This study contributes to our understanding of the religious upheavals of the early sixteenth century by examining the defense of monasticism offered by a figure who knew the critiques of religious life made by reformers and who chose to remain in the cloister: Johannes Justus Lansperger, O.Cart. (1489-1539) [a.k.a. Landsberg, Lansperge]. Scholars have made much of the flight of monks and nuns from the cloisters during the Reformation, and research has understandably focused on those who functioned as mouthpieces for this radical break with the past. An examination of Lansperger affords the opportunity to explore the other side of the issue.;The present study explores the context within which Lansperger operated---the city of Cologne, the Carthusian order and the charterhouse of St. Barbara's, early modern humanism, vernacular publishing, and the Devotio moderna ---and the course of Lansperger's life and writing career. Then it evaluates the two critiques of monasticism that define the field---those of Erasmus and Luther. After establishing these two poles, this study turns to an analysis of Lansperger's two publications in defense of the religious life: the treatise Eyn schone vnderrichtung was die recht Ewangelisch geystlicheit sy, vnd was man von den Closteren halten soll (1528) and the dialogue Red vnnd antwurdt vom closterlichen Standt, ob der ein anfang vnd fundament hab auss gotlicher geschrifft (1529).;In the process of assessing Lansperger's defense of monasticism, this study identifies in his work a distinctively Carthusian response to attacks on the religious life: one that humbly acknowledges the shortcomings of monks while calling them to reform and defending---on historical and theological grounds---the validity of the way of life to which they have been called. Lansperger provides, then, both an outstanding exemplar of Carthusian reaction to the Reformation and a helpful entry-point into the mindset of those monks and nuns who maintained continuity with the medieval past.
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机译：这项研究有助于我们了解16世纪初期的宗教动荡，其方法是审查一位修道士的辩护。这位人物知道改革家对宗教生活的批评，并选择留在回廊中：约翰内斯·贾斯图斯·兰斯珀格（Ohan）。大车。 （1489-1539）[a.k.a.兰斯堡（Landsperge）。宗教改革期间，学者们从僧侣和修女那里逃走了很多，可以理解的是，研究集中在那些充当与过去的彻底决裂的喉舌的人上。对Lansperger的考察提供了探索问题另一面的机会。本研究探索了Lansperger运作的背景-科隆市，卡尔特教派和圣芭芭拉的宪章房，早期的现代人文主义，乡土出版，现代艺术-以及兰斯珀格的生活和写作生涯。然后，它评估了界定修道院领域的两种修道批评-伊拉斯ras和路德。在确定了这两个方面之后，本研究转向对兰斯珀格的两篇有关捍卫宗教生活的出版物的分析：Eyn schone vnderrichtung专着是Ewangelisch geystlicheit sy，vnd是人von den Closteren halten soll（1528）和《红色对话》。弗兰克·冯·克洛斯特里申·斯坦特（Vann Clothlichen Standt），奥本·安防（Ob der ein Anfang vnd），哈布·奥斯特·格斯里格特（1529）。谦卑地承认僧侣的缺点，同时呼吁僧侣们以历史和神学为基础进行改革和捍卫-他们被称为生活方式的有效性。然后，兰斯珀格既提供了卡尔特教派对宗教改革的杰出典范，又提供了那些与中世纪保持连续性的僧侣和尼姑的心态的有用切入点。
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