Guest Posted February 16, 2001 Report Share Posted February 16, 2001 The Protestant Reformation The Protestant Reformation was a religious revolt against the authority and doctrines of the Roman Catholic Church. It was one of the most significant developments in modern European history. In western Europe it shattered religious unity and led to Christian diversity. The Protestant Reformation produced four major movements: Lutheranism, Calvinism, Anglicanism, and Anabaptism. These four movements led, in turn, to the development of virtually all of the Protestant denominations that exist today. To see chart click here - http://www.eurohist.com/the_christians.htm . http://www.eurohist.com/martin_luther.gif Martin Luther Martin Luther and the Lutherans Martin Luther (1483-1546) was the pivotal figure in the early stages of the Protestant Revolt. The publication in 1517 of his Ninety-five Theses, which attacked indulgences, led in short order to the breaking away of most north German states from the Church of Rome. Luther, an Augustinian friar and professor at the University of Wittenberg, was a devout and learned man. Once he had made his original dissenting step in 1517, his active and bold mind took him further and further from the Catholic orthodoxy. In 1517 he was primarily concerned with reform of the Church. But particularly, as he developed his belief in justification by faith alone instead of by good works, he found himself in disagreement with much Catholic doctrine and practice. What began as reform within the Church ended as revolt against it. Luther continued to study and preach, and before his death in 1546, many had turned to his interpretation of Christianity, which his followers called Lutheranism. As his religious ideas developed,they went considerably beyond the mere issue of indulgences. Actually they served to redefine Christian belief and practice in the following five areas: salvation, authority, clergy, worship, and religion and the state. John Calvin and the Calvinists http://www.eurohist.com/john_calvin.gif John Calvin (1509-1564) was a Frenchman who had originally planned to enter the priesthood, but, influenced by the teachings of Luther, turned instead to Protestantism. He was only 25 years old when he published his Institutes of the Christian Religion, that dealt with the subjects of God, Christ, and the Holy Spirit, and Church organization and practice. Man's sinfulness, Calvin said, dims his understanding of God, but through the Bible he receives a revelation of His ways. Here he learns that God freely determines whatever He wants to happen in the world. Consequently, through the work of Christ in man's behalf, God selects for salvation whatever persons He chooses, as though they were completely without sin. Since all men are rightfully deserving of damnation because of their utter sinfulness, God's choice is simply a gift on His part and "predestined," determined by Him beforehand. The "election" of an individual is then reflected in the person by his conduct, his good deeds, industriousness, sense of duty, and self-discipline. Those given to worldly pleasures, the lazy, irresponsible, and frivolous, show every evidence of having been damned. Therefore, each individual should do his best to appear as though he were one of God's "elect," predestined for salvation, and his life should be lived seriously, soberly, and industriously. During one of his travels, Calvin happened to pass through Geneva, Switzerland. Calvin, only twenty-seven, began to organized Geneva into a model Protestant community. He promptly introduced stern rules of conduct that prohibited card-playing, drinking, dancing, and all "frivolity," and required attendance in church every Sunday. He even made the city council enforce these laws. Calvin dominated the city of Geneva and his form of Protestantism took deep root in Switzerland. Calvin's ideas of Christianity won him friends and followers far beyond the small city of Geneva. Those who supported Calvin's ideas were called "Presbyterians." One of Calvin's followers in Scotland was John Knox. It was the followers of Knox who later brought Presbyterianism to the New World. Henry VIII and the Church of England (Anglicanism) http://www.eurohist.com/henryviii.gif The Reformation came to England because of some very unusual circumstances. There had been discontent with Roman Catholicism in England going as far back as the days of John Wycliffe, a dissenting priest who died in 1388. Not only had he protested against papal taxes, and declared the Church's doctrine of transubstantiation contrary to the teachings of Scripture, but he also translated the Bible into English for the first time so that the people might know the "real" teachings of Christianity. Another Englishman who differed with the Church over the interpretation of the Scriptures was William Tyndale, finally put to death in 1536. He produced such a splendid translation of the Bible that it later became the basis for the official Scriptures of the Church of England, the King James Version. Thus, when the Reformation finally came to England, some groundwork had already been laid. Other men soon followed after Wycliffe and Tyndale to challenge Roman Catholicism. Some Englishmen were impressed by the revolt of Luther in Germany, and by Calvin's work in Geneva. Other were increasingly opposed to the interference of the Church in England's national affairs, and the kings were envious of its lands and riches. And still other English people had been strongly influenced by the new learning of the Renaissance, which often ran counter to the official teachings of the Church. The immediate cause of the Reformation, however, was the romance of an English king. Around 1527, King Henry VIII (king 1509-1547) fell in love with a beautiful girl named Anne Boleyn. Henry, already married to Catherine of Aragon, had grown tired of her because of her constant loyalty to Spain and her failure to produce a male heir. Since the Church did not permit divorce, Henry's real problem was how to be rid of Catherine and marry Anne. For more than five years, Henry tried unsuccessfully to have the Church annul his marriage; that is, declare that it had never really existed, something that was possible in Catholicism. He even applied pressure to the pope by cutting off all payments to the Church, but to no avail. Meanwhile, in 1529, Henry met Thomas Cranmer, a young professor from Oxford, who gave him some useful advice. He proposed that the king appeal to the university faculties, composed of prominent clergymen, to give him permission to obtain a divorce. Henry considered this a brilliant suggestion. He had Cranmer prepare the case and present it to the faculties of Oxford and Cambridge. They promptly ruled in the king's favor, and so did the Parliament. Then, in 1533, Thomas Cranmer, now the Archbishop of Canterbury, performed the marriage of the king to Anne. The pope promptly excommunicated Henry, and Parliament retaliated by passing the Act of Supremacy (1534), declaring the king head of the English Church. From that day to the present -- except for six years during the reign of Mary, the daughter of Henry and Catherine -- the Church of England has remained outside the Roman Catholic fold. Anabaptism Its origins go back to the year 1525, when the Protestant authorities of Zurich, Switzerland, ordered all Christian children to be baptized. A number of parents refused because they believed that Baptism should be performed only at an age when one was capable of understanding its significance, generally in youth or adulthood. To them unlike the Catholics, Baptism had no connection with the washing away of original sin, but represented the pubic acceptance of Christian faith. One could not just be born or brought into Christianity. It was something one had to accept with the full responsibility of one's mind and heart. Therefore, one simply could not be ready for Baptism and entry into Christianity until, as a grown person, s/he had personally come to believe in Christ. These people had been nicknamed "Anabaptists," or "those baptized again." For, though they had originally been baptized as Catholic babies, they now insisted upon being rebaptized as adults in keeping with their new beliefs. Anabaptism became especially influential in Germany, but Anabaptist groups also appeared in other countries, including the Netherlands, Austria, Hungary, Poland, Russia, England, and eventually the United States. The following groups trace their origins to the Anabaptist movement: Mennonites, Amish, Hutterites, Mennonite Brethren, Brethren in Christ, and the Baptists. To learn more about the Anabaptist [click here]. PROTESTANT REFORMATION (General Sources) The Protestant Reformation. Internet archive of texts and documents from Hanover College History Department. CATHOLIC ENCYCLOPEDIA. The Protestant Reformation. The Protestant Reformation explained from the Catholic point of view. Timeline of the Protestant Reformation. The timeline begins in 1517 when the archbishop of Mainz sponsors a sale of indulgences to pay for, among other things, the construction of Saint Peter's in Rome. Theological Roots of the Protestant Reformation. A Handbook. This book grew out of a six month course Robert C. Jones wrote and taught at Mars Hill Presbyterian Church, Acworth, Georgia, in 1996. THE HISTORY GUIDE. Savonarola and the Protestant Reformation. He called on the population of that city to burn all its books, paintings, sculptures, luxuries and fineries -- everything, in a word, that drove men away from higher spirituality. Reformation. The works of Luther, Calvin, and Zwingli and other leaders of the Protestant Reformation. LUTHERANISM Project Wittenberg. Works by and about Martin Luther. The Augsburg Confession (1530). The Augsburg Confession is the first of the great Protestant Confessions. All orthodox Lutheran church bodies base their teachings upon this treatise because they believe that it is a faithful to Word of God. Selected Works of Martin Luther. Selection of Luther's important works, including the 95 Theses. With links to biographies and discussion of Luther. CALVINISM John Calvin. The Institutes of the Christian Religion. John Calvin. A short biography of John Calvin. CALVINISM. The Doctrines of the Church. The works of Scottish theologian John Knox. The Five Points of Calvinism. These doctrines were emphasized and taught by John Calvin at the time of the Reformation. Ulrich Zwingli. The Church is Reformed in German Switzerland, 1523 - 1529. ENCYCLOPEDIA.COM. Ulrich Zwingli. CATHOLIC ENCYCLOPEDIA. Ulrich Zwingli. A short biography about the founder of the Reformation in Switzerland. ANGLICANISM Protestant England. While Protestantism tore apart European society, it took a far different form in England, retaining much of the doctrine and the practices of Catholicism. The English Reformation and The Counter Reformation. Discusses the ever-changing religious loyalties of English rulers Henry VIII, Edward VI, Queen Mary, and Elizabeth I. Henry VIII. The life and works of the famous English monarch. Henry VIII. Henry VIII's wholesale plunder of Catholic Church properties. The Six Wives of Henry VIII. There has probably been more interest in the wives of Henry VIII than in the King himself, although it is impossible not to wonder about the man that brought these six women together in history. ANABAPTISM Anabaptism in 16th Century Europe. Anabaptist faced hatred and bitter persecution in the 16th century. Anabaptist. The term Anabaptist was used to describe and define certain Christians during the Reformation. _____________________________________________For more details, as well as a Comperison Chart visit http://www.eurohist.com/the_protestant_reformation.htm . [This message has been edited by MJ (edited February 16, 2001).] Quote Link to comment Share on other sites More sharing options...
Guest Posted February 16, 2001 Report Share Posted February 16, 2001 http://history.hanover.edu/pictures/luther.gif Martin Luther (1483-1546) _Disputation of Doctor Martin Luther on the Power and Efficacy of Indulgences_by Dr. Martin Luther, 1517Published in: _Works of Martin Luther_ Adolph Spaeth, L.D. Reed, Henry Eyster Jacobs, et Al., Trans. & Eds. (Philadelphia: A. J. Holman Company, 1915), Vol. 1, pp. 29-38. DISPUTATION OF DOCTOR MARTIN LUTHER ON THE POWER AND EFFICACY OF INDULGENCES OCTOBER 31, 1517 Out of love for the truth and the desire to bring it to light, the following propositions will be discussed at Wittenberg, under the presidency of the Reverend Father Martin Luther, Master of Arts and of Sacred Theology, and Lecturer in Ordinary on the same at that place. Wherefore he requests that those who are unable to be present and debate orally with us, may do so by letter. In the Name our Lord Jesus Christ. Amen. 1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance. 2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests. 3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh. 4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven. 5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons. 6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven. 7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest. 8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying. 9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity. 10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory. 11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept. 12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition. 13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them. 14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear. 15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair. 16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety. 17. With souls in purgatory it seems necessary that horror should grow less and love increase. 18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love. 19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it. 20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself. 21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved; 22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life. 23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest. 24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty. 25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish. 26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession. 27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory]. 28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone. 29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal. 30. No one is sure that his own contrition is sincere; much less that he has attained full remission. 31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare. 32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon. 33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him; 34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man. 35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia. 36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon. 37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon. 38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission. 39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition. 40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them]. 41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love. 42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy. 43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons; 44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty. 45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God. 46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons. 47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment. 48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring. 49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God. 50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep. 51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold. 52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it. 53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others. 54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word. 55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies. 56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ. 57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them. 58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man. 59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time. 60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure; 61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient. 62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God. 63. But this treasure is naturally most odious, for it makes the first to be last. 64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first. 65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches. 66. The treasures of the indulgences are nets with which they now fish for the riches of men. 67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain. 68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross. 69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence. 70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope. 71 . He who speaks against the truth of apostolic pardons, let him be anathema and accursed! 72. But he who guards against the lust and license of the pardon-preachers, let him be blessed! 73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons. 74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth. 75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness. 76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned. 77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope. 78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii. 79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy. 80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render. 81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity. 82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial." 83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?" 84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?" 85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?" 86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?" 87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?" 88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?" 89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?" 90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy. 91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist. 92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace! 93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross! 94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell; 95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace. _________________________________________________________________ This text was converted to ascii format for Project Wittenberg by Allen Mulvey and is in the public domain. You may freely distribute, copy or print this text. Please direct any comments or suggestions to: Rev. Robert E. Smith of the Walther Library at Concordia Theological Seminary. E-mail: CFWLibrary@CRF.CUIS.EDU Surface Mail: 6600 N. Clinton St., Ft. Wayne, IN 46825 USA Phone: (219) 481-2123 Fax: (219) 481-2126 ________________________________________________________________ file: /pub/resources/text/wittenberg/luther: ninetyfive.txt http://www.iclnet.org/pub/resources/text/w.../ninetyfive.txt [This message has been edited by MJ (edited February 16, 2001).] Quote Link to comment Share on other sites More sharing options...
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