The Age of Confessional Division
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Guide to First Confession
Guide to First Confession Make a Good Examination of Conscience Read the “Suggestions for a Good Examination of Conscience” on the other side of this sheet. Confess Your Sins to the Priest Go into the confessional. You have the choice to kneel at the screen or sit to talk face-to-face with the priest. The priest should welcome you kindly and warmly. Make the Sign of the Cross, and say these words: Bless me, Father, for I have sinned. This is my first confession. These are my sins… Tell all your sins openly and honestly, including the number of times each sin was committed. Then, listen to the priest and follow his instructions. You may also ask any questions about the faith or how to grow in holiness. Pray the Act of Contrition when the priest tells you. ACT OF CONTRITION O my God, I am heartily sorry for having offended You, and I detest all my sins, because I dread the loss of heaven and the pains of hell; but most of all because they offend You, my God, Who are all good and deserving of all my love. I firmly resolve, with the help of Your grace, to confess my sins, to do penance, and to amend my life. Amen. The priest will ask you to do a “penance,” usually some prayers, to show you are truly sorry for your sins. This is done after you return to your pew. If the priest assigns a good act, it should be done soon after you leave the church. -
The Role of a Confessional Seminary in Theological Education
EDITORIAL The Role of a Confessional Seminary in Theological Education Frank Bateman Stanger* "A confession" has been defined as "a formulary which com prises the articles of faith," "a creed to be assented to" as one re lates himself to a religious institution. A confessional school of theology is one that either is commit ted to an already formalized confession of faith, or which adheres to a system of theological doctrines which can logically be formal ized into a confession of the Christian faith. Such a seminary is committed to religious doctrines which are deemed to be consistent with historic Christianity and which are interpreted through a par ticular theological perspective. These basic doctrines become the springboard of all the institution's theological thinking in its efforts to be relevant. Such a confession of faith becomes the norm for the examination of all else. The significance of confessional theological education can be seen through four approaches: (1) the purpose of the theological seminary, (2) the predicament of contemporary theological education, (3) the pertinence of confessional theological education, (4) the potential of the theological seminary. THE PURPOSE OF THE THEOLOGICAL SEMINARY The fulfillment of the major objectives of theological education assumes a confessional approach to religious truth. These objec tives have a twofold relationship: to the church for which the theo logical seminary exists, and to the theological student himself as he prepares for Christian ministry. The Council on Theological Education of the United Presby- President, Asbury Theological Seminary. 4 The Asbury Seminarian terian Church in the U.S.A. has defined the function of theological education in relation to the Church in these words: The enterprise of theological education is an instru ment of the Church for the furtherance of its mission in the world. -
The Language of Demons and Angels Brill’S Studies in Intellectual History
THE LANGUAGE OF DEMONS AND ANGELS BRILL’S STUDIES IN INTELLECTUAL HISTORY General Editor A.J. Vanderjagt, University of Groningen Editorial Board M. Colish, Oberlin College J.I. Israel, University College, London J.D. North, University of Groningen R.H. Popkin, Washington University, St. Louis-UCLA VOLUME 119 THE LANGUAGE OF DEMONS AND ANGELS Cornelius Agrippa’s Occult Philosophy BY CHRISTOPHER I. LEHRICH BRILL LEIDEN • BOSTON 2003 This book is printed on acid-free paper. The cover image shows the harmony and proportion of the human body with respect to the seven heavenly bodies, demonstrating the theory of the microcosm. From De occulta philosophia 2.27, 331/347 Library of Congress Cataloging-in-Publication Data Lehrich, Christopher I. The language of demons and angels : Cornelius Agrippa’s occult philosophy / by Christopher I. Lehrich. p. cm. — (Brill’s studies in intellectual history, ISSN 0920-8607 ; v. 119) Includes bibliographical references (p. ) and index. ISBN 90-04-13574-X 1. Agrippa von Nettesheim, Heinrich Cornelius. 1486?-1535. 2. Occultism. I. Title. II. Series. B781.A34L44 2003 130’.92-dc22 2003055665 ISSN 0920-8607 ISBN 90 04 13574 X © Copyright 2003 by Koninklijke Brill NV, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers, MA 01923, USA. -
6. Confessional Subscription Robert Preus, Ph.D., D
FAITHFUL COMFESSI0Nt"P~LIFE IN THE CHURCH 6. Confessional Subscription Robert Preus, Ph.D., D. Theol. What is a Lutheran? What is the nature of subscription to the Lutheran Confessions? These two questions which are often considered together and which are as inseparably related as Siamese twins have become increasingly important in our day when Lutheranism is fighting for its identity and life. Today most of the Lutheran pastors and teachers throughout the world sub- scribe, at least pro forma, all the confessions of the Evangelical Lutheran church: the ancient catholic creeds and the great Lutheran confessions of the 16th century, i.e. the Augsburg Confession, the Apology of the Augsburg Confession, Luther's two catechisms, the Smalcald Articles and the Formula of Concord. What does such subscription mean? Is such subscription any longer possible in our day of academic freedom and vaunted autonomy, ecu- menisin and dialogue? Many today think that subscription to any creed or confession is no longer viable and can represent only an impossible legalistic yoke upon an evangelical Christian or pastor. This is the conviction not only of Baptists and other traditionally non-credal denominations, but also of such renowned and conservative theologians as Karl Barth who holds that any human formulation of doctrine (as a creed or confession must be) is only a quest, an approximation, and therefore re1ative.l Are such objections valid? Is the Lutheran church able to justify con- fessional subscription today? And is she able to explain and agree on pre- cisely what is meant by such subscription? Today questions concerning the nature and spirit and extent of conies- sianal subscription have become a vexing problem, an enigma or even an embarrassment to many Lutherans. -
The Augsburg Confession and the Confessional Principle Churchman 94/4 1980
The Augsburg Confession and the Confessional Principle Churchman 94/4 1980 Robin A. Leaver In recent years Lutherans, particularly in America and Germany, have been re-examining their confessional inheritance. In 1977 the four hundredth anniversary of the compilation of the Formula of Concord was celebrated in a variety of ways. Not least was a succession of publications investigating the background of the document, its compilers, theology and later influence.1 The Formula was created in order to bring unity to the Lutheran churches which had been divided by various doctrinal controversies following Luther’s death in 1546. Although confessional in form, the Formula was not regarded as a replacement of the Augsburg Confession but rather as an amplification and clarification of certain doctrines implicit in the earlier confessional document. The formulators wrote: ‘Herewith we again whole-heartedly subscribe this Christian and thoroughly scriptural Augsburg Confession . And we do not intend . to depart from the aforementioned Confession or to set up a different and new confession.’2 Last year, 1979, the celebrations centred on the four hundred and fiftieth anniversary of the Diet of Speyer (1529) at which Lutherans presented their ‘Protest’, an action that earned for them the appellation ‘Protestant’.3 ‘In matters which concern God’s honour and the salvation and eternal life of our souls, every one must stand and give account before God for himself.’4 This protest led on to the confession of the following year. The year 1980 is a double -
Cotton Mathers's Wonders of the Invisible World: an Authoritative Edition
Georgia State University ScholarWorks @ Georgia State University English Dissertations Department of English 1-12-2005 Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition Paul Melvin Wise Follow this and additional works at: https://scholarworks.gsu.edu/english_diss Recommended Citation Wise, Paul Melvin, "Cotton Mathers's Wonders of the Invisible World: An Authoritative Edition." Dissertation, Georgia State University, 2005. https://scholarworks.gsu.edu/english_diss/5 This Dissertation is brought to you for free and open access by the Department of English at ScholarWorks @ Georgia State University. It has been accepted for inclusion in English Dissertations by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. COTTON MATHER’S WONDERS OF THE INVISIBLE WORLD: AN AUTHORITATIVE EDITION by PAUL M. WISE Under the direction of Reiner Smolinski ABSTRACT In Wonders of the Invisible World, Cotton Mather applies both his views on witchcraft and his millennial calculations to events at Salem in 1692. Although this infamous treatise served as the official chronicle and apologia of the 1692 witch trials, and excerpts from Wonders of the Invisible World are widely anthologized, no annotated critical edition of the entire work has appeared since the nineteenth century. This present edition seeks to remedy this lacuna in modern scholarship, presenting Mather’s seventeenth-century text next to an integrated theory of the natural causes of the Salem witch panic. The likely causes of Salem’s bewitchment, viewed alongside Mather’s implausible explanations, expose his disingenuousness in writing about Salem. Chapter one of my introduction posits the probability that a group of conspirators, led by the Rev. -
Rite of Penance Introduction
RITE OF PENANCE INTRODUCTION I The Mystery of Reconciliation in the History of Salvation 2 II The Reconciliation of Penitents in the Church’s Life 2 The Church is Holy but always in need of Purification 2 Penance in the Church’s Life and Liturgy 2 Reconciliation with God and with the Church 3 The Sacrament of Penance and Its Parts 3 a) Contrition 3 b) Confession 3 c) Act of Penance (Satisfaction) 3 d) Absolution 3 The Necessity and Benefit of the Sacrament 4 II Offices and Ministries in the Reconciliation of Penitents 4 The Community in the Celebration of Penance 4 The Minister of the Sacrament of Penance 4 The Pastoral Exercise of This Ministry 4 The Penitent 5 IV The Celebration of the Sacrament of Penance 5 The Place of Celebration 5 The Time of Celebration 5 Liturgical Vestments 5 A Rite for the Reconciliation of Individual Penitents 5 Preparation of Priest and Penitent 5 Welcoming the Penitent 5 Reading the Word of God 6 Confession of Sins and the Act of Penance 6 The Prayer of the Penitent and the Absolution by the Priest 6 Proclamation of Praise and Dismissal of the Penitent 6 Short Rite 6 B Rite for Reconciliation of Several Penitents with Individual Confession and Absolution 6 Introductory Rites 7 The Celebration of the Word of God 7 The Rite of Reconciliation 7 Dismissal of the People 8 C Rite for Reconciliation of Penitents with General Confession and Absolution 8 The Discipline of General Absolution 8 The Rite of General Absolution 8 V Penitential Celebrations 9 Nature and Structure 9 Benefit and Importance 9 VI Adaptations -
Is Not Like a Revolving Door. We Need to Intend to Amend (Ie, Chang
The Sacrament of Reconciliation (i.e., the Confessional) is not like a revolving door. We need to intend to amend (i.e., change) our life, so as to not repeat the same mortal sin(s). THE SACRAMENT OF PENANCE AND RECONCILIATION DOES THE PENITENT’S “INTENTION OF AMENDMENT” AFFECT ABSOLUTION? The following are a few relevant citations from the Catechism of the Catholic Church (CCC): INTERIOR PENANCE 1430 Jesus' call to conversion and penance, like that of the prophets before him, does not aim first at outward works, "sackcloth and ashes," fasting and mortification, but at the conversion of the heart, interior conversion . Without this, such penances remain sterile and false; however, interior conversion urges expression in visible signs, gestures and works of penance. 1431 Interior repentance is a radical reorientation [or amendment ] of our whole life, a return, a conversion to God with all our heart, an end of sin, a turning away from evil, with repugnance toward the evil actions we have committed. At the same time, it entails the desire and resolution to change one's life, with hope in God's mercy and trust in the help of his grace. This conversion of heart is accompanied by a salutary pain and sadness, which the Fathers called animi cruciatus (affliction of spirit) and compunctio cordis (repentance of heart). Question: Can absolution be granted to a person, where or when there exists no firm purpose (intent, resolve) of amendment [an interior change] on the part of the penitent regarding the confessed sin(s)? Answer: No. (Yes, absolution can be withheld or denied.) In normal circumstances, when there isn’t any danger of death, in order to absolve a penitent who is sui compos (conscious and able to make a confession), the priest must be reasonably certain that the penitent: (1) Has actually confessed a sin (even a previously confessed and absolved sin is sufficient); (2) Has, in that moment, at least an imperfect sorrow for their sin (attrition – fear of punishment (the loss of heaven)); and (3) Has a purpose of amendment at that time. -
Part 1 Anger Management in Early Modern Philosophical Discourses
Part 1 Anger Management in Early Modern Philosophical Discourses ∵ Chapter 3 Neo-Stoicism as an Antidote to Public Violence before Lipsius’s De constantia: Johann Weyer’s (Wier’s) Anger Therapy, De ira morbo (1577) Karl A.E. Enenkel Among the works of Johann Weyer (Wier, Piscinarius; 1515/1516–1588), court physician to Wilhelm the Rich, 5th Duke of Cleve, Jülich, and Berg,1 occurs a most intriguing treatise, De ira morbo, eiusdem curatione philosophica, medic- ina et theologica—On the Disease (Kranckheit) of Anger, and its Philosophical, Medical, and Theological Therapy, which appeared in 1577.2 Weyer intended to 1 Johann Weyer served Wilhelm the Rich as court physician from 1555 onward until his well- deserved retirement in 1578. For Weyer’s biography cf. Hoorens V., Een ketterse arts voor de heksen. Jan Wier (1515–1588) (Amsterdam: 2011); Binz C., Doctor Johann Weyer, ein rheinischer Arzt, der erste Bekämpfer des Hexenwahns (1st ed. Bonn: 1885 [Zeitschrift des Bergischen Geschichtsvereins 21]; 2nd ed. Berlin: 1896; reprint of the 2nd ed. Wiesbaden: 1969, and New York: 1975); Meyer Th., “Weyer, Johann”, Biographisch-Bibliographisches Kirchenlexikon 20 (2002) cols. 1537–1544. Thus far, Weyer has become known in scholarly discussions almost exclusively with respect to his treatise on witches (De praestigiis daemonum [. .] [ed. pr. Basel, Johannes Oporinus: 1563); cf., inter alia, the above-quoted works, and Nahl R. van, Zauberglaube und Hexenwahn im Gebiet von Rhein und Maas. Spätmittelalterlicher Volksglaube im Werk Johan Weyers (1515–1588) (Bonn: 1983); Mora G. et al., Witches, Devils, and Doctors in the Renaissance: Johann Weyer, “De praestigiis daemonum”, Medieval & Renaissance Texts & Studies 73 (Binghamton, N.Y.: 1991); Cobben J.J., Duivelse bezetenheid, beschreven door dok- ter Johannes Wier, 1515–1588 (Rotterdam: 2002); Gunnoe Ch.D., “The Debate between Johann Weyer and Thomas Erastus on the Punishment of Witches”, in Van Horn Melton J. -
Germany and the Coming of the French Wars of Religion: Confession, Identity, and Transnational Relations
Germany and the Coming of the French Wars of Religion: Confession, Identity, and Transnational Relations Jonas A. M. van Tol Doctor of Philosophy University of York History February 2016 Abstract From its inception, the French Wars of Religion was a European phenomenon. The internationality of the conflict is most clearly illustrated by the Protestant princes who engaged militarily in France between 1567 and 1569. Due to the historiographical convention of approaching the French Wars of Religion as a national event, studied almost entirely separate from the history of the German Reformation, its transnational dimension has largely been ignored or misinterpreted. Using ten German Protestant princes as a case study, this thesis investigates the variety of factors that shaped German understandings of the French Wars of Religion and by extension German involvement in France. The princes’ rich and international network of correspondence together with the many German-language pamphlets about the Wars in France provide an insight into the ways in which the conflict was explained, debated, and interpreted. Applying a transnational interpretive framework, this thesis unravels the complex interplay between the personal, local, national, and international influences that together formed an individual’s understanding of the Wars of Religion. These interpretations were rooted in the longstanding personal and cultural connections between France and the Rhineland and strongly influenced by French diplomacy and propaganda. Moreover, they were conditioned by one’s precise position in a number of key religious debates, most notably the question of Lutheran-Reformed relations. These understandings changed as a result of a number pivotal European events that took place in 1566 and 1567 and the conspiracy theories they inspired. -
The Serpent in the Garden: How Early-Modern Writers and Artists Depicted Devils and Witches
The Serpent in the Garden: How early-modern writers and artists depicted devils and witches A thesis submitted to the Graduate School Of the University of Cincinnati In partial fulfillment of the Requirements for the degree of Master of Arts In the Department of German Studies Of College of Arts and Sciences By Jennifer A. Goff B.A. Agnes Scott College May, 1996 Committee Chair: Dr. R.E. Schade, PhD. Abstract The early-modern period was a time of political, social, religious, and philosophical transitions. This thesis seeks to explore early-modern witchcraft within the framework of these transitions, using ecclesiastical treatises, contemporary art, witch trial transcripts, and literary depictions of witchcraft to ascertain the changing role of the devil in the early-modern conceptualization of witchcraft. At the beginning of this period, the devil was a ubiquitous and concrete presence in virtually all early-modern witchcraft discourse, whether textual or visual. As the period evolves, textual and visual representations develop nuances that reflect the changing philosophical and religious discourses. By the end of this period, texts and art indicate a spectrum of beliefs about the devil’s role in witchcraft, from the concrete and dominant presence he had at the beginning of this period, through a middle-ground of equality with the witch in her/his apostasy, through to a growing disbelief in his corporeal existence or influence on human behavior. The images of the devil and witch during this period remain the dominant images of the devil and witch into and throughout the modern period. 1 © Jennifer A. -
Mlttnlngtrttl 6Tnt~L!J Continuing LEHRE UND WEHRE MAGAZIN FUER EV.·Lu TH
(!!nurnr~ta mlttnlngtrttl 6tnt~l!J Continuing LEHRE UND WEHRE MAGAZIN FUER EV.·Lu TH. H OMILETIK THEOLOGICAL QUARTERLY. THEOLOGICAL MONTHLY Vol.xvm November, 1947 No. It CONTENTS Pale The Una Sancta in Luther's Theology, F. E. Ma)er_ 801 Memorandum Concerning the Church Situation ill Germany. Martin Klunke _. __ __ _ _ _ 815 The Consensus of Sandomierz. A Chaptel' from the Polish Reformation. J aroslav P Ukan. J r. .. __ ___ _. _________ . _. _____ . 825 Contributors to This Issue _ _ . _ .. 838 Outlines on the Nassau Pericopes _ ... _._____ _ ___ _. _ 839 Miscellanea _ ___ .. _____ .. ________ 853 Theological Observer ___ . ____ .. _. ________ . 859 Book Review .__ .... _.. _ _ ._._ .. _____ _ _ 872 Eln Predi ger muss nlcht allein wet Es 1st keln Ding, das die Leute den. also cL~ss er die Schafe unter mehr bel der Klrche behaeIt denn weise, wle sie rechte Christen sollen die gute Predigt. - Apologie. Arl.24 sein, sondern auch daneben den Woel fen wehTen. dass sle die Schafe nicht angy-eiten und mit falscher Lehre ver If the trumpet give an uncertain fuehren und Irrtum elnfuehren. sound. who shall prepare himself to Luther the battle? - 1 COT. 14:8 Published by the Ev. Luth. Synod of Missouri, Ohio, and Other States I I CONCORDIA PUBUSIDNG BOUSE, St Louis 18, Mo. i pUIf'DD IN lJ. S ••• I. THE CONSENSUS OF SANDOMIERZ 825. The Consensus of Sandomierz A Chapter from the Polish Reformation. (A Conference Essay) By JAROSLAV PELIKAN, JR. From April 9 to 14, 1570, representatives of Polish Calvin ism, of Polish Lutheranism, and of the Bohemian Brethren met in the city of of Sandomierz in southwestern Poland and signed a document acknowledging each other's confessions and doctrines as orthodox and looking forward to the time when all three could be united in one confession and one national Polish Church; that document was the so-called Consensus Sendomiriensis, the Consensus of Sandomierz.