Ercole Consalvi Ercole Consalvi Cardinal and Statesman, B
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Liberal Catholicism in France, 1845-1670 Dissertation
LIBERAL CATHOLICISM IN FRANCE, 1845-1670 DISSERTATION Presented Is fbrtial Ftalfillaent of the Requlreaents for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By JOHN KEITH HUOKABY, A. £., M. A, ****** The Ohio State University 1957 Approved by: CONTENTS Chapter Page I INTRODUCTION......................... 1 The Beginnings of Liberal Catholicism in F r a n c e ....................... 5 The Seoond Liberal Catholic Movement . 9 Issues Involved in the Catholic-Liberal Rapprochement . • ......... > . 17 I. The Challenge of Anticierlealism. • 17 II. Ohuroh-State Relatione........ 22 III.Political Liberalism and Liberal Catholic la n .................. 26 IV. Eeoncttlc Liberalism and Liberal Catholiciam ..... ........... 55 Scope and Nature of S t u d y .......... 46 II THE CAMPAIGN AGAINST THE UNIVERSITS.... 55 Lamennais vs. the Unlveralte........ 6l Oniv era it a under the July Monarchy. 66 Catholic and Unlversite Extremism .... 75 The Liberal Catholio Campaign ......... 61 III CHURCH-STATE RELATIONS................ 116 Traditional Attitudes ................. 117 The Program of L*Avaiilr........... 122 The Montalembert Formula* Mutual Independence but not Separation .... 129 Freedom of Conscience and Religion . 155 Syllabus of Errors ........... 165 17 GALL ICANISM AND ULTRAMONTANISM........... 177 Ultramontanism: de Maistre and Lamennais 160 The Second Liberal Catholic Movement. 165 The Vatican Council............. 202 V PAPAL SOVEREIGNTY AND ITALIAN UNITY. .... 222 71 POLITICAL OUTLOOK OF LIBERAL CATHOLICS . 249 Democracy and Political Equality .... 257 ii The Revolution of 1848 and Napoleon . 275 Quarantiem and Ant 1-etatlaae.............. 291 VII CONCLUSIONS.............................. 510 SELECTED BIBLIOGRAPHY............................ 525 ill Chapter X INTRODUCTION In the aftermath of the French Revolution the Roman Catholic Church placed itself in opposition to the dynamic historical forces in nineteenth-century France. -
Former Political Prisoners and Exiles in the Roman Revolution of 1848
Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1989 Between Two Amnesties: Former Political Prisoners and Exiles in the Roman Revolution of 1848 Leopold G. Glueckert Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the History Commons Recommended Citation Glueckert, Leopold G., "Between Two Amnesties: Former Political Prisoners and Exiles in the Roman Revolution of 1848" (1989). Dissertations. 2639. https://ecommons.luc.edu/luc_diss/2639 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1989 Leopold G. Glueckert BETWEEN TWO AMNESTIES: FORMER POLITICAL PRISONERS AND EXILES IN THE ROMAN REVOLUTION OF 1848 by Leopold G. Glueckert, O.Carm. A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 1989 Leopold G. Glueckert 1989 © All Rights Reserved ACKNOWLEDGEMENTS As with any paper which has been under way for so long, many people have shared in this work and deserve thanks. Above all, I would like to thank my director, Dr. Anthony Cardoza, and the members of my committee, Dr. Walter Gray and Fr. Richard Costigan. Their patience and encourage ment have been every bit as important to me as their good advice and professionalism. -
Pope Francis and the Challenges of Inter-Civilization Diplomacy
ARTIGO Pope Francis and the challenges of inter-civilization diplomacy O Papa Francisco e os desafios de uma diplomacia inter-civilizacional http://dx.doi.org/10.1590/0034-7329201500204 BORIS VUKIĆEVIĆ* Rev. Bras. Polít. Int. 58 (2): 65-79 [2015] Introduction The Holy See, as the governing body of the Roman Catholic Church, has been a major player in international politics for many centuries. It has survived many attacks and persecutions, and has remained recognized as the subject of international law and international relations in the contemporary world, which makes it unique among religious organizations. Throughout its long history, the Holy See has survived turmoil. First, in its very beginning, the Roman Empire persecuted Christianity, forcing the early Church to be a clandestine organization whose first leaders were either executed or incarcerated. Then, after the Church was recognized, its status significantly improved. In 754 the Donation of Pepin founded the Papal State, making the Bishop of Rome - now known as the pope - the ruler of the independent state. Still, the papacy faced a new set of troubles. Long lasting conflict with the Holy Roman emperors and a power struggle with the kings of France forced the Holy See to temporarily move its seat to Avignon. During its time in Avignon, the Church did not have dominance in European affairs as it did during much of the rest of the medieval period. The Age of Enlightenment brought even tougher times for the Catholic Church, and Pope Pius VII was even arrested and humiliated by Napoleon at the pinnacle of Napoleon’s military might. -
My Life for the Pope
Maybe you have never heard of Consalvi, but he was an important character: My Life for the Pope You students may find it difficult in your modern world to understand how a person could devote his whole life in the service of the Church and the Pope. Well, let me tell you my story and you’ll see at least how things used to be. My ancestors came from Pisa, of an ancient noble family, but my grandfather settled in the Papal States. There he met Ercole Consalvi (not me), who gave him a large fortune provided he changed his family name to Consalvi. My grandfather agreed (his name was Gregorio) and moved to Rome. I was born in Rome on June 8, 1757 and was destined for Church service as soon as I was born. After all, my family was influential and guaranteed me a swift rise. At age nine I began my education in Catholic colleges. My education lasted until 1783, and I studied rhetoric, theology, law, and philosophy. In 1783, I began a brilliant career in the service of Pope Pius VI, but then the French Revolution broke out. The French crossed into Italy and looked for a pretext to invade the Papal States. I was put at the head of a military commission to make certain that no disturbances would occur and no pretext would be given. On December 28, 1797, though, a French general was killed in Rome and in February a French army under General Berthier took over the city. The French removed Pius VI, Spencer Discala, PH.D. -
Rebecca Mccoy, Lebanon Valley College
Protestant and Catholic Tensions After the French Revolution: The Religious Nature of the White Terror in Languedoc, 1815 Rebecca McCoy, Lebanon Valley College The Napoleonic Era ended with considerable turmoil across France as four different regimes—Napoleon’s Empire, the First Restoration, the Hundred Days, and the Second Restoration— succeeded one another from March 1814 to July 1815. Nowhere was the conflict more marked than in Languedoc.1 There, the rapid changes of government created the context for the White Terror of 1815, the last major episode in the cycle of religious violence that had marked Protestant and Catholic relations since the Wars of Religion. Scholars, however, have mainly interpreted the White Terror as a political reaction against the Revolution and especially the Hundred Days.2 The political focus of much of the secondary literature is no surprise given that most of the surviving sources were written by Bourbon officials, many of them Catholic Ultraroyalists, who represented the White Terror purely as the result of factionalism and political I would like to thank Professors Rosemary Hooper-Hamersley, Jennifer Popiel, Ralph Menning, and Bethany Keenan for their helpful critiques and suggestions. I would also like to thank Lebanon Valley College for numerous faculty grants. Finally, I want to thank my colleagues in the Department of History, Politics, and Global Studies at Lebanon Valley College for funding from the Dick Joyce Fund. 1The focus of this study is on the parts of Languedoc with a Protestant population, most notably the Gard along with adjacent areas of the Hérault, Aveyron, and Lozère. 2The key works on the White Terror are: Brian Fitzpatrick, Catholic Royalism in the department of the Gard, 1814-1852, (Cambridge: 2002); Daniel Resnick, The White Terror and the Political Reaction after 1815, (Harvard: 1966); and Gwynn Lewis, The Second Vendée: Counter-revolution in the Department of the Gard, 1789-1815, (Oxford: 1978). -
Vatican II the 2Nd Vat Council Began on October 11, 1962 and Ended on December 8/1965
Vatican II The 2nd Vat Council began on October 11, 1962 and ended on December 8/1965. John XXIII made the announcement that there would be a council on January 25 1959. But of course it did not begin right after the announcement because time was needed for preparation, etc. Also, the Council was not in session for 3-4 straight years without any interruption. There were actually 4 sessions during the council (usually from Sept/Oct till Nov/Dec); and there were intersessions in between. 16 documents were produced as a result of the work of the council in those 3 years (1962-65). These documents have the greatest weight when it comes to the question of teaching authority in the Church. DIFFERENT OFFICIAL CHURCH DOCUMENTS: there are many types of Church documents. Below are just a few. 1. Vatican II documents: these documents have the greatest weight because they were approved and promulgated as by the pope, with all the votes/deliberation of the bishops worldwide. 2. Code of Canon Law (1983): The function of the Code was to apply conciliar teaching in terms of church laws. Certainly the Code must be read/interpreted in light of the Council, not vice-versa. 3. Catechism of the Catholic Church (CCC): Again, the Catechism must be read in light of the Council. The CCC began when Pope JP II formed a commission of bishops and cardinals in 1986 to compose a Catechism. Not all the bishops of the world were consulted; thus the CCC cannot override the Council. 4. Papal encyclicals: these are letters from the Pope in his capacity as the bishop of Rome. -
(August 2021), No. 133 Étienne Tissot, Adolphe Monod
H-France Review Volume/Tome 21 (2021) Page 1 H-France Review Vol. 21 (August 2021), No. 133 Étienne Tissot, Adolphe Monod (1802-1856). Un artisan paradoxal du Réveil protestant français. Lyon: Éditions Olivétan, 2018. 199 pp. Annexes and bibliography. €16 (pb). ISBN 978- 2354794309. Review by Anthony J. Steinhoff, Université du Québec à Montréal. In this volume, Étienne Tissot offers a portrait of an important figure in the world of French Protestantism during the first half of the nineteenth century: Adolphe Monod. By the late 1820s, Monod was emerging as a major figure of the French Réveil, the evangelical revival that swept through the Calvinist communities in both Switzerland and France. In him, the evangelical movement gained a tireless and gifted preacher; indeed, contemporaries regarded Monod as one of the best orators of the day. For eleven years, Monod also served as a professor at the French school of Protestant theology in Montauban. Then, in 1846, Monod helped found the French Evangelical Alliance (Alliance évangélique), an organization that aimed to strengthen the institutional foundations of the Réveil and to further contact and cooperation with other evangelical movements in Europe (and above all in Britain). As Tissot observes in the introduction, Monod has received surprisingly little attention from modern scholars, and this even though Monod left behind a considerable body of textual material, ranging from the unpublished (letters and sermon notes) to the published (sermons, essays, personal reflections, etc.). In 1984, the American scholar James I. Osen produced the first major, modern study of Monod.[1] In his doctoral dissertation, defended at Montpellier’s Faculty of Protestant Theology in 2016, Tissot sought to address weaknesses in Osen’s work, thereby also producing the first major French-language inquiry into Monod’s life and works. -
A Remnant and Rebirth: Pope Pius VII Brings the Jesuits Back Thomas W
Conversations on Jesuit Higher Education Volume 45 Article 4 April 2014 A Remnant and Rebirth: Pope Pius VII Brings the Jesuits Back Thomas W. Worcester S.J. Follow this and additional works at: http://epublications.marquette.edu/conversations Recommended Citation Worcester, Thomas W. S.J. (2014) "A Remnant and Rebirth: Pope Pius VII Brings the Jesuits Back," Conversations on Jesuit Higher Education: Vol. 45, Article 4. Available at: http://epublications.marquette.edu/conversations/vol45/iss1/4 00621_conversations #26 12/13/13 5:37 PM Page 5 Worcester: A Remnant and Rebirth: Pope Pius VII Brings the Jesuits Back A Remnant and Rebirth Pope Pius VII Brings the Jesuits Back By Thomas W. Worcester, S.J. n 2013, for the first time ever, a Jesuit was elected than ten years from entrance as a novice to ordination as a pope. Although this was a first and a surprise, the priest, and then still longer until final vows, the definitive Society of Jesus has always depended on the papa- incorporation of an individual into the Society. But there had cy for its very existence, just as popes have depend- sometimes been diocesan priests who entered, and their for- ed on Jesuits as teachers, scholars, writers, preach- mation would be shorter, allowing them to take up full-time ers, spiritual directors, and missionaries and for work as Jesuits relatively quickly. This also happened in many other roles. Pope Paul III approved the 1814 and beyond. An example is Francesco Finetti Society of Jesus on September 27, 1540; Clement (1762–1842), a well-known Italian preacher who entered the XIV suppressed it on July 21, 1773; Pius VII restored Jesuits in autumn of 1814. -
THE CATHOLIC UNIVERSITY of AMERICA a Program for a Christian Social Order: the Organic Democracy of René De La Tour Du Pin A
THE CATHOLIC UNIVERSITY OF AMERICA A Program for a Christian Social Order: The Organic Democracy of René de La Tour du Pin A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright All Rights Reserved By Joseph F.X. Sladky Washington, D.C. 2012 A Program for a Christian Social Order: The Organic Democracy of René de La Tour du Pin Joseph F.X. Sladky, Ph.D. Director: Rev. Jacques M. Gres-Gayer, Th.Dr., Hist.Dr. René de La Tour du Pin was one of the leading social Catholic theorists during the latter half of the nineteenth century. This dissertation examines La Tour du Pin’s role in attempting to lay the foundations for a more just and representative Christian social order. There is a particular focus on the analysis of his social theories and the examination of the utility and foresight of his many contributions to Catholic social thought. La Tour du Pin was at the helm of Association catholique, the most influential social Catholic journal in late nineteenth century Europe. He was also the secretary and moving spirit behind the Fribourg Union, a multi-national group of prominent and influential social Catholics, whose expertise was drawn upon by Pope Leo XIII in the drafting of Rerum Novarum. Later, some of his ideas found their way into Quadragesimo anno. Through his corporative system he promoted a program which organized society by social function and which gave corporations public legal recognition and autonomy in all areas pertaining to their proper sphere. -
Protestant Competition Is Good for Saints Protestant Competition Is Good for Saints
Protestant Competition is Good for Saints Protestant Competition is Good for Saints Robert J. Barro and Rachel M. McCleary Harvard University Saints are a major point of disagreement between the Roman Catholic Church and Protestant faiths. During the Protestant Reformation in the early 1500s, the Catholic doctrine of the intercessory power of saints was theologically denied by Martin Luther and John Calvin on the grounds of justification by faith alone in Jesus Christ.1 The Catholic Church’s position on saints, particularly as agents for souls in purgatory, created a “soul-prayer industry,” whereby indulgences funded a variety of religious activities and institutions. Notable here were chantry foundations, which provided an endowment for the purpose of employing priests to sing masses to benefit the souls of deceased persons.2 Protestantism, by contrast, rejected belief in purgatory and the mediating power of saints. One reason the Catholic Church maintained the cult of saints throughout the centuries is to energize the Catholic membership. The nomination of candidates for sainthood begins in a local context with a cult of worshippers. The variety and specialization of would-be saints are products of the local demand for veneration.3 This process allows changes in regional preferences to be reflected in the choices of individuals nominated for sainthood. 1Philip Melanchthon, a close friend of Martin Luther and a Professor of New Testament at Wittenberg University, drafted a common confession for the Lutheran Lords and Free Territories. Known as the Augsburg Confession, the document was presented to Emperor Charles V on June 25, 1530. Article 21 of the Augsburg Confession states: "Scripture does not teach us to invoke the Saints, or to ask for help from the Saints; for it puts before us Christ as the one mediator, propitiatory, high-priest and intercessor." 2The term “soul-prayer industry” comes from Diarmaid MacCulloch, The Reformation: A History (New York, Viking Press, 2003) p. -
A Challenge to Napoleon: the Defiance of the Daughters of Charity
Vincentian Heritage Journal Volume 30 Issue 2 Article 3 Spring 2011 A Challenge to Napoleon: The Defiance of the Daughters of Charity Elisabeth Charpy D.C. Follow this and additional works at: https://via.library.depaul.edu/vhj Recommended Citation Charpy, Elisabeth D.C. (2011) "A Challenge to Napoleon: The Defiance of the Daughters of Charity," Vincentian Heritage Journal: Vol. 30 : Iss. 2 , Article 3. Available at: https://via.library.depaul.edu/vhj/vol30/iss2/3 This Article is brought to you for free and open access by the Vincentian Journals and Publications at Via Sapientiae. It has been accepted for inclusion in Vincentian Heritage Journal by an authorized editor of Via Sapientiae. For more information, please contact [email protected]. 46 47 that mysticism is deeply tied to its root tradition, world view, and language,49 A Challenge to Napoleon: but we cannot deny the fact that its result shares characteristics as seen in The Defiance of the Daughters of Charity three mystics from three very different traditions. By Finally, notice that all three mystics employed central symbols from Elisabeth Charpy, D.C. the natural world. Vincent de Paul used a mare which pulls a cart following Translated by the will of her master; Cheng Yi chose the mountain, nurturing all forms of Clara Orban, Ph.D. life according to a proper time; and Yin Zhiping envisioned a bright moon & which shines upon the world, though occasionally darkened by fleeting Edward R. Udovic, C.M. clouds. They probably chose natural examples due to their innate lack of artificiality or falsity. -
25Th Sunday in Ordinary Time
NOTES FROM THE PICNIC TABLE … th Let’s give Rick and Julie Dzurilla – and their 25 Sunday hardworking, dedicated volunteers – a big round of applause. Our Parish Picnic doesn’t just happen. in Ordinary Time Rather, before the grillin’ and chillin’ can even September 23, 2018 begin, there are hours and hours of planning, shopping and food preparation. Without the flurry of behind-the- scenes activity, there Saturday, Sept. 22, 2018 would be no scene at which scores of parishioners could be 11:30 a.m. – Baptisms seen. 3:30 p.m. - Reconciliation Along with food and fun against a backdrop of music by 5 p.m. – Anne Tracey, Brian Tracey, Kevin Brown our talented Don Swanerbury, another highlight was the first $500 drawing in our fall fundraiser. Sunday, Sept. 23, 2018 AND THE WINNER … Congratulations! 9 a.m. – Frank & Mary Kaleita, Rosalina Rodriguez Patricia Zang-DeClue! We’re already about a quarter of the way through the sale Deceased Members of the Hartell Family of our next group of 100 $25-raffle tickets – at which point 9 &11 a.m. – CLW: 3-, 4- & 5-year-olds another $500 drawing will be held. Tickets purchased for 10 a.m. – Grade 1 & Parent Workshop one drawing do not roll over into the 11 a.m. – Bob Biehler, Brayden Ackermann second as each 100-ticket raffle is The Guckian & Fay Families independent of the others. Tickets continue to be available after all the Monday, Sept. 24, 2018 Masses and in the church office. 6:30-8 p.m. – Religious Education How long will this go on? That’s up to you.