DOCSLIB.ORG

1 the Concept of Legation

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
1 the Concept of Legation Notes 1 The Concept of Legation 1. The Epistolae Vagantes of Pope Gregory VII (1972), trans. and ed. H. E. J. Cowdrey (Oxford: Clarendon Press), Ep. 21, 56–59. 2. Ibid., pp. 56–59. For other examples, see Das Register Gregors VII. (1920–1923), ed. E. Caspar, 2 vols (Berlin: Weidmann); English translation by H. E. J. Cowdrey (2002) The Register of Pope Gregory VII, 1073–1085 (Oxford: Clarendon Press), II, 40 and V, 2; cf. A. Grosse (1901) Der Romanus Legatus nach der Auffassung Gregors VII (Halle: Kaemmerer & Co.), 8. 3. The Epistolae Vagantes, Ep. 21, pp. 56–59. 4. See the Vatican’s ‘List of Diplomatic Corps’: http://www.vatican.va/phome_ en.htm, date accessed 24 March 2013; cf. M. Oliveri (1980) The Repre- sentatives: The Real Nature and Function of Papal Legates (Gerrards Cross, Buckinghamshire: Van Duren Publishers); I. Cardinale (1962) Le Saint-Siège et la diplomatie. Aperçu historique, juridique et pratique de la diplomatie pontificale (Paris: Desclee & Cie). 5. Code of Canon Law, book II, c. 5, canon 363: http://www.vatican.va/archive/ ENG1104/__P1B.HTM, date accessed 24 March 2013. 6. Ibid., canon 364. 7. P. Brown (2003) The Rise of Western Christendom: Triumph and Diversity, A.D. 200–1000, 2nd ed. (Oxford: Blackwell Publishing), 15. 8. Pope Gregory I, Registrum Epistularum, 2 vols., vol. 140, 140A, CCSL (Turnhout: Brepols); English translation by J. R. C. Martyn (2004) The Letters of Gregory the Great, 3 vols (Toronto: Pontifical Institute of Mediaeval Studies Press), 2.5. 9. On this subject, see especially H. Müller (1997) Päpstliche Delegationsgerichts- barkeit in der Normandie (12. und frühes 13. Jahrhundert), 2 vols, Studien und Dokumente zur Gallia Pontificia (Bonn: Bouvier Verlag). 10. Pope Gregory I, Register, 5.59. 11. Pope Alexander II, Diploma de legatione s. Petri Damiani in Gallias, PL 145:857. 12. Ibid. 13. Ivo of Chartres, Decretum, V.349: http://project.knowledgeforge.net/ivo/ decretum.html, date accessed 24 March 2013; Decretum Magistri Gratiani,in Corpus iuris canonici (1879; repr. 1959), ed. E. Friedberg (Leipzig: Bernhard Tauchnitz; repr. Graz: Akademische Druck- u. Verlagsanstalt), C.2 q.6. d.11–12; Pope Innocent III, Epistolae, PL 216:797; Pope Gregory IX, Liber extra, 1. 30. 1. See also R. Hiestand (1993) ‘Les légats pontificaux en France du milieu du XIe à la fin du XIIe siècle’, L’Église de France et la Papauté (Xe–XIIIe siècle), 56; cf. R. C. Figueira (1983) ‘The Classification of Medieval Papal Legates in the Liber Extra’, Archivum Historiae Pontificiae 21, 211–228. 14. Cf. Bernard of Pavia (1956) Summa decretalium, ed. E. A. T. Laspeyeres (Graz: Akademische Druck- U. Verlagsanstalt), I.XXII, 18; Hostiensis (1574) 175 176 Notes Summa aurea, ed. C. H. de Segusio (Venice: apud Iacobum Vitalem), book 1, col. 317. 15. The Digest of Justinian (1985), ed. T. Mommsen, P. Krueger, A. Watson (Philadelphia: University of Pennsylvania Press), I.21.1 and I.21.5, pp. 38–39 respectively; cf. R. C. Figueira (1986) ‘Decretalists, medieval papal legation, and the Roman law of offices and jurisdiction’, Res Publica Litterarum IX, 119–125. 16. Cf. Hostiensis, Summa aurea, book 1, col. 317. For a modern interpretation of the internal ecclesiastical hierarchy of legates, see ‘Legates, Papal’, New Catholic Encyclopedia (2nd edition), p. 450. 17. See J. Gaudemet (1958) L’Eglise dans l’Empire Romain (IVe-Ve siècles), vol. 3, Histoire du droit et des institutions de l’église en Occident (Paris: Sirey), 445–451. 18. Brown, The Rise of Western Christendom,p.4. 19. Ibid., p. 15. 20. Ibid., p. 15. 21. Ibid., p. 15. 22. Ibid., p. 15. 23. J. W. Perrin (1967) ‘Legatus, the Lawyers and the Terminology of Power in Roman Law’, Studia Gratiana 11, 463. 24. Ibid., 463–464. 25. See the classic examples of O. Frommel (1898) Die päpstliche Legatengewalt im deutschen Reiche während des zehnten, elften und zwölften Jahrhunderts (Heidelberg: Carl Winter’s Universitätsbuchhandlung), and O. Engelmann (1913) Die päpstliche Legaten in Deutschland bis zur Mitte des 11. Jahrhunderts (Marburg: Schaaf). 26. R. A. Schmutz (1966) ‘The Foundations of Medieval Papal Representation’ (University of Southern California), p. 14. This criticism holds true for Otto Schumann’s work on German legates in the reigns of Kings Henry IV and Henry V (1056–1125), Johannes Bachmann’s study on legates to Germany and Scandinavia between 1125 and 1159, and Ernst Wermke’s disserta- tion on papal legates and nuncios to Germany under Innocent IV and Alexander IV (1243–1261). But to be fair, the methodology applied to the latter two works in particular reveals a conscious move towards contextu- alizing the legate’s role in ecclesiastical and secular politics, demonstrating an historical awareness for their influence in matters affecting the Roman curia and the imperial court. Building on the scholarship mentioned above, their respective work offers further analysis on the conciliar activity and organization of legation in the twelfth and thirteenth centuries, in addition to investigating the relationship between legates and procuratorial powers. The result is a fuller treatment of this office’s institutional history and its application during the Salian and Hohentauften periods. 27. See W. Ohnsorge (1929) ‘Päpstliche und Gegen-päpstliche Legaten in Deutschland und Skandinavien, 1159–1181’, Historische Studien 188; G. Dunken (1931) ‘Die politische Wirksamkeit der päpstlichen Legaten in der Zeit des Kampfes zwischen Kaisertum und Papsttum in Oberitalien under Friedrich I’, Historische Studien 209, pp. 3–177. 28. I. Friedlaender (1928) ‘Die päpstlichen Legaten in Deutschland und Italien am Ende des XII. Jahrhunderts (1181–1198)’, Historische Studien 177, 108ff. Notes 177 29. H. Tillmann (1926) Die päpstlichen Legaten in England bis zur Beendigung der Legation Gualas (1218) (Bonn: H. Ludwig). 30. I. J. Sprey (1998) ‘Papal Legates in English Politics, 1100–1272’ (University of Virginia); C. R. Cliffford (1972) ‘England as Papal Fief: The Role of the Papal Legate in the Early Period, 1216–1241’ (UCLA); and A. Underhill (1965) ‘Papal Legates to England in the Reign of Henry III (1216–1272)’ (Indiana University). 31. See also G. Säbekow (1930) Die päpstlichen Legationem nach Spanien und Portugal bis zum Ausgang des XII. Jahrhunderts (Berlin:E.Ebering). 32. T. Schieffer (1935) ‘Die päpstlichen Legaten in Frankreich vom Vertrage von Meersen (870) bis zum Schisma von 1130’, Historische Studien 263. While Wilhelm Janssen’s history of legation from 1130 to 1198 purports to be a natural extension of Schieffer’s work on France, it has been heav- ily criticized for its lack of depth and categorization, thereby revealing a significant methodological pitfall in nationalist histories of this kind. Adopting the method of his predecessors in the field, Jannsen provides an impressive catalogue of legates under Popes Anacletus II, Innocent II, Lucius II, Eugenius II, Anastasius IV, Hadrian IV, Alexander III, Victor IV, Lucius III, Urban III, Gregory VIII, Clement III, and Celestine III. The prob- lem here (and elsewhere) is often one of ‘under-classification’. That is, certain legatine classes remain undifferentiated in the face of strong legal and administrative evidence; such historical neglect or oversight under- mines the growing specialization of labour within this ecclesiastical office, which comes into sharper focus during the post-church reforming era (post c.1050). To his credit, Jannsen admits to the objective of his study, which did not aspire to analyze systematically the activity of twelfth-century legates in France. By way of conclusion, he presents some standard ‘obser- vations’ (Beobachtung) and summaries on decretalist legatine classifications (Legatenklassen), range (Auswahl), and activity (Tätigkeit). 33. Grosse, Der Romanus Legatus. 34. E. Königer (1910) ‘Studien zur Geschichte des päpstlichen Gesandtschaftswesens’, Jahresbericht der Staats-Realschule in Jägerndorf 33, 3–32. See also his follow-up article of the same title in volume 35 of this journal (1912), 1–27. 35. See T. Massino (1907) Gregor VII im Verhältnis zu seinen Legaten (Greifswald: H. Adler). 36. K. R. Rennie (2010) Law and Practice in the Age of Reform: The Legatine Work of Hugh of Die (1073–1106) (Turnhout: Brepols). 37. See W. Ohnsorge (1928) ‘Die Legaten Alexanders III. im ersten Jahrzehnt seines Pontifikats 1159–1169’, Historische Studien 175, 1–167; M. Pacaut (1955) ‘Les légats d’Alexandre III (1159–1181)’, Revue d’histoire ecclésiastique 50, 821–838. 38. H. Zimmermann (1913) Die päpstliche Legation in der ersten hälfte des 13. Jahrhunderts (Paderborn: Ferdinand Schöningh Verlag). See also A. Pokorny (1886) Die Wirksamkeit der Legaten des Papstes Honorius III. in Frankreich und Deutschland. Eine historische Studie (Krems: L. Oberreal und Handelsschule). 39. Ibid., pp. 10ff. 40. Ibid., pp. 18–20. 178 Notes 41. K. Luxardo (1878) Das päpstlichen Vordekretalen-Gesandtschaftsrecht (Innsbruck: Wagner). 42. The legal status of papal legates is given much fuller treatment by Karl Huess, whose 1912 study examines the legal theory of legation from its origins to the pontificate of Boniface VIII (1294–1303). While establishing some connection between the medieval papal legate and the Roman office of pro- consul, his work has garnered criticism for the absent discussion on Roman legal terminology – a lacuna fully addressed by more recent histogriogra- phy. Paul Hinschius’ multi-volume work on the hierarchy, government, and law of the Roman Church (System des katholischen Kirchenrechts), by com- parison, is considerably more
Load more

Recommended publications
  • Fathers of the Church, Part 2: the Latin (Or Western) Fathers
    Fathers of the Church, Part 2: The Latin (or Western) Fathers A previous In Focus explored some of the great Fathers of the Eastern, or Greek, Church. This week the Latin (Western) Fathers are highlighted. While there is no official list of the Fathers, since the fifth century the criteria for selection has been that the individuals lived holy lives, were orthodox in their teachings and writings, lived during antiquity (the first through seventh centuries) and have been approved by the Church. According to some historians, there are more than 100 total Church Fathers (East and West); many of the same names are found on the different lists. The Fathers helped define, establish and promote the dogmas of the Catholic faith. They not only explained and advanced Christianity, but they stood against those who would defame, deny or exploit our Lord, Jesus Christ. This author is not able to adequately measure or describe the sanctity of these men, who were popes, bishops, theologians, apologists and writers. Some are saints, and all gave themselves in the service of the Lord. Here are a handful among the giants from the Western Church who have the title Church Father. They are categorized by those who lived just before the Council of Nicea, those in the era of Nicea and those after the council, up through the seventh century. Part one about the Greek (Eastern) Church Fathers was published Jan. 21 and can be found at: bit.ly/fatherspart1. Ante-Nicea Fathers Tertullian (c. 155-220) Tertullian Public domain The Fathers of the Western Church begin with Tertullian in the second century.
    [Show full text]
  • Poverty, Charity and the Papacy in The
    TRICLINIUM PAUPERUM: POVERTY, CHARITY AND THE PAPACY IN THE TIME OF GREGORY THE GREAT AN ABSTRACT SUBMITTED ON THE FIFTEENTH DAY OF MARCH, 2013 TO THE DEPARTMENT OF HISTORY IN PARTIAL FULFILLMENT OF THE REQUIREMENTS OF THE SCHOOL OF LIBERAL ARTS OF TULANE UNIVERSITY FOR THE DEGREE OF DOCTOR OF PHILOSOPHY BY ___________________________ Miles Doleac APPROVED: ________________________ Dennis P. Kehoe, Ph.D. Co-Director ________________________ F. Thomas Luongo, Ph.D. Co-Director ________________________ Thomas D. Frazel, Ph.D AN ABSTRACT This dissertation examines the role of Gregory I (r. 590-604 CE) in developing permanent ecclesiastical institutions under the authority of the Bishop of Rome to feed and serve the poor and the socio-political world in which he did so. Gregory’s work was part culmination of pre-existing practice, part innovation. I contend that Gregory transformed fading, ancient institutions and ideas—the Imperial annona, the monastic soup kitchen-hospice or xenodochium, Christianity’s “collection for the saints,” Christian caritas more generally and Greco-Roman euergetism—into something distinctly ecclesiastical, indeed “papal.” Although Gregory has long been closely associated with charity, few have attempted to unpack in any systematic way what Gregorian charity might have looked like in practical application and what impact it had on the Roman Church and the Roman people. I believe that we can see the contours of Gregory’s initiatives at work and, at least, the faint framework of an organized system of ecclesiastical charity that would emerge in clearer relief in the eighth and ninth centuries under Hadrian I (r. 772-795) and Leo III (r.
    [Show full text]
  • Papal Infallibility
    THE POPE AND THE OOUNOIL RIVINGTONS DO" ............ WntwZ# PLur e&rn ............ ffrkhsned. m&tQr ........... TI*g Sfnrl. THE POPE AND THE COUNCIL BY JANUS AIJI'HORUED 'T-SLATION SROM THE OBRUAX TXlFtD EDITION REVISED RIVINGTONS %OYIbinI, @xkrb, anb &ambriagc 1870 TABLE OF CONTENTS. NWKCEBY TB~KJLATOR,. P-A%. I~~DUCTION- Jemit Programme for the Conncil, . Recent Provincial Synoda on Papal Infallibility, Method of Proceedings pre-arranged, . - CHAPTER L XAKIAR TEE SYLLABUS DOOMATTO. Sohrader'a affirmative Statement of the Propositions, . (1.) Caercive Power of the Church, (2.) Political Supremacy of the Pop, . (3.) Revision of History, . (4.) Freedom of Conscience and Persecution, . (5.) Modern Civilisation snd Constitutionalism condemned, CHAPTER IL TEE AEW DWBIA ABOm HABY, . Table of Contents. CHAPTER IIL PAPAL ILIPALLIBILITY. P*eI Sscr. 1.-Ulhammtaniam. 37 Seor. 2.-Cbnaequencea of Qe Dogma of InfaULility, . 45 Sxm. 3.-Ems and ContradietiDna of the Pop, 51 Sm.4.-Tha Venlict of Hiatmy on the Poaitim qfBishp8 qfRmin the Ancient Church . 63 Smr. 5.-T& Pvinzaey in the Ancient Conslitvtion of the Chwch, . 77 SECT. 6.- Tlre Teaching of the Pathera or tie Prinurcy, . 86 Slrcr. 7.-Forgeriep- The Isidorian Deeretals, . 94 Forgeries of the Hildebrssdine Ers, . 100 Earlier Bornan Fabrications, . 122 The LOW Pont$ealis, . 128 Tbe Donation of Constantine, . 131 Donstions of Pepin and Charlernape, The Dewetum of Gmtian, . Sea. 8.-Progress of Papal Power in the Twelfth and Thir- teenub Centu-, . Sam. 9.-Papal Enwoacl~rnmlaon .hpiseopal Rights-- Legates, . Exemptiana and Dispensations, . The Pallium, . Pl~nitudoPolcatutis, . Appeals to Rome, . Papal Petranage, . Table of Contents. vii Reseryationa, . 176 The Oath of Obedience.
    [Show full text]
  • EARLY CHURCH TRADITION POPE CLEMENT I You [Corinthians
    EARLY CHURCH TRADITION POPE CLEMENT I You [Corinthians], therefore, who laid the foundation of the rebellion [in your church], submit to the presbyters and be chastened to repentance, bending your knees in a spirit of humility (Letter to the Corinthians 57 [A.D. 80]). HERMAS [The old woman told me:] "Every prayer should be accompanied with humility: fast, therefore, and you will obtain from the Lord what you beg." I fasted therefore for one day (The Shepherd 1:3:10 [A.D. 80]). IGNATIUS OF ANTIOCH For as many as are of God and of Jesus Christ are also with the bishop. And as many as shall, in the exercise of penance, return into the unity of the Church, these, too, shall belong to God, that they may live according to Jesus Christ (Letter to the Philadelphians 3 [A.D. 110]). 1 POLYCARP Wherefore, forsaking the vanity of many, and their false doctrines, let us return to the word which has been handed down to us from the beginning; staying awake in prayer, and persevering in fasting; beseeching in our supplications the all-seeing God "not to lead us into temptation," as the Lord has said: "The spirit truly is willing, but the flesh is weak" [Matt. 26:41] (Letter to the Philippians 7 [A.D. 135]). JUSTIN MARTYR I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we are praying and fasting with them.
    [Show full text]
  • Protestant Ecclesiastical Law and the Ius Commune
    The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 2016 Protestant Ecclesiastical Law and the Ius Commune Kenneth Pennington The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Legal History Commons Recommended Citation Kenneth Pennington, Protestant Ecclesiastical Law and the Ius Commune, 26 RIVISTA INTERNAZIONALE DI DIRITTO COMUNE 9 (2015). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. 1 Protestant Ecclesiastical Law and the Ius commune Kenneth Pennington Protestants almost never called their ecclesiastical norms ‘canons.’1 When Protestant jurists or theologians wrote ‘canon law’ (Ius canonicum) in their works, it was clear to their readers that they meant Roman canon law. Surprisingly, Protestant jurists often cited Roman canon law and its jurisprudence long after Martin Luther burned books of Roman canon law at the Elster gate in Wittenberg. These jurists also continued to teach courses at the universities that treated the Ius canonicum. Consequently, an essay on Protestant canon law must confront the question: how much Roman canon law and the jurisprudence of the medieval Ius commune remained embedded in the Reformers’ legislation and jurisprudence and how much was rejected? Until relatively recently scholars answered that question largely according to their confessional affiliations.
    [Show full text]
  • Spine for Bulletin of Medieval Canon Law
    Spine for Bulletin of Medieval Canon Law Top to Bottom Vol. 32 Bulletin of Medieval Canon Law 2015 THE STEPHAN KUTTNER INSTITUTE OF MEDIEVAL CANON LAW MÜNCHEN 2015 BULLETIN OF MEDIEVAL CANON LAW NEW SERIES VOLUME 32 AN ANNUAL REVIEW PUBLISHED BY THE CATHOLIC UNIVERSITY OF AMERICA PRESS FOR THE STEPHAN KUTTNER INSTITUTE OF MEDIEVAL CANON LAW BULLETIN OF MEDIEVAL CANON LAW THE STEPHAN KUTTNER INSTITUTE OF MEDIEVAL CANON LAW MÜNCHEN 2015 BULLETIN OF MEDIEVAL CANON LAW NEW SERIES VOLUME 32 AN ANNUAL REVIEW PUBLISHED BY THE CATHOLIC UNIVERSITY OF AMERICA PRESS FOR THE STEPHAN KUTTNER INSTITUTE OF MEDIEVAL CANON LAW Published annually at the Stephan Kuttner Institute of Medieval Canon Law Editorial correspondence should be addressed to: STEPHAN-KUTTNER INSTITUTE OF MEDIEVAL CANON LAW Professor-Huber-Platz 2 D-80539 München PETER LANDAU, Editor Universität München [email protected] or KENNETH PENNINGTON, Editor The School of Canon Law The Catholic University of America Washington, D.C. 20064 [email protected] Advisory Board PÉTER CARDINAL ERDP PETER LINEHAN Archbishop of Esztergom St. John’s College Budapest Cambridge University JOSÉ MIGUEL VIÉJO-XIMÉNEZ ORAZIO CONDORELLI Universidad de Las Palmas de Università degli Studi Gran Canaria Catania FRANCK ROUMY KNUT WOLFGANG NÖRR Université Panthéon-Assas Universität Tübingen Paris II Inquiries concerning subscriptions or notifications of change of address should be sent to the Bulletin of Medieval Canon Law Subscriptions, PO Box 19966, Baltimore, MD 21211-0966. Notifications can also be sent by email to [email protected] Telephone (410) 516-6987 or 1-800-548-1784 or fax 410-516-3866.
    [Show full text]
  • Storia Della Cognome Patarino
    Chapter I The Meaning of “Patarino” 1045 to 1329 Storia del Cognome Patarino The Definition of: “patarino” The first use of the Italian word, “patarino” is in 1045, in Milan, Italy. It refers to an organized movement to reform the corrupt practices in the Roman Catholic Church of Milan, which was named the “patarino movement”. The word “patarino” is defined as follows: Patarine (English); Patarene pl Patarino (Italian); Patarini (Italian) pl; Also Paterino (Italian) A member of a medieval group of lay craftsmen, tradesmen, and peasants organized in Milan [Italy] about 1058 to generally oppose the Papacy’s moral corruption and temporal powers. (Encyclopedia Britannica, 2005) Pataria (Italian) pl Paté or the patee of the Milan dialect, meaning “rags”; named for the Pataria, the “rag pickers” (second-hand merchants) quarter of Milan, where the Patarini assembled (in modern Italian, Paté would be “strascé”). “Patari!” is still the cry of the rag pickers in the small towns around Milan. (Encyclopedia Britannica, 2005) The patarini were Milan tradesmen who lived in the 11th Century and were motivated by personal piety. They started a conflict which included partisans of simoniacal archbishops that eventually led to civil war in Milan by the mid 1070’s. The chief targets of the patarini were the rich, secular, aristocratic landowners and the simoniacal and nicolaitan clergy. They contested the ancient rights of the cathedral clergy of Milan and supported the Gregorian Reforms that included opposition to the Church’s practice of clerical simony, marriage, and concubinage. After the patarino movement, the words patarino, patarini and paterine ultimately become synonymous with heresy.
    [Show full text]
  • Jeder Treu Auf Seinem Posten: German Catholics
    JEDER TREU AUF SEINEM POSTEN: GERMAN CATHOLICS AND KULTURKAMPF PROTESTS by Jennifer Marie Wunn (Under the Direction of Laura Mason) ABSTRACT The Kulturkampf which erupted in the wake of Germany’s unification touched Catholics’ lives in multiple ways. Far more than just a power struggle between the Catholic Church and the new German state, the conflict became a true “struggle for culture” that reached into remote villages, affecting Catholic men, women, and children, regardless of their age, gender, or social standing, as the state arrested clerics and liberal, Protestant polemicists castigated Catholics as ignorant, anti-modern, effeminate minions of the clerical hierarchy. In response to this assault on their faith, most Catholics defended their Church and clerics; however, Catholic reactions to anti- clerical legislation were neither uniform nor clerically-controlled. Instead, Catholics’ Kulturkampf activism took many different forms, highlighting both individual Catholics’ personal agency in deciding if, when, and how to take part in the struggle as well as the diverse factors that motivated, shaped, and constrained their activism. Catholics resisted anti-clerical legislation in ways that reflected their personal lived experience; attending to the distinctions between men’s and women’s activism or those between older and younger Catholics’ participation highlights individuals’ different social and communal roles and the diverse ways in which they experienced and negotiated the dramatic transformations the new nation underwent in its first decade of existence. Investigating the patterns and distinctions in Catholics’ Kulturkampf activism illustrates how Catholics understood the Church-State conflict, making clear what various groups within the Catholic community felt was at stake in the struggle, as well as how external factors such as the hegemonic contemporary discourses surrounding gender roles, class status, age and social roles, the division of public and private, and the feminization of religion influenced their activism.
    [Show full text]
  • The Development of Marian Doctrine As
    INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................
    [Show full text]
  • 2020 General Election of the United States Major Party Platforms In
    2020 General Election of the United States Major Party Platforms In Comparison with Catholic Teaching On the Non-Negotiable Moral Issues And the Negotiable Policy Issues Eternal Word Television Network © 2020 (may be non-commercially distributed) 2020 Party Platforms 2 TABLE OF CONTENTS THE PLATFORMS OF THE MAJOR POLITICAL PARTIES NON-NEGOTIABLE MORAL ISSUES 1. Dignity of Human Life from Conception to Natural Death 2. Dignity of Natural Marriage & Family 3. Freedom of Religion, the First Freedom NEGOTIABLE (POLICY) ISSUES* A. War and Peace B. Capital Punishment C. Health Care D. Economic Policy E. Immigration F. Environmental Policy * Since the platforms are extensive on each topic, please consult the Party Platform documents themselves for the details of the Party positions. Democratic Party Platform Republican Party Platform American Solidarity Party Libertarian Party Platform Green Party Platform 2020 Party Platforms 3 NON-NEGOTIABLE MORAL ISSUES Pope Benedict VI, Address to European Parliamentary Group, 30 March 2006. As far as the Catholic Church is concerned, the principal focus of her interventions in the public arena is the protection and promotion of the dignity of the person, and she is thereby consciously drawing particular attention to principles which are not negotiable. Among these the following emerge clearly today: (a) protection of life in all its stages, from the first moment of conception until natural death; (b) recognition and promotion of the natural structure of the family as a union between a man and a woman based on marriage, and its defense from attempts to make it juridically equivalent to radically different forms of union which in reality harm it and contribute to its destabilization, obscuring its particular character and its irreplaceable social role; (c) the protection of the right of parents to educate their children.
    [Show full text]
  • Coloma Catholic Life
    Series 2 Newsletter 37 27th June 2021 Coloma Catholic Life. Pope Francis Prayer Intention for June: The Beauty of Marriage. Feast Day of St Peter & Paul – 29th June ‘Let us pray for young people who are preparing for marriage with the The feast of St Peter and Paul is a holyday of obligation, meaning it is a day on which Catholics are expected to attend Mass and rest from work and support of a Christian community: recreation. When the day falls during the working week they are called may they grow in love, with ‘working holy days’ and may mean the faithful cannon observe the edict to generosity, faithfulness and rest and refrain from work. Therefore, churches provide the opportunity to patience.’ attend Mass on the eve of the feast at a vigil Mass or at a time outside of working hours. The Bishops’ Conference of England and Wales is strongly Video: advocating all Catholics to return to public worship in their parish church. https://www.vaticannews.va/en/p Where there is hesitancy live streaming of mass can be found here: ope/news/2021-06/pope-francis- https://www.churchservices.tv/timetable/ june-2021-prayer-intetion-beauty- marriage.html St. Peter Peter's original name was Simon. Christ Himself Tweet: ‘Sister, brother, let Jesus gave him the name Cephas or Peter when they first look upon and heal your heart. And met and later confirmed it. This name change was if you have already felt His tender meant to show both Peter's rank as leader of the gaze upon you, imitate Him; do as apostles and the outstanding trait of his character He does.
    [Show full text]
  • Delegate's Dialogue February – March 2013
    Delegate’s Dialogue February – March 2013 Congratulations to the Sisters of Charity The Sisters of Charity of St. Elizabeth, Convent Station, celebrated with a Mass of Thanksgiving the declaration of one of their own – Sister Miriam Teresa Demjanovich – being named “venerable” by Pope Benedict VI in May of last year. We rejoice with all of your Sisters in this distinct privilege. Running the Race; Fighting the Good Fight This office has been notified of the following deaths: Sister Aloysia Helmstetter, O.S.B. St. Walburga Monastery Sister Mary Elfrida Zola, C.S.S.F. Immaculate Conception, Lodi New to the Archdiocese of Newark We welcome in to the Archdiocese of Newark two new groups: The Sisters of Our Lady of Perpetual Help who live and work at Madonna Parish in Fort Lee and whose charism is “Evangelization”—how appropriate in this day of the New Evangelization. Their principle work is that of the “Catholic Bible Life Movement (CBLM). The program is for adults and young adults who attend Bible study groups. Each course takes as many weeks as there are chapters in the Book being studied. There is reflection, meditation and practical application of the teachings in daily life. At present, the courses are only given in Korean but the Sisters are working diligently to be able to do the presentations in English. More can be found by “googling” the Sisters of Our Lady of Perpetual Help. A second group recently approved for ministry within the Archdiocese is the movement, Bonds of Marian Love. Bonds of Marian Love is a private Association of the Faithful founded in Columbia in 1999.
    [Show full text]