. To this end, he initiated the Christliche Gottliebende Gesellschaft ("Christian God-loving Society").
He obtained funds and brought effective help for the reconstruction of Calw, which was destroyed in the Battle of Nördlingen (1634) by the imperial troops and visited by pestilence. In 1639, he became preacher at the court and councilor (Konsistorialrat) in Stuttgart, where he advocated a fundamental church reform. Among other things, he operated for the conservation and promotion of the Tübinger Stift [1]. In 1646, he was made a member of the Fruchtbringende Gesellschaft ("Fruitbearing Society"), where he got the company-nickname der Mürbe ("the soft"). In 1650, he assumed direction of the monasterial school Bebenhausen; in 1654, he became abbot of the evangelical monasterial school of Adelberg. He died in Stuttgart.
His role in the origin of the Rosicrucian legend is controversial. In his autobiography he indicated the Chymische Hochzeit ("Chymical Wedding of Christian Rosenkreutz") as one of his works—as a "ludibrium", possibly meaning "lampoon". In his later works, alchemy is the object of ridicule and is placed with music, art, theatre and astrology in the category of less serious sciences.
http://en.wikipedia.org/wiki/Johannes_Valentinus_Andreae
Andreae was born at Herrenberg, Württemberg, the son of Johannes Andreae (1554–1601), the superintendent of Herrenberg and later the abbot of Königsbrunn. His mother Maria Moser went to Tübingen as a widow and was court apothecary 1607–1617.
The young Andreae studied theology and natural sciences 1604–1606. He was refused the final examination and church service, probably for attaching a pasquill (offensive, libelous note) to the chancellor Enzlin's door, on the occasion of his marriage. After that, he taught young nobles and hiked with his students through Switzerland, France, Austria and Italy.
In 1612 he resumed his theological studies in Tübingen. After the final examination in 1614, he became deacon in Vaihingen an der Enz, and in 1620 priest in Calw. Here he reformed the school and social institutions, and established institutions for charity and other aids. To this end, he initiated the Christliche Gottliebende Gesellschaft ("Christian God-loving Society").
He obtained funds and brought effective help for the reconstruction of Calw, which was destroyed in the Battle of Nördlingen (1634) by the imperial troops and visited by pestilence. In 1639, he became preacher at the court and councilor (Konsistorialrat) in Stuttgart, where he advocated a fundamental church reform. Among other things, he operated for the conservation and promotion of the Tübinger Stift [1]. In 1646, he was made a member of the Fruchtbringende Gesellschaft ("Fruitbearing Society"), where he got the company-nickname der Mürbe ("the soft"). In 1650, he assumed direction of the monasterial school Bebenhausen; in 1654, he became abbot of the evangelical monasterial school of Adelberg. He died in Stuttgart.
His role in the origin of the Rosicrucian legend is controversial. In his autobiography he indicated the Chymische Hochzeit ("Chymical Wedding of Christian Rosenkreutz") as one of his works—as a "ludibrium", possibly meaning "lampoon". In his later works, alchemy is the object of ridicule and is placed with music, art, theatre and astrology in the category of less serious sciences.
http://en.wikipedia.org/wiki/Johannes_Valentinus_Andreae
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