Aachen sanctuary tour

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Flag and ...
... flower arrangements for the sanctuary tour

The Aachen Pilgrimage , even Aachener Pray ride or Aachen ride called that every seven years referred taking place pilgrimage to the four large Aachen sanctuaries from the Staufer Marienschrein that this event in Aachen Cathedral and on the Katschhof are shown.

The first pilgrims came to Aachen at the time of Charlemagne . In the Middle Ages , the Aachen Shrine Tour developed into the most important pilgrimage in the German-speaking area. Initially, after the canonization of Charlemagne, the focus was on the cult of Charlemagne and the veneration of the miraculous image . In the course of the Middle Ages, the textile relics then gained in importance for the Aachen pilgrimage. The importance of the Reformation in the 17th century declined and it was even forbidden during the Enlightenment , but the Aachen Shrine Tour still attracts numerous believers today. In 2014, around 125,000 pilgrims were counted.

Course of the celebrations

The open shrine of Mary
Excerpt from a pilgrimage service. From left to right: Diocesan Bishop Heinrich Mussinghoff , Apostolic Nuncio in Germany Nikola Eterović , Cardinal Peter Turkson , Cardinal Kurt Koch and Cardinal Rubén Salazar Gómez
Transport of the sanctuaries in the coat of arms of Richard of Cornwall

The celebration of the Shrine Tour usually takes ten days in June and now offers a wide range of events from a wide variety of interest groups. The main focus is still on the liturgical display of the relics, the so-called healing instructions or also healing shows, the solemn services in the cathedral and especially the heavily frequented, festive pilgrimage services on the Katschhof. Numerous highest ecclesiastical dignitaries from Germany, the Vatican and the universal church are invited to the celebrations to help shape and participate in the liturgy. In addition to the mainly church events, extensive cultural supporting programs with evening events, concerts, workshops , pilgrims' round tables and other options at numerous meeting places around the cathedral were offered in cooperation with the city, diocese and cathedral chapter, especially in the big anniversary year of 2014 .

Particularly worthy is the celebration at the beginning of the sanctuary tour, during which, as part of a solemn pontifical vespers, the shrine of Mary is held by two goldsmiths of the Aachen gold and silversmiths in the presence of the faithful, the local episcopate , the cathedral chapter and the visiting clergy, as well as the old custom of the council The city of Aachen, which has had the so-called custody of the relics since the pilgrimage was introduced in the Middle Ages , is opened and the precious, artistically crafted padlock is broken with several blows of the hammer . This will then be permanently exhibited in the corresponding collection of the Aachen Cathedral Treasury . These padlocks were without any special decoration up to and including 1881. For the first time in 1888, the Aachen collegiate goldsmith Bernhard Witte created locks with jewelry or coats of arms to give them a special meaning.

After the shrine is opened, the first liturgical veneration takes place and the cloths are displayed by some of the cathedral capitals. According to old custom, the protocol of the opening ceremony is read out by the mayor after the reliquary has been viewed. The conclusion is the celebratory excerpt, at which the hymn of the city of Aachen - the Urbs Aquensis - sounds.

As part of the sanctuary tour, the relics removed from the Marian shrine are presented to the public outside of the corresponding ritual displays at fixed times in the choir hall of the cathedral in four glass showcases to the public and thus in particular to the pilgrims as the primary target group. After each show, the sanctuaries are traditionally saved in the so-called armorial chest of Richard of Cornwall , a work made in Limoges in 1258 from cedar wood and decorated with numerous copper medallions in the form of embossed and enameled armorial fittings .

At the closing ceremony at the end of the journey to the sanctuary, the cloth relics are returned to the Marian shrine and a new lock is installed, the key of which is then ritually sawed up by two master goldsmiths. According to the custodial law, the cathedral chapter receives the key head, the city council the key bit .

Sanctuaries

The Aachen sanctuaries probably found their way to Aachen under Charlemagne. The Franconian Reichsannalen report that for the inauguration of the Palatinate Chapel in 799 a fabulous treasure trove of relics was sent from Jerusalem .

The four textile sanctuaries in Aachen are seen as relics of touch, in which the strength of the people venerated - in Aachen, Christ and Mary - is said to have been transferred to the fabrics. It was not until 1237 to 1239 that it became known, on the occasion of the construction and inauguration of the new Marian shrine, what the Carolingian reliquary box used until then actually contained.

The four “great” sanctuaries

Decorative cloths as well as the inner and outer burses for storing the relics

Be referred to as the four great Aachen sanctuaries

They are kept in the Marian shrine, which is located in the Gothic choir hall of Aachen Cathedral. Each of the relics is wrapped with a colored silk ribbon, the color of which represents the relic. After the journey to the sanctuary, the relic is placed in a seven-meter-long silk scarf. The jewelry scarves and the inner and outer bursae , 1629 by Isabella Clara Eugenia of Spain the Aachener Marienstift were paid to envelop the shrines in addition to protection. Wrapped in tissue paper, the relics are wrapped again with the respective colored silk ribbons, which are then sealed. After the shrines wrapped in this way have been returned to the Marian shrine, the shrine is sealed with a jewelry lock and the lock is filled with lead.

A scientific study in the 1980s is said to have established the origin of the fabrics from late antiquity . More precise dating of fabric samples e.g. B. after the radiocarbon method are not considered out of consideration for the integrity of the objects. The diocese of Aachen does not place the question of the authenticity of the textiles in the foreground; rather, the symbolic content and reference to the biblical stories through the cloth relics as a haptic point of reference and orientation for the believer are the real meaning of the veneration.

  • The Aachen sanctuaries

  • Dress of Mary

  • Jesus' diapers

  • Loincloth of Jesus

  • Beheading cloth of John the Baptist

  • Showing the dress of Mary

  • Showing the diapers

  • Showing the loincloth

  • Showing the decapitation cloth

Dress of Mary

The dress of Mary is shown to this day in the Heiligtumsfahrt only one of the Aachen Textile relics without protective coating. The wide, natural-colored linen dress has two sleeves of different lengths. The dress is 153 cm high and 132 cm wide with the sleeves extended. In the area of ​​the left sleeve, strips of fabric were cut off and sent to Hildesheim, among other places, as relics. The fabric, which according to recent research was made between AD 400 and 750, is in good condition except for traces of folding and some stuffed areas.

It has been reported about the origin of the dress since the 5th century that Mary commissioned the disciple John to distribute her clothes to pious neighbors. In 451 the dress, which was kept in a chest with a pious woman in Galilee , was stolen by two men on a pilgrimage and brought to Constantinople . Leo I had an annex built for the dress in Blachernae's St. Mary's Church and it was well equipped. For fear of looting and desecration of the sanctuary by Persian troops, the dress was brought to Hagia Sophia , from where it was sent to Charlemagne around 800. In Aachen, Mary's dress is characterized by the symbolic color white.

Jesus' diaper

The diaper of Jesus is also referred to in older publications and representations as the Botzen of St. Joseph (Josefshosen). The brown, coarse milled wool is said to have been purchased by Licinia Eudoxia around 445 in Jerusalem. After the relic was temporarily buried in a Church of St. Mary in Constantinople, the material was later divided and part of it was passed on to Rome and one as a gift to Charlemagne.

Recent studies on the textile relic have confirmed that it was dated between the 5th century and the first half of the 7th century. The diaper of Jesus (size: 68 cm high, 94 cm largest width) is marked by the symbolic color yellow and therefore wrapped with yellow silk fabrics and ribbons.

Loincloth of Christ

The coarse, blood-stained linen cloth is said to have been carried by Jesus Christ on the cross. When the textile relic, which is wrapped in red silk ribbons, arrived in Aachen is largely unknown. Whether it already belonged to the reliquary treasure of Charlemagne, who is known to have been given relics of the birth and death of Jesus around the year 800, cannot be said with certainty. What is certain is that around 1095 it should no longer have been found with the other grave cloths in Constantinople. The folded cloth is 127.5 cm high and 151 cm wide at the bottom and is wrapped with three red silk ribbons. Traditionally, the loincloth is placed on sick pilgrims on the pilgrimage to the shrine.

Beheading cloth of John the Baptist

The blood-stained cloth made of fine damask came into Franconian possession as early as the time of Pippin the Younger . Due to the blood stains, it can be assumed that the textile relic is a shroud. About the origin of the square material is reported that the head of John covered with the cloth was first buried in the palace of Herod . In the second half of the 4th century it is said to have been found by monks and brought to Macedonia . Under Theodosius I , the cloth was transferred to Constantinople in a church dedicated to John the Baptist. The Patriarch of Alexandria gave the cloth to a bishop who brought the relic to the Frankish king. In Aachen, the 282.2 × 131.5 cm folded cloth is wrapped with pink silk ribbons and kept in pink silk cloths in the Marian shrine.

The three “little” sanctuaries

The "small" Aachen sanctuaries, behind them the miraculous image (Rhineland / Maasland, originally 14th century) from the octagon of Aachen Cathedral

In addition to the four textile relics, three other relics kept in eastern sensoria have been shown during the journey to the sanctuary since the late Middle Ages . The Ostensorien were made in a goldsmith's workshop in Prague in the 14th century and came to Aachen as a gift from Charles IV . The relics themselves are considered to be the belt of Mary , the belt of Christ and the scourge rope of Christ . They come from the reliquary treasure of Charlemagne and came to Aachen in 799 as a gift from the Patriarch from Jerusalem by a monk .

Custody Law

The right of custody, also known as the right of concustody, in the form that has been exercised in Aachen for centuries, is unique in Europe. As a result, the city of Aachen as secular and the cathedral chapter or earlier the collegiate chapter as the spiritual authority have been jointly and equally responsible for the safekeeping of the sanctuaries for over six centuries. What had to be preserved was previously the coronation insignia of Richard of Cornwall, who in 1262 proclaimed both the donation and the right to co-custody of the town. Since these insignia were stored with the relics, the city drew the conclusion that they also had a corresponding right to the sanctuaries. The fact that the sanctuaries in Aachen were not only of paramount religious importance, but also had a power-political and economic component, can be seen in the history of the sanctuary tour: It was formative for the development of Aachen as a coronation city and pilgrimage center, and thus also for its economic development The city's magistrate is keen to gain control over the processes around the sanctuaries and to maintain it.

After the sanctuaries were transferred to the Maria Shrine, which was initially unsuitable for opening, the sanctuaries were later surrounded by a wooden protective box, which, however, suffered over the years and, from the point of view of the city, did not offer sufficient security, which led to disputes between the chapter and the city council . The dispute escalated in 1419 when the monastery did not comply with the city's request for an appropriate storage container to be made. As a result, the chapter was in an as Laudum designated documentary judgment of Duke Adolf of Juelich committed by 13 June 1425 for the manufacture of a copper box to protect the relics. At the same time, the mayor , the aldermen and the city council were granted the right to be present at the opening and closing of the shrine and to determine the goldsmith intended for the opening and to take the oath from him.

In the absence of a corresponding copper box up to 1680, however, there were further disputes, also against the background of the fact that instead an outer colored wooden box had been commissioned by the monastery chapter to protect the Marian shrine; this in turn was secured by a lock, the iron smith was chosen by the chapter to open in the absence of the magistrate . This right was later assigned to the chapter and the handing over of the keys was determined according to already existing custom in such a way that the lozenge , i.e. the key handle , was to be handed over to the chapter of the pen and the beard of the city administration.

When this was not done in 1678, the city resorted to a drastic measure, which it used again later: It diverted the Paubach , the water supply for the abbey residents, and cut the coal supply, so that a serious emergency threatened the winter due to a lack of heating material. This shows the importance of such a symbolic act as the sharing and handing over of keys at that time, insofar as this involved the validity of state influence in church affairs.

As a result, in June 1680 an agreement was finally reached in the Aachen Jesuit College , including on the valid form of handing over the keys. But soon there was another dispute on both sides, which in 1759 led to a complaint by the city to the Imperial Court of Justice and a mandate from Emperor Franz I , according to which the mayor should claim the right to take the goldsmith's oath to remove the town hall. In addition to the denial of access to the sanctuaries - the monastery chapter even ordered a squadron of Jülich soldiers for this purpose in 1748, whose deployment could only be prevented through the mediation of Wenzel Anton Graf von Kaunitz-Rietberg , who took part in the Aachen Peace Congress - also the legal form of the The handover of the keys was problematic, as the collegiate chapter had in the meantime become accustomed to repeatedly expressing its contempt for the use of the right of safekeeping by city officials in a disrespectful manner by throwing the key beard. Ultimately, this repeated escalation of the conflict led to a renewed cut in the water and coal supply as well as to the denial of the civil and craft rights of the goldsmith who refused to take the oath before the secular authorities.

A later point of contention was the considerable lack of space in the Minster Church, which only resulted in an agreement in 1909 that for the first time the city was given a say in the placement of its representatives during the sanctuary tour.

On August 14, 1915 and June 18, 1922, the sanctuaries removed from the Marian Shrine for security reasons were opposed in the presence of a special municipal delegation, once in strictest secrecy about the threats of World War I , and the second time - after the entire monastery treasury had been placed in Paderborn relocated back in solemn form.

A singular and fundamental turning point in the history of the right of concustody was the renunciation of the perception of the same , which is characteristic of the attitude of the National Socialist city ​​council, during the pilgrimage, which became famous as a protest movement on the part of the more than 800,000 believers who came to the sanctuary in 1937, documented in a letter from the former Mayor Quirin Jansen to Bishop Vogt on July 7, 1937.

Finally, a last, post-war dispute regarding the so-called "Little Shrine Tour" from July 19 to 22, 1945, was based on the aforementioned incident of the waiver of rights in 1937: The first on the part of Provost Dr. Hermann Müssener's existing misunderstanding that the traditional legal situation no longer existed due to the waiver of the exercise of the custodial right during the last Aachen trip, was able to clear up after an intense discussion with the incumbent Mayor Wilhelm Rombach and the previous status of the rights to the storage of the rights, which have since been exercised under mutual responsibility Aachen cloth relics are restored.

History of the Sanctuary Tour

Sanctuary tour 1622
Instructions for healing under Joseph Heinrich Peter Vogt , the first bishop of Aachen , as part of the sanctuary trip in 1930

Already in the time of Charlemagne, the reliquary drew numerous pilgrims, especially at the church fair on July 17th, which was connected with an indulgence . The canonization of Charles in 1165 and the production of Karls and Marie shrine early 13th century were the importance of Aachen ride rise further.

Presumably since 1239, during the reign of Emperor Frederick II , the pilgrimage to the Aachen sanctuaries was referred to as a sanctuary trip. Since 1322, the display of the relics from the tower galleries of the Aachen Minster can be proven. This custom of healing instruction has been preserved up to our time. The seven-year cycle was introduced in 1349 under the influence of the devastating plague epidemic in Europe; previously the pilgrimage took place at irregular intervals of one to five years.

The attractiveness of the Aachen sanctuary tour among pilgrims in the Middle Ages is also based on the expectation of the perfect, sin-eradicating indulgence that was granted on the occasion of the sanctuary tour. A special custom for Aachen was the so-called blowing out of freedom : During the sanctuary tour, jurisdiction in Aachen was suspended and people who had been banned from the city for minor offenses were allowed to enter the city without fear of persecution or deportation.

The number seven was probably based on the biblical sabbatical year ( Ex 23.11  EU , Dtn 15.1-11  EU ) and also with reference to the number of all Aachen sanctuaries, i.e. the four "large" and three "small" relics, chosen, in which a compensation of guilt towards fellow human beings and above all towards God is achieved. However, it is also found with reference to the seven days of creation ( Gen 2.2  EU ) or the seven wonders of the world as a code for abundance, wholeness, perfection, furthermore in the seven works of mercy , seven sacraments , the seven pilgrimage churches in Rome and numerous Allusions to the Revelation of John . Seven is the number of Mary, to whom seven pains and seven joys are assigned in connection with the birth of Jesus (Isaiah chapter 7: Isa 7,14  EU ). The ladybug got its name because it has seven points on its back. In addition, July 16 was chosen as the opening day, the day of the seven brothers in the seventh month of the year. The journey to the sanctuary also lasted two times seven days and the sanctuaries were shown in seven places in the cathedral.

In the 14th and 15th centuries, Aachen became the most important German pilgrimage site thanks to the pilgrimage to the sanctuary, and the pilgrimage to Aachen became one of the three most important pilgrimages in the West , alongside those to Santiago de Compostela and Rome . With the inclusion of the monasteries Kornelimünster , Burtscheid , Düren , Trier and St. Adalbert Aachen , the pilgrimages also became an extraordinary and important economic event. At this time, over 100,000 pilgrims are said to have come to Aachen for a tour of the shrine.

The importance of the Aachen trip declined due to the Reformation, but already at the beginning of the 17th century there was a renewed revival due to the Counter Reformation . During the Age of Enlightenment, there was no sanctuary tour in Aachen: Emperor Joseph II of Austria banned it in 1776. When the French revolutionary troops approached in 1794, the Aachen sanctuaries were brought to Paderborn to safety. With her return in 1804, the tradition of the Aachen drive was reintroduced.

In 1937 the Nazi press warned against participating in the shrine tour: “Anyone who marches on May 27 with the so-called procession, which today is nothing more than a demonstration against the Third Reich, deliberately places themselves in the ranks of the separatists, the child molesters , the perjured, the traitor. ”Despite such attempts to disrupt, around 800,000 pilgrims came to Aachen. This year's sanctuary trip went down in history as the “pilgrimage of silent protest”.

The celebrations for the Shrine Tour 2014 were under the star of Charlemagne. The events, which took place from June 20 to 29, 2014, were framed by the celebration of the 1200th anniversary of the emperor's death. Based on Gen 12.1  EU ("Move out of your country [...] to the country that I will show you"), the motto of the sanctuary trip was "Faith in motion".

Aachhorns and pilgrims' bottles

Aachhorn from the 15th century, found in Cologne

During the showing of the shrines, many pilgrims got ecstatic and shouted “Mercy” and “Have mercy” together. For this purpose, small clay horns, mostly glazed in red or blue, were blown, which pilgrims were able to purchase as bulk goods at small stands near the Marienkirche in Aachen. The pilgrims hoped that this would transfer the power of the relics to the horn. The slightly curved, rarely posthorn-like horns were made in the Rhenish pottery centers in Raeren and Langerwehe . The horns could only produce a single tone, so playing melodies was impossible. In addition to earthen clay horns, wealthy pilgrims also carried instruments made of cow horn or buffalo horn.

Many pilgrims took the Achhorns home with them after their blessing as a souvenir of the instruction. In later times the custom gradually disappeared. In the 19th century, the pilgrim horns were almost exclusively blown by children. Aachhorns sold in Aachen for trips to the sanctuary were found, for example, in archaeological excavations in the Thames , in Greifswald or in Bamberg .

In addition to the clay horns, the Rhenish ceramic factories also produced flat ceramic bottles with medallions from the pilgrimage to the shrine.

Pilgrim and mirror signs

Aachen pilgrim's mark around 1330 (replica 1979) with eyelets for attachment to clothing
Aachen pilgrim signs as a bell decoration of the Marienglocke of the Evangelical Church in Großen-Linden (cast in 1476)

Devotional items in the form of pilgrim signs have been sold to pilgrims as a visible sign of participation in the shrine tour since the 12th century. The small, thin flat cast badges were made from easily fusible metals and are only preserved today due to their fragility. From about 1300 until the late 14th century pilgrims were signs as lead - tin - Grid-cast made. The sanctuary to be venerated, clergy , angels and the saints venerated in Aachen were mostly depicted in a filigree frame . From 1350 onwards, four small hooks were usually attached to the frames of the Aachen pilgrimage signs, which were used to hold a plaque and later also a mirror. After the sanctuaries could no longer be touched, but were shown from the tower gallery, the convex mirror was used to capture the “power” and “radiation” of the sanctuaries from a distance. The first mirrors were used on the sanctuary trip in 1440. Due to the high number of pieces - up to 100,000 pilgrim signs were required for the medieval sanctuary trips - the production could no longer be done exclusively by local craftsmen. In 1438 Johannes Gutenberg from Strasbourg was allowed to establish a community of property for the production of Aachen devotional objects by the Aachen authorities. To ensure mass production, goldsmiths and die cutters cut hollow forms in soapstone or slate , which were then filled with the metal alloys. In the 15th century, three-circle pilgrim signs were increasingly produced, in the middle of which the mirror was placed, which in the 16th century was often replaced by the Aachen city arms .

Few of the pilgrimage signs have survived due to their fragility. In Aachen itself, a pilgrim's mark was only found during excavations at Ursulinerstraße 5, but it is also lost today. Numerous pilgrimage signs from the 14th and 15th centuries were found in the area of ​​today's Netherlands ( Nieuwland , Dordrecht , Zutphen ), but there are also known finds of Aachen pilgrimage signs at Hohenbaden Castle and Alvastra Monastery (Sweden). From 1450 Aachen pilgrim signs in rectangular frames are known, from 1475 pendants and medallions with the representation of the shrines dominated.

The eyelets occasionally attached to the side of the pilgrim and mirror signs were used to attach the devotional items to luggage or clothing and should thus represent a visible sign of participation in the pilgrimage. As a rule, the pilgrim sign enabled free board and lodging in hostels on the journey. After all, this was also the reason why pilgrim signs were forged en masse . The "legally valid" proof of being a participant in a pilgrimage was not the pilgrimage sign, but the pilgrimage slip issued in Aachen.

Most of the figurative traditions of pilgrim and mirror signs are preserved as decorations on bells. Over 90 bells are known to have been decorated with the filigree plaques. The bell with the oldest pilgrimage sign was discovered in Heiligenstadt ; a mirror sign from 1370 was processed in it.

In addition to the decoration of the bells with the pilgrim signs, the processing had above all a deeply religious cause. It was assumed that the blessing effect of the relic (reliquie représentative ), which was captured with the mirror, had also been transferred to the bell through the casting of the bell and that with each ring the blessing was transferred to those who heard the sound of the bell.

Silk cards and souvenir pictures

Souvenir card for the Shrine Tour in 1909
A so-called silk card from 1930

The so-called silk cards have been a special souvenir of the Aachen sanctuary tour since the 19th century. The colored cloths assigned to the respective relic, in which the sanctuaries in the Marian shrine were kept for seven years, are cut into small pieces after they have been removed and stuck on cards and the authenticity was certified by the cathedral treasurer. For many pilgrims, these cards were of particular importance because it was assumed that the power of the shrines was transferred to the small strips of fabric through touch.

In addition to the pilgrimage signs and silk cards, a large number of souvenirs of the pilgrimage to the shrine had been produced in Aachen since the Middle Ages, which were initially sold in small stalls at the cathedral and later throughout the city.

Memento cards, pilgrim candles, badges and pins were popular with the pilgrims, and from the end of the 19th century also photo series that were published in honor of the shrine tour with the sights of Aachen. In recent times, pilgrim shawls have been handed out to this day, which the Domschweizern brought into contact with the relic.

See also

literature

Special postage stamp of the German Federal Post Office from 1979
  • Christian Quix : Historical description of the cathedral church and the sanctuary tour in Aachen, along with the history of the Johanni rulers. Math. Urlichs, Aachen 1825 ( archive.org , GenWiki )
  • Franz Bock : The reliquary treasure of the Liebfrauen-Muenster in Aachen in its artistic containers, in memory of the sanctuary trip in 1860. Self-published by the author, Aachen 1860. ( archive.org )
  • The Aachen Sanctuary Tour. A feast for the pious pilgrims on the same. Urlichs, Aachen 1867 ( digitized version ).
  • Description of the sanctuaries, which were gathered there by the great emperor Charles in the coronation church, and which are publicly presented for worship every seven years during the journey to the sanctuary. Leuchtenrath, Aachen 1867 ( digitized version ).
  • Franz Bock: The reliquary treasures of the former imperial abbeys of Burtscheid and Cornelimünster, together with the sanctuaries of the former collegiate church of St. Adalbert and the Theresianer church in Aachen. In memory of the Shrine Tour of 1867. Cologne, 1867 digitized .
  • Johann Hubert Kessel: Historical communications about the sanctuaries of the collegiate church in Aachen, together with a picture and description of the containers and bezels that contain them: Festschrift for the sanctuary tour of 1874. Cologne 1874 ( digitized version ).
  • Charlemagne's sanctuary at Aachen. Brief description of the same, including reflections and prayers at the public display; in memory of the Aachen Sanctuary Tour in 1874 with 30 explanatory woodcuts. Schwann, Cologne 1874 ( digitized version ).
  • Friedrich Wilhelm Thümmel : The Aachen sanctuary tour and the worship of relics in general. 2nd edition. Klein, Barmen 1888 ( digitized version ).
  • Stephan Beissel : The Aachen trip. Adoration of the Aachen sanctuaries from the days of Charlemagne to our time. Freiburg im Breisgau 1902.
  • Heinrich Schiffers : Cultural History of the Aachen Shrine Tour , Cologne 1930.
  • Heinrich Schiffers: Aachen sanctuary tour. Relics, history, customs ( publications of the Episcopal Diocesan Archives Aachen, Vol. 5). Volk, Munich 1937.
  • Hans Leo Baumanns: The Aachener Heiligtumsfahrt 1937. A socio-historical contribution to the Catholic popular opposition in the III. Rich. Dissertation RWTH Aachen 1968.
  • Birgit Lermen, Dieter Wynands (Hrsg.): The Aachen trip in history and literature. Einhard-Verlag, Aachen 1986. ISBN 3-920284-20-8 .
  • Hans Siemons : The custodian right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association . Vol. 102, Aachen 1999/2000, pp. 137-163.
  • Hartmut Kühne: Ostensio Reliquiarum. Investigations into the origin, expansion, form and function of the healing orders in the Roman-German Regnum (= work on church history . Vol. 75). Walter de Gruyter, Berlin & New York 2000, ISSN  1861-5996 , pp. 153-195 ( digitized extracts ).
  • Andreas Gormans, Alexander Markschies (ed.): Venite et videte. Art-historical dimensions of the Aachen sanctuary tour . Contribution to a scientific conference of the Institute for Art History of the RWTH Aachen in cooperation with the Episcopal Academy of the Diocese of Aachen. (= Aachen contributions to pastoral and educational issues. Vol. 27). Einhard, Aachen 2012, ISBN 978-3-936342-99-4 .
  • Walter Maas, Pit Siebigs: The Aachen Cathedral. Schnell & Steiner, Regensburg 2013, ISBN 978-3-7954-2445-9 , pp. 79–81 (sanctuaries), 82–83 (pilgrimage).
  • Kathrin Steinhauer: "Gothic people want to see, even when they pray". The visualization and viewing of the sacred using the example of the Aachen Shrine Tour . (= Karlsverein-Dombauverein series of publications. Vol. 15). Aachen 2013.
  • Christoph Stender (text), Michael Lejeune (pictures): Locked and open. The castles of the Marienschreins and the sanctuary tour to Aachen. Schnell & Steiner, Regensburg 2014, ISBN 978-3-7954-2835-8 .
  • Catechetical Institute of the Diocese of Aachen (ed.): Faith - The Travel Book. The cloth shrines in the diocese of Aachen. Shrine tour Aachen, Kornelimünster, Mönchengladbach . no year (2014). ISBN 978-3-934794-35-1
  • Ulrich Lüke : Packing or unpacking? Thoughts on the worship of textile sanctuaries using the example of Aachen . In: Geist und Leben , vol. 88 (2015), pp. 116–124.
  • Diocese of Aachen (ed.): Faith in motion . Einhard 2015, ISBN 978-3-943748-30-7 (review of the 2014 Shrine Tour).

Web links

Commons : Aachener Heiligtumsfahrt  - Collection of pictures, videos and audio files

Remarks

  1. ↑ Bruno Reudenbach: The Marian shrine and its relics - a problematic relationship. In: Gormans, Markschies: Venite et videte. Art-historical dimensions of the Aachen sanctuary tour. Pp. 94-121.
  2. ↑ a b c d e f g h i j k l m n o p Kathrin Steinhauer: "Gothic people want to see, even when they pray". The visualization and viewing of the sacred using the example of the Aachen Shrine Tour. (= Karlsverein-Dombauverein series of publications. Vol. 15). Aachen 2013.
  3. ↑ More pilgrims than expected came to Aachen. Articles of World of 30 June, 2014.
  4. ^ Ceremony of the sanctuary tour Aachen. In: Youtube channel Heiligtumsfahrt . Aachen Cathedral Chapter, June 20, 2014, accessed on October 12, 2015 .
  5. ↑ Eckhard Hoog: Exciting book about the riddle of the Marienschreins . In: Aachener Zeitung from June 11, 2014.
  6. ↑ Cf. Matthias Untermann : The choir hall of the Aachen cathedral. A “glass shrine” as a place of worshiping relics? In: Gormans, Markschies: Venite et videte. Art-historical dimensions of the Aachen sanctuary tour. Pp. 123-159.
  7. ↑ Richard von Cornwallis's chest of arms in the picture index of art and architecture .
  8. ↑ Closing ceremony at the Aachen Shrine Tour. In: Youtube channel Heiligtumsfahrt . Aachen Cathedral Chapter, June 30, 2014, accessed on October 12, 2015 .
  9. ↑ Monica Paredis-Vroon: Metabolism: The four Aachen sanctuaries from a textile restoration point of view. In: Gormans, Markschies: Venite et videte. Art-historical dimensions of the Aachen sanctuary tour. Pp. 22-47.
  10. ↑ a b Other icons? Thoughts on the Aachen Shrine Tour - Bishop Klaus Hemmerle on the history of the relics.
  11. ↑ Stefanie Seeberg: Mary's dress, diapers and loincloth of Christ - On the history of the veneration and perception of textile Christ and Mary relics in the Middle Ages and early modern times. In: Gormans, Markschies: Venite et videte. Art-historical dimensions of the Aachen sanctuary tour. Pp. 48-93.
  12. ↑ Statements of the diocese and the Aachen Cathedral Treasury in the Aachener Zeitung of May 28, 2007 .
  13. ↑ a b c Monica Paredis-Vroon: Metabolism. The four Aachen sanctuaries from a textile restoration perspective . In: Gormans, Markschies: Venite et videte. Art-historical dimensions of the Aachen sanctuary tour. Pp. 23-47.
  14. ↑ Reliquary for the Belt of Mary in the Image Index of Art and Architecture .
  15. ↑ Reliquary for the Belt of Christ in the Image Index of Art and Architecture.
  16. ^ Reliquary for the scourge rope of Christ in the picture index of art and architecture.
  17. ↑ a b cf. Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 137.
  18. ↑ Stender, Lejeune: Locked and open. The castles of the Marienschreins and the sanctuary tour to Aachen. P. 23.
  19. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 138.
  20. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 139.
  21. ↑ Stender, Lejeune: Locked and open. The castles of the Marienschreins and the sanctuary tour to Aachen. Pp. 23-24.
  22. ↑ See Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 140 mw N.
  23. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 140–141 mw N.
  24. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 141.
  25. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 143 mw N.
  26. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 144.
  27. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 144–145 mw N.
  28. ↑ See Stender, Lejeune: Locked and open. The castles of the Marienschreins and the sanctuary tour to Aachen. Pp. 24-25.
  29. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 145 mw N.
  30. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 147 mw N.
  31. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 148–149 mw N.
  32. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 149.
  33. ↑ See Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 154–156 mw N.
  34. ↑ Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, p. 156 mw N.
  35. ↑ See Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 157-160 mw N.
  36. ↑ See Hans Siemons: The custody right of the city of Aachen to the four great sanctuaries and to three royal insignia. In: Journal of the Aachen History Association. Vol. 102, Aachen 1999/2000, pp. 160–163 mw N.
  37. ↑ Uta Scholten: "Oh, I have seen the proportioned columns that Carolus had brought from Rome ...". The Marienkirche in Aachen as reflected in the pilgrimage to the Shrine. In: Gottfried Kerscher (Ed.): Hagiography and Art. The cult of saints in writing, images and architecture. Reimer, Berlin 1993, ISBN 978-3-496-01107-1 , p. 200.
  38. ↑ Cf. Kurt Josef Wecker: Thoughts and impulses on the sanctuary trips in the diocese of Aachen. ( Memento of April 7, 2013 in the Internet Archive ) Article on the diocese website .
  39. ^ A b Hans Jürgen Roth: House of two worlds - 1200 years of Aachen Cathedral . B. Kühlen, Mönchengladbach 1999, ISBN 3-87448-203-0 .
  40. ↑ Quoted in: Thea Winandy: Every seven years: Die Heiligtumsfahrt . In: Merian , issue 1/30 (January 1977): Aachen , p. 86.
  41. ↑ Information on the 2014 Shrine Tour pages.
  42. ↑ Philippe de Vigneulles, based on the handwriting of the author by Heinrich Michelant (ed.): Memorial book of the Metz citizen Philippe von Vigneulles. From the years 1471–1522. Stuttgart 1852, pp. 173-180.
  43. ^ Eduard Teichmann: To the sanctuary of Philippe von Vigneulles in the year 1510. In: Journal of the Aachener Geschichtsverein. Vol. 22, Aachen 1900, p. 152.
  44. ↑ Günter Mangelsdorf : The Aach Horn of Greifswald - a contribution to medieval Devotionalienkunde. In: Ground monument maintenance in Mecklenburg-Western Pomerania. Jahrbuch Volume 39, 1991, pp. 219-225.
  45. ^ Lutz Jansen: Aachen pilgrims in Upper Franconia. A remarkable ceramic find from the late Middle Ages from Bamberg. In: Archaeological correspondence sheet . Vol. 25, No. 4 (1995), pp. 421-434.
  46. ^ A b Peter Rong: Medieval Aachen pilgrimage signs from the 14th to 16th centuries. Aachen 2000, ISBN 3-00-006058-8 , 172 pp.
  47. ↑ Jörg Pöttgen: Bells in the late Gothic. Workshops from 1380 to 1550. Rheinland-Verlag, Cologne 1997, ISBN 3-7927-1699-2 , p. 200.