Martin Luther, Roman Catholic Prophet

By Gregory Sobolewski | Go to book overview

NOTES

Chapter 1: Introduction
1
Exsurge Domine (June 1520), in Readings in Church History, ed. Coleman J. Barry (Westminster: Newman, 1985), 634–635.
2
“Pope John Paul II's Letter on the Fifth Centenary of Birth of Martin Luther,” Information Service 52 (1983): 83.
3
See, for example, Archbishop John F. Whealon, “Luther's 500th Birthday,” The Catholic Transcript, 9 September 1983, 6; idem, “Father Martin Luther,” The Catholic Transcript, 23 September 1983, 6; and idem, “Luther's Heritage,” The Catholic Transcript, 30 September 1983, 6.
4
See, for example, Pope John Paul II to International Joint Catholic-Lutheran Commission [2 March 1985], “From Commemorations for Luther Arises a New Impulse for Reconciliation,” L'Osservatore Romano, 12 March 1984, 5, 12(E); and Pope John Paul II to participants in a study convention on Luther [24 March 1984], “United Christians for a United Europe,” L'Osservatore Romano, 30 April 1984, 10(E).
5
Important surveys include Gottfried Maron's Das Katholische Lutherbild der Gegenwart, Bensheimer Hefte 58 (Göttingen: Vandenhoeck und Ruprecht, 1982) and Richard Stauffer's Le Catholicisme à la découverte de Luther: L'évolution des recherches catholiques sur Luther de 1904 au 2me Concile du Vatican (Neuchâtel: Delachaux et Niestlé, 1966); this was edited and translated by the author as Luther as Seen by Catholics (Richmond: John Knox, 1967).
6
Similar sentiments are echoed in Letters to the Editor entitled “The Truth About Luther,” Priest 12/3 (March 1956): 282–284, 286, 288; cf. Robert McAfee Brown, “The Reformer, Seen In a New Perspective,” Christianity and Crisis, 3 October 1983, 349–350.
7
See, for example, “A New Trial for Martin Luther?,” Tablet, 16 October 1965, 1168; Robert E. Burns, “Is war over between the opposite sects?,” U.S. Catholic 49 (February 1984): 2; Gordon Rupp, “Catholics Think Again,” Tablet, 31 December 1983, 1102; and John Todd, “Man or monster?,” Tablet, 7 January 1984, 7–8.
8
Four months later, Father Ginder reinforced these sentiments, writing that “None of them [Protestants] will admit that he was a lewd satyr whose glandular demands were the ultimate cause of his break with Christian truth” (1956, 134).
9
Archbishop John F. Whealon to American Archbishops and Bishops, 9 September 1983: “It is significant that this anniversary is being observed not in a unilateral, reformation spirit, but in an ecumenical spirit that does not overlook the Catholicism of Luther and hope that in God's mysterious designs Martin Luther may guide both our churches to unity in Christ.”
10
Gerard J. M. van den Aardweg, a Dutch psychologist, argued that Luther's psychological state clouded his spiritual perceptions and impeded any development of theological tenets in “Martin Luther's neurotic complex,” Homiletic and Pastoral Review 85 (October 1984): 65–68. Matthew V. Reilly, OP, offered Luther as an example of the disaster which ensues upon rejection of the Church's authority in Homiletic and Pastoral Review 88 (July 1988): 17–22.
11
“The Facts Behind Reformation Sunday,” Sign (December 1950): 7–8. The more genteel variety characterized Luther as one seduced by fame, e.g., J. D.

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