The Significance of the Sermons of Wenzeslaus Linck
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4 the Structural Framework of Governance
4 The structural framework of governance The last few decades of historical research have been focused on social interactions as a key issue in the research on the past. Medievalists have withdrawn to large extent from studying constitutional and legal matters, leaving such topics behind as some sort of anachronistic holdover of positivistic methodology. It seems, however, that there is no way for a study of political issues to abandon questions of the structural means of power – as defined in Chapter 1 – as an important element of the instrumentarium of particular players on the dynamic chessboard of the European High Middle Ages. These means, including changes and redefinitions of the legal status of the province under study, were an indispensable counterpart of the ad hoc political and personal measures related to in the previous chapter. 4.1 Marchia Milzania: the status of Milsko in the structure of the Ottonian and early Salian Empire The starting point for considerations about the formal status of Milsko as part of the Empire should be the assertion from Chapter 3 that between 1004–1007, Milsko for the first time became a territory administered by an individual appointed by the German king as comes, Herman I. Herman’s status as a royal administrator is illustrated in several sources. The most significant of these is a charter by Henry II from January 1, 1007 (DH II, no. 124) confirming the donation by the king of three ringforts (castella) in Milsko along with their districts (burgwards) to the Bishopric of Meissen. The strongholds -
The Musical Heritage of the Lutheran Church Volume I
The Musical Heritage of the Lutheran Church Volume I Edited by Theodore Hoelty-Nickel Valparaiso, Indiana The greatest contribution of the Lutheran Church to the culture of Western civilization lies in the field of music. Our Lutheran University is therefore particularly happy over the fact that, under the guidance of Professor Theodore Hoelty-Nickel, head of its Department of Music, it has been able to make a definite contribution to the advancement of musical taste in the Lutheran Church of America. The essays of this volume, originally presented at the Seminar in Church Music during the summer of 1944, are an encouraging evidence of the growing appreciation of our unique musical heritage. O. P. Kretzmann The Musical Heritage of the Lutheran Church Volume I Table of Contents Foreword Opening Address -Prof. Theo. Hoelty-Nickel, Valparaiso, Ind. Benefits Derived from a More Scholarly Approach to the Rich Musical and Liturgical Heritage of the Lutheran Church -Prof. Walter E. Buszin, Concordia College, Fort Wayne, Ind. The Chorale—Artistic Weapon of the Lutheran Church -Dr. Hans Rosenwald, Chicago, Ill. Problems Connected with Editing Lutheran Church Music -Prof. Walter E. Buszin The Radio and Our Musical Heritage -Mr. Gerhard Schroth, University of Chicago, Chicago, Ill. Is the Musical Training at Our Synodical Institutions Adequate for the Preserving of Our Musical Heritage? -Dr. Theo. G. Stelzer, Concordia Teachers College, Seward, Nebr. Problems of the Church Organist -Mr. Herbert D. Bruening, St. Luke’s Lutheran Church, Chicago, Ill. Members of the Seminar, 1944 From The Musical Heritage of the Lutheran Church, Volume I (Valparaiso, Ind.: Valparaiso University, 1945). -
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. -
A Man Named Martin Part 1: the Man Session One Session
A Man Named Martin Part 1: The Man Session One Comprehensive Reformation Website: Concordia Seminary (St. Louis) has developed a great website on the Reformation. Luther's Formative Years: In this Concordia Theological Monthly article (April 1946), E. G. Schweibert offers a fascinating account of Luther’s formative years, up through his completion of elementary school. The Plague: This article describes the cause, transmission and symptoms of the plague that killed two of Luther’s colleagues at Erfurt. Observant Augustinians: The monastic movement called the Order of Saint Augustine traced its founding to Saint Augustine (d. 430). Before Luther’s time an observant movement started among the Augustinians to focus on increased spirituality. Welcome to a Day in the Life of a Monk: Experience a day in the life of a monk, from his early rising, to his praying, labor, and the overall austerity that marks a man’s monastic decision. Session Two In the Monastery The Flagellants: This fanatical and heretical sect took self-flagellation to an extreme 200 years before Luther’s time; their activities help explain the purposes of self-flagellation among monks like Luther. Of the Awful Judgment: For Awakening Fear in Oneself: Centuries before Luther, St. Anselm wrote about sin and righteousness. His meditations on the depth of our sinfulness help explain why Luther’s monastic period made his feelings of guilt and unworthiness increase. Johann von Staupitz: This is a biographical sketch of Luther’s Augustinian supervisor. Luther’s Trip to Rome Rome and Romans - - Martin Luther: This writing by Pastor Tom Browning certainly carries a Presbyterian bent, but its focus on historical detail helps explain the backdrop and particulars of Luther’s first trip to Rome, which greatly discouraged him. -
Parish of Skipton*
294 HISTORY OF CRAVEN. PARISH OF SKIPTON* HAVE reserved for this parish, the most interesting part of my subject, a place in Wharfdale, in order to deduce the honour and fee of Skipton from Bolton, to which it originally belonged. In the later Saxon times Bodeltone, or Botltunef (the town of the principal mansion), was the property of Earl Edwin, whose large possessions in the North were among the last estates in the kingdom which, after the Conquest, were permitted to remain in the hands of their former owners. This nobleman was son of Leofwine, and brother of Leofric, Earls of Mercia.J It is somewhat remarkable that after the forfeiture the posterity of this family, in the second generation, became possessed of these estates again by the marriage of William de Meschines with Cecilia de Romille. This will be proved by the following table:— •——————————;——————————iLeofwine Earl of Mercia§=j=......... Leofric §=Godiva Norman. Edwin, the Edwinus Comes of Ermenilda=Ricardus de Abrineis cognom. Domesday. Goz. I———— Matilda=.. —————— I Ranulph de Meschines, Earl of Chester, William de Meschines=Cecilia, daughter and heir of Robert Romille, ob. 1129. Lord of Skipton. But it was before the Domesday Survey that this nobleman had incurred the forfeiture; and his lands in Craven are accordingly surveyed under the head of TERRA REGIS. All these, consisting of LXXVII carucates, lay waste, having never recovered from the Danish ravages. Of these-— [* The parish is situated partly in the wapontake of Staincliffe and partly in Claro, and comprises the townships of Skipton, Barden, Beamsley, Bolton Abbey, Draughton, Embsay-with-Eastby, Haltoneast-with-Bolton, and Hazlewood- with-Storithes ; and contains an area of 24,7893. -
Johann Reuchlin's Open Letter of 1505
Studies in Christian-Jewish Relations A peer-reviewed e-journal of the Council of Centers on Jewish-Christian Relations Published by the Center for Christian-Jewish Learning at Boston College In Search of an Explanation for the Suffering of the Jews: Johann Reuchlin’s Open Letter of 1505 Franz Posset Volume 5 (2010) http://escholarship.bc.edu/scjr/vol5 Posset, In Search of an Explanation Posset 1 http://escholarship.bc.edu/scjr/vol5 Studies in Christian-Jewish Relations Volume 5(2010): Posset 1-11 In 1505, the humanist Johann Reuchlin (1455-1522) time to use Hebrew phrases, given in Hebrew characters,5 with- published a booklet titled Doctor iohanns Reuchlins tütsch in the Early New High German text. If Reuchlin had written the missiue, warumb die Juden so lang im ellend sind1 (Johann text in Latin as one scholar to another, it might not be particu- Reuchlin‘s German-language open letter [discussing] why the larly exceptional, but he writes in 1505 in the then non-scholarly Jews have been in ―exile‖2 so long). One may debate whether vernacular language. The only other document of the very early or not Reuchlin‘s ―German open letter‖ is to be understood as sixteenth century written in German and Hebrew is the pam- merely repeating the ―conventional view that they [the Jews] phlet by the former Jew, Johann Pfefferkorn (1469–1523), titled were suffering for the sins of their forefathers who had mur- The Enemy of the Jews and published in 1509,6 i.e., four years dered Jesus.‖3 However, such an interpretation is a far too after the Missiue. -
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 -
Martin Luther: the Making of a Reformer and Reformation” Dr
The Reformation in Biblical Perspective “Martin Luther: The Making of a Reformer and Reformation” Dr. Harry L. Reeder III October 29, 2017 • Evening Sermon Martin Luther: The Making of a Reformer, Part I (Narrative with Dr. Reeder playing the part of Martin Luther) I have to confess I was utterly surprised to receive this invitation to a Presbyterian church. I could understand some of my colleagues like Knox and Calvin even, but for me to come here? I think it’s because of the association of the 95 Theses at this time and a significant milestone is here so you want to hear from me. I’d like to begin this way. There were major areas where the Reformation began to explode to change everything – Strasburg, London, Edenborough, even my own small village that became an unbelievable center of activity, Wittenberg. The one that you maybe most familiar with is Geneva. It is there that they acknowledge it with an interesting statement in Latin, ‘Post tenebras lux’ which translated means ‘out of darkness light.’ At the end of the 15 th century, beginning of 16 th century there was much darkness and the darkness had enveloped governments of the land. There was nothing more contradictory than the name of the dominate empire, the Holy Roman Empire. It was not holy or Roman nor was it an empire yet it controlled many. There were wars taking place and the oppression of peasants. Most of all was the darkness within the church. It has been descending for almost a thousand years. The church is embracing what is known as sacerdotalism which is the power of the church to administer salvation through its sacraments and its clerics by its indulgences with its relics. -
The Schottenklöster in the World: Identity, Independence and Integration*
chapter 16 The Schottenklöster in the World: Identity, Independence and Integration* Diarmuid Ó Riain Introduction One of the central concerns of the original Enclaves of Learning, Religion, Ideology and Practice working group was to examine the multifaceted connec- tions between the “enclave” and the surrounding world and to illustrate how texts produced within these communities served to both record and reinter- pret this interaction as well as having the potential to change the underlying relationships.1 This approach essentially treats of the physical, legal or other factors underpinning the identification as an enclave of learning, religion, ideol- ogy and practice within the broader context of the institution’s social relations, thereby seeking to redress the potentially problematic semantic implications of the term “enclave”. The focus of my paper will be the so-called Schottenklöster or Irish Benedictine monasteries, which were established between the later 11th and early 13th centuries in modern-day southern Germany and Austria. That the monasteries of medieval Europe were deeply embedded in the wider social environment rather than detached islands goes, of course, almost with- out saying.2 This reality coexisted, however, with what Hallinger called the traditional gegenweltliche instincts of monasticism, and the rhetoric of with- drawal from the world would always remain prominent, particularly in the context of the emergence of new monastic movements.3 What makes the Schottenklöster an especially interesting case-study with regard to the interplay between idealized detachment and actual integration is the issue of ethnicity; the Irish identity of the monasteries was their sine qua non, and, accordingly, had a profound influence on the level of independence and integration they * The research for this article was funded by the Austrian Science Fund (FWF): F42 Visions of Community. -
Defending Faith
Spätmittelalter, Humanismus, Reformation Studies in the Late Middle Ages, Humanism and the Reformation herausgegeben von Volker Leppin (Tübingen) in Verbindung mit Amy Nelson Burnett (Lincoln, NE), Berndt Hamm (Erlangen) Johannes Helmrath (Berlin), Matthias Pohlig (Münster) Eva Schlotheuber (Düsseldorf) 65 Timothy J. Wengert Defending Faith Lutheran Responses to Andreas Osiander’s Doctrine of Justification, 1551– 1559 Mohr Siebeck Timothy J. Wengert, born 1950; studied at the University of Michigan (Ann Arbor), Luther Seminary (St. Paul, MN), Duke University; 1984 received Ph. D. in Religion; since 1989 professor of Church History at The Lutheran Theological Seminary at Philadelphia. ISBN 978-3-16-151798-3 ISSN 1865-2840 (Spätmittelalter, Humanismus, Reformation) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available in the Internet at http://dnb.dnb.de. © 2012 by Mohr Siebeck, Tübingen, Germany. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. This applies particularly to reproduc- tions, translations, microfilms and storage and processing in electronic systems. The book was typeset by Martin Fischer in Tübingen using Minion typeface, printed by Gulde- Druck in Tübingen on non-aging paper and bound Buchbinderei Spinner in Ottersweier. Printed in Germany. Acknowledgements Thanks is due especially to Bernd Hamm for accepting this manuscript into the series, “Spätmittelalter, Humanismus und Reformation.” A special debt of grati- tude is also owed to Robert Kolb, my dear friend and colleague, whose advice and corrections to the manuscript have made every aspect of it better and also to my doctoral student and Flacius expert, Luka Ilic, for help in tracking down every last publication by Matthias Flacius. -
RELG 320 Luther: His Ongoing Significance Fall 2015: M-W-F—2:30–3:20 P.M
RELG 320 Luther: His Ongoing Significance Fall 2015: M-W-F—2:30–3:20 p.m. —HH 311 When the devil throws our sins up to us and declares we deserve death and hell, we ought to speak thus: “I admit that I deserve death and hell. What of it? Does this mean that I shall be sentenced to eternal damnation? By no means. For I know One who suffered and made a satisfaction in my behalf. His name is Jesus Christ, the Son of God. Where he is, there I shall be also.”1 —Martin Luther’s (1483–1546) July 1530 Letter to Jerome Weller Student’s Prayer Almighty and most merciful God, we pray Your blessing on all who are joined together at this college: students, faculty, and staff. Grant that we may so work and study, think and pray, grow and relax together, that we may be more perfectly fitted to serve You and our brothers and sisters in the work You have given and will give us to do. Help us to look wide, fill us with high ideals, give us love and good will to all people; and above all, keep us faithful to You under the Cross of our Savior, Jesus Christ, who died and rose for us, that we might always be Yours. Amen.2 Description In RELG 320 “the Lutheran Reformation is examined through the biographical and selected writings of Martin Luther. Chief emphasis is on the years to Luther’s death, with an examination of the structure and themes of Luther’s thought.”3 (3 credits) Professor and Contact Information Course Schedule and Location Rev. -
Dating the Reformation
The Protestant Reformation was the 16th-century religious, political, intellectual and cultural upheaval that splintered Catholic Europe, setting in place the structures and beliefs that would define the continent in the modern era. In northern and central Europe, reformers like Martin Luther, John Calvin and Henry VIII challenged papal authority and questioned the Catholic Church’s ability to define Christian practice. They argued for a religious and political redistribution of power into the hands of Bible- and pamphlet-reading pastors and princes. The disruption triggered wars, persecutions and the so-called Counter-Reformation, the Catholic Church’s delayed but forceful response to the Protestants. DATING THE REFORMATION Historians usually date the start of the Protestant Reformation to the 1517 publication of Martin Luther’s “95 Theses.” Its ending can be placed anywhere from the 1555 Peace of Augsburg, which allowed for the coexistence of Catholicism and Lutheranism in Germany, to the 1648 Treaty of Westphalia, which ended the Thirty Years’ War. The key ideas of the Reformation—a call to purify the church and a belief that the Bible, not tradition, should be the sole source of spiritual authority—were not themselves novel. However, Luther and the other reformers became the first to skillfully use the power of the printing press to give their ideas a wide audience. 1 Did You Know? No reformer was more adept than Martin Luther at using the power of the press to spread his ideas. Between 1518 and 1525, Luther published more works than the next 17 most prolific reformers combined. THE REFORMATION: GERMANY AND LUTHERANISM Martin Luther (1483-1546) was an Augustinian monk and university lecturer in Wittenberg when he composed his “95 Theses,” which protested the pope’s sale of reprieves from penance, or indulgences.