Saints and Sinners: a History of the Popes Pdf, Epub, Ebook

SAINTS AND SINNERS: A HISTORY OF THE POPES PDF, EPUB, EBOOK

Gregory XI returned the Papacy to Rome, then died. The Council of Pisa sought to resolve the schism, deposing two rival Popes and electing Alexander V- a third competitor. The Council of Constance was summoned. Hus was enticed to the Council of Constance and burnt at the stake. Some reformers wanted the Council to override Papal authority. Constance successfully deposed all three competing Popes and elected Martin V. For additional digital leasing and purchase options contact a media consultant at press option 3 or sales films. At the end of the Middle Ages, corruption, bribery, and abuse was rampant in Christianity. This film explores the long-term impact of these reforms, and the relationship between the pope and rulers of the time. After this Papacy, there followed the age of the Inquisition and the Crusades. Length: 51 minutes. Between Two Empires: Saints and Sin Protest and Division: Saints and Si The Oracle of God: Saints and Sinne The Pope and the People: Saints and Upon This Rock: Saints and Sinners— Fighting Corruption The Abbot of Clooney fought simony; freedom from lay control enabled it to push reform. Rome and Constantinople Separate The Papacy sent a delegation to improve relations with Constantinople, but the meeting produced anger and each church excommunicated the other. Gregory's Downfall Gregory's ambitious claims for the Papacy at the expense of secular rulers split the Church and destroyed him; Henry IV's army forced him out of Rome. First Crusade Urban II recruited the biggest army in human history, which took Jerusalem, promising forgiveness of sins. Crusaders' Motives Today, Crusade reenactments are festive occasions. Medieval Churches Churches sprang up over Western Europe and are monuments to the Church's domination of medieval minds. Legalistic Papacy In the twelfth century, Bologna became a center of legal learning, training many Popes and making the Papacy a judicial power center. Centralization, Conformity and Reform The Fourth Lateran Council defined the doctrine of transubstantiation and systematized rules of Catholic life. Innocent Incorporates Francis Though Francis of Assisi rejected all approved orders, he sought Papal approval; the resulting legitimacy allowed him to succeed where similar movements had failed. Growth and Moderation of Movement Francis's movement became the fastest-growing within the Church. Cathars Drawing on revulsion in Southern France against the Church's worldliness, Cathars converted towns to their heretical, radically simple doctrines and ideas of pure life. Plague and Religion The black plague produced new wave of devotion and demands that the Church purify itself in response to God's judgment and move from Avignon back to Rome. Council of Pisa The Council of Pisa sought to resolve the schism, deposing two rival Popes and electing Alexander V- a third competitor. Council of Constance Hus was enticed to the Council of Constance and burnt at the stake. Description At the end of the Middle Ages, corruption, bribery, and abuse was rampant in Christianity. Performance Rights Prices include public performance rights. Not available to Home Video customers. Other Titles You Might Like. Your Name. To Email Address. Your Message. We respect your privacy and will not use your address without permission. Sign Up for Special Offers! The looser and less juridical concepts of an earlier time came to seem inadequate to insure coherence and unity in the truth. In the Greek East the notion of authority was more diffused, and bishops there never understood the assumption in the West that Rome was a focus of virtually autocratic power. About the year a synod of Greeks writing to Rome said exactly that. It caused a frisson. It did not cross the mind of Christians in the East, whence the Gospel had been brought to the West, that the much respected Roman see was empowered to tell them what to do in matters of church order. All three books record their candid regrets at the behavior of some medieval and Renaissance incumbents of the Roman see. There were popes who made serious mistakes, and a number Alexander VI being only the most notorious whose morals left much to be desired. In the high Middle Ages the secularity of some popes went far to justify the harsh criticisms they received, usually from sects but also from insiders who would never have dreamed of separation. The relatives of popes demanded special favor. For the modern student it is hard to suppress some shock, anachronistic perhaps, at the assumption of post-Reformation popes in the 16th and 17th centuries that they could and should use their position to install relatives and their illegitimate sons in lucrative posts. That was the way the old regime did things. But of course there were sharp critics at the time. The assertion that a pope is or may be Antichrist is first met in the 10th century, surprisingly enough from the voice of one who later became pope. The Protestants of the Reformation divided between those who thought a pope would be Antichrist if he obstructed the Gospel and those who regarded any holder of the office as falling into this category, whatever he might say or do, however saintly an individual he might be. A conditional view was more plausible and could invoke the Gospels. There even St. Peter himself is rebuked by Jesus as speaking with a satanic voice, evidently without the least incompatibility between that and the commission given Peter to feed Christ's sheep or the declaration that he would be the very rock on which the church would be built. Without the unconditional view that the pope was Antichrist, the separation from Rome in the Reformation was harder to justify, and the argument was pressed on both sides of the divide early in the 17th century. The belief that the pope was ex officio Antichrist long delayed Protestant recognition of the good sense and rationality of the Gregorian calendar reform promoted by the papacy -- an acknowledgment that in England required nearly two centuries. The part of the story least familiar to all three authors is the slow, steady rise in tension between Greek East and Latin West during the medieval millennium. Moreover, the notorious mission of Cardinal Humbert of Silva Candida to deliver a decree of excommunication to the Patriarch Michael Cerularius in is not seen in proper perspective or sufficient detail to make the deplorable events comprehensible. It would have been good if the story could have recorded the astonishing fact that three decades after the standoff in Pope Urban II was writing to Constantinople asking if there had been a schism of some sort of which no one had told him. It is fair to add that this good-hearted and irenic Pope had no notion of the degree to which his claims to universal sovereignty over all churches of Christendom constituted a painful bone in the throat to the faithful of the Greek East. It needed a very long time for East and West to be reconciled about whether leavened or unleavened bread should be used in the sacrament of the Lord's Supper. The issue loomed disproportionately large in many of their exchanges. The question, however, was not raised by Photius, and even in Duffy's very accurate history this is an error meriting correction, especially since one can meet eminent Orthodox scholars who have not verified the matter either. Naturally the pages about the modern papacy in all three books will be studied with exceptional care, perhaps with a magnifying glass in the precincts of the Congregation for the Doctrine of the Faith. McBrien expresses with moderation a most careful statement about the definition of papal authority at the First Vatican Council. He is not minimalist, but in no sense sympathetic to the opinion formulated in a sharp phrase by Duffy that the ''magisterium,'' or teaching office in the church, consists in whatever the pope may say. The notion of a special ''hot line to God'' cannot be what is intended. He gives a wise and sympathetic account of the Second Vatican Council, the decisions and documents of which are still in process of absorption by the faithful, astonished to find there many opinions they were taught to shun when they were young now turned into official Roman teaching. Films Media Group - Set Over Nations: Saints and Sinners—The History of the Popes

This is a pretty dry history and it has taken me years to read. To be fair it is years of the Roman Catholic Church summarised in pages and overall I think the author has done a reasonable job. The problem for those looking for inspiration from church leaders and their heroic beliefs and actions is that it largely isn't here. This is about politics, political alliances, holding ground, administrations and the If you are expecting scandalous gossip because of the title look elsewhere. This is about politics, political alliances, holding ground, administrations and the rise and fall of dynasties. At no time did I feel that I would rush to find more about any one Pope mentioned here. Jul 11, Greta rated it liked it. I guess I expected this to be way more gossipy than it is. This is real history. That's good Is it bad that I was hoping for a trashy history of the popes? Is it my fault it's titled like a pulp fiction novel from the 50s? It seems very detailed, but considering how much history it covers, it goes pretty fast. It's just really, really hard to keep straight. View 2 comments. Nov 18, Jonas Stephan Johnson rated it it was amazing Shelves: delfin Good day all well i faith this is a spendid story through vicar of christ god bless really have it good. Mar 18, Edward C. There are several good reviews of Duffy's book already on Goodreads, so I'll not beat the proverbially dead horse here. I will say, however, that Duffy's book--at least the first or so pages of it, is a triumph of historical research and concise writing. I learned more in reading Duffy's book that I had in several other books combined. Is he absolutely perfect? But it is a page book attempting to relate years of one city's episcopal history. Duffy qua historian is brilliant. He There are several good reviews of Duffy's book already on Goodreads, so I'll not beat the proverbially dead horse here. He deftly moves from pope to pope, actually categorizing the papal administrations so as to emphasize themes among them since he couldn't actually write about each and every pope. I particularly enjoyed the touch of the human element that Duffey is able to provide: Pio Nono, for example, had quite the sense of humor. Duffy relates that he once acquiesced to a group of Anglican priests who requested a blessing by saying over them the words for the sanctification of incense: May you be blessed by Him in Whose honor you are to be burned! In fact, this may be the best part of Duffy's work: he reminds his readers that the popes were men. They had histories, they had families, they weren't perfect, and even if some were despicable Alexander VI, anyone? Paul III comes to mind here- -he whose clerical career began when his sister became one of Alexander VI's mistresses, who fathered children himself, but who actually underwent a conversion while a cardinal. Paul may never be canonized, and he may never have left his history too far in the past, but it seems clear from Duffy that he at least tried. I agree with other reviewers regarding the final twenty or so pages of Duffy's text: the closer we come to today, the more biased Duffy gets. His bias disallows him to see some of the theological complexities of the more recent papal reigns the book ends with the election of Benedict XVI , and I think his confusion is evident in his treatment of John Paul II, whom he can't seem to settle upon adoring or demonizing a sure sign that Wojtya did well! Of the various histories I have read, this is far and away the most readable while maintaining a true sense of history-craft. No book is perfect, but I think if you're looking for a one volume history of the popes, you'd be hard pressed to find a better one than Duffy's. If you do find one, let me know. Sep 25, Nan rated it it was amazing. An excellent survey of the Popes through the ages. Duffy takes an unflinching look at the highs and lows, progress and regress, good and evil among the at the time of publication Popes of the Roman Catholic Church. Among the highlights from more recent history, are an examination of the character and diplomatic hesitancies of Pius XII that left him open to the long-debunked charges of not helping the Jews during WWII, despite massive documentation otherwise; and a section on John Paul II An excellent survey of the Popes through the ages. Among the highlights from more recent history, are an examination of the character and diplomatic hesitancies of Pius XII that left him open to the long-debunked charges of not helping the Jews during WWII, despite massive documentation otherwise; and a section on John Paul II that goes into his personal magnetism and great political influence against repressive regimes, coupled with his attempts to roll back some of Paul VI's implementations of Vatican II. This is not a book for those who think all Popes have been holy and perfect. It is for those interested in the real history of the Roman Catholic Church and its leaders. I will be watching for that on sale, just to read those newer sections. May 30, Laine rated it really liked it Recommends it for: adults or teens that read very well. This book is a good short history of the Popes - read in conjunction with the Concise History of the Catholic Church by Thomas Bokenkotter and you have a good history of the Church. It tells the good and the bada and for the most part very fair in its writing. Nov 22, Marc rated it it was ok Shelves: church , modern-times , pope. Very convincing work; only read the piece about the popes in modern times. Nov 05, Paula rated it really liked it Shelves: history. Should have included maps. Jun 15, Christoph rated it really liked it. Impossibly dense, but well written! Feb 06, Ian rated it liked it. It is a good historical overview of the papacy, but it lacks greatly in theological understanding of certain issues. His treatment of the more contemporary popes seems to be clouded by his own biases. It is a good book in that Duffy is able to synthesize 2, years of history into one volume. I would definitely recommend this book to anyone serious about looking in It is a good historical overview of the papacy, but it lacks greatly in theological understanding of certain issues. I would definitely recommend this book to anyone serious about looking in depth into the papacy as a good starting point, but I would also caution, again, on the theology of it. Especially with controversy regarding the more recent popes, there needs to be more theological nuance of the issues. It can be difficult to analyze specific issues in Church history from a purely historical standpoint. There has to be a better theological understanding of the issues in order to better understand the history behind it. One problem was also a hint of cynicism with regard to certain popes. Things are written off as merely effects of old age or other influences without any regard to the meaning behind them or their theological implications. I'm only two chapters in but am already pleased that this history is readable and complete enough to fill in some HUGE gaps in my knowledge of early Church history. In art history classes I learned generalities about the conflict between western and eastern empires and about the Goths versus the Romans, but I had no idea of the political struggles within the early church and between these rulers. Duffy makes it comprehensible without inundating you with too much detail. I'm looking forward to I'm only two chapters in but am already pleased that this history is readable and complete enough to fill in some HUGE gaps in my knowledge of early Church history. I'm looking forward to the rest, but it's best to read it slowly. The photos are well chosen and beautiful - makes me want to see all these churches! Switched to another edition so I could underline. Now I need to finish chapters 1 - 3 but I am motivated. This Will be helpful w my project. Oct 05, Michael Atkinson rated it it was amazing. This was a fantastic and thorough overview of the history of the Papacy, and by extension a good bit of the history of Christianity. It's difficult to cover nearly two thousand years in one book, but I thought the author did an awfully good job at it. I thought he was fair as well; he discussed the good and bad points of the popes and the papal institution, and presented the constant dilemma that the popes faced, dealing with empires and kings, and the challenges of each new era. I also thought This was a fantastic and thorough overview of the history of the Papacy, and by extension a good bit of the history of Christianity. The result was that German Catholics and later Catholics in occupied countries who might have protested Hitler's policies remained silent at the Vatican's instructions. Hitler saw the agreement as "particularly significant in the developing struggle against international Jewry. Pius XII was silent during the war. As early as March , he was informed about the "catastrophic situation of the Jews in a number of Catholic countries, or countries with large Catholic populations. According to a document recently unearthed in the U. The document also indicated the pope felt he could not denounce Nazis without also criticizing the Soviet Union. The pope's defenders usually say Pius XII was not indifferent to the Jews' plight, that he did not speak out because he was convinced it would make matters worse, and that, quietly, he did take heroic measures to save Jews. Responding to Cornwell, Father Pierre Blet, a Catholic scholar who spent 15 years examining documents relating to the period, maintained that "the public silence was the cover for a secret activity through Vatican embassies and bishoprics to try to stop the deportations. The pope did act behind the scenes on occasion. During the German occupation of Hungary in March , he advised the Hungarian government to be moderate in its plans for treatment of Jews. Pius XII privately protested the deportation of Jews and, combined with similar protests from the king of Sweden, the International Red Cross, Britain and the United States, contributed to the decision by the Hungarian regent to cease deportations July 8. In the later stages of the war, Pius XII also appealed to several Latin American governments to accept the "emergency passports" of several thousand Jews. Thirteen Latin American countries decided to honor these documents despite threats from the Germans to deport the passport holders. The church also answered a request to save 6, Jewish children in Bulgaria by helping to transfer them to Palestine. University of Hull University of Cambridge. Owen Chadwick Gordon Rupp. Faculty of Divinity. University of Cambridge. Retrieved 8 June BBC Radio 4. History Today. Archived from the original on 16 September Retrieved 22 January The Daily Telegraph. Catholic Herald. Durham University. University of Hull. Archived from the original on 9 February King's College London. Royal Irish Academy. Archived from the original on 13 February Archived from the original on 22 January Historians of Europe. Saints and Sinners: A History of the Popes by Eamon Duffy

If they disagreed, they held a council or synod, and in those meetings decisions like those of the Society of Friends were unanimous. As with the Quakers, the judgment of a particularly weighty leader would have influence. But one cannot see a primate at Rome at that time successfully exercising autocratic jurisdiction far and wide, or issuing peremptory commands, or writing with the assumption that in effect his was the one voice that counted. Gradually, among the churches of the Latin West, a need for centralization was felt. The looser and less juridical concepts of an earlier time came to seem inadequate to insure coherence and unity in the truth. In the Greek East the notion of authority was more diffused, and bishops there never understood the assumption in the West that Rome was a focus of virtually autocratic power. About the year a synod of Greeks writing to Rome said exactly that. It caused a frisson. It did not cross the mind of Christians in the East, whence the Gospel had been brought to the West, that the much respected Roman see was empowered to tell them what to do in matters of church order. All three books record their candid regrets at the behavior of some medieval and Renaissance incumbents of the Roman see. There were popes who made serious mistakes, and a number Alexander VI being only the most notorious whose morals left much to be desired. In the high Middle Ages the secularity of some popes went far to justify the harsh criticisms they received, usually from sects but also from insiders who would never have dreamed of separation. The relatives of popes demanded special favor. For the modern student it is hard to suppress some shock, anachronistic perhaps, at the assumption of post-Reformation popes in the 16th and 17th centuries that they could and should use their position to install relatives and their illegitimate sons in lucrative posts. That was the way the old regime did things. But of course there were sharp critics at the time. The assertion that a pope is or may be Antichrist is first met in the 10th century, surprisingly enough from the voice of one who later became pope. The Protestants of the Reformation divided between those who thought a pope would be Antichrist if he obstructed the Gospel and those who regarded any holder of the office as falling into this category, whatever he might say or do, however saintly an individual he might be. A conditional view was more plausible and could invoke the Gospels. There even St. Peter himself is rebuked by Jesus as speaking with a satanic voice, evidently without the least incompatibility between that and the commission given Peter to feed Christ's sheep or the declaration that he would be the very rock on which the church would be built. Without the unconditional view that the pope was Antichrist, the separation from Rome in the Reformation was harder to justify, and the argument was pressed on both sides of the divide early in the 17th century. The belief that the pope was ex officio Antichrist long delayed Protestant recognition of the good sense and rationality of the Gregorian calendar reform promoted by the papacy -- an acknowledgment that in England required nearly two centuries. The part of the story least familiar to all three authors is the slow, steady rise in tension between Greek East and Latin West during the medieval millennium. Moreover, the notorious mission of Cardinal Humbert of Silva Candida to deliver a decree of excommunication to the Patriarch Michael Cerularius in is not seen in proper perspective or sufficient detail to make the deplorable events comprehensible. It would have been good if the story could have recorded the astonishing fact that three decades after the standoff in Pope Urban II was writing to Constantinople asking if there had been a schism of some sort of which no one had told him. It is fair to add that this good-hearted and irenic Pope had no notion of the degree to which his claims to universal sovereignty over all churches of Christendom constituted a painful bone in the throat to the faithful of the Greek East. It needed a very long time for East and West to be reconciled about whether leavened or unleavened bread should be used in the sacrament of the Lord's Supper. The issue loomed disproportionately large in many of their exchanges. The question, however, was not raised by Photius, and even in Duffy's very accurate history this is an error meriting correction, especially since one can meet eminent Orthodox scholars who have not verified the matter either. Naturally the pages about the modern papacy in all three books will be studied with exceptional care, perhaps with a magnifying glass in the precincts of the Congregation for the Doctrine of the Faith. The structure of the Joan story itself is less interesting than the fallout. As it circulated, it got incorporated into other stories about the papacy. In particular, the legend of Pope Joan got used to explain a pretty curious couple of chairs, the sedia stercoraria. For reasons nobody could quite work out, the sedia had some large holes in the seat. Deo Gratis. This is Secret Base Media Club. Feel free to join in the conversation or start your own — books, movies, music, tv shows, sports hah! Subscribe to our Youtube channel. Visit our store. Cookie banner We use cookies and other tracking technologies to improve your browsing experience on our site, show personalized content and targeted ads, analyze site traffic, and understand where our audiences come from. 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Saints And Sinners: A History of the Popes | Beth Mardutho Research Library | TinyCat

Craig Richard J. John Komlos. Martin J. Lee James Francis Lydon F. Lorenzo Arnone Sipari R. Jaap R. Renier Herbert H. Rowen Simon Schama. Xenopol Alexandru Zub. Lampe Stevan K. Namespaces Article Talk. Views Read Edit View history. Help Learn to edit Community portal Recent changes Upload file. Download as PDF Printable version. Duffy in History of Christianity. Magdalene College, Cambridge. The Stripping of the Altars President of the Ecclesiastical History Society — Candidates for sainthood are investigated by church authorities, who collect documents and interviews for the current pope to use in his decisions. Surveys we conducted in the s and s measured that popularity, at least among U. In three different polls over the span of a decade , and , nine-in-ten or more U. Note: This post originally misstated the year Pius IX died. His death was in About Pew Research Center Pew Research Center is a nonpartisan fact tank that informs the public about the issues, attitudes and trends shaping the world. It conducts public opinion polling, demographic research, media content analysis and other empirical social science research. Pew Research Center does not take policy positions. It is a subsidiary of The Pew Charitable Trusts. Home U. However, as McBrien and Duffy observe, the church in the city did not look to a single leading pastor before the middle years of the second century, rather later than the churches in Asia Minor and the Middle East. Nevertheless, even before that development can be discerned, Roman Christians were seen by others elsewhere, and they saw themselves, as responsible for pastoral leadership. When the Christians at Corinth indulged in shenanigans about their pastors, apparently in a quest for more exciting charismatic worship rather than for a different brand of doctrine, the Romans' carefully considered remonstrance did not apologize for interfering but only for not interfering much sooner. During the first few centuries of the church's life there was a visible sign of coherence, continuity and unity in the organic harmony and communion of the principal pastors in the separate towns of the Roman Empire that had Chris- tian congregations. If they disagreed, they held a council or synod, and in those meetings decisions like those of the Society of Friends were unanimous. As with the Quakers, the judgment of a particularly weighty leader would have influence. But one cannot see a primate at Rome at that time successfully exercising autocratic jurisdiction far and wide, or issuing peremptory commands, or writing with the assumption that in effect his was the one voice that counted. Gradually, among the churches of the Latin West, a need for centralization was felt. The looser and less juridical concepts of an earlier time came to seem inadequate to insure coherence and unity in the truth. In the Greek East the notion of authority was more diffused, and bishops there never understood the assumption in the West that Rome was a focus of virtually autocratic power. About the year a synod of Greeks writing to Rome said exactly that. It caused a frisson. It did not cross the mind of Christians in the East, whence the Gospel had been brought to the West, that the much respected Roman see was empowered to tell them what to do in matters of church order. All three books record their candid regrets at the behavior of some medieval and Renaissance incumbents of the Roman see. There were popes who made serious mistakes, and a number Alexander VI being only the most notorious whose morals left much to be desired. In the high Middle Ages the secularity of some popes went far to justify the harsh criticisms they received, usually from sects but also from insiders who would never have dreamed of separation. The relatives of popes demanded special favor. For the modern student it is hard to suppress some shock, anachronistic perhaps, at the assumption of post-Reformation popes in the 16th and 17th centuries that they could and should use their position to install relatives and their illegitimate sons in lucrative posts. That was the way the old regime did things. But of course there were sharp critics at the time. The assertion that a pope is or may be Antichrist is first met in the 10th century, surprisingly enough from the voice of one who later became pope. https://static.s123-cdn-static.com/uploads/4641181/normal_60214668a4e84.pdf https://static.s123-cdn-static.com/uploads/4641939/normal_601f61b091039.pdf https://static.s123-cdn-static.com/uploads/4644037/normal_601f01b9ae8e2.pdf https://files8.webydo.com/9586621/UploadedFiles/7DC4ED2E-8344-776E-E604-FEAAA74A385A.pdf https://uploads.strikinglycdn.com/files/b683080e-c3e7-415c-90ce-63fb84ce2a40/grammatik-und-bedeutung-der-kausalen-satzverbande- because-as-since-und-for-im-schriftsprachliche-707.pdf https://files8.webydo.com/9587951/UploadedFiles/75D49398-56DE-9383-15B4-1F33978F058F.pdf https://static.s123-cdn-static.com/uploads/4638237/normal_601f2d97a67b8.pdf