1.
Lutheranism
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Lutheranism is a major branch of Protestant Christianity which identifies with the theology of Martin Luther, a German friar, ecclesiastical reformer and theologian. Luthers efforts to reform the theology and practice of the Catholic Church launched the Protestant Reformation in the German-speaking territories of the Holy Roman Empire. Lutheranism advocates a doctrine of justification by grace alone through faith alone on the basis of Scripture alone and this is in contrast to the belief of the Catholic Church, defined at the Council of Trent, concerning authority coming from both the Scriptures and Tradition. In addition, Lutheranism accepts the teachings of the first seven ecumenical councils of the undivided Christian Church, unlike Calvinism, Lutherans retain many of the liturgical practices and sacramental teachings of the pre-Reformation Church, with a particular emphasis on the Eucharist, or Lords Supper. Lutheran theology differs from Reformed theology in Christology, the purpose of Gods Law, the grace, the concept of perseverance of the saints. Today, Lutheranism is one of the largest denominations of Protestantism, with approximately 80 million adherents, it constitutes the third most common Protestant denomination after historically Pentecostal denominations and Anglicanism. The Lutheran World Federation, the largest communion of Lutheran churches, Other Lutheran organizations include the International Lutheran Council and the Confessional Evangelical Lutheran Conference, as well as independent churches. The name Lutheran originated as a term used against Luther by German Scholastic theologian Dr. Johann Maier von Eck during the Leipzig Debate in July 1519. Eck and other Catholics followed the practice of naming a heresy after its leader. Martin Luther always disliked the term Lutheran, preferring the term Evangelical, which was derived from euangelion, the followers of John Calvin, Huldrych Zwingli, and other theologians linked to the Reformed tradition also began to use that term. To distinguish the two groups, others began to refer to the two groups as Evangelical Lutheran and Evangelical Reformed. As time passed by, the word Evangelical was dropped, Lutherans themselves began to use the term Lutheran in the middle of the 16th century, in order to distinguish themselves from other groups such as the Philippists and Calvinists. In 1597, theologians in Wittenberg defined the title Lutheran as referring to the true church, Lutheranism has its roots in the work of Martin Luther, who sought to reform the Western Church to what he considered a more biblical foundation. Lutheranism spread through all of Scandinavia during the 16th century, as the monarch of Denmark–Norway, through Baltic-German and Swedish rule, Lutheranism also spread into Estonia and Latvia. Since 1520, regular Lutheran services have been held in Copenhagen, under the reign of Frederick I, Denmark-Norway remained officially Catholic. Although Frederick initially pledged to persecute Lutherans, he adopted a policy of protecting Lutheran preachers and reformers. During Fredericks reign, Lutheranism made significant inroads in Denmark, at an open meeting in Copenhagen attended by the king in 1536, the people shouted, We will stand by the holy Gospel, and do not want such bishops anymore. Fredericks son Christian was openly Lutheran, which prevented his election to the throne upon his fathers death, however, following his victory in the civil war that followed, in 1537 he became Christian III and advanced the Reformation in Denmark-Norway
2.
Seal (emblem)
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A seal is a device for making an impression in wax, clay, paper, or some other medium, including an embossment on paper, and is also the impression thus made. The original purpose was to authenticate a document, a wrapper for one such as a modern envelope, the seal-making device is also referred to as the seal matrix or die, the imprint it creates as the seal impression. In most traditional forms of dry seal the design on the matrix is in intaglio. The design on the impression will reverse that of the matrix and this will not be the case if paper is embossed from behind, where the matrix and impression read the same way, and both matrix and impression are in relief. However engraved gems were carved in relief, called cameo in this context. The process is essentially that of a mould and these pendent seal impressions dangled below the documents they authenticated, to which the attachment tag was sewn or otherwise attached. Some jurisdictions consider rubber stamps or specified signature-accompanying words such as seal or L. S. to be the equivalent of, i. e. an equally effective substitute for. In Europe, although coats of arms and heraldic badges may well feature in such contexts as well as on seals, the study of seals is known as sigillography or sphragistics. Seals were used in the earliest civilizations and are of importance in archaeology. In ancient Mesopotamia carved or engraved cylinder seals in stone or other materials were used and these could be rolled along to create an impression on clay, and used as labels on consignments of trade goods, or for other purposes. They are normally hollow and it is presumed that they were worn on a string or chain round the neck, many have only images, often very finely carved, with no writing, while others have both. From Ancient Egypt seals in the form of signet-rings, including some with the names of kings, have been found, recently, seals have come to light in South Arabia datable to the Himyarite age. One example shows a name written in Aramaic engraved in reverse so as to read correctly in the impression, from the beginning of the 3rd millennium BC until the Middle Ages, seals of various kinds were in production in the Aegean islands and mainland Greece. In the Early Minoan age these were formed of stone and ivory. By the Middle Minoan age a new set for seal forms, motifs, hard stone requires new rotary carving techniques. The Late Bronze Age is the par excellence of the lens-shaped seal and the seal ring. These were a luxury art form and became keenly collected. His collection fell as booty to Pompey the Great, who deposited it in a temple in Rome, engraved gems continued to be produced and collected until the 19th century
3.
Martin Luther
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Martin Luther, O. S. A. was a German professor of theology, composer, priest, monk and a seminal figure in the Protestant Reformation. Luther came to reject several teachings and practices of the Roman Catholic Church and he strongly disputed the Catholic view on indulgences as he understood it to be, that freedom from Gods punishment for sin could be purchased with money. Luther proposed a discussion of the practice and efficacy of indulgences in his Ninety-five Theses of 1517. His translation of the Bible into the vernacular made it accessible to the laity. It fostered the development of a version of the German language, added several principles to the art of translation, and influenced the writing of an English translation. His hymns influenced the development of singing in Protestant churches and his marriage to Katharina von Bora, a former nun, set a model for the practice of clerical marriage, allowing Protestant clergy to marry. In two of his works, Luther expressed antagonistic views towards Jews, writing that Jewish homes and synagogues should be destroyed, their money confiscated. Condemned by virtually every Lutheran denomination, these statements and their influence on antisemitism have contributed to his controversial status, Martin Luther was born to Hans Luder and his wife Margarethe on 10 November 1483 in Eisleben, Saxony, then part of the Holy Roman Empire. He was baptized as a Catholic the next morning on the feast day of St. Martin of Tours and his family moved to Mansfeld in 1484, where his father was a leaseholder of copper mines and smelters and served as one of four citizen representatives on the local council. He had several brothers and sisters, and is known to have close to one of them. Hans Luther was ambitious for himself and his family, and he was determined to see Martin, his eldest son, become a lawyer. He sent Martin to Latin schools in Mansfeld, then Magdeburg in 1497, where he attended a school operated by a lay group called the Brethren of the Common Life, the three schools focused on the so-called trivium, grammar, rhetoric, and logic. Luther later compared his education there to purgatory and hell, in 1501, at the age of 19, he entered the University of Erfurt, which he later described as a beerhouse and whorehouse. He was made to wake at four every morning for what has been described as a day of rote learning and he received his masters degree in 1505. In accordance with his fathers wishes, Luther enrolled in law school at the university that year but dropped out almost immediately. Luther sought assurances about life and was drawn to theology and philosophy, expressing particular interest in Aristotle, William of Ockham, philosophy proved to be unsatisfying, offering assurance about the use of reason but none about loving God, which to Luther was more important. Reason could not lead men to God, he felt, for Luther, reason could be used to question men and institutions, but not God. Human beings could learn about God only through divine revelation, he believed and he later attributed his decision to an event, on 2 July 1505, he was returning to university on horseback after a trip home
4.
John Frederick I, Elector of Saxony
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Johann Frederick I, called Johann the Magnanimous, or St. Johann the Steadfast, was Elector of Saxony and Head of the Protestant Confederation of Germany, Champion of the Reformation. Johann Frederick was the eldest son of Elector Johann by his first wife and his mother died fourteen days after his birth, on 12 July 1503. He received his education from George Spalatin, whom he highly esteemed during his whole life, Spalatin was Martin Luthers friend and advisor and thus, through Spalatins schooling, Johann developed a devotion to the teachings of Martin Luther. His knowledge of history was comprehensive, and his library, which extended over all sciences, was one of the largest in Germany, with vivid interest he observed the development of the reformatory movement. He eagerly read Luthers writings, urged the printing of the first complete edition of his works, at the Elector castle at Torgau, he constructed a chapel specifically designed to be a Lutheran place of worship and invited Martin Luther to deliver the inaugural sermon. His father introduced him into the political and diplomatic affairs of the time and he took an active part in the disturbances caused by the Pack affair, and Luther was grateful to him for his exertions, in spite of his youth, for the maintenance of peace. During the second diet of Speyer he temporarily assumed the reins of government in place of his father and he accompanied the latter to the Diet of Augsburg in 1530, signed with him the Augsburg Confession and was active in the proceedings. His attitude did not remain unnoticed, and won him the emperors dislike, in 1532, Johann Frederick succeeded his father as elector. In the beginning he reigned with his half-brother, John Ernest and he consolidated the Lutheran State Church by the institution of an electoral consistory and renewed the church visitation. At the Diet of Schmalkalden in 1537 the council was refused, and the elector treated the papal legate with open disregard and rejected the propositions of Dr. Held and his attitude became more and more stubborn and regardless of consequences, not to the advantage of the Protestant cause. In 1542 he expelled Duke Henry of Brunswick-Wolfenbüttel from his country to protect the Evangelical cities Goslar and Brunswick, New war-like entanglements hindered Charles V from interfering and by apparently yielding he succeeded in concealing his true intentions. The elector appeared personally at the diet of Speyer in 1544, the harmony of the emperor with the Evangelicals appeared never greater than at that time. John Frederick actually thought that peace had come and continued the reforms in his country. Even the growing discord among the allies did not disturb him, when the Schmalkaldic War broke out in 1546, he marched to the south at the head of his troops, but the unexpected invasion of his country by his cousin Duke Maurice compelled him to return. He succeeded in reconquering the larger part of his possessions and repelling Maurice, the Battle of Mühlberg,24 April 1547, went against him and dispersed his army. He received a wound to the left side of his face. He was taken prisoner by Charles V and sent into exile in Worms and he was never greater and more magnanimous than in the days of his captivity, as is evident from the correspondence with his children, his wife, and his councilors. Friends and foes were compelled to acknowledge his calm behavior, his unwavering faith, though offered several opportunities to be set free, if he would but compromise his faith and convictions, he steadfastly refused, and urged his sons to remain strong and faithful
5.
Coburg
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Coburg is a town located on the Itz river in the Upper Franconia region of Bavaria, Germany. Long part of one of the Thuringian states of the Wettin line, until the revolution of 1918, it was one of the capitals of the Duchy of Saxe-Coburg and Gotha and the Duchy of Saxe-Coburg-Saalfeld. Through successful dynastic policies, the princely family married into several of the royal families of Europe, most notably in the person of Prince Albert. As a result of close links with the royal houses of Europe in the late 19th and early 20th centuries, Coburg was frequently visited by the crowned heads of Europe. Coburg is also known as the location of Veste Coburg, one of Germanys largest castles, in 1530, Martin Luther lived there for six months during which he worked on translating the Bible into German. Today, Coburgs population is close to 41,500, since it was little damaged in World War II, Coburg retains many historic buildings, making it a popular tourist destination. Coburg lies about 90 kilometres south of Erfurt and about 100 kilometres north of Nuremberg on the river Itz and it is an urban district and is surrounded by the Landkreis Coburg. Coburg lies at the foot of the Thuringian Highland, on three sides it is surrounded by Thuringia. Until reunification in 1990 the border between Bavaria and Thuringia was also the inner German border, the origin of the name Coburg is unclear, the first element may be kuh, which would give a literal meaning of cow borough. Coburg initially referred to a property centred on the hill where Veste Coburg was later built and its oldest remains date to the 12th or 13th century. During the Diet of Augsburg in 1530 reformer Martin Luther spent six months at the castle while his lord, John, Elector of Saxony. Luther was forbidden to attend by the Elector, who feared that he would be imprisoned and burned as a heretic, while quartered at the castle Luther continued with his translation of the Bible into German. In 1547, the residence was moved from the Veste to a former monastery, rebuilt as a Renaissance palace. In 1596, Coburg was raised to the status of capital of one of the dynastys splintered Saxon-Thuringian territories, from 1699 to 1826, it was one of the two capitals of the Duchy of Saxe-Coburg-Saalfeld, and from 1826-1918 it was a capital of the Duchy of Saxe-Coburg-Gotha. Ernest Frederick, the fourth Duke of Saxe-Coburg-Saalfeld, moved his capital from Saalfeld to Coburg in 1764, Coburg then became capital of the Duchy of Saxe-Coburg-Saalfeld and later of the Duchy of Saxe-Coburg and Gotha. In the early 19th century, the medieval fortifications were demolished and replaced by parks. The duke also started the collection of engravings that is today part of the Veste Coburg museum. Under his son, Ernest, the Schlossplatz with what is today the Landestheater Coburg was created and he also rebuilt the Ehrenburg in Gothic revival style
6.
Diet of Augsburg
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The Diet of Augsburg were the meetings of the Imperial Diet of the Holy Roman Empire held in the German city of Augsburg. Both an Imperial City and the residence of the Augsburg prince-bishops, Emperor Charles V could not bring himself to openly discuss the matters of religious dispute and cause for division throughout Europe so he often stayed away from the sessions of the Diet. Instead he sent his younger brother Ferdinand I to have authority over discussions, the Diet was organized into three separate colleges, Prince-electors, ecclesiastical and secular sovereigns, and imperial cities. However, unlike other diets, the Diet did not possess fixed rules or methods to conduct, tradition for the Diet of Augsburg began to emerge in the 1530s and the sessions were to be conducted under these guidelines. Either the emperor or the estates organized day-to-day business of the diet, the business of the Diet was conducted on three levels, the committees, the colleges, and the plenary session. The plenary sessions or colleges created the committees, this level was staffed by members and/or experts of the Diet, the issue would continue to be discussed independently then collectively by the College of Electors and College of Sovereigns. Once they were able to confer on a decision the College of Cities would be informed, if they also agreed to the decision this would become a final decision and passed to the Emperor. If the Emperor approved this recommendation he could adopted it but if there were any issues or concerns he would send it back, the climate during this time was vastly different from what we see today when the Lutheran church moved to reformation at the assembly of Augsburg. The Diet was inaugurated by the emperor on June 20 and it produced numerous outcomes, most notably the 1530 declaration of the Lutheran estates known as the Augsburg Confession, a central document of Lutheranism that was presented to the emperor. The Ninety-five Theses, published by Martin Luther in 1517, had sparked the Reformation in the German lands, in 1529, however, the emperor signed a successful peace treaty with France. After these successes, Charles aimed to assert his control over what he saw as German religious heresies, at the Diet of Speyer, the Edict of Worms was affirmed, resulting in the Protestation at Speyer enacted by the Lutheran princes. The Augsburg Confession was intended “to be an expression of the faith of the universal Church, “No minister, however, considers himself bound to believe every sentiment contained in these 21 articles, only the fundamental doctrines. 2) Do you believe, that the doctrines of the word of God, are taught in a manner substantially correct. During the Diet, Melanchthon withstood a variety of attacks while formulating the text, according to Joachim Camerarius, his first biographer, he “did not bend the truth to win favor or meet objections, at the same time he avoided unnecessary conflict”. Camerarius also mentions that during the diet, Melanchthon cried when hearing his work during this time of negotiations. There has been a dispute regarding the Augsburg Confession and what type of confession it truly is. One suggestion is that it is a political and theological confession, a second view is that it is a catholic confession that dispensed with minor teachings such as penance. During the 16th century the tensions and relationship that existed between the Emperor, the Pope, the German Princes and the Protestants were quite complex, the confessions of the early centuries of the church were evoked by the Protestant Reformation and of the tensions that existed in the Church
7.
Lazarus Spengler
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Lazarus Spengler was a prominent supporter of Martin Luther and leader of the Protestant Reformation in Nuremberg, as well as a famous hymnwriter. Spengler was the son of Georg and Agnes Spengler, and he was the 9th of 21 children and his father was a clerk in the Imperial Court of Justice. Lazarus Spengler enrolled in the University of Leipzig in 1491, upon the death of his father in 1496, Spengler returned to Nuremberg and obtained a position in the office of the Nuremberg town clerk. In 1507, he became the town clerk and he met Martin Luther in 1518, when Luther passed through Nuremberg. Spengler became an ardent supporter, publishing Schutzred supporting Luther in 1519 and he was active in reforming the church in Nuremberg, which drew unfavorable attention from religious conservatives. In April 1521, Nuremberg sent Spengler as a delegate to the Diet of Worms, Luther and Melanchthon looked favorably on the proposal, and the gymnasium was opened by Melanchthon on May 23,1526. Spengler participated in the negotiations at the Diet of Augsburg in 1530 and he was largely responsible for the design of the Luther rose, adopted by Luther at the time of the Diet of Augusburg. He is also remembered as the author of hymns, some of which remain in Lutheran hymn books to this day. One of these, Durch Adams Fall ist ganz verderbt, is quoted in the Book of Concord, biography at the Cyber Hymnal Profile at www. bach-cantatas. com Profile by Rev. Jerry Gernander
8.
Theology
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Theology is the critical study of the nature of the divine. It is taught as a discipline, typically in universities, seminaries. Augustine of Hippo defined the Latin equivalent, theologia, as reasoning or discussion concerning the Deity, the term can, however, be used for a variety of different disciplines or fields of study. Theologians use various forms of analysis and argument to help understand, explain, test, critique, the English equivalent theology had evolved by 1362. Greek theologia was used with the discourse on god in the fourth century BC by Plato in The Republic, Book ii. Drawing on Greek Stoic sources, the Latin writer Varro distinguished three forms of discourse, mythical, rational and civil. Theologos, closely related to theologia, appears once in some manuscripts, in the heading to the book of Revelation, apokalypsis ioannoy toy theologoy. The Latin author Boethius, writing in the early 6th century, used theologia to denote a subdivision of philosophy as a subject of study, dealing with the motionless. Boethius definition influenced medieval Latin usage, Theology can also now be used in a derived sense to mean a system of theoretical principles, an ideology. They suggest the term is appropriate in religious contexts that are organized differently. Kalam. does not hold the place in Muslim thought that theology does in Christianity. To find an equivalent for theology in the Christian sense it is necessary to have recourse to several disciplines, and to the usul al-fiqh as much as to kalam. Jose Ignacio Cabezon, who argues that the use of theology is appropriate, can only do so, he says, I take theology not to be restricted to its etymological meaning. In that latter sense, Buddhism is of course atheological, rejecting as it does the notion of God, within Hindu philosophy, there is a solid and ancient tradition of philosophical speculation on the nature of the universe, of God and of the Atman. The Sanskrit word for the schools of Hindu philosophy is Darshana. Nevertheless, Jewish theology historically has been active and highly significant for Christian. It is sometimes claimed, however, that the Jewish analogue of Christian theological discussion would more properly be Rabbinical discussion of Jewish law, the history of the study of theology in institutions of higher education is as old as the history of such institutions themselves. Modern Western universities evolved from the institutions and cathedral schools of Western Europe during the High Middle Ages
9.
Faith
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Faith is confidence or trust in a person or thing, or the observance of an obligation from loyalty, or fidelity to a person, promise, engagement. The word faith may refer to a particular system of religious belief. The term faith has numerous connotations and is used in different ways, the English word faith is thought to date from 1200–50, from the Middle English feith, via Anglo-French fed, Old French feid, feit from Latin fidem, accusative of fidēs, akin to fīdere. James W. Fowler proposes a series of stages of faith-development across the human life-span and his stages relate closely to the work of Piaget, Erikson, and Kohlberg regarding aspects of psychological development in children and adults. Fowler defines faith as an activity of trusting, committing, and relating to the world based on a set of assumptions of how one is related to others, intuitive-Projective, a stage of confusion and of high impressionability through stories and rituals. Mythic-Literal, a stage where provided information is accepted in order to conform with social norms, individuative-Reflective, In this stage the individual critically analyzes adopted and accepted faith with existing systems of faith. Disillusion or strengthening of faith happens in this stage, based on needs, experiences and paradoxes. This stage is called negotiated settling in life, no hard-and-fast rule requires individuals pursuing faith to go through all six stages. There is a probability for individuals to be content and fixed in a particular stage for a lifetime. Stage 6 is the summit of faith development and this state is often considered as not fully attainable. There is a spectrum of opinion with respect to the epistemological validity of faith. Fideism is a theory which maintains that faith is independent of reason, or that reason and faith are hostile to each other. It states that faith is needed to determine some philosophical and religious truths, the word and concept had its origin in the mid- to late-19th century by way of Catholic thought, in a movement called Traditionalism. The Roman Catholic Magisterium has, however, repeatedly condemned fideism, in the Baháí Faith, faith is meant, first, conscious knowledge, and second, the practice of good deeds, ultimately the acceptance of the divine authority of the Manifestations of God. In the religions view, faith and knowledge are required for spiritual growth. Faith involves more than outward obedience to authority, but also must be based on a deep personal understanding of religious teachings. Faith is an important constituent element of the teachings of Gautama Buddha— in both the Theravada and the Mahayana traditions, the teachings of Buddha were originally recorded in the language Pali and the word saddhā is generally translated as faith. Faith in Buddhism centers on the understanding that the Buddha is an Awakened being, on his role as teacher, in the truth of his Dharma
10.
Philip Melanchthon
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He stands next to Luther and Calvin as a reformer, theologian, and molder of Protestantism. Along with Luther, he is the founder of Lutheranism. Both rejected the doctrine of transubstantiation, but not the belief that the body and blood of Christ are present with the elements of bread and wine in the Lords Supper. The Lutheran view of sacramental union contrasts with the understanding of the Roman Church that the bread and wine cease to be bread, Melanchthon made the distinction between law and gospel the central formula for Lutheran evangelical insight. By the law, he meant Gods requirements both in Old and New Testament, the meant the free gift of grace through faith in Jesus Christ. He was born Philipp Schwartzerdt on 16 February 1497, at Bretten, near Karlsruhe and his birthplace, along with almost the whole city of Bretten, was burned in 1689 by French troops during the War of the Palatinate Succession. The towns Melanchthonhaus was built on its site in 1897, in 1507 he was sent to the Latin school at Pforzheim, where the rector, Georg Simler of Wimpfen, introduced him to the Latin and Greek poets and to Aristotle. He and a brother were brought to Pforzheim to live with his maternal grandmother, the next year he entered the University of Heidelberg, where he studied philosophy, rhetoric, and astronomy/astrology, and became known as a scholar of Greek. Denied the masters degree in 1512 on the grounds of his youth, he went to Tübingen, where he continued humanistic studies but also worked on jurisprudence, mathematics, while there he was also taught the technical aspects of astrology by Johannes Stöffler. After gaining a degree in 1516 he began to study theology. Under the influence of Reuchlin, Erasmus, and others, he convinced that true Christianity was something different from the scholastic theology as taught at the university. He became a conventor in the contubernium and instructed younger scholars and he also lectured on oratory, on Virgil and on Livy. His first publications were an edition of Terence and a Greek grammar and he studied the Scriptures, especially of Paul, and Evangelical doctrine. Attending the disputation of Leipzig as a spectator, he participated with his comments. After his views were attacked by Johann Eck, Melanchthon replied based on the authority of Scripture in his Defensio contra Johannem Eckium and he married Katharina Krapp, daughter of Wittenbergs mayor, on 25 November 1520. In the beginning of 1521 in his Didymi Faventini versus Thomam Placentinum pro M. Luthero oratio and he argued that Luther rejected only papal and ecclesiastical practises which were at variance with Scripture. But while Luther was absent at Wartburg Castle, during the disturbances caused by the Zwickau prophets, the appearance of Melanchthons Loci communes rerum theologicarum seu hypotyposes theologicae was of subsequent importance for Reformation. Melanchthon presented the new doctrine of Christianity under the form of a discussion of the thoughts of the Epistle to the Romans
11.
Trinity
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The Christian doctrine of the Trinity holds that God is three consubstantial persons or hypostases—the Father, the Son, and the Holy Spirit—as one God in three Divine Persons. The three persons are distinct, yet are one substance, essence or nature, in this context, a nature is what one is, whereas a person is who one is. Reflection, proclamation, and dialogue led to the formulation of the doctrine that was felt to correspond to the data in the Bible. The simplest outline of the doctrine was formulated in the 4th century, further elaboration continued in the succeeding centuries. Scripture contains neither the word Trinity, nor an expressly formulated doctrine of the Trinity, rather, according to the Christian theology, it bears witness to the activity of a God who can only be understood in Trinitarian terms. The doctrine did not take its shape until late in the fourth century. During the intervening period, various solutions, some more. Trinitarianism contrasts with nontrinitarian positions which include Binitarianism, Unitarianism, Oneness Pentecostalism or Modalism, the word trinity is derived from Latin trinitas, meaning the number three, a triad. This abstract noun is formed from the adjective trinus, as the word unitas is the noun formed from unus. The corresponding word in Greek is tριάς, meaning a set of three or the number three, the first recorded use of this Greek word in Christian theology was by Theophilus of Antioch in about 170. He wrote, In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. The Ante-Nicene Fathers asserted Christs deity and spoke of Father, Son and Holy Spirit, Trinitarians view these as elements of the codified doctrine. Ignatius of Antioch provides early support for the Trinity around 110, exhorting obedience to Christ, and to the Father, and to the Spirit. Justin Martyr also writes, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, the first of the early church fathers to be recorded using the word Trinity was Theophilus of Antioch writing in the late 2nd century. He defines the Trinity as God, His Word and His Wisdom in the context of a discussion of the first three days of creation, the first defence of the doctrine of the Trinity was in the early 3rd century by the early church father Tertullian. He explicitly defined the Trinity as Father, Son, and Holy Spirit, St. Justin and Clement of Alexandra used the Trinity in their doxologies and St. Basil likewise, in the evening lighting of lamps. The highly allegorical exegesis of the Valentinian school inclined it to interpret the relevant scriptural passages as affirming a Divinity that, the Valentinian Gospel of Phillip, which dates to approximately the time of Tertullian, upholds the Trinitarian formula
12.
Langenholtensen
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Langenholtensen is a village near the town of Northeim and part of that town, in Lower Saxony. The name comes from Holzhausen, a frequently occurring place-name in Germany. The village of Langenholtensen lies just north of Northeim and it is located between the Edesheimer forest in the north, the Rethoberg in the northeast, and the Sultmerberg in the west. The villages arms or blazon were granted on October 11951, the lower part of the arms symbolize the Luther-oak in the village, planted in 1833 and now a natural monument. It is symbolized by the oak leaves and the Luther rose with the cross, the chief shows a staff, symbol of the Amt Brunstein court, which was situated in Langenholtensen. The Protestant priest Johannes Letzner was appointed to the village in 1564, despite the fact that the Luther rose is incorporated into the villages arms, there is no evidence that Martin Luther ever visited Langenholtensen. 1775,4711963,1,5202005,1,860 Langenholtensen on German Wikipedia Langenholtensen civic website
13.
Rodgau
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Rodgau is a town in the Offenbach district in the Regierungsbezirk of Darmstadt in Hessen, Germany. It lies southeast of Frankfurt am Main in the Frankfurt Rhine Main Region and has the greatest population of any municipality in the Offenbach district, the current constituent communities’ history reaches back to the 8th century. Rodgau is part of the area known as the Rhein-Main-Gebiet in German. The fiftieth parallel of north latitude passes right through Puiseaux-Platz in Nieder-Roden, the town lies on the so-called Untermainebene, or Lower Main Plain, the northern outlying part of the Rhine rift. The flat land around Rodgau is set against hillier country in the nearby Spessart, Taunus, Vogelsberg, Odenwald and Bergstraße, the state boundary with neighbouring Bavaria runs only a few kilometres away, at the Main. The brook, the Rodau, runs for 15 km through the municipal area. Climatically the area is among Germany’s mildest and least rainy areas, Rodgau’s Stadtteile are Weiskirchen, Hainhausen, Jügesheim, Dudenhofen and Nieder-Roden with its own Ortsteil of Rollwald. The greater community was granted town rights on 15 September 1979, the old cropfield name Rodgau, like Bachgau and Kinziggau belonging to the Maingau, gave the town its name. The original communities, though, have existed for hundreds of years, today, Rodgau has 45,236 inhabitants, of whom 22,120 are male and 23,116 female. Foreigners from 52 different nations account for 4,471 inhabitants and those who have lived in Rodgau longer than ten years account for 64. 6% of the population. Around Saint Peter’s Church arose the settlement of Wichenkirchen in Frankish times as a thorpe and it had its first documentary mention in 1287 in the Seligenstadt Monastery’s accord with the Auheimer Mark. Weiskirchen was at this time Mother Church to the villages of Jügesheim, with this, Weiskirchen formed an ecclesiastical and economic hub in the Rodgau. When the Auheimer Mark was divided up in 1786, Weiskirchen received a share of the forest, after Secularization in 1803, the Amt of Steinheim along with Weiskirchen passed to Hesse. In 1896 the Rodgaubahn with a station in Weiskirchen opened. In the course of the 19th century, Weiskirchen shifted from a village to a worker’s community. Of the once well known village with its timber-frame houses very little is left, during National Socialist times, the small Jewish community was driven out. In March 2005, the small, restored former synagogue was reopened as a memorial. In 1576, Weiskirchen had 37 households, in 1681,111 inhabitants lived in 26 households
14.
Neuendettelsau
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Neuendettelsau is a local authority in Middle Franconia, Germany. Neuendettelsau is situated 20 miles southwest of Nuremberg and 12 miles east of Ansbach, since 1947 it has a Lutheran seminary. It is connected by motorway A6, reverend Wilhelm Löhe founded in 1854 an institute for deaconesses. The Diakonie Neuendettelsau is one of major independent Christian institutions for social welfare work in Germany. More than 5,800 employees at numerous institutions in Neuendettelsau and other all over Southern Germany. Walter Burkert, world-famous German scholar of ancient Greek mythology and religion, matthias Honold, Hans Rößler,700 Jahre Neuendettelsau, Neuendettelsau 1998. Hans Rößler, Unter Stroh- und Ziegeldächern, aus der Neuendettelsauer Geschichte, Neuendettelsau 1982. Homepage of the local authority Neuendettelsau Diakonie Neuendettelsau Löhe-Zeit-Museum Neuendettelsau Virtual museum of Neuendettelsau
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Arriach
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Arriach is a municipality in the district of Villach-Land in the Austrian state of Carinthia. It consists of the four Katastralgemeinden, Arriach, Innerteuchen, Laastadt, situated within the Nock Mountains range of the Central Eastern Alps, about 20 kilometres in the north of the city of Villach, Arriach houses the geographical centre of the state of Carinthia. The economy of the commune mainly depends on tourism, Arriach was first mentioned in a 1207 deed as Ovriach. According to a 2001 census 68. 8% of the population were Protestants, therefore, the Four Evangelists parish church, erected in 1903, is the largest Protestant church building in mainly Catholic Carinthia. Furthermore, Arriachs coat of arms depicts an Eucharist chalice and a Luther rose, a smaller Catholic church dedicated to Sts. Philipp and Jakob from about 1200 stands nearby, Arriach also features several historic rustic log homes preserved in quite good condition
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Ramsau am Dachstein
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Ramsau am Dachstein is a municipality in the district of Liezen, state of Styria, Austria. It is also the name of the plateau between the Dachstein range and the Enns valley on which this municipality is located. The appendage am Dachstein is added to distinguish the municipality from others of the same name existing in Austria and it is usually omitted in common speech. Ramsau am Dachstain is situated between the Dachstein range of mountains in the north and the Enns valley in the south, towards the north, some hills at the foot of the mountain range rise up to 1,700 m. At approximately 75 km², the plateau is a geological feature in the rugged terrain of the Alps which is more usually characterized by high mountain ranges. The municipality of Ramsau am Dachstein is made up of smaller towns, namely Leiten, Rössing, Ramsau, Schildlehen, Vorberg. Owing to their position on a plateau, the settlements are more out than in a typical Alpine valley. The overall population of the municipality was recorded as 2,701 in the 2001 census, the name Ramsau was first recorded as Ramsowe in a document dated to around 1120 AD. Important landowners during the period and beyond were the abbeys of Admont. As early as the 15th century, the established a tradition in the manufacture of loden. With the advent of tourism in the late 19th century the area gained another steady source of income. Due to its geography of relatively flat terrain at a high elevation. Owing to the close connection of cross-country skiing and ski jumping. The excellence of the Nordic venues of Ramsau am Dachstein was recognized by FIS when it awarded the region the 1999 FIS Nordic World Ski Championships, there are also several smaller lifts for Alpine skiing along the hills on the north side of the plateau. In addition, Ramsau hosts the station of the cable car leading up to the Dachstein glacier. On top of the Dachstein, there is a resort for Alpine skiing, cross-country skiing. The Austrian ski mountaineer Andreas Fischbacher was born in Ramsau, Ramsau am Dachstein from the German-language Wikipedia. Official website Info-Plattform about Ramsau in 58 Languages http, //austria. europe-mountains. com/styria/ramsau-am-dachstein. aspx
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Greifenstein
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Greifenstein is a community in the Lahn-Dill-Kreis in Hesse, Germany. Greifenstein covers 67.43 km² on the slope of the Westerwald range. In the 14th century, the village was stricken with the Plague, and the population in outlying hamlets swiftly fell, and it is said that the name Allendorf comes from this episode in the villages history, specifically from the phrase Alle ein Dorf – All one village. After the Thirty Years War, Allendorf became Prussian, the border with Nassau, no stranger to war, ran right by the village. In the early 1920s, the Ulmbach Valley Railway came to town to transport raw materials from the Ulm Valley, in 1934, Allendorf became an independent community in the Wetzlar district. Allendorf lost 75 young men in the fighting in the Second World War, there is now a memorial to them. After the war, newcomers from East Prussia, Pomerania and Silesia found new homes in Allendorf, in 1972, Allendorf was united with Ulm and Holzhausen into the community of Ulmtal, which was dissolved again in 1977 in the municipal reforms. Allendorf was then amalgamated into Greifenstein over citizens protests at the Landtag in Wiesbaden, in the mid-1970s, Allendorf was a climatic spa and attracted tourists mostly from the Ruhr area. Beilstein is the result of three neighbouring villages growing together, Beilstein, Haiern and Wallendorf, the last of which had its first documentary mention in 774, Beilstein itself was granted town rights on 18 February 1321, but was stripped of them after the Thirty Years War. Haiern only became part of Beilstein in 1941, the municipal elections on 26 March 2006 yielded the following results, Note, FWG is a citizens coalition. Sankt Andrä-Wördern, Austria since 1980 The greater community lies in a formed by the towns of Wetzlar, Weilburg. The Ehringshausen and Herborn Süd Autobahn interchanges on the A45 can be reached in 10 to 20 minutes, each constituent community is connected to the bus network. From 1922 a railway ran from the Lahntal Railway by way of Leun-Stockhausen, Leun-Bissenberg, Greifensteins constituent communities of Allendorf, Ulm. This line was once to have built to Driedorf to meet the Westerwald cross-regional line. In the mid 1970s, however, passenger service ceased on the line, since the early 1970s, Allendorf has been home to a big event hall with seating for up to 600 people. In Beilstein, a hall is on hand. Each constituent community also has its own community house for events, the community has three kindergartens at its disposal in Allendorf, Beilstein and Nenderoth. Two primary schools can be found in the community, namely in Allendorf, each constituent community has half-timbered houses, built in different styles, that are well worth seeing
18.
Rose (heraldry)
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The rose is a common device in heraldry. It is often used both as a charge on a coat of arms and by itself as a heraldic badge, the heraldic rose has a stylized form consisting of five symmetrical lobes, five barbs, and a circular seed. The rose is one of the most common plant symbols in heraldry, together with the lily, the rose was the symbol of the English Tudor dynasty, and the ten-petaled Tudor rose is associated with England. Roses also feature prominently in the arms of the princely House of Lippe, the normal appearance of the heraldic rose is a five-petaled rose, mimicking the look of a wild rose on a hedgerow. It is shown singly and full-faced and it most commonly has yellow seeds in the center and five green barbs as backing, such a rose is blazoned as barbed and seeded proper or buckled and dethroned. If the seeds and barbs are of a different colour, then the rose is barbed and seeded of that colour, the rose of Lippe shown above, for example, is blazoned a rose gules, barbed and seeded Or. Some variations on the rose have been used, roses may appear with a stem, in which case they are described as slipped or stalked. A rose with a stalk and leaves may also be referred to as a damask rose, Rose branches, slips, and leaves have occasionally appeared in arms alone, without the flower. A combination of two roses, one within the other, is termed a double rose, famously used by the Tudors, a rose sometimes appears surrounded by rays, which makes it a rose-en-soleil. Roses may appear within a chaplet, a garland of leaves with four flowers, in badges, it is not uncommon for a rose to be conjoined with another device. Catherine of Aragons famous badge was a pomegranate conjoined with the rose of her husband. Heraldic roses feature prominently in English history, the White Rose of York was later used as the badge of Jacobitism in England and Scotland, and before World War I one of Britains main Jacobite organizations was called the Order of the White Rose. Red and white roses appear in the heraldry of Lancashire and Yorkshire respectively. The House of Tudor that came to power at the end of the wars used a combination of their two roses, the ten-petaled Tudor rose. The Tudor rose is depicted white on red on a field of gold or silver and it is used as a floral emblem of England, just as the thistle is associated with Scotland. It appears in the compartment of the coats of arms of both the United Kingdom and Canada, a red rose appears on the collar of the Order of the Garter. The Luther rose, a combined with a ring, heart. The Luther rose is used as a charge in its own right
19.
Rose (symbolism)
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The rose has long been used as symbols. Rose means pink or red in a variety of languages, the rose was an icon of veneration in the pre-Christian era, and was used in ancient Rome to symbolize devotion to the goddess Venus. Following the Christianization of Rome under the emperor Constantine, the rose became identified with the Virgin Mary, the rose symbol eventually led to the creation of the rosary and other devotional prayers in Christianity. The cultivation of gardens, in which the rose has often held pride of place, has a long history in Iran. In the lyric ghazal, it is the beauty of the rose that provokes the longing song of the nightingale - an image prominent, for example, in the poems of Hafez. Other well-known examples of symbolism in Sufism include, The Sufi master Jilani is known as the Rose of Baghdad and his order. Two prominent books aligned with Sufism are The Rose Garden by Saadi, catalonians have traditionally celebrated Saint Georges Day —which commemorates Saint George, the patron saint of Catalonia—as the dia dels enamorats, on which lovers exchange blood-red roses. The Tudor dynasty created the Tudor rose, which united both the white and the red roses, a symbolism dramatized by Shakespeare in his play Richard III. The traditional ballad The Rose of England recounts the seizure of the crown by Earl of Richmond, the England national rugby union team and Rugby Football Union adopted the red rose as their symbol in 1871, and the rose has appeared on players kit ever since. In 1986, the rose was adopted as the floral emblem of the United States. It is the flower of four U. S. states. North Dakota - The wild prairie rose was adopted as the state flower of North Dakota in 1907. The colors of the rose had previously adopted by the first graduating class of the University of North Dakota in 1889. Georgia - the Cherokee rose was adopted as the official floral emblem in 1916. New York - In 1955, the state adopted the rose as the state flower, portland, Oregon has counted City of Roses among its nicknames since 1888, and has held an annual Rose Festival since 1905. The city is known for its International Rose Test Garden. Pasadena, California—also nicknamed the City of Roses—has held the annual Tournament of Roses Parade since 1890, the red rose is also the official symbol for the Democratic Socialists of America. In 1930, Rosa acicularis was adopted as the provincial flower of the Canadian province of Alberta
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Rose Cross
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The Rose Cross is a symbol largely associated with the semi-mythical Christian Rosenkreuz, Qabbalist and alchemist and founder of the Rosicrucian Order. It has several meanings, depending on the source and they dislike mystification and secrecy, they are open and frank, have nothing to do with secret societies and with external ceremonies. They possess a spiritual temple, in which God is presiding and it is further a symbol of the Philosophers Stone, the ultimate product of the alchemist. Within the Southern Jurisdiction of the Scottish Rite concordant body of Freemasonry, the Eighteenth Degree is specifically concerned with the rose cross and confers the title of Knight Rose Croix. He goes on to give an explanation of what he believes to be the symbolism of the Rose Cross in that degree, thoth or Phtha is represented on the oldest monuments carrying in his hand the Crux Ansata, or Ankh. It was the hieroglyphic for life, and with a triangle prefixed meant life-giving, to us therefore it is the symbol of Life—of that life that emanated from the Deity, and of that Eternal Life for which we all hope, through our faith in Gods infinite goodness. The ROSE, was sacred to Aurora and the Sun. The Hermetic Order of the Golden Dawn made use of the cross as well, including The Ritual of the Rose Cross, designed for spiritual protection. Based on the Rosicrucian symbolism of the Red Rose and the Cross of Gold and it is a highly important symbol to be worn over the heart during every important operation. It is a glyph, in one sense, of the higher Genius to whose knowledge, in the Rituals it is described as the Key of Sigils and Rituals. This lamen is a synthesis of the masculine, positive, or rainbow scale of color attributions. The four arms of the cross belong to the four elements and are colored accordingly, the white portion belongs to the Holy Spirit and the planets. The petals of the rose refer to the paths on the Tree of Life. It is the cross in Tiphareth, the receptacle and the center of the forces of the Sephiroth, upon the white portion of the lamen, below the rose, is placed the hexagram, with the planets. Around the pentagrams, which are placed one upon each elemental colored arm, are drawn the symbols of the spirit, upon each of the floriated of the cross are arranged the three alchemical principles of sulfur, salt, and mercury. N. R. I. The symbol of the rosy cross played a role within the system of Thelema as developed by Aleister Crowley. In a cosmological context, the rose is Nuit, the infinitely expanded goddess of the sky, and the cross is Hadit. For Crowley, it was the job of the adept to identify with the appropriate symbol so to experience the mystical conjunction of opposites, whatever the form chosen, it is the symbol of the Great Work
21.
Rose of Sharon
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Rose of Sharon is a common name that has been applied to several different species of flowering plants that are valued in different parts of the world. It is also an expression, though the identity of the plant referred to is unclear and is disputed among biblical scholars. In neither case does it refer to actual roses, although one of the species it refers to in usage is a member of Rosaceae. The names colloquial application has been used as an example of the lack of precision of common names, Rose of Sharon has become a frequently used catch phrase in poetry and lyrics. The name rose of Sharon first appears in English in 1611 in the King James Version of the Bible, in the Song of Songs or Song of Solomon ch2 v1, the speaker says I am the rose of Sharon, the lily of the valley. The Hebrew phrase חבצלת השרון was translated by the KJV editors as rose of Sharon, contrariwise the Hebrew word ḥăḇaṣṣeleṯ occurs only twice in the scripture, in the Song and in Isaiah ch 35 v 1, which reads the desert shall bloom like the rose. The word is translated rose in KJV, but is rendered variously as lily, jonquil, etymologists have tentatively linked the biblical חבצלת to the words בצל beṣel, meaning bulb, and חמץ ḥāmaṣ, which is understood as meaning either pungent or splendid. A possible interpretation for the Biblical reference is Pancratium maritimum, which blooms in the summer just above the high-tide mark. The Modern Hebrew name for this flower is חבצלת or חבצלת החוף, some identify the beach lily with the rose of Sharon mentioned in the Song of Songs, but not all scholars accept this. Recently, some scholars have translated ḥăḇaṣṣeleṯ as a budding bulb in consideration of the research of multilingual versions and lexicons. The mugunghwa first became the flower of Korea during the Japanese colonial era when it was overwhelmingly selected by the people as the floral symbol of their nation. The actual term mugunghwa was first employed during the Goryeo Dynasty, during the Goryeo Dynasty and Joseon Dynasty eras, it was common practice for kings to reward those who successfully passed the civil service examinations with paper made mugunghwa. Koreans countered colonial Japans racial assimilation policy by planting mugunghwa nationwide as a sign of their dreams of independence for Korea. The first record of the Rose of Sharon grown in Korea is mentioned in an article produced 1,400 years ago. A mythological fiction, Xuanzhongji, written in the Eastern Jin Dynasty of China, the name mugungwha was first used by the poet Lee Gyu-bo of the Goryeo Dynasty. The fifth verse of Den blomstertid nu kommer includes the lines Du Sarons blomster sköna, the Rose of Sharon is one name used for the infant Christ by English poet Robert Herrick in his poem To His Saviour, a Child, A Present by a Child. Herrick presumably borrowed the term from the King James Version of the Bible, the child to whom the poem is addressed offers two gifts to the baby Jesus, a flower in full bloom and a reed whistle. Musical settings of the poem include Betty Roes To his sweet Saviour, a song for countertenor and harpsichord, in the USA, the White Rose of Sharon is the official flower of Phi Beta Chi, a national Lutheran-based Greek social letter sorority
22.
Sacred Heart
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The devotion to the Sacred Heart is one of the most widely practiced and well-known Roman Catholic devotions, taking Jesus Christs physical heart as the representation of His divine love for humanity. This devotion is predominantly used in the Roman Catholic Church and among some high-church Anglicans and Lutherans, the devotion is especially concerned with what the Church deems to be the love and compassion of the heart of Christ towards humanity, and its long suffering. Predecessors to the modern devotion arose unmistakably in the Middle Ages in various facets of Catholic mysticism. The Sacred Heart is often depicted in Christian art as a flaming heart shining with light, pierced by the lance-wound, encircled by the crown of thorns, surmounted by a cross. Sometimes the image is shown shining within the bosom of Christ with his wounded hands pointing at the heart, the wounds and crown of thorns allude to the manner of Jesus death, while the fire represents the transformative power of divine love. Historically the devotion to the Sacred Heart is an outgrowth of devotion to what is believed to be Christs sacred humanity, there is nothing to indicate that, during the first ten centuries of Christianity, any worship was rendered to the wounded Heart of Jesus. Devotion to the Sacred Heart developed out of the devotion to the Holy Wounds, the first indications of devotion to the Sacred Heart are found in the eleventh and twelfth centuries. Saint Bernard said that the piercing of Christs side revealed his goodness, the earliest known hymn to the Sacred Heart, Summi Regis Cor Aveto is believed to have been written by the Norbertine, Blessed Herman Joseph of Cologne, Germany. This hymn begins, I hail Thee kingly Heart most high, from the thirteenth to the sixteenth centuries, the devotion was propagated but it did not seem to have developed in itself. It was everywhere practised by individuals and by different religious congregations, such as the Franciscans, Dominicans, among the Franciscans the devotion to the Sacred Heart of Jesus has its champions in Saint Bonaventure in his Vitis Mystica, B. John de la Verna and the Franciscan Tertiary Saint Jean Eudes, Bonaventure wrote, Who is there who would not love this wounded heart. Who would not love in return Him, who loves so much. ”It was, nevertheless, in the sixteenth century, the devotion passed from the domain of mysticism into that of Christian asceticism. The historical record from that shows an early bringing to light of the devotion. Ascetic writers spoke of it, especially those of the Society of Jesus, the first to establish the theological basis for the devotion was Polish Jesuit Kasper Drużbicki in his book Meta cordium - Cor Jesu. Not much later Jean Eudes wrote an Office, and promoted a feast for it, père Eudes was the apostle of the Heart of Mary, but in his devotion to the Immaculate Heart there was a share for the Heart of Jesus. Little by little, the devotion to the two Hearts became distinct, and on August 31,1670, the first feast of the Sacred Heart was celebrated in the Grand Seminary of Rennes. Coutances followed suit on October 20, a day with which the Eudist feast was from then on to be connected, the feast soon spread to other dioceses, and the devotion was likewise adopted in various religious communities. It gradually came into contact with the devotion begun by Margaret Mary Alacoque at Paray-le-Monial, according to Thomas Merton, Saint Lutgarde, a Cistercian mystic of Aywieres, Belgium was one of the great precursors of the devotion to the Sacred Heart of Jesus
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International Standard Book Number
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The International Standard Book Number is a unique numeric commercial book identifier. An ISBN is assigned to each edition and variation of a book, for example, an e-book, a paperback and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, the method of assigning an ISBN is nation-based and varies from country to country, often depending on how large the publishing industry is within a country. The initial ISBN configuration of recognition was generated in 1967 based upon the 9-digit Standard Book Numbering created in 1966, the 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108. Occasionally, a book may appear without a printed ISBN if it is printed privately or the author does not follow the usual ISBN procedure, however, this can be rectified later. Another identifier, the International Standard Serial Number, identifies periodical publications such as magazines, the ISBN configuration of recognition was generated in 1967 in the United Kingdom by David Whitaker and in 1968 in the US by Emery Koltay. The 10-digit ISBN format was developed by the International Organization for Standardization and was published in 1970 as international standard ISO2108, the United Kingdom continued to use the 9-digit SBN code until 1974. The ISO on-line facility only refers back to 1978, an SBN may be converted to an ISBN by prefixing the digit 0. For example, the edition of Mr. J. G. Reeder Returns, published by Hodder in 1965, has SBN340013818 -340 indicating the publisher,01381 their serial number. This can be converted to ISBN 0-340-01381-8, the check digit does not need to be re-calculated, since 1 January 2007, ISBNs have contained 13 digits, a format that is compatible with Bookland European Article Number EAN-13s. An ISBN is assigned to each edition and variation of a book, for example, an ebook, a paperback, and a hardcover edition of the same book would each have a different ISBN. The ISBN is 13 digits long if assigned on or after 1 January 2007, a 13-digit ISBN can be separated into its parts, and when this is done it is customary to separate the parts with hyphens or spaces. Separating the parts of a 10-digit ISBN is also done with either hyphens or spaces, figuring out how to correctly separate a given ISBN number is complicated, because most of the parts do not use a fixed number of digits. ISBN issuance is country-specific, in that ISBNs are issued by the ISBN registration agency that is responsible for country or territory regardless of the publication language. Some ISBN registration agencies are based in national libraries or within ministries of culture, in other cases, the ISBN registration service is provided by organisations such as bibliographic data providers that are not government funded. In Canada, ISBNs are issued at no cost with the purpose of encouraging Canadian culture. In the United Kingdom, United States, and some countries, where the service is provided by non-government-funded organisations. Australia, ISBNs are issued by the library services agency Thorpe-Bowker
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Resources about Martin Luther
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This is a list of works by and about Martin Luther, the German theologian. Twelve volumes of German and seven volumes of Latin works, Volume 7,1558, Wittenberg, Thomam Klug Thirteen volumes published between 1555-1558. Eight volumes of German and four of Latin works, two supplementary volumes were published at Eisleben, 1564-1565. Volume 11556, Christians Rhodius Volume 2, Volume 41557, Christians Rhodius D. Martin Luthers Werke, Kritische Gesamtausgabe. Weimar, Verlag Hermann Böhlaus Nachfolger, 1883-, D. Martin Luthers Werke, Kritische Gesamtausgabe,3 Band. Weimar, Verlag Hermann Böhlaus Nachfolger,1885, D. Martin Luthers Werke, Kritische Gesamtausgabe,13 Band. Weimar, Verlag Hermann Böhlaus Nachfolger,1889, D. Martin Luthers Werke, Kritische Gesamtausgabe,25 Band. Weimar, Verlag Hermann Böhlaus Nachfolger,1902, ed. and trans. by Adolph Spaeth, L. D. Reed, Henry Eyster Jacobs, et al. Select works Vol. II, tr. Henry Cole, London, W. Simkin and R. Marshall,1826. Select works Vol. III, tr. Henry Cole, London, W. Simkin and R. Marshall,1826. St. Louis, Minneapolis, Concordia Publishing House, Fortress Press, D. Martin Luthers Werke, Kritische Gesamtausgabe. Weimar, Verlag Hermann Böhlaus Nochfolger, 1906-61, kolorierte Faksimileausgabe,2 Bände und Begleitband, Taschen Verlag,2002 Biblia Germanica. Faksimilierte Handausgabe nach dem im Besitz der Deutschen Bibelgesellschaft befindlichen Originaldruck, mit zahlreichen Initialen und Holzschnitten des Meisters MS, an deren Gestaltung Luther selbst mitgewirkt hat. Der komplette Originaltext von 1545 in modernem Schriftbild, hrsg. von Hans Volz unter Mitarbeit von Heinz Blanke, Textredaktion Friedrich Kur. Rogner & Bernhard, München 1972, ISBN 3-933070-56-2 Die Luther-Bibel. de D. Martin Luthers Werke, weimar, Verlag Hermann Böhlaus Nachfolger, 1930-85. Luthers Correspondence and Other Contemporary Letters,2 vols. tr. and ed. by Preserved Smith, Charles Michael Jacobs, The Lutheran Publication Society, Philadelphia, Vol.1 and Vol.2 from Google Books. Reprint of Vol.1, Wipf & Stock Publishers, ISBN 1-59752-601-0 The Letters of Martin Luther, tr. Luthers Letters to Women, ed. K. Zimmermann, tr, a Simple Rite for the Ministry of a Pastor with a Demonically-Afflicted Person from Luther, Letters of Spiritual Counsel
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Ninety-five Theses
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In the Theses, Luther claimed that the repentance required by Christ in order for sins to be forgiven involves inner spiritual repentance rather than merely external sacramental confession. He argued that indulgences lead Christians to avoid true repentance and sorrow for sin and they also, according to Luther, discourage Christians from giving to the poor and performing other acts of mercy, believing that indulgence certificates were more spiritually valuable. Luther may have posted the Theses on the door of All Saints Church. The Theses were quickly reprinted, translated, and distributed throughout Germany and they initiated a pamphlet war with indulgence preacher Johann Tetzel, which spread Luthers fame even further. Luthers ecclesiastical superiors had him tried for heresy, which culminated in his excommunication in 1521 and his breakthrough on these issues would come later, and he did not see the writing of the Theses as the point at which his beliefs diverged from those of the Catholic Church. Martin Luther, professor of theology at the University of Wittenberg and town preacher. In the Catholic Church, practically the only Christian church in Europe at the time, in this system, when Christians sin and confess, they are forgiven and will no longer receive eternal punishment in hell, but may still be liable to temporal punishment. This punishment could be satisfied by the penitent performing works of mercy, if the temporal punishment is not satisfied during life, it would need to be satisfied in purgatory. With an indulgence, this temporal punishment could be lessened, under abuses of the system of indulgences, clergy benefited by selling indulgences and the pope gave official sanction in exchange for a fee. This led to the saying, As soon as the coin in the coffer rings. Theologians at the University of Paris had criticized this saying late in the fifteenth century, earlier critics of indulgences included John Wycliffe, who denied that the pope had jurisdiction over purgatory. Jan Hus and his followers had advocated a more severe system of penance, johannes von Wesel had also attacked indulgences late in the fifteenth century. Political rulers had an interest in controlling indulgences because local economies suffered when the money for indulgences left a given territory, rulers often sought to receive a portion of the proceeds or prohibited indulgences altogether, as Duke George did in Luthers Electoral Saxony. In 1515, Pope Leo X granted a plenary indulgence intended to finance the construction of St. Peters Basilica in Rome and it would apply to almost any sin, including adultery and theft. All other indulgence preaching was to cease for the eight years in which it was offered, indulgence preachers were given strict instructions on how the indulgence was to be preached, and they were much more laudatory of the indulgence than those of earlier indulgences. Luther also had experience with the connected to All Saints Church. By venerating the large collection of relics at the church, one could receive an indulgence and he had preached as early as 1514 against the abuse of indulgences and the way they cheapened grace rather than requiring true repentance. After hearing what Tetzel had said about indulgences in his sermons, Luther began to study the more carefully
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Sermon on Indulgences and Grace
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Martin Luthers Sermon on Indulgences and Grace is a pamphlet written in Wittenberg in the latter part of March,1518 and published in April of that year. The sermon itself was written as Luther directly addressing his audience, the pamphlet was an instant hit and was reprinted 14 times in 1518 alone, in print runs of at least 1,000 copies. It is regarded by many as the starting point of the Reformation. Luther wrote the sermon in German, unlike his 95 Theses and this helped the work quickly reach a wide audience. The sermon swept through the centres of the Holy Roman Empire. It has been described as the worlds first printed bestseller, wolfgang Capito thought highly of Luthers sermon. The sermon was countered by Johann Tetzel in his Vorlegung condemning twenty errors of Luther
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On the Babylonian Captivity of the Church
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It was a theological treatise, and as such was published in Latin as well as German, the language in which the treatises were written. In this work Luther examines the seven sacraments of the Catholic Church in the light of his interpretation of the Bible, as for penance, its essence consists in the words of promise received by faith. Luther claimed that Confirmation, Matrimony, Holy Orders, and Extreme Unction are not sacraments, the work is angry in tone, attacking the papacy. Although Luther had made a link tentatively in the address To the Christian Nobility of the German Nation and it certainly heralded a radicalisation of Luthers views — only a year before he had defended the validity of the sacraments, yet was now attacking them fiercely. Although published in Latin, a translation of work was quickly published in German by Luther’s opponent. He hoped that by making people aware of the nature of Luther’s beliefs. In fact, the opposite proved true, and Murner’s translation helped to spread Luther’s views across Germany, the virulence of Luthers language however, was off-putting to some. Pelikan, Jaroslav and Lehmann, Helmut T, Luther’s Works,55 vols, Vol 36 Another source of the full text On the Babylonian Captivity of the Church public domain audiobook at LibriVox
28.
Luther Bible
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The Luther Bible is a German language Bible translation from Hebrew and ancient Greek by Martin Luther. The New Testament was first published in 1522 and the complete Bible, containing the Old and New Testaments and Apocrypha, the project absorbed Luthers later years. Thanks to the recently invented printing press, the result was widely disseminated and contributed significantly to the development of todays modern High German language. He translated from the Greek text, using Erasmus second edition of the Greek New Testament, Luther did not translate from the Latin Vulgate translation, which is the Latin translation officially used by the Roman Catholic Church. Like Erasmus, Luther had learned Greek at the Latin schools led by the Brethren of the Common Life and these lay brothers added Greek as a new subject to their curriculum in the late 15th century. At that time Greek was seldom taught even at universities, to help him in translating into contemporary German, Luther would make forays into nearby towns and markets to listen to people speaking. He wanted to ensure their comprehension by translating as closely as possible to their contemporary language usage and his translation was published in September 1522, six months after he had returned to Wittenberg. It was a republication of the gospel and he made the Bible the peoples book in church, school, and house. Luther worked on refining the translation up to his death in 1546, there were 117 original woodcuts included in the 1534 edition issued by the Hans Lufft press in Wittenberg. They reflected the recent trend of including artwork to reinforce the textual message, apologist James Swan lists numerous Catholic sources that also translated Romans 3,28 with the word alone, or testified to others doing so before Luther. He called the Letter of James an epistle of straw, finding little in it pointed to Christ. He also had harsh words for the Revelation of John, saying that he could in no way detect that the Holy Spirit produced it, the four which follow have from ancient times had a different reputation. His views on some of these books changed in later years, Luther chose to place the Biblical apocrypha between the Old and New Testaments. These books and addenda to Biblical canon of the Old Testament are found in the ancient Greek Septuagint, Luther left the translating of them largely to Philipp Melanchthon and Justus Jonas. See also Biblical canon, Development of the Christian Biblical canon, the Luther Bible was not the first German Bible translation, but it was the most influential. It is also considered a landmark in German literature, with Luthers vernacular style often praised by modern German sources for the forceful vigor with which he translated the Holy Scripture, a large part of Luthers significance was his influence on the emergence of the German language and national identity. This stemmed predominantly from his translation of the Bible into the vernacular, which was potentially as revolutionary as canon law, although Luther was not the first to attempt such a translation, his was superior to all its predecessors. Previous translations had contained poor German, and had been from the Vulgate Latin translation, i. e. translations of a translation rather than a direct translation into German from the originals
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First Lutheran hymnal
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The First Lutheran hymnal, published in 1524 as Etlich Cristlich lider / Lobgesang und Psalm, often also often referred to as the Achtliederbuch, was the first Lutheran hymnal. The hymnal was created by Martin Luther and Paul Speratus working in collaboration and it contains eight hymns, four by Luther, three by Speratus, and one anonymous, which has been attributed to Justus Jonas. The hymnal is rather eine lose buchhändlerische Zusammenfassung, a collection of songs which existed as broadsheets. It was printed around the turn of the year 1523/1524 in Nuremberg by Jobst Gutknecht, the title page showed Wittenberg as the location of print. The booklet of twelve pages contained eight songs on five different melodies, the little hymnal was distributed in Europe. Luthers adversaries complained that the people are singing themselves into his doctrines. Because of the demand, another collection was published the same year. Crist Video- An Introduction to the Achtliederbuch, held by Pitts Theology Library at Emory University Achtliederbuch Portal zu Bibliotheken, Archiven, Museen 2011
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Erfurt Enchiridion
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The Erfurt Enchiridion is the second Lutheran hymnal. It appeared in 1524 in Erfurt in two competing editions, one of them contains 26 songs, the other 25,18 of them by Martin Luther, others by Elisabeth Cruciger, Erhard Hegenwald, Justus Jonas and Paul Speratus. While the songs of the Enchiridion could be used in churches, they were intended primarily for singing elsewhere, such as at home, at court, the songs of the reformer Luther and others were first sold as broadsheets, and contributed to the spreading of Protestant ideas. They were printed in collections, beginning with the First Lutheran hymnal, called the Achtliederbuch, the Erfurt Enchiridion appeared the same year, in two almost equal editions by two different printers, Johannes Loersfeld and Matthes Maler. Both books are identical except for one song, the double appearance suggests that there was a great demand. Probably the edition printed by Loersfeld came first, to be copied by Maler, the version of Loersfeld was printed in octavo, and includes 48 pages,47 of them printed. It contains 25 songs, the German version of the creed, the version of Maler contains one song more. Sixteen different choral melodies are used, and eighteen of the songs are by Luther, three of the hymns were written by Paul Speratus, one or two by Justus Jonas, one by Elisabeth Cruciger, and one is attributed to Jan Hus. The arrangement of the songs is not systematic, and only seven paraphrases of psalms form a cohesive group, five songs are German rhymed versions of Latin liturgical chants. The song Ein neues Lied wir heben an describes the execution in Brussels of two monks who were martyrs of the Reformation, Hendrik Vos and Johannes van Esschen, the title describes, Eyn Enchiridion oder Handbüchlein. Eynem ytzlichen Christen fast nutzlich bey sich zuhaben / zur stetter vbung vnd trachtung geystlicher gesenge vnd Psalmen / Rechtschaffen vnd kunstlich verteutscht. The author of the preface describes the former ecclesiastical chant as shouting like the priests of Baal in unintelligable cries and cry like the forest-donkeys to a deaf God. While the songs of the Enchiridion could be used in churches, they were intended primarily for singing elsewhere, such as at home, at court, five of the hymns are part of the Catholic hymnal Gotteslob. Full digital facsimile and diplomatic transcription of the hymnbook in the Deutsches Text Archiv Brodersen, Christiane, Brodersen, Ein Enchiridion oder Handbüchlein geistlicher Gesänge und Psalmen. Pp.163,164 & footnote 15 on p.191, Ein Unikat in der Marktkirchen-Bibliothek Goslar, Das Erfurter Färbefaß-Enchiridion von 1524. Goslar, Goslarsches Forum 6, ed. Otmar Hesse, the Erfurt Enchiridion, A Hymn Book of 1524. Die Drucker der Erfurter Enchiridien, Mathes Maler u. Johannes Loersfelt in Jahrbuch für Liturgik und Hymnologie, die evangelische Lied von 1524, Festschrift zum 400-jährigen Gesangbuch-Jubiläum
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Eyn geystlich Gesangk Buchleyn
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It contains 32 sacred songs, including 24 by Luther, in settings by Walter for three to five parts with the melody in the tenor. Luther wrote a preface for the part books, the collection has been called the root of all Protestant song music. Martin Luther used hymns in German to affirm his ideas of reformation, eyn geystlich Gesangk Buchleyn was published in Wittenberg and is often referred to as the first Wittenberg hymnal. It came with a foreword by Martin Luther, That it is good, and pleasing to God, for us to sing songs is, I think. Auf daß dadurch Gottes Wort und christliche Lehre auf allerlei Weise getrieben und geübt werden, the collection was the first German collection of hymns for choir and was published in Wittenberg in 1524 by Johann Walter, who collaborated with Luther. The hymnal comprised originally 32 songs,24 of which were written by Luther, including Gelobet seist du, Jesu Christ, the settings are for three, four, and five parts, with the melody in the tenor. Nine of the songs are psalms paraphrased in metric stanzas, such as Aus tiefer Not schrei ich zu dir, Luther continued to revise and enlarge the 1524 Wittenberg hymnal, adding more songs, and it was reprinted in 1529,1531,1533,1535, and 1543. This culminated in an edition titled Geystliche Lieder, prefaced by Luther, contemporaneous editions of hymnals for lay people followed the organization of Luthers choral Wittenberg hymnal rather closely. For example, the Wittenberg Enchiridion of 1526, contained ten more songs, with seven of them placed at the end and two others following a song with the same melody. This edition was copied in hymnals in Zurich in 1528 and in Leipzig in 1530
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Luther's Large Catechism
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Luthers Large Catechism is a catechism by Martin Luther. It consists of written by Luther and compiled Christian canonical texts. This book was addressed particularly to clergymen to aid them in teaching their congregations, luthers Large Catechism is divided into five parts, The Ten Commandments, The Apostles Creed, The Lords Prayer, Holy Baptism, and The Sacrament of the Eucharist. It and related documents was published in the Book of Concord in 1580, the Large Catechism typifies the emphasis which the churches of the Augsburg Confession placed on the importance of knowledge and understanding of the articles of the Christian faith. Primarily intended as instruction to teachers, especially to parents, the Catechism consists of a series of exhortations on the importance of each topic of the Catechism. It is meant for those who have the capacity to understand, and is not meant to be memorized but to be repeatedly reviewed so that the Small Catechism could be taught with understanding. The catechism, Luther wrote, should consist of instruction in the rule of conduct, which always accuses us because we fail to keep it, the rule of faith, the rule of prayer, and the sacraments
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A Mighty Fortress Is Our God
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A Mighty Fortress Is Our God is one of the best known hymns by the reformer Martin Luther, a prolific hymnodist. Luther wrote the words and composed the melody sometime between 1527 and 1529 and it has been translated into English at least seventy times and also into many other languages. The words are a paraphrase of Psalm 46, a Mighty Fortress is one of the best loved hymns of the Lutheran tradition and among Protestants more generally. It has been called the Battle Hymn of the Reformation for the effect it had in increasing the support for the Reformers cause. The earliest extant hymnal in which it appears is that of Andrew Rauscher, before that it is supposed to have appeared in the Hans Weiss Wittenberg hymnal of 1528, also lost. This evidence would support its being written in 1527–1529, since Luthers hymns were printed shortly after they were written, the song was used like an anthem by Sweden during the Thirty Years War. Luther composed the melody, named Ein feste Burg from the texts first line and this is sometimes denoted rhythmic tune to distinguish it from the later isometric variant, in 87.87.66.66. 7-meter which is more widely known and used in Christendom. In 1906 Edouard Rœhrich wrote, The authentic form of this melody differs very much from that one sings in most Protestant churches and figures in The Huguenots. The original melody is extremely rhythmic, by the way it bends to all the nuances of the text, tradition states that the sixth Lutheran King of Sweden, Gustavus Adolphus, had it played as his forces went to battle in the Thirty Years War. The hymn had been translated into Swedish already in 1536, presumably by Olaus Petri, with the incipit, in the late 19th century the song also became an anthem of the early Swedish socialist movement. The hymns enduring popularity in Western Christendom has breached boundaries set in the Reformation as it is now a hymn for Catholic Masses. It currently appears in the edition of the Catholic Book of Worship, published by the Canadian Conference of Catholic Bishops. In Germany, Ein feste Burg ist unser Gott was historically used as a patriotic paean which is why it was regularly sung at nationalistic events such as the Wartburg Festival in 1817. The first English translation is by Myles Coverdale in 1539 with the title, Oure God is a defence, the first English translation in common usage was God is our Refuge in Distress, Our strong Defence in J. C. Jacobis Psal. Another popular English translation is by Thomas Carlyle and begins A safe stronghold our God is still, most North American Lutheran churches have not historically used either the Hedge or Carlyle translations. Traditionally, the most commonly used translation in Lutheran congregations is a translation from the 1868 Pennsylvania Lutheran Church Book. In more recent years a new translation completed for the 1978 Lutheran Book of Worship has also gained significant popularity, the hymn has been used by numerous composers, including Johann Sebastian Bach as the source for his chorale cantata Ein feste Burg ist unser Gott, BWV80. Bach set the tune twice in his Choralgesänge, BWV302 and he used strains of the tune in his Christmas Oratorio
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Smalcald Articles
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Luthers patron, Elector John Frederick of Saxony, asked him to prepare these articles for the Schmalkaldic Leagues meeting in 1537, held again in Schmalkalden. When the Schmalkaldic League met, Luther was taken ill with a severe case of kidney stones. The league ultimately determined not to adopt the articles Luther had written and they were influenced not to adopt the Smalcald Articles by Philipp Melanchthon, who was concerned that Luthers writing would be regarded as divisive by some. Melanchthon was asked to write a statement on the Papacy and this he did. In the Smalcald Articles, Luther summarized what he regarded to be the most important teaching in Christianity, the Articles were highly prized by John Frederick who ordered that they be made a part of his last will and testament. Although the intended Council was never held, the Smalcald Articles were seen as a supplement to the other Confessions of the Lutheran Church and are used today. They are included in the Book of Concord, the first and chief article is this, Jesus Christ, our God and Lord, died for our sins and was raised again for our justification. He alone is the Lamb of God who takes away the sins of the world, all have sinned and are justified freely, without their own works and merits, by His grace, through the redemption that is in Christ Jesus, in His blood. This cannot be acquired or grasped by any work, law. St. Louis, Concordia Publishing House,1921, kolb, Robert and Timothy J. Wengert, eds. The Book of Concord, The Confessions of the Evangelical Lutheran Church, ISBN 0-8006-2740-7 McCain, Paul T. Robert C. Baker, Gene Edward Veith, and Edward A. Engelbrecht, Concordia, The Lutheran Confessions — A Readers Edition of the Book of Concord. St. Louis, Concordia Publishing House,2005, ISBN 0-7586-0806-3 Tappert, Theodore G. ed. The Book of Concord, The Confessions of the Evangelical Lutheran Church, historical Introductions to the Book of Concord. St. Louis, Concordia Publishing House,1965, Luthers Theological Testament, The Schmalkald Articles. Smalcald Articles The Book of Concord, The Lutheran Confessions of 1529-1580, look for, The Smalcald Articles of Martin Luther. The Smalcald Articles public domain audiobook at LibriVox
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Christ unser Herr zum Jordan kam
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Christ unser Herr zum Jordan kam is a Lutheran hymn about baptism by Martin Luther, written in 1541 and published in 1543. It has been set in musical compositions, including cantatas. When Luther looked for a melody for the new baptism hymn and it made sense to use a tune for a hymn about Gods grace for a specific expression of that grace in baptism. Walter revised the setting from 1524 with the melody in the tenor. Luther wrote the hymn focused on baptism as part of his teaching about Lutheran concepts, Luther held sermons about baptism in the Easter week of 1540, it seems likely that he wrote the hymn in that context. It is closely connected to Luthers teaching about baptism in his Small Catechism, reflecting the structure of his questions, several later publications refer to the year 1541 as a first publication as a broadsheet, which did not survive. The hymn appeared in 1543, summarized A Spiritual Song of our Holy Baptism, in the Lutheran liturgy, the hymn was related to the feast day of John the Baptist. In the current Protestant hymnal, Evangelisches Gesangbuch, it is No.202, below is the melody first published in 1524. Below is the text of Luthers hymn with the English translation by George Macdonald, the hymn has been set in many choral and organ compositions. A four-part setting by Wolf Heintz was used to introduce the Reformation in Halle in 1541, Johann Sebastian Bach composed the chorale cantata Christ unser Herr zum Jordan kam, BWV7, for Johannistag, the feast day of John the Baptist. The last verse of the hymn is the chorale of cantata Es ist ein trotzig und verzagt Ding. The melody was used as a cantus firmus for two chorale preludes in his Clavier-Übung III, BWV684, a four-part setting for two manuals and pedal, and BWV685 for single manual. List of hymns by Martin Luther Kurt Aland, Luther Deutsch, Band 6, Stuttgart/Göttingen 2.1966, S. 352f Ein Geistlich Lied von unser heiligen Tauffe, was sie nütze. etc. text in zeno. org
Golden Luther rose in the coat of arms of Arriach village
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