luthers og seeds

Luthers og seeds

Normal Sugary (su): standard varieties with traditional sweet corn texture & flavor. Sugar converts to starch quickly, so eat them within a few days. Tend to have high yields and germinate well in cool soils.

Sweet Corn at a Glance

636 Luther Hill – Organic

Additional Information

Sugary Enhanced (se): more sugar than su, tender kernels & slightly longer storage time. The * indicates heterozygous (only one parent contributes the se gene); all others are homozygous (both parents se).

The Netherlands of Erasmus and the Germany of Luther were the most fervent regions of Europe at the time and were central to the sphere of influence of devotio moderna, a spiritual movement turned towards the inner life, examination of the conscience, Bible reading, and prayer. Their first steps as Christians were nurtured by The Imitation of Christ by Thomas à Kempis, the emblematic work of this devotion, which proposed to the faithful that they allow themselves to be inhabited by Christ and set aside medieval mystical speculation. They were both trained by the Brethren of the Common Life who spread this new spirituality, Erasmus in Deventer and Luther in Magdeburg. Their intellectual kinship did not end there. They both became Augustinian monks—Erasmus in Stein, Luther in Erfurt—and were steeped in a highly biblical environment, with each novice of the order receiving a Bible upon their entry into the monastery. However, while they all lived under the same rules and experienced the same everyday life, it was most likely with the Augustinians that the first theological divergences grew, and that the seeds of what would later prevent the two men from understanding each other were planted.

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The same spiritual training

The story of Erasmus (1467-1536) and Luther (1483-1546) is a tragic narrative, that of two men trained in the same school, who read and wrote to each other, and thought they understood each other, before discovering that they did not have the same fundamental conceptions. Their confrontation during the 1520s summarizes the religious debates which rocked Europe during the first half of the sixteenth century, and which led to the final division of Christianity between Catholics and Protestants. The project of the Church reformer was older, as it had already been two centuries since the “Latin Church was affected by Reformation movements, which led around 1500 to a consensus regarding the need for a Reformation” (Pierre Chaunu). However, the way in which this reformation should be led was the subject of debate. For Erasmus, gentleness was necessary to eliminate the institution’s abuses and vices, as were trust in time and Providence. For Luther it meant breaking with Rome and returning to Scripture. Between these two major figures of the first half of the sixteenth century began the difficult dialogue that was destined to fail, for it began too late, and the divergences involved were far too fundamental. This impossible exchange between Erasmus and Luther, which is to say between humanism and Reformation, plunged the whole of Europe into a schism that deeply influenced the following centuries.

The humanist and the reformer

The path of the two young men diverged when Erasmus lost his parents in quick succession in 1483 and 1484. He said nothing of his grief, but spoke abundantly of its consequences, as he ended up alone, and was entrusted to guardians who forcibly sent him to the monastery. In 1486-1487, he entered the monastery of the Canons Regular in Stein, near Gouda. He was ordained as a priest in 1492, and peacefully left the cloister in 1493. Erasmus discovered humanism in the monastery, whose library had a rich selection of works from Antiquity and by the great philologist Lorenzo Valla. He had found his calling, and it was not a monastic one.

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