Johann Cloppenburg[1] (1592 – 1652) was a Dutch
Calvinist theologian. He is known as a controversialist, and as a contributor to
federal theology. He also made some detailed comments on the moral status of financial and banking transactions.[2]
Cloppenburg returned to the Netherlands in 1616 as a preacher at
Aalburg.[3] A
Gomarist, he took part in a disputation against
Remonstrants at
Bleiswijk.[7] He went to support Voetius at
Heusden, who since 1617 had faced opposition from the Remonstrant
Johannes Grevius.[8] He was a preacher at Amsterdam from 1621 to 1626, when he clashed with the local authorities over an
Arminian merchant. He then moved on to
Brielle.[9]
Gangraena theologiae Anabaptisticae, first Dutch version 1625 with subtitle Cancker van de leere der weder-dooperen.[14] A Latin version was published in 1645. It was cited by
Robert Baillie and
William Prynne, and possible influenced the Gangraena (1646) of
Thomas Edwards.[15] There was a further Latin edition (1656).
Friedrich Spanheim supplied the appendix Diatriba historica de origine, progressu et sectis anabaptistarum.[16]
Trou-hertinge Aenwysinge van theologische Redenen (1627)
Trouhertige vermaninge (1629)
Kort begrijp van der Leere der Socinianer (1630). A Dutch work against the
Socinians, it appeared with a Dutch translation of a work of
Fausto Sozzini, the De officio hominis Christiani.[17] It was later republished (Kort begrijp van de opkomste ende leere der Socinianen) as part of the Latin Compendiolum Socinianismi Confutatum (1652). It also included writings of the Polish Socinians
Krzysztof Ostorodt and
Andrzej Wojdowski, confiscated at the end of the 16th century.[18]
Epistola ad virum Cl. D. Ludovicum de Dieu, qua expenditur controversia inter Baronium et Casaubonum (1634). Based on correspondence between Cloppenburg and
Louis de Dieu at Leiden, it dealt with exegetical questions, and formed the basis of a contribution to the Critici Sacri.[19]
Sacrificiorum patriachalium Schola cum Spicilegio (1637)
Christelijcke onderwijsinge van woecker, interessen, coop van renten (1637)[20]
Vindiciae pro deitate spiritus sancti, adversus Pneumatomachum, Johan. Bidellum, Anglum (1652); a reply to the first book of
John Biddle, which Cloppenburg had been shown on a visit to
Bristol.[22]
Anti-Smalcius, de divinitate Jesu Christi (1652). This work against
Valentinus Smalcius arose as one of many dissertations from Cloppenburg's Hungarian students at Franeker.[23]
Exercitationes super locos communes theologicos (1653)[24]
Johann Cloppenburg[1] (1592 – 1652) was a Dutch
Calvinist theologian. He is known as a controversialist, and as a contributor to
federal theology. He also made some detailed comments on the moral status of financial and banking transactions.[2]
Cloppenburg returned to the Netherlands in 1616 as a preacher at
Aalburg.[3] A
Gomarist, he took part in a disputation against
Remonstrants at
Bleiswijk.[7] He went to support Voetius at
Heusden, who since 1617 had faced opposition from the Remonstrant
Johannes Grevius.[8] He was a preacher at Amsterdam from 1621 to 1626, when he clashed with the local authorities over an
Arminian merchant. He then moved on to
Brielle.[9]
Gangraena theologiae Anabaptisticae, first Dutch version 1625 with subtitle Cancker van de leere der weder-dooperen.[14] A Latin version was published in 1645. It was cited by
Robert Baillie and
William Prynne, and possible influenced the Gangraena (1646) of
Thomas Edwards.[15] There was a further Latin edition (1656).
Friedrich Spanheim supplied the appendix Diatriba historica de origine, progressu et sectis anabaptistarum.[16]
Trou-hertinge Aenwysinge van theologische Redenen (1627)
Trouhertige vermaninge (1629)
Kort begrijp van der Leere der Socinianer (1630). A Dutch work against the
Socinians, it appeared with a Dutch translation of a work of
Fausto Sozzini, the De officio hominis Christiani.[17] It was later republished (Kort begrijp van de opkomste ende leere der Socinianen) as part of the Latin Compendiolum Socinianismi Confutatum (1652). It also included writings of the Polish Socinians
Krzysztof Ostorodt and
Andrzej Wojdowski, confiscated at the end of the 16th century.[18]
Epistola ad virum Cl. D. Ludovicum de Dieu, qua expenditur controversia inter Baronium et Casaubonum (1634). Based on correspondence between Cloppenburg and
Louis de Dieu at Leiden, it dealt with exegetical questions, and formed the basis of a contribution to the Critici Sacri.[19]
Sacrificiorum patriachalium Schola cum Spicilegio (1637)
Christelijcke onderwijsinge van woecker, interessen, coop van renten (1637)[20]
Vindiciae pro deitate spiritus sancti, adversus Pneumatomachum, Johan. Bidellum, Anglum (1652); a reply to the first book of
John Biddle, which Cloppenburg had been shown on a visit to
Bristol.[22]
Anti-Smalcius, de divinitate Jesu Christi (1652). This work against
Valentinus Smalcius arose as one of many dissertations from Cloppenburg's Hungarian students at Franeker.[23]
Exercitationes super locos communes theologicos (1653)[24]