DOCSLIB.ORG

1520 in 2020

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Heirs of the Reformation: 1520 in 2020 The Relative Relevance of Luther’s 1520 Treatises: To the Christian Nobility of The German Nation Concerning the Improvement of the Christian Estate, The Babylonian Captivity of the Church, and The Freedom of a Christian Contents Prologue ...............................................................................................................................................................1 Introduction to the Treatises .........................................................................................................................1 To the Christian Nobility of the German Nation .......................................................................................5 The least you need to know ................................................................................................................................................. 5 Content and Analysis ............................................................................................................................................................... 6 Three Walls ............................................................................................................................................................................. 6 10 Abuses and 27 Reforms ........................................................................................................................................... 10 Immediate Impact .................................................................................................................................................................. 12 Relative Relevance for Today ........................................................................................................................................... 13 Fuller Outline of This Work ............................................................................................................................................... 14 Prelude on the Babylonian Captivity of the Church ............................................................................. 16 The Least You Need to Know ............................................................................................................................................ 16 Content and Analysis ............................................................................................................................................................ 17 Lord’s Supper ...................................................................................................................................................................... 20 Baptism .................................................................................................................................................................................. 27 The Rest of the Sacraments .......................................................................................................................................... 31 Immediate Impact .................................................................................................................................................................. 37 Relative Relevance for Today ........................................................................................................................................... 38 Fuller Outline of This Work ............................................................................................................................................... 39 The Freedom of a Christian ......................................................................................................................... 40 The least you need to know .............................................................................................................................................. 40 Content and Analysis ............................................................................................................................................................ 41 Inner Person ........................................................................................................................................................................ 43 Outer Person........................................................................................................................................................................ 45 Immediate Impact .................................................................................................................................................................. 49 Relative Relevance for Today ........................................................................................................................................... 49 Fuller Outline of This Work ............................................................................................................................................... 50 Concluding Remarks to the Treatises ...................................................................................................... 51 Epilogue ............................................................................................................................................................. 54 Bibliography..................................................................................................................................................... 56 Prologue Romans 11:17-19 If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, 18 do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. 19 You will say then, “Branches were broken off so that I could be grafted in.” I knew nothing about Martin Luther as a little boy. In fact, I wasn’t even born into a Lutheran family, let alone a Christian family. I have no native German or American blood in me. For I was born in Laos, a country in southeast Asia. By God’s infinite grace and unsearchable mercy, after my family’s immigration to the United States, my family and I learned about our Lord and came to faith - a wild olive branch grafted in. The picture that Paul paints in Romans is one that is dear to me. It is a picture that is dear and common to all of us as well. We are the olive branches that have been grafted in so that now we are part of something grander than ourselves. We are a part of God’s plan of salvation, just like Martin Luther. Introduction to the Treatises I pray Your Honor to convey my humble gratitude to His Electoral grace, and beg him humbly that he will protect the praiseworthy Dr. Martin Luther for the sake of Christian truth. It matters more than all the riches and power of this world, for with time everything passes away; only the truth is eternal. And if God helps me to come to Dr. Martin Luther, then I will carefully draw his portrait and engrave it in copper for a lasting remembrance of this Christian man who has helped me out of great distress. And I beg your worthiness to send me as my payment anything new that Dr. Martin may write in German.1 We are living in a unique time in human history. We are the generation that gets to celebrate the 500th anniversary of many events in Luther’s life and the life of the Church. There was obviously 1517 when Luther hammered 95 discussion topics onto a church door2 and sparked a reformation. If you recall from a few years ago, there were many ways that Lutherans celebrated that year. Perhaps you got a gift like this button.3 1 Albrecht Dürer (1471-1528), arguably the greatest painter of the Renaissance/Reformation, wrote (Nürnberg, beginning of 1520) these words to George Spalatin (1484-1545), secretary to Elector Frederick the Wise (1463-1525). Please note: for most of the people mentioned in this paper, there are various spellings and versions of their names, e.g., Georg(e) Spalatin(us) or Georg Burkhardt. 2 Those original wooden doors were destroyed during the Seven Years’ War (1760). Eventually (1858), the current bronze doors were set into the original jambs at the Castle Church in Wittenberg, Germany. The 95 Theses are inscribed (in Latin) on those bronze doors. 3 This can be found at oldlutheran.com. 2 However, there are many things to celebrate after 1517. You could find something to celebrate from 1517 to 1546.4 Maybe this list would suffice: • 1517 - 95 Theses • 1518 - Heidelberg Disputation • 1519 - Leipzig Debate • 1520 - Voluminous Writings from Luther • 1521 - Diet of Worms • 1521-1522 - Wartburg Castle/Publication of the New Testament in German • 1523 - An Exhortation to the Knights of the Teutonic Order That They Lay Aside False Chastity and Assume the Chastity of Wedlock • 1524 - To the Councilmen of All Cities in Germany That They Establish and Maintain Christian Schools, Publication of the first Lutheran hymnal (Etlich Christlich lider) • 1525 - Luther’s marriage to Katharina von Bora, On the Bondage of the Will • 1526 - Diet of Speyer, The German Mass and Order of the Liturgy • 1527 - Whether One May Flee from a Deadly Plague • 1528 - Instructions for the Visitors of Parish Pastors in Electoral Saxony, Confession on Christ’s Supper • 1529 - The Large and Small Catechism, Marburg Colloquy • 1530 - Diet of Augsburg/Augsburg Confession • 1531 - Apology of the Augsburg Confession • 1532 - On Infiltrating and Clandestine Preachers • 1533 - The Private Mass and the Consecration of Priests • 1534 - Publication of the complete Bible
Recommended publications
  • The Development of Sacrosanctum Concilium Part 2 Or, How to Grok

    The Development of Sacrosanctum Concilium Part 2 Or, How to Grok

    The development of Sacrosanctum Concilium Part 2 - a presentation by Seán O’Seasnáin on becoming familiar with Vatican II and the Liturgy with a focus on Chapter 4 of What Happened at Vatican II by John W. O’Malley The Lines Are Drawn - The First Period (1962) or, How to grok Sacrosanctum Concilium (SC) while avoiding moonbats and wingnuts from the vantage point of a young Irish friar in formation at the time of Vatican II The four aggiornamento modernization principles identified by John W. O’Malley p140f 1) ressourcement 2) adaptation 3) episcopal collegiality and 4) active participation (Ch.4 of What Happened at Vatican II) are correctly described by O’Malley as fundamental and traditional principles. In a harsh and pedantic review of What Happened at Vatican II the late Richard John Neuhaus, on one hand gives O’Malley back-handed compliments for his balanced analysis, and in the next sentence rushes in to castigate him with misleading accusations of presenting the ‘discontinuity’ perspective of the council. Neuhaus writes dismissively: “What Happened at Vatican II is a 372-page brief for the party of novelty and discontinuity. Its author comes very close to saying explicitly what is frequently implied: that the innovationists practiced subterfuge, and they got away with it” [10]. I would have to credit Neuhaus with providing a reminder here of how appropriate the ‘moonbat’ and ‘wingnut’ designations are when it comes to critiques of Vatican II and the liturgy. He writes: “In the decades following the council, many liberals made no secret of their belief that aggiornamento was a mandate for radical change, even revolution.
  • Pope John the Twenty-Third and Master John Hus of Bohemia

    Pope John the Twenty-Third and Master John Hus of Bohemia

    POPE JOHN THE TWENTY-THIRD AND MASTER JOHN HUS OF BOHEMIA POPE JOHN THE TWENTY-THIRD AND MASTER JOHN HUS OF BOHEMIA BY EUSTACE J. KITTS A. UTHOR OF 'IN THE DAYS OF THE COUNCILS' ILLUSTRATED LONDON CONSTABLE AND COMPANY LIMITED 10 ORANGE STREET LEICESTER SQUARE 1910 INTRODUCTION IN this book I have endeavoured to narrate the five years' history of three men and a movement; the men are Pope John the Twenty-third, John Hus, the patriot reformer of Bohemia, and Sigismund, King of the Romans; and the movement is the conciliar movement up to the middle of the year 1415. I have already, in my book entitled In the Days ef the Councils, given the history of Baldassare Cossa, who became Pope John the Twenty-third, up to the death of Pope Alexander the Fifth. Baldassare Cossa was in no sense a hero; there were indeed very few heroes in those days. One thing which makes history so much more interesting than fiction is that the characters have their human frailties as well as their human virtues. 'Il n'y a pas,' says M. Boissier, 'de gens parfaits que dans les romans.' Baldassare Cossa was simply a strong man placed in a position for which he had striven hut for which he was eminently unfit, struggling with adversity. It is in the struggle that the interest of his story lies. Up till the battle of Rocca Secca all went well with him; after that, Fate was consistentlv against him. He had the misfortune to have for an enemy one of the foremost literary men of his time; and literary men then said all that they knew was true, all that they thought was true, and much that they hoped was true.
  • Why Not Rescind the 1521 Excommunication of Luther?

    Why Not Rescind the 1521 Excommunication of Luther?

    From Conflict to Communion: Why not rescind the 1521 excommunication of Luther? The point of lifting personal excommunications posthumously is not for the repose of the souls of the excommunicated. It is to take away the public rejection of that person and the scandal caused by the condemnation. The following material is a chapter from the article, “From Conflict to Communion: Going Home to Rome,” which addresses various issues in the LWF/Vatican report From Conflict to Communion (C2C). C2C purports to be a candid look at where things stand between Lutherans and Roman Catholics. In fact C2C has an agenda: It directs Lutherans to be PC so that in time they can be RC. The full article includes the following chapters: 1. Lutherans and Catholics agree/disagree on baptism. 2. C2C declares JDDJ has the “highest level of authority.” (¶97) 3. Justification must decrease so that unity may increase. 4. C2C conceals the Catholic rejection of “faith alone.” 5. C2C’s focus on “Luther’s theology” disguises a caricature of Luther. 6. Why not rescind the 1521 excommunication of Luther? 7. C2C creates a caricature of Luther on scripture by omitting its gospel center. 8. C2C hides the Vatican view: Lutherans are not really, truly “Church.” 9. C2C assumes papal primacy and infallibility are inevitable. 10. Mary, Mary, why are they hiding you? 11. C2C glides over the ordination of women. 12. C2C kicks the can down the road: Lutherans must concede to unity on Rome’s terms. * * * * * 6. Why not rescind the 1521 excommunication of Luther? On June 15, 1520, Pope Leo X issued his bull, Exsurge Domine (“Arise, O Lord, and judge your cause….The wild boar from the forest seeks to destroy [the vineyard]”), threatening Luther, “the wild boar,” with excommunication.
  • The Babylonian Captivity ( 1520 ) Erik Herrmann

    The Babylonian Captivity ( 1520 ) Erik Herrmann

    The Babylonian Captivity ( 1520 ) Erik Herrmann Lutheran Quarterly, Volume 34, Number 1, Spring 2020, pp. 71-81 (Article) Published by Johns Hopkins University Press DOI: https://doi.org/10.1353/lut.2020.0002 For additional information about this article https://muse.jhu.edu/article/751529 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] COMMENT: ANOTHER QUINCENTENNIAL The Babylonian Captivity (1520) by Erik Herrmann y the waters of Babylon we sit down and weep, when we “Bremember thee, O Zion. On the willows there we hang up our lyres” (Ps. 137:1). Overcome with grief, Israel could not sing for their captors. They were at a loss for words. Apparently this was not a problem for Luther. Luther would sing—he would sing high and loud and the captors would know that there still was a God in Israel. “I know another little song about Rome and the Romanists. If their ears are itching to hear it, I will sing that one to them, too—and pitch it in the highest key!” Babylon was a powerful trope. The Apocalypse made it a symbol of all the decadence and prolificacy of the kingdoms of the earth, that wicked harlot of the world. In the City of God, Augustine had identified it with the worldliness of the city of man which was also epitomized by pagan Rome. Petrarch, disgusted by the worldliness of the papacy in Avignon and the consequent influence of the French crown on the Roman church, called to mind the ancient Chal- dean captivity so that Avignon was the new “Babylon of the west,” holding the rest of the church hostage to its excesses.
  • Pope Leo X Demanding His Appearance in Rome Within Sixty Days As a Subject of Heresy

    Pope Leo X Demanding His Appearance in Rome Within Sixty Days As a Subject of Heresy

    Introduction: Part 9 During the Disputation in Heidelberg on April 26, 1518, for which Luther had prepared his Heidelberg Theses, he expressed his concern about the meaning of sin, free will, and grace, and defended his views before the Augustinian chapter. It had given him the opportunity “to make a spirited defense of his new theology, to attack the doctrine of the freedom of the will and Aristotle’s reign in theology, and to express a defiant refusal to recant his views.” After it was over, the Nuremberg delegation invited Luther to ride with them in a wagon until their ways parted. At Nuremberg, he he left his brothers and continued by wagon until he returned home to Wittenberg. Luther’s Summons to Rome • On August 7, 1518, Luther received a summons from Pope Leo X demanding his appearance in Rome within sixty days as a subject of heresy. A copy of A Dialogue Against the Presumptuous Conclusions of Martin Luther, written by Sylvester Prierias (Dominican priest and Master of the Sacred Palace in Rome) arrived with the summons. • Prierias had made his position clear: “Whoever says that the Church of Rome may not do what it is actually doing in the matter of indulgences is a heretic.” • The next day, August 8, Luther requested assistance from Elector Frederick the Wise, asking that he not be sent to Rome. Luther’s Summons to Rome • Luther took Prierias’ Dialogue, as soon as it arrived in Wittenberg, and wrote a reply – and had it printed! The publisher issued both the Dialogue and Luther’s response in Leipzig.
  • Confessio Im Konflikt Religiöse Selbst- Und Fremdwahrnehmung in Der Frühen Neuzeit

    Confessio Im Konflikt Religiöse Selbst- Und Fremdwahrnehmung in Der Frühen Neuzeit

    Mona Garloff / Christian Volkmar Witt (Hg.) Confessio im Konflikt Religiöse Selbst- und Fremdwahrnehmung in der Frühen Neuzeit. Ein Studienbuch © 2019, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen https://doi.org/10.13109/9783666571428 | CC BY-NC-ND 4.0 Veröffentlichungen des Instituts für Europäische Geschichte Mainz Abteilung für Abendländische Religionsgeschichte Herausgegeben von Irene Dingel Beiheft 129 © 2019, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen https://doi.org/10.13109/9783666571428 | CC BY-NC-ND 4.0 Confessio im Konflikt Religiöse Selbst- und Fremdwahrnehmung in der Frühen Neuzeit Ein Studienbuch Herausgegeben von Mona Garloff und Christian Volkmar Witt Vandenhoeck & Ruprecht © 2019, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen https://doi.org/10.13109/9783666571428 | CC BY-NC-ND 4.0 Die Publikation wurde gefördert durch die Deutsche Forschungsgemeinschaft. Bibliografische Information der Deutschen Nationalbibliothek: Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliografie; detaillierte bibliografische Daten sind im Internet über https://dnb.de abrufbar. © 2019, Vandenhoeck & Ruprecht GmbH & Co. KG, Theaterstraße 13, D-37073 Göttingen Dieses Material steht unter der Creative-Commons-Lizenz Namensnennung - Nicht kommerziell - Keine Bearbeitungen 4.0 International. Um eine Kopie dieser Lizenz zu sehen, besuchen Sie http://creativecommons.org/licenses/by- nc-nd/4.0/. Satz: Vanessa Weber, Mainz Vandenhoeck & Ruprecht Verlage | www.vandenhoeck-ruprecht-verlage.com ISSN 2197-1056 ISBN (Print) 978-3-525-57142-2 ISBN (OA) 978-3-666-57142-8 https://doi.org/10.13109/9783666571428 © 2019, Vandenhoeck & Ruprecht GmbH & Co. KG, Göttingen https://doi.org/10.13109/9783666571428 | CC BY-NC-ND 4.0 Inhalt Vorwort .............................................................................................................. 7 Christian V. Witt Wahrnehmung, Konflikt und Confessio. Eine Einleitung ........................
  • Die Bibelübersetzung Martin Luthers

    Die Bibelübersetzung Martin Luthers

    TY3003 – Sprachwissenschaftlicher D-Aufsatz Björn Kinding – Högskolan Dalarna VT11 TY3003 – Sprachwissenschaftlicher D-Aufsatz Björn Kinding – Högskolan Dalarna VT11 DIE BIBELÜBERSETZUNG MARTIN LUTHERS: EINE SOZIOLINGUISTISCHE ANALYSE DER ABSICHT, DER METHODE UND DER AUSWIRKUNG - 1/87 - TY3003 – Sprachwissenschaftlicher D-Aufsatz Björn Kinding – Högskolan Dalarna VT11 Abstrakt Brundin (2004, S. 63) sagt, dass sich die Reformation „um einen Kampf handelte, der Auswirkungen auf die ganze gesellschaftliche Struktur hatte.“ Das Ziel dieser Arbeit ist die Absichten hinter, die linguistischen Methoden und die sozialen Auswirkungen der Bibelübersetzung Luthers festzustellen, und dadurch die Aussage Brundins zu bestätigen bzw. widerlegen. Es wurde gefunden, dass Martin Luther die Bibelübersetzung und die Reformation in enger Zusammenarbeit mit seinen Kollegen an der Leucorea Universität und unter Führung des sächsischen Kurfürsten, Friedrich III., durchgeführt hat. Dabei haben die verwendeten linguistischen Methoden eine Schlüsselrolle gespielt, und viele heute bekannten wissenschaftlichen Theorien sind praktisch umgesetzt worden. Dazu gehören die Sapir-Whorf-Hypothese, die Defizit- bzw. die Differenzhypothese und die Diskurstheorie. Die Reformation hat eine gewaltige Machtverschiebung zur Folge, wo der Klerus dem Adel viele Rechte abgeben müsste, und die neu erzeugte Sprache der Lutherbibel hat zu einer deutschen Einheitssprache und die Erstehung eines deutschen Nationalstaates geführt. Als Schlussergebnis kann die Aussage Brundins klar bestätigt
  • A Brief Look at Passover

    A Brief Look at Passover

    Ouachita Baptist University Scholarly Commons @ Ouachita Honors Theses Carl Goodson Honors Program 1977 A Brief Look at Passover Jon Potest Ouachita Baptist University Follow this and additional works at: https://scholarlycommons.obu.edu/honors_theses Part of the Biblical Studies Commons, History Commons, and the History of Christianity Commons Recommended Citation Potest, Jon, "A Brief Look at Passover" (1977). Honors Theses. 270. https://scholarlycommons.obu.edu/honors_theses/270 This Thesis is brought to you for free and open access by the Carl Goodson Honors Program at Scholarly Commons @ Ouachita. It has been accepted for inclusion in Honors Theses by an authorized administrator of Scholarly Commons @ Ouachita. For more information, please contact [email protected]. OUACHITA BAPTIST UN I VERS ITY A BRIEF' LOOK AT PASS OVER HONORIs PROJECT BY JON POTEET MAY 25 , 1977 INTRODUCTION The purpose of this paper is to oriefly examine the tradition of the Passover in light of its origins , histor­ icization and historical development, and its relevance t the Christology expressed in the New Testament gospels. It is necessary to realize from the beginning that in some cases the traditions being dealt with are ancient, and therefore there is scant concrete evidence with which to deal. How­ ever, I feel that one can deal with what evidence there is available and realize that his conclusions must be somewhat tentative. 1 ' I. ORIGINS AND EARLY HISTORY When one looks at the traditions of the Passover in the biblical materials it becomes apparent that the feast originally consisted of two elements, these being pesach and mazzoth. 1 For purpos~s of study I propose to look at the two elements separately and then later look at how they came to be joined together.
  • The King Who Will Rule the World the Writings (Ketuvim) Mako A

    The King Who Will Rule the World the Writings (Ketuvim) Mako A

    David’s Heir – The King Who Will Rule the World The Writings (Ketuvim) Mako A. Nagasawa Last modified: September 24, 2009 Introduction: The Hero Among ‘the gifts of the Jews’ given to the rest of the world is a hope: A hope for a King who will rule the world with justice, mercy, and peace. Stories and legends from long ago seem to suggest that we are waiting for a special hero. However, it is the larger Jewish story that gives very specific meaning and shape to that hope. The theme of the Writings is the Heir of David, the King who will rule the world. This section of Scripture is very significant, especially taken all together as a whole. For example, not only is the Book of Psalms a personal favorite of many people for its emotional expression, it is a prophetic favorite of the New Testament. The Psalms, written long before Jesus, point to a King. The NT quotes Psalms 2, 16, and 110 (Psalm 110 is the most quoted chapter of the OT by the NT, more frequently cited than Isaiah 53) in very important places to assert that Jesus is the King of Israel and King of the world. The Book of Chronicles – the last book of the Writings – points to a King. He will come from the line of David, and he will rule the world. Who will that King be? What will his life be like? Will he usher in the life promised by God to Israel and the world? If so, how? And, what will he accomplish? How worldwide will his reign be? How will he defeat evil on God’s behalf? Those are the major questions and themes found in the Writings.
  • Martin Luther Extended Timeline Session 1

    Martin Luther Extended Timeline Session 1

    TIMELINES: MARTIN LUTHER & CHRISTIAN HISTORY A. LUTHER the MAN (1483 – 1546) 1502: Receives B.A. at University of Erfurt 1505: Earns M.A. at Erfurt; begins to study law 1505 Luther “struck by lightning” and vows to become a monk 1505 Luther enters the Order of Augustinian Hermits 1507: Luther is ordained and celebrates his first Mass; he panics during the ceremony 1510: Luther visits Rome as representative of Augustinians 1511: Luther transfers to Wittenberg to teach at the new university. 1512: Luther earns his doctorate of theology 1513: Luther begins lecturing on The Psalms 1515: Luther lectures on Paul’s Epistles to the Romans 1517: October 31, he posts his “95 Theses (points to debate)” concerning indulgences on Wittenberg Church door. 1518: At meeting in Augsburg, Luther defends his theology & refuses to recant 1518: Elector Frederick the Wise of Saxony places Luther under his protection. 1519: In debates with Professor John Eck at Leipzig, Luther denies supreme authority of popes and councils 1520: Papal bull (Exsurge Domine) gives Luther 60 days to recant or be excommunicated 1520: Luther burns the papal bull and writes 3 seminal documents: “To the Christian Nobility,” “On the Babylonian Captivity of the Church,” & “The Freedom of a Christian” 1521: Luther is excommunicated by the papal bull Decet Romanum Pontificem 1521: He refuses to recant his writings at the Diet of Worms 1521: New HRE Charles V condemns Luther as heretic and outlaw Luther is “kidnapped” and hidden in Wartburg Castle Luther begins translating the New Testament
  • Chronology of the Reformation 1320: John Wycliffe Is Born in Yorkshire

    Chronology of the Reformation 1320: John Wycliffe Is Born in Yorkshire

    Chronology of the Reformation 1320: John Wycliffe is born in Yorkshire, England 1369?: Jan Hus, born in Husinec, Bohemia, early reformer and founder of Moravian Church 1384: John Wycliffe died in his parish, he and his followers made the first full English translation of the Bible 6 July 1415: Jan Hus arrested, imprisoned, tried and burned at the stake while attending the Council of Constance, followed one year later by his disciple Jerome. Both sang hymns as they died 11 November 1418: Martin V elected pope and Great Western Schism is ended 1444: Johannes Reuchlin is born, becomes the father of the study of Hebrew and Greek in Germany 21 September 1452: Girolamo Savonarola is born in Ferrara, Italy, is a Dominican friar at age 22 29 May 1453 Constantine is captured by Ottoman Turks, the end of the Byzantine Empire 1454?: Gütenberg Bible printed in Mainz, Germany by Johann Gütenberg 1463: Elector Fredrick III (the Wise) of Saxony is born (died in 1525) 1465 : Johannes Tetzel is born in Pirna, Saxony 1472: Lucas Cranach the Elder born in Kronach, later becomes court painter to Frederick the Wise 1480: Andreas Bodenstein (Karlstadt) is born, later to become a teacher at the University of Wittenberg where he became associated with Luther. Strong in his zeal, weak in judgment, he represented all the worst of the outer fringes of the Reformation 10 November 1483: Martin Luther born in Eisleben 11 November 1483: Luther baptized at St. Peter and St. Paul Church, Eisleben (St. Martin’s Day) 1 January 1484: Ulrich Zwingli the first great Swiss
  • Implementing Summorum Pontificum in the Diocese of Davenport

    Implementing Summorum Pontificum in the Diocese of Davenport

    DIOCESE OF DAVENPORT Policies for Implementing Summorum Pontificum in the Diocese of Davenport These pages may be reproduced by parish and Diocesan staff for their use Policy promulgated at the Pastoral Center of the Diocese of Davenport–effective September 14, 2007 Feast of the Exaltation of the Holy Cross Revised November 27, 2011 Revised October 15, 2012 Most Reverend Martin Amos Bishop of Davenport TABLE OF CONTENTS §IV-249 POLICIES FOR IMPLEMENTING SUMMORUM PONTIFICUM IN THE DIOCESE OF DAVENPORT: INTRODUCTION 1 §IV-249.1 THE ROLE OF THE BISHOP 2 §IV-249.2 FACULTIES 3 §IV-249.3 REQUIREMENTS FOR THE CELEBRATION OF MASS 4 §IV-249.4 REQUIREMENTS FOR THE CELEBRATION OF THE OTHER SACRAMENTS AND RITES 6 §IV-249.5 REPORTING REQUIREMENTS 6 APPENDICES Appendix A: Documentation Form 7 Appendix B: Resources 8 0 §IV-249 Policies for Implementing Summorum Pontificum in the Diocese of Davenport §IV-249 POLICIES IMPLEMENTING SUMMORUM PONTIFICUM IN THE DIOCESE OF DAVENPORT Introduction In the 1980s, Pope John Paul II established a way to allow priests with special permission to celebrate Mass and the other sacraments using the rites that were in use before Vatican II (the 1962 Missal, also called the Missal of John XXIII or the Tridentine Mass). Effective September 14, 2007, Pope Benedict XVI loosened the restrictions on the use of the 1962 Missal, such that the special permission of the bishop is no longer required. This action was taken because, as universal shepherd, His Holiness has a heart for the unity of the Church, and sees the option of allowing a more generous use of the Mass of 1962 as a way to foster that unity and heal any breaches that may have occurred after Vatican II.