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ordered an investigation, which found that the shrine bred confusion in that the mostly poor pilgrims could not comprehend the theological issues. An archdiocesan synod condemned the pilgrimages, did not suppress them. The Bishop of
Havelberg was able to ignore his metropolitan superior because he
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The large numbers of pilgrims and spread prosperity through a formerly poverty-stricken area. The revenue that the pilgrims generated, enabled the diocese to build the church of St. Nicholas. Pilgrims paid for tokens made in the shape of three hosts, which they presented as offerings.
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on the altar were three hosts. They were untouched by the fire but stained with blood. Bishop
Dietrich acted to consecrate the hosts so as to avoid accidental idolatry, but the central one overflowed with blood before he could pronounce the
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for nearly two centuries. Revenue from the many pilgrims enabled the town to build the large St. Nicholas' Church (also known as Holy Blood Church) at the site. The hosts were destroyed by reformers in 1558 during the
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They became objects of veneration, and miracles began to be attributed to them. The quickly increasing pilgrimage emerged as one of the major
European attractions in the 15th century. One pilgrimage led from the
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discouraged pilgrimage to
Wilsnack, questioning the nature of these wonder hosts and suspecting fraud. As Cardinal-legate, he tried to forbid pilgrimages there. Pope
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Historia von der erfindung, Wunderwercken und zerstörung des vermeinten heiligen Bluts zur
Wilssnagk: sampt den hierüber und dawider ergangenen schreiben
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compromised by requiring that a freshly consecrated host be displayed alongside the relics.The controversy continued for more than a century.
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By 1475, there were a series of children's pilgrimages that proved very disruptive as the youth were joined by vagabonds. The town of
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The common people persisted in making pilgrimages to see the hosts, which were important objects of devotion until destroyed by
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225:, incorporated the church into his episcopal household so that two-thirds of the income flowed directly to the bishopric.
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Holtz, Dominic, OP. "Review of 'Wonderful Blood: Theology and
Practice in Late Medieval Northern Germany and Beyond'".
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Sarnowsky, Jürgen. "Looking for Signs: Criticism, Doubts, and
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and others criticized it as providing an incentive for church officials to encourage dubious shrines.
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Walker Bynum, Caroline: "Bleeding Hosts and their
Contact Relics in Late Medieval Northern Germany"
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in Berlin to
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in the area continue to find examples of such artifacts. In 1395, Johann III Wöplitz,
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Wonderful Blood: Theology and
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Wondrous in His Saints: Counter-Reformation Propaganda In Bavaria
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St. Nicholas' Church (Church of the Holy Blood), in Bad Wilsnack
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In 1383 a quarrel broke out between one of the knights of the
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The "holy blood" of Wilsnack was attacked by the reformer
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252:IN 1412, Günther II of Schwarzburg, Metropolitan
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368:, vol. 8 no. 2, 2008, p. 230-233. Project MUSE,
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366:Spiritus: A Journal of Christian Spirituality
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243:in 1433, who referred to the visit in her
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212:Controversy
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96:August 2023
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470:11°56′46″E
467:52°57′22″N
305:References
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301:in 1558.
285:Eugene IV
232:In 1405,
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