Bible prohibition
Under Bible ban means the censorship of the Bible by prohibiting their use, possession, their reading or their translation. Violations of biblical prohibitions were punished on various occasions by killing, imprisonment, forced labor or exile of the person who violated a biblical prohibition, as well as by burning or confiscating the Bible (s).
The biblical prohibitions of the Roman Catholic Church are related to the prohibition of books in the context of the Index Librorum Prohibitorum ("Directory of Forbidden Books", also called Index Romanus, "Roman Index").
Most of the bans against religious laypeople concerned editions of the Bible in the vernacular. Clerics were never forbidden to have the Latin translation of the Bible (the Vulgate ).
From the perspective of Protestantism , the term mostly relates to historical provisions of the Roman Catholic Church to read or own other editions than those of the Latin Vulgate or to have Bibles as a layperson at all. From the Catholic point of view one rarely speaks of Bible bans, because from their point of view it was only an attempt to prevent “wrong” interpretations of the Bible. From the Catholic point of view, interpretations without accompanying instruction (living doctrine, tradition) and interpretations deviating from church doctrine were considered "wrong".
In some, mostly Muslim countries, the Bible is still banned today, for example in Saudi Arabia . In Malaysia, Bibles were temporarily confiscated in 2009 because “God” was translated into “Allah”. The ban was lifted as unconstitutional by the court. Are also criticizes other than personal use beyond Bible quantities of proselytizing serve, especially by evangelical groups. Missionary work by the troops when deployed in Afghanistan is undesirable and contravenes UN regulations.
prehistory
The Old Testament was written in Hebrew and partly in Aramaic . The New Testament was written in Koine , a form of ancient Greek that also contained translations of the Old Testament. The books have been translated into several other languages, including Latin . From around 300 onwards, Latin began to establish itself as the language of worship. This also contributed to the fact that the areas belonged to the Western Roman Empire , the Romance languages all descended from Latin and the earliest written evidence of the Western Germanic languages dates back to the 6th century. 382-420 a new translation into the Latin vernacular was created, the Vulgate , which became generally accepted in the western Catholic sphere of influence in the 7th to 9th century and was regarded there as the only valid Bible from around the 9th century ( history of the translation of the Bible ) . In contrast, Greek remained dominant in the Eastern Churches.
Up to the printing press
From the 5th century onwards, laypeople were advised not to read all the books of the Bible indiscriminately, but above all to read the New Testament , as the Old Testament could be more easily misunderstood.
At the end of the 5th century, Pope Gelasius I described reading the Apocrypha as dangerous for Christians, but did not forbid it.
There was a lot of back and forth about the Old Slavic rite . According to Methods , it was officially allowed by Pope John VIII in 880 for the first time. Thereafter it was banned several times ( John X. 920, a council led by the papal legate Mainard in 1059, confirmed by Nicholas II and Alexander II ). In a letter to Vratislav II of Bohemia dated January 2, 1080, Pope Gregory VII revoked his predecessors' permission to use the Slavic language. The reason given is that “Almighty God did not like it without reason that the Holy Scriptures were veiled in certain areas, so that they would not become common when they were accessible from all sides and would be despised or misunderstood by mediocre people and so in error The rite, however, was under the protection of the Croatian kings and was finally so firmly rooted there that Pope Innocent IV allowed the southern Slavs to practice the ritus slavo-latinus again in 1248 .
In the struggle against the Bible-centered mass movements of the Cathars and Waldensians , who had made their own translations on the basis of the Vulgate, the Church stepped up to control the reception of the Bible.
In 1199 Innocent III banned in a letter to the Bishop of Metz reading the Bible in private meetings ( occultis conventiculis "dark assemblies", conventicles ), although the desire to read and study the divine scriptures is not to be criticized, but rather to be recommended. However, since the individual could hardly obtain Bible texts, this ban was practically equivalent to a Bible ban for lay people. The following year the Pope sent some abbots to Metz to order the burning of the French translations of the Bible. In 1202 the papal envoy, Bishop Guido von Präneste, issued several regulations during the visit to Leuven . One of them said that all books in Romansh and German that concern the Holy Scriptures should be given to the bishop and he would then decide at his own discretion which ones to return. After the council in Paris in 1210, the Archbishop of Sens, Petrus de Corbolio, issued a decree according to which all theological writings in Romance language, with the exception of the legends of the saints, were to be delivered to the diocesan bishops. Since residents with different languages, customs and manners lived in several districts within a city or a church district, according to a resolution of the fourth church assembly in the Lateran under Innocent III. In the year 1215 suitable people were sought to perform the priesthood according to the respective customs.
After the end of the Albigensian Crusade , to which Innocent III. had called, were 1229 under Gregory IX. At the Synod of Toulouse ( Concil Tolosanum ) the provisions against heretics in this ecclesiastical province tightened. The Inquisition worked nationwide for the first time and the University of Toulouse was founded, to which the Catholic Institute of Toulouse also refers. At the synod, a general biblical ban for lay people in this ecclesiastical province was pronounced, only psalteries and breviary in Latin were allowed.
“Prohibemus etiam, ne libros veteris testamenti aut novi laici permittantur habere; nisi forte psalterium vel breviarium pro divinis officiis aut horas beatae Mariae aliquis ex devotione habere velit. Sed ne praemissos libros habeant in vulgari translatos, archissime inhibemus. "
“We also forbid lay people from possessing books of the Old or New Testament, unless someone would like to have a psaltery or a breviary for the Holy Office or the Divine Office of Blessed Mary for devotion. But we forbid them as a matter of principle that they may have the aforementioned books in a vernacular translation. "
It is often wrongly stated that this quotation was repeated at the Synod of Bréziers in 1233. Sections from Toulouse were used, but not this one. In the course of a confirmation of the condemnation of the writings of David of Dinant (Paris) at the Lateran Council in 1215 , Gregory IX ordered. in 1231, to hand over all theological books written in Romance language to the diocesan bishops. At the Synod of Tarragona ( Conventus Tarraconensis ) in 1234, the Spanish bishops determined, following a decree by King James I , that everyone was forbidden to have a Romansh translation of the Bible. They had to be handed in to be cremated within eight days, otherwise one was considered a heretic.
“Item statuitur, ne aliquis libros veteris vel novi testamenti in romanico habeat. Et si aliquis habeat, infra octo dies post publicationem huiusmodi constitutionis a tempore sententiae, tradat eos loci episcopo comburendos, quod nisi fecerit, sive clericus fuerit sive laicus, tamquam suspectus de haeresi, quousque se purgaverit, habeatur.
“Nobody is allowed to be in possession of the Old or New Testament books in their mother tongue. If one has such books, he must deliver them to the local bishop within eight days of the announcement of this ordinance so that they can be burned. "
A new synod in Tarragona, Spain, in 1317 forbade Franciscan members of the third rule to own theological books in the vernacular.
At the Diocesan Synod of Trier ( Synodus Dioecesana Trevirensis ) convened by Archbishop Theodoric II in 1231, alleged heretics were also mentioned, but with German translations:
“Adversus enascentes undique haereses. Anno Domini MCCXXXI in ipsa civitate Treviri tres esse scholas haereticorum deprehensum. Et plures erant corum sectae, et multi eorum instructi erant scripturis sanctis, quas hebebant in Theutonicum translatas. "
"[...] And several belonged to that sect and many of them were instructed from the holy scriptures, which they had translated into German."
At the Synod of Béziers ( Concilium Biterrense ) in 1246 it was also decided that the laity should not have any Latin and vernacular and the clergy should not have any vernacular theological books.
“Cap. XXXVI. De libris theologicis non tenendis etiam a laicis in latino, et neque ab ipsis, neque a clericis in vulgari […] teneri faciatis ad plenum, quicquid iustum noveritis et statutum. "
At the request of Pope Urban V, Emperor Charles IV issued an edict in Lucca in 1369 against German interpretations of the Holy Scriptures so that laypeople and malicious spirits would not be seduced into heresy or error. Nevertheless, his son had the handwritten Wenceslas Bible started in 1385 .
In 1376 Pope Gregory XI ordered states that all literature on the Bible is to be submitted to the church administration. As a result, only the Vulgate and a few poor translations into national languages were tolerated.
John Wyclif (1330–1384), a theologian with pre-Reformation views, completed the first authoritative translation of the Bible from Latin into English in 1383. His teachings were rejected as early as 1381 by the university and in 1382 by the church. However, for fear of a popular uprising, Wyclif was not charged. The translation of the Bible caused great unrest in the clergy, and several defensive provincial synods were convened because of it. The 3rd Synod of Oxford in 1408 put an end to this. In the Oxford Constitution or Arundel Constitution , chaired by Archbishop Thomas Arundel , it was decided that
“[…] Ut nemo deinceps textum aliquem sacrae scripturae auctoritate sua in linguam Anglicanam, vel aliam transferat, per viam libri vel libelli aut tractatus, nec legatur aliquis huiusmodi liber, libellus, aut tractatus iam noviter tempore dicti Iohannis citizen , aut in posterum componendus, in parte vel in toto, publice vel occulte, sub poena maioris excommunicationis, quousque per loci diocesanum, seu, si res exegerit, per concilium provinciale ipsa translatio fuerit approbata. Qui vero contra fecerit, ut fautor heresis et erroris similiter puniatur. "
“[…] That no one in the future will translate any text of the Holy Scriptures into the English language or into any other text than a book, scripture or treatise, nor that such a book, scripture or treatise be read, whether it is new in that time of said John Wyclif was written or is only to be written in the future, whether in part or as a whole, public or hidden. This is subject to the great excommunication until the local bishop or, if necessary, a provincial council has approved the said translation. But whoever acts against it should be punished like a heretic and false teacher. "
In contrast to before, translations of the liturgical reading and sermon texts (psalms, pericopes from the Gospels and letters) were now subject to an assessment by the church. Individuals like William Butler wanted to go even further and also make translations of the Bible into Latin subject to approval. At the Council of Constance in 1415, Wycliff was finally declared a heretic and condemned as “that poisonous boy of a damnable heresy who introduced a new translation of the Scriptures into his mother tongue.” His helpers Nicholas of Hereford and John Purvey were withdrawn forced to follow their doctrines and his bones finally burned in 1428 as determined by the council. From the translation of the Bible, around 200 manuscripts that were secretly read at the time have survived to this day. However, it was not printed until 1731, when Wyclif was historically understood as the forefather of the English Reformation. The next English translation of the Bible was that of William Tyndale , which from 1525 had to be printed outside England in Protestant-friendly areas of Germany. Tyndale himself was sentenced to death at the stake for his translation work and was strangled near Brussels in 1536 and then burned.
From the printing press to the Reformation
Around 1440–1450, Johannes Gutenberg began pioneering book printing with movable type, which quickly spread throughout Europe. The Mentelin Bible , published in 1466, was the first Bible to be printed in a vernacular, a word-for-word translation of the Vulgate.
Pope Paul II (pontificate 1464–1471) confirmed the ordinance of James I of Aragon on the prohibition of Bibles in the national language. Under Isabella I of Castile and her husband Ferdinand II (reigns 1474-1516), the ban on Bibles in the vernacular Spanish became a state law. The inquisition they introduced ordered the destruction of all Hebrew books and all vernacular Bibles in 1497, five years after the expulsion of the Jews from Spain. The following year the reason was submitted that it was impossible to translate the Bible into a modern language without committing errors that could throw unlearned and especially new converts into religious doubts.
The first translation of the Bible into a Romance language, a translation of the Vulgate into Valencian, came from the Carthusian order general Bonifatius Ferrer (1355-1417) and was printed in 1478. A successor did not appear again until 1790.
In a letter of March 17, 1479, Sixtus IV authorized the rector and dean of Cologne University to intervene with ecclesiastical censorship against printers, buyers and readers of heretical books. This authorization was given by Alexander VI. approved. Permission to print is included in several theological and non-theological books from this period. Printing permits from the Patriarch of Venice can also be found from this period. With the censorship decree of January 4, 1486 and an executive ordinance of January 10th, Archbishop Elector Berthold von Henneberg of Mainz issued the first censorship ordinance in German-speaking countries for Mainz, Erfurt and Frankfurt in the early days of book printing. It was not about general points of view, but about religious texts, especially texts translated from Latin and Greek into German. Berthold was of the opinion that the German language was too poor to reproduce the well-formulated Latin and Greek texts. Up to this point in time, no heretical writings had appeared in German in printed form, but since 1466 there had been about ten relatively identical Bible translations .
“The divine art of printing makes the use of books for instruction and edification accessible to the whole world. However, as we have seen, many misuse this art out of a lust for fame and greed for money, so that it corrupts humanity instead of enlightening it. For example, there are writings in the hands of the people for the degradation of religion and its peaks, which have been translated from Latin into German (libri de divinis officiis et apicibus religionis nostrae). The holy laws and canons, however, have been compiled by wise and eloquent men with such great care and skill, and they are so difficult to understand that the duration of human life is hardly sufficient for even the most insightful to master them. Nevertheless, some impudent and ignorant people have dared to translate those writings into ordinary German so bad that even scholars are misunderstood by their work. […] These translators, whether acting in good faith or bad faith, cannot claim that the German language is capable of reproducing exactly what those excellent Greek and Latin authors do with the most meticulous precision of expression and the fullest knowledge of the subject wrote of the lofty speculations of the Christian faith; Rather, they must admit that the poverty of our language thwarts their efforts and that for this reason they are compelled to torture their brains to invent new expressions, or to distort the meaning of individual ancient writers, what we do for the holy scriptures because of this fear even more, for We are very concerned that if they only use the old ones they will change the content of revealed truth, from which there will be a tremendous danger to the scriptures. But who gives the uneducated men and women to whom the holy books fall into their hands the ability to find the right meaning? If you z. If, for example, one examines the text of the Gospel or the letters of St. Paul, every person taught will easily convince himself that many passages must be supplemented by other scriptures. [...] But since that divine art - and this title is due to it - was invented in our golden Mainz, where it has made constant progress, we have the full right to defend its fame and only fulfill our duty if we have purity of the divine scriptures from all pollution. "
For every book translated into German, permission from certain university professors had to be obtained prior to distribution. Otherwise you would be excommunicated, the books would be confiscated and you would have to pay him a fine of 100 gold guilders. Due to a bull by Innocent VIII from 1486, there was also a university censorship in Cologne, which was later carried out by the archbishop's official. Alexander VI. extended the preventive censorship with his bull of June 1, 1501 to all writings of the three ecclesiastical electorates of Cologne, Mainz and Trier and the Archdiocese of Magdeburg, in which so many heretical books and treatises were printed. At the 5th Lateran Council on May 3, 1515, Pope Leo X determined in the Bull Inter Solicitudines that in all dioceses all books or writings to be printed by the inquisitor, bishop or a scientist commissioned by the bishop should be carefully checked and approved with their own signature would have to be. Violation could result in the loss of the books through public burning, a fine of a hundred ducats to the factory of the Prince of the Apostles in Rome with no hope of inheritance, withdrawal of the printing permit for one year and excommunication. In the event of repetition (“if he is persistent”) he should be chastised by his bishop by all legal means so that others would not dare to do the same.
Reformation up to about the Peace of Augsburg
From 1516 to 1535 Erasmus of Rotterdam published several editions of his Novum Instrumentum omne or Novum Testamentum . It was a double edition in a new Latin version and the first print of the Greek text, which had been reconstructed in a few places. In 1517 Luther published his 95 theses , in 1521 he was excommunicated with the Bull Decet Romanum Pontificem , declared a heretic and the Edict of Worms was issued, in 1522 his first translation of the New Testament appeared on the basis of the Greek text by Erasmus and in 1534 the entire Holy Scriptures. At the Council of Trent, Luther's and Erasmus' writings were placed on the index. In the index printed later, their Bibles were also explicitly mentioned, and in general all similar Bible editions.
“Biblia cum recognitione Martini Luteri. […] Cum universis similibus Bibliis ubicunque excusis. […] Novum Testamentum cum duplici interpretatione D. [esiderius] Erasmi & veteris interpretis. Harmonia item Evangelica, & copioso Indice […] Cum omnibus similibus libris Novi Testamenti. ”
“[...] along with all similar Bibles, wherever they may be printed. [...] [...] along with all similar New Testaments, wherever they may be printed. "
The use of Erasmus' book and with it leaving the Vulgate could be reason enough to condemn translations. Erasmus was later placed in a milder index class. Many later translations are based on Erasmus' book.
The Worms edict against Luther was not observed in the whole empire. On March 6, 1523, it was decreed at the Reichstag in Nuremberg that until the required council, so much was up to them, the estates should ensure that no new publications were printed or sold until they were examined by sensible men would have been. Other writings, namely diatribes, should be banned under severe penalty. The apostolic nuncio Chieregati had demanded in vain that the Edict of Worms and that provision of the Lateran Council be inscribed, according to which no book may be printed without the permission of the local bishop or his representative. The Nuremberg Reichstag of 1524 determined that the imperial estates should comply with the Edict of Worms "as much as possible", and otherwise repeated the resolution of 1523. Pope Clement VII complained to the emperor and the kings of England and France about the resolution of 1523. In a letter dated July 15, 1524, Charles V insisted on the implementation of the Edict of Worms. At the Reichstag in Speyer in 1526, however, he dropped this demand and it was decided on August 27th that up to the planned council, each imperial estate should “live, govern and behave as it is for itself in relation to the Edict of Worms he hoped and trusted to answer for it before God and the emperor ”. The Speyer Reichstag of 1529 essentially only confirmed the resolutions of 1523 with regard to the book system. At the Reichstag of Augsburg, the Nuncio presented the Emperor with a memorandum on May 13, 1530, in which it was recommended that the Edict of Worms and the bull of Leo X. . to be implemented by imperial regulation and under threat of penalties. At the end of the Reichstag on November 19, 1530 it was only decided that nothing could be printed without specifying the printer and the place of printing. At the Reichstag of 1541 the decree against the diatribes was repeated.
Henry VIII of England changed his mind several times on the question of translation. In a proclamation of 1530 he said that the prelates, etc., felt that there was no need to translate the Bible into English and put it into the hands of the common people. Reading such a translation must be made dependent on the permission of the superiors. All English books printed abroad were banned and should be delivered to the bishop within 14 days. New English books concerning Scripture should not be printed without the permission of the bishop and an indication of the author. Once the danger of heretical writings has passed, the Bible should be translated. In the meantime, however, all English, French and Low German ( Dutch ) versions had to be delivered, with the exception of those to which the king and the bishops had instructed them to correct them. The Tyndale translation, the only one that had ever been printed, was repeatedly banned because of translation errors and annotations and lengthy prologues. In 1534, the Canterbury Convocation requested that the king have the Bible translated by suitable persons and allow those translations to be read. The king did not appoint translators, but new translations appeared from 1535 onwards. Vicar General Thomas Cromwell , who was executed for treason and heresy in 1540, decreed in 1536 and 1538 that a large copy of a translation of the Bible by Miles Coverdale (an adaptation of the Tyndale Bible) should be chained in every church. However, Henry VIII complained as early as 1539 about the way in which his permission to read the Bible was being misused. In ordinances of 1538 and 1539 it was determined that no one should sell English books without the permission of the king and no one should print or import English Bibles with notes and prefaces unless they have been checked by authorized agencies. In 1542 the convocation negotiated the shortcomings of the Bible and began a new translation. In 1543 the King banned the Tyndale Bible again and ordered that the annotations be removed from all Bibles and New Testaments. It was also determined that, without the permission of the king, the lower classes could no longer read the translations that were not forbidden, since they had abused the privilege of reading the Bible so much. In 1546, the last year of Henry VIII's reign, it was decreed again that no English book on the Christian religion printed abroad could be imported without express permission.
At the Council of Trent the Vulgate was declared to be authentic and only applicable (4th session on April 8, 1546). It was also decided that books dealing with religious subjects would not be allowed to be printed, sold or even kept in future without the name of the author and approval of a bishop. The license to practice medicine must be in written form and appear in an authentic form at the beginning of the book. The examination and the license to practice medicine must be carried out free of charge. During the negotiations in March and April 1546, it was also discussed whether it would be useful to forbid translations of the Bible into the vernacular. The Bishop of Acqui in Piedmont argued that reading the Bible could easily lead to misunderstandings and errors for the uneducated and that it was sufficient for women and the common people to become acquainted with the teaching of the Holy Scriptures through the sermons. Cardinal Pacheco believed that all Spanish and French and most of the Italian bishops were against Bible translations into the vernacular. He pointed to the long-standing ban in Spain with the consent of Paul II, to the one in France and to the fact that the University of Paris, which has 150 doctorates, had not only spoken out against Bible translations, but had also declared the authors are to be regarded as heretics, the translations are a source of many heresies; through them part of the population in Germany had been led to apostasy. Cardinal Madruzzo von Trieste replied that it was not the German translations of the Bible but the professors of the Greek and Hebrew languages that were to blame for the confusion. A ban would also make the worst impression in Germany. Ultimately, however, no decision was made on March 17th. On April 1, Pacheco requested that all old translations except the Vulgate, including the Septuagint , and all translations of the heretics be discarded. The Bishop of Fano replied that the Church had always tolerated different translations and that the heretical translations were not necessarily to be rejected, just as the old Church did not reject the translations of Aquila , Symmachus and Theodotion . Bartolomé de Carranza reports that many bishops and theologians have spoken out in favor of Bible translations. It could be held like in Spain and other countries, where the Sunday and feast day epistles and gospels in translations with explanations were given to the people without danger; so could some other parts of the Bible as well. The translation of the entire Bible is not advisable. The majority of the members of the council were of his opinion. The Sorbonne had made similar statements in 1526, contrary to Pacheco's claims.
Around this time the papal index Librorum Prohibitorum began to emerge. At the Diet of 1548, the regulation against diatribes was repeated and the previous provisions were expanded to include the name of the author or poet. In addition, books are to be checked by the “proper authorities of each place” before printing. Nothing is to be approved that is "inflammatory and disgraceful or inappropriate or disgusting to the general Catholic teaching of the holy Christian Church". Luther's already printed books should be suppressed. The imperial tax should intervene against the defaulting authorities . After the Augsburg Imperial and Religious Peace of 1555 ( cuius regio, eius religio , "whose country, whose religion"), papal book bans were only obeyed in Catholic territories.
In the Netherlands, Charles V issued a series of ordinances (Palcate) on (primarily heretical) printing from 1521 to 1550, starting with the Edict of Worms. He issued them by virtue of his sovereign power and did not refer to the decrees of the councils and popes. Only the introduction of the Inquisition took place with the participation of the Popes. In addition to personal and individual works, there were language-related book bans against German, Flemish and French heretical works (1526), but only against certain Dutch translations. Some general works by heretics were allowed to appear if the name was not given. Individuals were allowed to own Luther's writings in order to refute them. Charles's son Philip II did not significantly expand the laws, but they confirmed and enacted them. As a punishment for heresy, and possession or reading of forbidden books sufficed, one could usually save oneself the first time by renunciation. If this was refused, there was “body or property, depending on the circumstances” (1524), threats of banishment (1526) and the death penalty (1529, 1531). In the case of the latter, men should be beheaded and their heads stuck on stakes, women buried alive. Recidivists were cremated. After unnamed, relatively short lists from 1526, 1529 and 1540 - sometimes with reference to a condemnation by the University of Löwen - the Löwener catalogs from 1546 and 1550 were used as the list of prohibitions . At times they were posted at every bookseller. Parts were later found in the Spanish catalogs and in the Roman index. The catalog also contains non-heretical writings, which in dangerous times should not be read and given to the common people and young people. Books not found in the Netherlands have not been included in order not to draw attention to them. A list of books that could be used in school was also attached. Regarding the Bibles, it was noted in the catalog of 1546 that in some, especially in French and German, the meaning was corrupted by incorrect translation or by additions or omissions. Others pretended to follow the Vulgate but mixed things in from the Greek. In some, the translation is good, but the printers have added bad prefaces, notes, etc. Sometimes summaries of the individual chapters and marginal notes contained errors. The catalog from 1546 contains 25 Latin Bibles and three Latin New Testaments, of German Bibles mostly the Antwerp editions, and two French Bibles and four French New Testaments from Antwerp. According to a decree of April 29, 1550, lay people were forbidden to dispute over the Holy Scriptures. Only those authorized by the university or by the bishops should be entitled to explain the scriptures. On September 25th, an additional ordinance followed that this did not apply to those who simply talked about the Holy Scriptures according to the Church's understanding.
In Spain in 1549, the inquisitors were forbidden from giving permission to own or read prohibited books. Even they should not read the forbidden books that fall into their hands. The Pope Julius III. The bull issued in 1550, which abolished all previously granted authorizations to read prohibited books, was also published in Spain. The Spanish catalog of 1551, which was inspired by the Löwener catalog sent by Charles V, contained, as a general prohibition, all Bibles translated into Spanish or other vernacular languages.
In France, bans on certain books were published by the king or the parliaments at the request of the bishops or state-appointed inquisitors. The Sorbonne , in particular, carried out assessments . On March 18, 1521, at the request of the Paris University, Francis I decreed that Parisian booksellers were not allowed to print any new Latin or French books relating to the Christian faith before they had been examined by a theological faculty or deputies. On May 2, 1542, Parliament extended this ordinance to the effect that nothing should be printed without the approval of the Rector and the Dean and that the Rector should appoint two members from each faculty to examine the relevant writings. In 1569 the license to practice medicine by four doctors was prescribed for Bibles and religious books. Imported book bales should only be opened under official supervision. From 1551, the import of books from Geneva or other places notoriously abandoned by the Church was generally prohibited. On August 26, 1525, at the request of parliament, the Sorbonne declared that a translation of the Bible by the Horae BMV of Meresotte could not receive printing permission; according to earlier decisions by the faculty, it was dangerous to publish translations of the Bible or biblical books under the current circumstances; those that have already appeared should be suppressed rather than tolerated. This was then decided on February 5, 1526. A rare exception was a permit from the Sorbonne for a Gospel of Paul in 1530, which was translated from Latin into French. From 1543 to 1556 there was a catalog of forbidden books at the Sorbonne, which later had to be available in every bookstore. It also contained a general remark: How dangerous it is to allow uneducated people and those who do not read them with a pious and humble sense - as there are now many - to read the translations of the Bible in the vernacular, they showed Waldensians, Albigensians, etc. Therefore, with regard to the malice of the people in the present, translating the Bible into the vernacular should be viewed as dangerous and pernicious. The later Roman index was never used in France; a planned one from 1562 was ultimately not published. Through the Édit de pacification of Henry III. of 1577 the regulations were changed in favor of the Protestants: “No books may be sold without the approval of our local officials or, as far as the so-called Reformed religion is concerned, without the approval of the chambers, which we in the parliaments for the affairs of the so-called Reformed will form. The printing and distribution of libelles diffamatoires is prohibited. "
After the peace of religion in Augsburg
In England, the provisions of the Bull Inter Solicitudines (1515) were published under the reign of the Roman Catholic Queen Mary I in the “Reformation Decrees” of the papal legate Cardinal Pole in 1556. Since various books full of heresy, revolt and betrayal were brought in from abroad and secretly printed in the country, Maria I decided in 1558 that owners of such books should be regarded as rebels and punished according to the martial law.
Pius IV (pontificate 1559–1565) also added general rules to the Index Romanus. The first printed and published version of 1559 contains 30 complete Latin editions of the Holy Scriptures, 10 editions of the New Testament and two brief general rules for Bibles in foreign languages.
“Biblia omnia vulgari idiomate, scilicet Germanico, Gallico, Hispanico, Italico, Anglico sive Flandrico, & c. conscripta, nullatenus vel imprimi, vel legi, vel teneri possint absque licentia sacri officii S. Romanse inquisitionis. […]
Novi Testamenti libri vulgari idiomate conscripti sine licentia in scriptis habita from officio S. Romanae et universalis inquisitionis nullatenus vel imprimi vel teneri possint. "
“All Bibles in the vernacular, in German, French, Italian, English or Flemish language etc. may not be printed, read or kept without (written) permission from the Holy Office of the Roman and General Inquisition. [...]
All New Testaments in the vernacular, in German, French, Italian, English or Flemish language etc. may not be printed, read or kept without the (written) permission of the Holy Office of the Roman and General Inquisition. "
In the 18th session of the Council of Trent on February 26th, 1562 it was decided to work out general indexing rules. On the 3rd / 4th December 1563, the council decided to submit its proposal, the Decretum de indice librorum , to the Pope for final adaptation. With the bull Dominici gregis custodiae , the index tridentinus was published by the Pope on March 24, 1564. This included all writings of all " heresiarches " (all reformers), regardless of whether they contained theology, pious words or descriptions of nature. Rules 3 and 4 dealt specifically with Bibles.
REGULA III.
[1] Versiones scriptorum etiam ecclesiasticorum, quae hactenus editae sunt a damnatis auctoribus, modo nihil contra sanam doctrinam contineant, permittuntur.
[2] Librorum autem veteris Testamenti versiones, viris tantum doctis et piis, judicio Episcopi concedi poterunt, modo hujusmodi versionibus, tanquam elucidationibus Vulgatae editionis, ad intelligendam sacram Scripturam, non autem tamquam sacro textu, utantur.
[3] Versiones vero novi Testamenti ab auctoribus primae classis hujus Indicis factae, nemini concedantur, quia utilitatis parum, periculi vero plurimum lectoribus ex earum lectione manare solet.
[4] Si quae vero adnotationes cum hujusmodi, quae permittuntur, versionibus, vel cum Vulgata editione circumferuntur, expunctis locis suspectis a Facultate Theologica alicujus Universitatis catholicae, aut Inquisitione generali, permitti eisdem poterunt, quibus et versiones.
[5] Quibus conditionibus totum volumen Bibliorum, quod vulgo Biblia Vatabli dicitur, aut partes ejus, concedi viris piis et doctis poterunt.
[6] Ex Bibliis vero Isidori Clarii Brixiani prologus et prolegomena praecidantur; ejus vero textum, nemo textum Vulgatae editionis esse existimet.
" Rule 3
The translations of older writers, including those of the church (by church fathers, etc.) that have been published by first-class authors up to now, are permitted if they do not contain anything contrary to sound doctrine." The (Latin) translations of Old Testament books by authors of the 1st class may be used by scholars and pious men by the bishops, but only as explanations of the Vulgate for understanding the Holy Scriptures, not as Bible text. On the other hand, (Latin) translations of the New Testament by first-class authors should not be allowed, because reading them is usually of little use to the reader, but very dangerous. If associated with such translations of the Old Testament or the Vulgate are notes from first-class authors, they may be permitted to pious and learned men after the suspicious passages have been removed from a theological faculty or the Roman Inquisition. This is especially true of the so-called Bible of Vatablus. The preface and prolegomena are to be removed from the Bibles of Isidorus Clarius; but let no one take the text of the same for the text of the Vulgate. "
REGULA IV.
[1] Cum experimento manifestum sit, si sacra Biblia vulgari lingua passim sine discrimine permittantur, plus inde, ob hominum temeritatem, detrimenti, quam utilitatis oriri; hac in parte judicio Episcopi, aut Inquisitoris stetsur, ut cum consilio Parochi, vel confessarii Bibliorum, a catholicis auctoribus versorum, lectionem in vulgari lingua is concedere possint, quos intellexerint ex hujusmodi lectione augmentum damnum, sed possei atque capei atque quam facultatem in scriptis habeant.
[2] Qui autem absque tali facultate ea legere, seu habere praesumpserit, nisi prius Bibliis Ordinario redditis, peccatorum absolutionem percipere non possit.
[3] Bibliopolae vero, qui praedictam facultatem non habenti Biblia idiomate vulgari conscripta vendiderint, vel alio quovis modo concesserint, librorum pretium in usus pios from Episcopo convertendum, amittant; aliisque poenis pro delicti qualitate, ejusdem Episcopi arbitrio, subjaceant.
[4] Regulares vero, nonnisi facultate a Praelatis suis habita, ea legere, aut emere possint.
" Rule 4
Since experience teaches that if everyone is allowed to read the Bible in the vernacular without distinction, more harm than good results from it because of the audacity of people, the judgment of the bishop and inquisitor should be decisive in this regard: According to the advice of the pastor or confessor, they should be allowed to read the Bible in translations in the vernacular, which come from Catholic authors, to those who know that this reading could do them no harm, but rather increase their faith and piety . This permission should be given in writing. Whoever reads or has a Bible in the vernacular without such permission should not be able to be absolved of his sins until he has delivered them to the bishop. Booksellers who sell or otherwise procure Bibles in the vernacular to those who do not have this permission are to pay the price of the books which the bishop has to use for pious purposes, and others to be imposed by the bishop according to the nature of the offense Penalties expire. Religious priests are not allowed to read or buy such Bibles without the permission of their superiors. "
The rules were printed in every version until the reform in 1758. Believers were prohibited from making , reading, owning, buying, selling, or giving away these books under penalty of excommunication .
At the Reichstag in Speyer in 1570 it was decreed that every printer had to be sworn in to the Reichstag regulations. A similar provision can be found in the Imperial Police Regulations of 1577, but "nothing, according to Christian general teaching and the religious peace established in Augspurg, should not be printed inappropriately". Sixtus V (pontificate 1585–1590) replaced the general rules of the Index Romanus. In its 7th rule it is determined:
“Bibles or parts of Bibles in translations in the vernacular, even by Catholics, are not permitted anywhere without a new special permission from the Apostolic See; Paraphrases in the vernacular are absolutely forbidden. "
In a bull of October 17, 1595, Clement VIII in principle again confirmed the old general rules, but added a tightening to the 4th, which, as it were, restored the provisions of Paul IV and, according to the dispense only on behalf of the Pope or the Roman Inquisition could be granted:
“It should be noted that this rule does not give new authority to bishops, inquisitors or religious superiors, permission to buy, read or possess Bibles or parts of the Old or New Testaments or summaries and historical compendia of the Bible or biblical ones To issue books in the vernacular after this authority has been withdrawn from them by the mandate and custom of the Roman Inquisition. "
With this addition, the rule remained in effect until 1758. How it was dealt with in the individual countries varied. In a Catholic country like Bavaria it was state law; booksellers in particular lost their licenses if they were violated. In contrast, in Württemberg, a stronghold of Protestantism, the index was more of a positive list. It was also used until the 20th century in elite Catholic schools in secular France, which otherwise almost never used the Roman index.
Pope Gregory XV In a bull dated December 30, 1622, forbade the laity to read Bibles in the vernacular. From 1618 to 1648 the Thirty Years War raged , which was also a religious war. Alexander VII (pontificate 1655–1667) left the 4th rule in his index of 1664 and also put all Bible translations - in whatever language - on the index. According to another interpretation, he only confirmed the 4th rule.
In the fight against Jansenism , Clemens XI. in 1713 the bull Unigenitus dei filius , in which he condemned 101 excerpts from the work Abbregé de la morale de l'Evangile, ou, Pensées Chrétiennes sur le texte des quatre Evangelistes , a New Testament with notes by Pasquier Quesnel . Including the following proposal:
The bull was controversial in the French clergy because of various things, including because it condemned various sentences from the Bible and from church fathers. But in 1719, in the Breve Pastoralis officii, excommunication was threatened to all who did not submit to the bull. At the Lateran Council , Benedict XIII confirmed . in 1725 the bull Unigenitus dei filius .
Later all paraphrases, summaries and "Biblical stories" in the vernacular were also banned. In the 18th century, attempts were made to move away from individual dispensing, and now every translation of the Bible approved by a competent church authority should generally be viewed as permitted for all lay people. This broad interpretation of the fourth rule of the index was followed by Benedict XIV in 1757 . (This lasted until 1836.)
A later regulation of the Roman book censorship of 1757 only permitted translations with explanatory notes taken from the Church Fathers and with papal approval.
On May 27, 1747, Jakob Schmidlin ("Sulzijoggi") was hanged as the leading head of a Bible movement in the canton of Lucerne in the Galgenwäldli on the Emme . A Luther Bible was also burned with his body. He is therefore also referred to as the “last martyr in Switzerland”. A column of shame was erected where his courtyard stood . Of more than 100 co-defendants of this movement (from Ruswil , Wohlausen, Werthenstein , Menznau , Malters , Kriens and Udligenswil ), 82 more were punished, for the most part with perpetual banishment. Since the Bible was the core and starting point of the "false believers", the authorities issued a decree after the trial that contained a general biblical ban for lay people:
"Hereby want to have forbidden all and every one of our subjects who are not taught not only to sell the non-Catholic and forbidden books, but also good Bibles, and to get them, in what way that would be, with the even more distant request, that those who still have Bibles or other forbidden or otherwise seductive books, they should deliver them to their pastors or pastors within fourteen days of the announcement of this call, or where such things would be found behind them for a short or long time, we will oppose such with all proceed with appropriate sharpness ... "
Bibles were then systematically sold in Lucerne from 1833 onwards.
Pope Clement XIII. (Pontificate 1758-1769) resulted in his Papal States , the galleys and for the use of Italian translations of the Bible.
In 1790 the second Spanish translation of the Bible appeared.
In two letters to the Archbishop of Gniezno and Primate of all Poland (June 29, 1816) and to the Archbishop of Mahiljou (September 3), Pius VII prohibited the use of the Polish Bible, which was published in Cracow in 1599 with the permission of Clement VIII. had appeared. It says:
“We have long loathed this nefarious undertaking which undermines the very foundation of religion; having consulted all the Cardinals, have taken the utmost care and attention to the rules of the Maas in order to discover this plague and to eradicate it in every way - in obedience to the prescriptions of our Church you have shown that the Bible printed by heretics is among the forbidden books to be counted according to the regulations of the index (Sec. L. Reg. IV.). In fact, experience has shown that the holy scriptures, when they are used in the national language, have done more harm than good through the carelessness of people. (Reg. IV.) - It is therefore necessary to renew the salutary resolution of June 13, 1757, which forbids all translations of the Holy Scriptures into the national languages, with the exception of those approved by the apostolic chair and with comments from the Works of the holy fathers are published. "
The Epistola encyclica of May 3, 1824 by Leo XII. did not suggest any liberal attitudes either.
In 1836, Gregory XVI took the relief made in 1757 back. His encyclical Inter praecipuas from 1844 spoke out against the vernacular Bibles of the Bible Societies. Since the beginning of Christianity, the trick of the heretics has been to falsify the wording of the scriptures and to twist it through interpretation. "There is therefore deep wisdom in the current Catholic practice of not allowing laypeople to read Bible editions in the vernacular on their own, or only with considerable caution , because it ultimately threatens to undermine the teaching authority of the church."
In his inaugural encyclical Qui pluribus , Pius IX spoke . in the year 1846 of "the extremely mischievous Bible societies , which renewed the old artifice of the heretics and translate the books of the divine scriptures, contrary to the most holy prescriptions of the Church, into all national languages and provide them with often twisted explanations."
During the brief period of the Roman Republic in 1849, over 3,600 copies of the Italian New Testament were printed in Rome. After the revival of the Papal States , the government retain the same books at the American ambassador, but sealed them. The police checked daily whether the seals were intact. After a while, the government bought the Bibles to gradually burn them. When entering the Papal States, individual personal Bibles could be confiscated, namely editions of Giovanni Diodati , and one could go to prison for a short time. The papal legate and the finance minister regretted what had happened. But there were also house searches. In Nice , then part of the Kingdom of Sardinia , several French Bible boxes were stored in the customs house in 1851. The Minister of the Interior would have had nothing against the release, but the Bishop of Nice should have agreed. The difference in the Duchy of Tuscany was great . Before 1849 it was already known as very liberal under Leopold II . There were three Protestant churches, one English, one Scottish and one French. Italian fairs were also held in the latter. After the brief republican period and a counter-revolution, this changed. On May 18, 1849, 3,000 copies of an Italian Catholic translation of the Bible by Martini, Archbishop of Florence, which had been printed with permission, were confiscated and burned in a printing house. Protestants were persecuted even more. In 1851 services in Italian were banned and possession of Protestant Italian Bibles was sufficient for convictions. The most prominent prisoner was Count Piero Guicciardini, who was arrested with six others. They met on May 7, 1851, the day before his voluntary departure into exile for religious reasons, and read the Holy Scriptures together. He was therefore sentenced to six months' imprisonment for blasphemy, which was then commuted into exile.
The tolerance patent published since October 13, 1781 was valid in the Austrian Empire . Joseph II also issued court decrees on June 22, 1782 and October 12, 1782, which explicitly allowed the import and printing of Protestant books and stipulated that confiscated books should be returned as long as they did not contain any abuse of the Catholic Church. Usually this was observed, but not always and everywhere. In 1854, the Buda Police Department had the 121 Bibles found in the evangelical community, except for one copy, "what the pastor had enough of", processed into pulp in a paper factory and handed over the proceeds of 21 Kreuzer to the evangelical community. In Germany, too, there was a relatively relaxed relationship to vernacular Bibles and Protestant scriptures at that time.
On December 7, 1859, in front of the Archbishop's palace in Santa Fe de Bogotá, in the then Granada Confederation, a large Bible cremation took place.
On January 25, 1896, Leo XIII. with the Constitution Officiorum ac munerum new rules for the Roman index. It was published on January 25, 1897. In general, it contained some simplifications, and all Protestant books were no longer automatically included.
"I. Religious books of non-Catholics.
2. The books of apostates from the church, as well as those of false believers, schismatics and other writers who advocate heresy or schism, or who undermine the foundations of [natural] religion, however, are absolutely forbidden.
3. Likewise, books by non-Catholics who expressly deal with religion are forbidden, unless it is certain that they contain nothing against the Catholic faith.
II. Editions of the Holy Scriptures
1. The original texts of St. Scripture, as well as those of the old Catholic translations [...] are only permitted to those who are incumbent on theological or biblical studies, provided that those editions in the prefaces or comments do not conflict with the Catholic beliefs.
2. All Bible translations made in the national language - even by Catholics - are absolutely (omnino) forbidden if they are not approved by the Apostolic See - or if they are not under the care of the bishops with comments taken from the Fathers of the Church and learned Catholic writers, are provided.
3. All Bible translations made by non-Catholics and especially those that are distributed by the (Protestant) Bible societies are forbidden because they comply with the salutary regulations of the Church on the publication of St. Books are utterly disregarded. They are only permitted for use by those engaged in theological or biblical studies (see above No. II, 1).
VI. About permission to read and keep the forbidden books.
1. The same must be granted by the Apostolic See or its agent. (The Index Congregation and Propaganda are authorized representatives; likewise the bishops in the individual dioceses). The Pope adds the warning:
2. All those who are given permission to read index books should remember that they are bound by a strict commandment to keep those books in such a way that they do not fall into the hands of unauthorized persons. "
The Bible reprints by Leander van Eß were also recorded under II, 2 , even if they contained an old license, as the translation was printed without annotations. The first edition with annotations from 1820 was extra on the index.
An example between the First and Second World War is Franz Stephan Griese , who received no printing permission for his work The Letters of Saint Paul in Paderborn in 1919, but which was published in Cologne in 1923 without his knowledge with ecclesiastical permission to print.
today
Today CIC 825 (previously CIC 1391) is relevant:
Ҥ 1. The books of Scripture cannot be published without the approval of the Apostolic See or the Conference of Bishops;
Likewise, when your translations are published in a national language, it is required that they are approved by the same authority and at the same time provided with necessary and sufficient explanations.
§ 2. With the permission of the Bishops' Conference, Catholic believers can work out and publish translations of the Holy Scriptures, provided with appropriate declarations, also together with the separated brothers. "
literature
- Alois Merz , SJ : Ask whether the papal ordinance, because of the reading of the Bible, Christ and his holy word does not do more to honor than dishonor. in the holy Easter Fey days against the already known opponent , Joseph Wolff, Augsburg and Innsbruck 1767 ( online version )
- Tobias Gottfried Hegelmaier: History of the biblical prohibition , Ulm 1783; Review , abridged edition of the Latin work: Differtatio theologico historiez, the libero scripturae sacrae vsu plebi Christianae diu denegato, tandem hic ibi restitutio
- Eric W. Steinhauer: Canonical book law in the past and present: an overview (PDF; 1.1 MB) , in: Kirchliches Buch- und Bibliothekswesen: Jahrbuch 5 (2004), pp. 149–164. (Mainly about CIC / 1917 and CIC / 1983)
- Johann Jakob Herzog: Biblical reading by laypeople and Bible prohibitions in the Catholic Church in: Realenzyklopädie für Protestantische Theologie und Kirche , Vol. 2 (1854), pp. 201–208; 2nd edition: Vol. 2 (1878), pp. 375-381; Georg (Christian) Rietschel (* 1842): Bible reading and biblical prohibition, Vol. 2 (1897), pp. 700–713
- Wolfgang Friedrich Heinrich Sucker: Bible prohibition , in: Religion in Past and Present 3 Volume 1 (1957), p. 1224f.
- Philipp Hofmeister: The fallow Bible and the church bible prohibitions , in: Anima 19 (1965)
- Philipp Hofmeister: Bible reading and Bible prohibition, in: ÖAKR 17 (1966)
- Christine Wulf, Göttingen : The Bible in the field of tension between lay emancipation and biblical prohibition - German Bible prints before Luther (PDF; 39 kB)
- Hermann Rafetseder: Book burnings: the public execution of writings in historical change , Böhlau, 1988, ISBN 3-205-08858-1
Web links
- List of forbidden Bibles in the index of 1599 (with OCR errors, for example "f" instead of " long s ")
Individual evidence
- ↑ Ludwig Friedrich Otto Baumgarten-Crusius : Textbook of Christian dogma history. Second division. Publishers of the Crökerschen Buchhandlung, Jena 1832; Second part: special dogma history. 21: Matter of Scripture Use. P. 901–911 ( online version )
- ↑ CHAP: The name "Allah" not only for Muslims , January 2010, Austrian St. George's Congregation Istanbul
- ↑ a b Bible prohibition . In: Heinrich August Pierer , Julius Löbe (Hrsg.): Universal Lexicon of the Present and the Past . 4th edition. tape 2 . Altenburg 1857, p. 730-731 ( zeno.org ).
- ↑ a b c d e f g h i August Heinrich Hoffmann von Fallersleben : History of the German hymns up to Luther's time. 3rd edition, Carl Rümpler, Hannover 1861, p. 52 ff. ( Online version )
- ^ Adolf Adam : German or Latin? In: Adolf Adam: Renewed Liturgy - An orientation about the divine service today. Herder-Verlag, 1972; printed in: KIBA - Church Music in the Diocese of Aachen , August 2007, p. 16
- Jump up ↑ Horst Robert Balz, Gerhard Krause, Gerhard Müller, Siegfried M. Schwertner, Claus-Jürgen Thornton, Matthias Glockner: Theologische Realenzyklopädie. Walter de Gruyter, 1977, ISBN 3-11-008115-6 , p. 66
- ↑ Real Encyclopedia for Protestant Theology and Church , 2, p. 703
-
↑ a b c d e f g h i j k l m n o p q r s t u v w
Franz Heinrich Reusch: The index of forbidden books. A contribution to the churches and literary history. 1. Volume , Max Cohen & Sohn, Bonn 1883, ( online version )
pp. 17, 43, 44, From the beginning of the art of printing to the beginning of the Reformation: 53-65, German Empire: 80-87, England: 87- 98, Netherlands: 98-128, Spain: 131-140, France 1521-1551: 140-153, Trento 1546: 195-200, rules of the index 1564: 330-341 Translated wording Alexander VI. 1501: p. 54 -
^ A b
Carl Mirbt (ed.): Sources for the history of the papacy and Roman Catholicism , 3rd edition, JCB Mohr (Paul Siebeck), Tübingen 1911, pp. 155–156 ( online at Archive.org );
298. 3rd, Synod at Tarragona (1234): Bible prohibition; Mansi XXIII 329. - Heferle V 1037.
301st Council of Béziers (August 19, 1246): Prohibition of translations of theological books; Mansi XXIII 724. - Heferle V 1145 ff. - ↑ D. Lotsch: Histoire de la Bible en France , 1910, p. 14
- ↑ a b August Hahn : Textbook of the Christian Faith. First part. 2nd edition , Friedrich Christian Wilhelm Vogel, Leipzig 1857, p. 202- ( online version ) (incorrectly reports on a repetition of the Canon quoted here in 1229 at the Synod of Béziers in 1233, as did Hegelmaier; other parts of Toulouse came very well 1233 ago just not this one.)
- ↑ a b c Martin Leutzsch : Bible translation as a scandal and crime . In: Rainer Dillmann: Bible impulses: Film - Art - Literature - Music - Theater - Theology . Lit Verlag, Berlin 2006, ISBN 3-8258-9287-5 , pp. 42–57, here pp. 46–48.
- ^ The New Testament German , Ecumenical Saint Lexicon
- ^ A b Eberhard Zwink: Confusion about a Bible , Württembergische Landesbibliothek Stuttgart, 1999
- ^ A b Friedrich Kapp: History of the German book trade volume 1 (history of the German book trade up to the seventeenth century) , Verlag des Börsenverein der Deutschen Buchhandels, Leipzig 1886; Chapter 9: The Book Censorship and the Press Persecution , pp. 527-535
- ↑ Testaments Index Librorum Prohibitorum - NOV. TEST. , 1559
- ↑ a b c d Gebrüder Reichenbach (Hrsg.): General German Conversations Lexicon for the educated of every class. 2. Volume Begl-Eiv. 2nd edition , Gebrüder Reichenbach, Leipzig 1840, p. 124 "Biblical prohibition" ( online version )
- ↑ a b c d e f Hubert Wolf: Index: the Vatican and the forbidden books , CH Beck, 2007, ISBN 3-406-54778-8 , pp. 27–34, p. 218
- ↑ Hubert Wolf: Archeology in the Vatican - The Catholic Book Censorship (1) ( RTF ; 39 kB), broadcast: Sunday, February 10, 2008, 8.30 a.m., SWR 2; SWR2 AULA - manuscript service
- ^ Philip Schaff: Creeds of Christendom, with a History and Critical Notes. Volume I. The History of Creeds. , 1919; § 27. The Papal Bulls against the Jansenists, 1653 and 1713.
- ^ A b Wilhelm Joos: The bull "Unam sanctam" and the Vatican principle of authority , 2nd edition, Carl Schoch, 1897, p. 709
- ↑ a b c d e BH Carroll: BH Carroll on Matthew 16: 18-19 , An Interpretation of the English Bible, 1913
- ↑ a b How the Popes Think of the Bible , first published in: Gartenlaube , December 1873
- ^ Friedrich Wilhelm Bautz: BENEDICT XIII., Pope. In: Biographisch-Bibliographisches Kirchenlexikon (BBKL). Volume 1, Bautz, Hamm 1975. 2nd, unchanged edition Hamm 1990, ISBN 3-88309-013-1 , Sp. 489-490.
- ↑ The history of the Lucerne city mission - the beginnings of the city mission linked to Switzerland's last martyr and a ban on the Bible ( memento of the original from January 15, 2013 in the Internet Archive ) Info: The archive link was inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice.
- ^ Christian Gotthold Neudecker : General Lexicon of Religions- u. Christian church history for all confessions. First volume AE , Bernhard Friedrich Voigt, Ilmenau 1834, p. 453 ( online version )
- ↑ Herbert Marsh; Johann Christoph Schreiter (transl.): Comparative presentation of the Protestant-English and Roman-Catholic Church, or, examination of Protestantism and Catholicism: according to the mutual weight of the principles and teachings of these two systems , JE Seidel, Sulzbach im Regenkreis Baierns 1821, p . 319 (Google OCR: p. 519) ( online version )
- ^ Hans-Josef Klauck : Religion and Society in Early Christianity. Scientific studies on the New Testament 152 , Mohr Siebeck, 2003, ISBN 3-16-147899-1 , p. 361
- ↑ Ellen G. White : The Great Struggle Between Light and Darkness , Chapter 15 ( Memento of the original from November 23, 2011 in the Internet Archive ) Info: The archive link was automatically inserted and not yet checked. Please check the original and archive link according to the instructions and then remove this notice. , Note on p. 268 (English pp. 267,268)
- ↑ Samuel Waldegrave: Italy (From a speech by Mr. Sam. Waldegrave, delivered at Bedford June 9, 1851) , in: Monthly Excerpts from the Correspondence and Reports of the British and Foreign Bible Societies , No. 8, August 1851, p. 58 d. Born in 1851 ( online version )
- ^ Persecutions in Tuscany in: Marriott (Ed.): The true Protestant. Volume 5 , Bahnmaier's Buchhandlung (C. Detloff), Basel 1856, p. 442 ff. ( Online version )
- ↑ From the beginning of the Brethren in Italy (PDF; 73 kB), first published in: The Message 130 (1989), No. 3, p. 20; Issue 4, pp. 19f .; Book 5, p. 10.
- ↑ Karl Kuzmány (Ed.): Document book on the Austrian Protestant church law and practical theology of the Protestant church augsb. and helvet. Confession. First volume: textbook of canon law. Second section: Document book , Wilhelm Braumüller, Vienna 1856, pp. 96–98 ( online version )
- ^ August Nathanael Böhner (member of the Swiss Society for Natural Research): Nature research and cultural life. In her latest results to illuminate the great question of the present day about Christianity and materialism, spirit and matter. Carl Rümpler, Hannover 1859, p. 144 ( online version )
- ^ Hermann Rafetseder: Book burnings: the public execution of writings in historical change , Böhlau, 1988, ISBN 3-205-08858-1 , p. 264
- ^ A b Albert Sleumer: Index Romanus: Directory of all German books on the Roman index as well as all foreign language books since 1870 , 2nd edition, G. Pillmeyer's Buchhandlung, Osnabrück 1906, Imprimatur: August 26, 1906, Hubertus ( online Version ) pp. 24–34
- ↑ Codex des Canonical Law - BOOK III: PRIVACY SERVICE OF THE CHURCH - TITLE IV: SOCIAL MEANS OF COMMUNICATION, IN PARTICULAR BOOKS (Cann. 822-832) , vatican.va
