Modern World History Chapter 1 Section 3

the action or fact of indulging.

the action or process of reforming an institution or practice.

a follower of Martin Luther.

a member or follower of any of the Western Christian churches that are separate from the Roman Catholic Church and follow the principles of the Reformation, including the Baptist, Presbyterian, and Lutheran churches.

Also called the Augsburg Settlement, was a treaty between Charles V and the forces of the Schmalkaldic League, an alliance of Lutheran princes, on September 25, 1555, at the imperial city of Augsburg, now in present-day Bavaria, Germany.

declare invalid (an official agreement, decision, or result).

of, relating to, or denoting the Church of England or any Church in communion with it.

Political-rise of competing states; rulers resented pope's control Economic-Rulers jealous of Church's wealth; merchants resented paying Church taxes Social-People question Church; printing presses spread ideas critical of Church

Protestantism was the religion of the Protestants which were people who were Christians who belonged to non-Catholic churches in the 1500s.

His children brought religious turmoil by switching from Protestant to Catholic and back.

Her church was acceptable to moderate Catholics and moderate Protestants. The church kept some elements of Catholic service

Luther! He actually had good reasons. He wanted the church to become better. Henry VII just wanted a divorce

As Europe emerged from the Middle Ages, the issue erupted as the central issue in the argument between the Protestant reformers and the Roman Catholic Church. By Luther's time there were many excesses in Catholic practice. Many Catholics felt that they could earn salvation in all manner of ways. Luther, probably a perfectionist in his own right, couldn't bear the pressure of having to do so many things to remain in God's grace. His confessor advised him to study Scripture, which he did with a passion. There he came to understand, especially in the writings of St. Paul, that God's grace is freely given. As he challenged the position of the Roman Catholic establishment—which was surely reigning over a Church in need of reform—there was misunderstanding after misunderstanding, hardened positions, and mutual, long-lasting condemnations. The Roman Catholic theological response to Luther's fundamental criticisms came only decades later, in the Council of Trent. By then the rift between Catholics and Protestants was firmly in place. Setting Catholic theology straight in more than a few areas, Trent acknowledged the freedom of God's grace but insisted that our works do contribute to our salvation, though even our ability to do good works is due to God's grace. Trent also defined Baptism's role in fully cleansing or healing us of Original Sin (though even baptized humans still tend toward sin, and thus need continual grace, especially through the sacraments). Luther's first followers described damaged human nature more pessimistically. For 450 years, Lutherans and Catholics eyed each other with fear and suspicion. But during the 20th century, breakthroughs in biblical studies brought Catholic and Protestant scholars closer together. Then, too, the misery of two world wars showed everyone the futility of human divisions. Protestants began the ecumenical movement as Catholics watched from outside. Then in 1963, citing the inspiration of the Holy Spirit, Pope John XXIII convoked Vatican Council II, pressing urgently for unity among Christians, as Jesus had prayed for his disciples (see John 17:20-21). Formal dialogues began between Catholics and other Christians, including Lutherans. Thirty-three years later, on the eve of the Jubilee celebrating the 2,000th anniversary of Jesus' birth, it was time for the Lutheran-Catholic dialogue to mark progress.