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Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549
“JUST AS THE PRIESTS HAVE THEIR WIVES”: PRIESTS AND CONCUBINES IN ENGLAND, 1375-1549 Janelle Werner A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2009 Approved by: Advisor: Professor Judith M. Bennett Reader: Professor Stanley Chojnacki Reader: Professor Barbara J. Harris Reader: Cynthia B. Herrup Reader: Brett Whalen © 2009 Janelle Werner ALL RIGHTS RESERVED ii ABSTRACT JANELLE WERNER: “Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549 (Under the direction of Judith M. Bennett) This project – the first in-depth analysis of clerical concubinage in medieval England – examines cultural perceptions of clerical sexual misbehavior as well as the lived experiences of priests, concubines, and their children. Although much has been written on the imposition of priestly celibacy during the Gregorian Reform and on its rejection during the Reformation, the history of clerical concubinage between these two watersheds has remained largely unstudied. My analysis is based primarily on archival records from Hereford, a diocese in the West Midlands that incorporated both English- and Welsh-speaking parishes and combines the quantitative analysis of documentary evidence with a close reading of pastoral and popular literature. Drawing on an episcopal visitation from 1397, the act books of the consistory court, and bishops’ registers, I argue that clerical concubinage occurred as frequently in England as elsewhere in late medieval Europe and that priests and their concubines were, to some extent, socially and culturally accepted in late medieval England. -
The Holy See
The Holy See PIUS PP. XII APOSTOLICA ADHORTATIO MENTI NOSTRAE* AD CLERUM UNIVERSUM PACEM ET COMMUNIONEM CUM APOSTOLICA SEDE HABENTEM : DE SACERDOTALIS VITAE SANCTITATE PROMOVENDA. Venerabiles Fratres ac dilecti filii salutem et Apostolicam Benedictionem Menti Nostrae vox resonat Divini Redemptoris Petro dicentis : « Simon Ioannis, diligis me plus his?. pasce agnos meos, pasce oves meas » (cfr. Io. 21, 15 et 17); itemque illa, qua idem Apostolorum Princeps Episcopos ac sacerdotes aetatis suae hisce verbis adhortabatur: « Pascite qui in vobis est gregem Dei, . forma facti gregis ex animo » (1 Petr. 5, 2 et 3). Quae verba attento animo considerantes, praecipuas esse supremi ministerii Nostri partes putamus id efficere pro viribus, ut sacrorum Pastorum ac sacerdotum opera, quae christianum populum ad vitanda mala, ad superanda discrimina et ad sanctimoniam assequendam conducat oportet, efficacior cotidie fiat; quod quidem nostris praesertim temporibus necessarium est, dum adhuc gentes ac populi ob recens, immane bellum non modo gravibus difficultatibus vexantur, sed animorum etiam perturbatione acerrime afficiuntur; et dum catholici nominis hostes ob rerum adiuncta, in quibus civilis societas versatur, audaciores facti, homines a Deo et a Iesu Christo arcere exitiali odio obtectisque insidiis enituntur. Christianae instaurationis necessitas, quam hodie boni omnes cernunt, Nos iubet mentem voluntatemque Nostram ad totius orbis sacerdotes potissimum covertere, quandoquidem novimus humilem, vigilem studiosamque eorum operositatem, qui, in media -
FS Downs, "The Provision of an Adequate
The .Provision of an Adequate· J\1in1stry : Som; ~ Historical Reflectioil1s* . -·· ( · .=;; (.·i.' ' ' F/ S. DOWNS j ;. ~ •••• : ~ ~ . .(continued cfroir; ' pr~vioug 'number) · · ·' THE CoNSTANTINIAN 'PEluon (A.D. 313-A.D. lSOO) · The Constantinian era in the history of the chin-ch can only be understood against its ideological background-the concept of Christendom, in which church and state play complimentary :.:oles and are in some measure dependent 'upon· each other. For upwards of 1,200 years Christians sought to establish the Kingdom of God on earth. The experiment· failed because the conception was ill-founded but nevertheless it left its marki•lJpon all subse quent ecclesiastical history. · · ;; ·•· ;, '·. · During this period the conception of the clergy as a distinct caste which had begun in the earlier period became firmly estab lished. The former resistance to the external marks of this dis tinction in manner of dress. and living all but disappeared. Even as the chief function of the church came to be that of ' sacrament bearer' the priest became the mediator of the sacraments and a ceremonial functionary. Everything else was . secondary. It is, of course, true that the sacramental system -itself expanded to the point where it provided a kind of pastoral service, touching every . important event in the life of the individual. The sacramental pastoral function of the priest was most clearly embodied in the growing importance of Penance. More explicit pastoral functip11s such as visiting the sick and bereaved as well as the teaching func tions of the ministry were from time_ to time ettcouraged (as, for instance, d~g the Carolingian revival), but by and large such activities were ignored. -
To Pray Again As a Catholic: the Renewal of Catholicism in Western Ukraine
To Pray Again as a Catholic: The Renewal of Catholicism in Western Ukraine Stella Hryniuk History and Ukrainian Studies University of Manitoba October 1991 Working Paper 92-5 © 1997 by the Center for Austrian Studies. Permission to reproduce must generally be obtained from the Center for Austrian Studies. Copying is permitted in accordance with the fair use guidelines of the US Copyright Act of 1976. The the Center for Austrian Studies permits the following additional educational uses without permission or payment of fees: academic libraries may place copies of the Center's Working Papers on reserve (in multiple photocopied or electronically retrievable form) for students enrolled in specific courses: teachers may reproduce or have reproduced multiple copies (in photocopied or electronic form) for students in their courses. Those wishing to reproduce Center for Austrian Studies Working Papers for any other purpose (general distribution, advertising or promotion, creating new collective works, resale, etc.) must obtain permission from the Center. The origins of the Ukrainian Catholic Church lie in the time when much of present-day Ukraine formed part of the Polish-Lithuanian Commonwealth. It was then, in 1596, that for a variety of reasons, many of the Orthodox bishops of the region decided to accept communion with Rome.(1) After almost four hundred years the resulting Union of Brest remains a contentious subject.(2) The new "Uniate" Church formally recognized the Pope as Head of the Church, but maintained its traditional Byzantine or eastern rite, calendar, its right to ordain married men as priests, and its right to elect its own bishops. -
The Mediation of the Church in Some Pontifical Documents Francis X
THE MEDIATION OF THE CHURCH IN SOME PONTIFICAL DOCUMENTS FRANCIS X. LAWLOR, SJ. Weston College N His recent encyclical letter, Hurnani generis, of Aug. 12, 1950, the I Holy Father reproves those who "reduce to a meaningless formula the necessity of belonging to the true Church in order to achieve eternal salvation."1 In the light of the Pope's insistence in the same encyclical letter on the ordinary, day-by-day teaching office of the Roman Pontiffs, it will be useful to select from the infra-infallible but authentic teaching of the Popes some of the abundant material touching the question of the mediatorial function of the Church in the order of salvation. The Popes, to be sure, do not speak and write after the manner of theo logians but as pastors of souls, and it is doubtless not always easy to transpose to a theological level what is contained in a pastoral docu ment and expressed in a pastoral method of approach. Yet the authentic teaching of the Popes is both a guide to, and a source of, theological thinking. The documents cited are of varying solemnity and doctrinal importance; an encyclical letter is clearly of greater magisterial value than, let us say, an occasional epistle to some prelate. It is not possible here to situate each citation in its documentary context; but the force and point of a quotation, removed from its documentary perspective, is perhaps as often lessened as augmented. Those who wish may read them in their context, if they desire a more careful appraisal of evidence. -
'Libera Nos Domine'?: the Vicars Apostolic and the Suppressed
‘Libera nos Domine’? 81 Chapter 4 ‘Libera nos Domine’?: The Vicars Apostolic and the Suppressed/Restored English Province of the Society of Jesus Thomas M. McCoog, SJ It would have been much to the interests of the Church if her history had not included the story of such difficulties as those which are the subject of this chapter. Her internal dissensions, whether on a large or small scale, bear the same relation to the evils inflicted on her from without, as diseases do to wounds won in honourable fight. Thus did Edwin H. Burton open the chapter ‘The Difficulties between the Vicars Apostolic and the Regulars’ in his work on Bishop Challoner.1 The absence of such opposition may have made the history of the post-Reforma- tion Roman Catholic Church in England more edifying, but surely would also have deprived subsequent scholars of fascinating material for dissertations and monographs. In his doctoral thesis Eamon Duffy remarked that, although tension between Jesuits and seculars was less than in previous centuries, ‘the bitterness … which remained was all pervasive … No Catholic in England escaped untouched’.2 Basil Hemphill, having noted that ‘most unfortunate jealousies persisted between the secular and the regular clergy … and with an intensity which seems incredible to us today’, considered their explication essential if history wished to be truthful ‘and if it be not truthful it is of no use at all’.3 A brief overview of uneasy, volatile and tense relations between Jesuits and secular clergy in post-Reformation England will contextualize the eigh- teenth-century problem. 1 Edwin H. -
Codex of Canon Law of the North American Old Roman Catholic Church
Codex of Canon Law of the North American Old Roman Catholic Church TABLE OF CONTENTS (OF THE CANONS) PART 1 GENERAL NORMS (Canons 1-22) . 91 PART 2 CHURCH ADMINISTRATION (Canons 23-151) . 95 Title I — Administrative Norms (23-25) . 95 Title II — Church Authority (26-29) . 95 Title III — General Synod & Provincial Synod (30-69) . 96 Title IV — Officers of General Synod (70-74) . 105 Title V — Standing Committees of General Synod (75-85) . 107 Title VI — The College of Bishops (86-91) . 112 Title VII — The Primate (92-110) . 114 Title VIII — The Primatial See (111-112) . 117 Title IX — Dioceses (113-123) . 117 Title X — Parishes (124-132) . 121 Title XI — Missions (133-136) . 124 Title XII — Tribunals and Courts (137-143) . 124 Title XIII — Administrative Offices (144-146) . 125 Title XIV — Official Church Organ (147-151) . 126 PART 3 CLERICS (Canons 152-289) . 127 Title I — General Norms for the Clergy (152-206) . 127 Title II — Bishops (207-231) . 137 Title III — Coadjutor and Auxiliary Bishops (232-236) . 144 87 TABLE OF CONTENTS (OF the Canons) Title IV — Monsignors, Canons and Minor Prelates (237-245) . 145 Title V — Priests (246-255) . 148 Title VI — Vocational Deacons (256-265) . 154 Title VII — Lesser Clergy (266-268) . 155 Title VIII — Clergy on Leave or Retired (269-284) . 156 Title IX — Seminary (285-289) . 159 PART 4 RELIGIOUS (Canons 290-346) . 161 Title I — General Norms for Religious (290-307) . 161 Title II — Establishment (308-314) . 163 Title III — Temporalities of Religious (315-316) . 164 Title IV — Postulancy (317-320) . -
Godność Człowieka I Dobro Wspólne W Papieskim Nauczaniu Społecznym
Rozdział III Godność człowieka i dobro wspólne w nauczaniu papieskim w latach 1878−1958 1. Leon XIII i fundamenty papieskiego nauczania o godności człowieka i dobru wspólnym Nikomu nie wolno naruszać bezkarnie tej godności człowie- ka, którą sam Bóg z wielka czcią rozporządza899. Cel bowiem wytknięty państwu dotyczy wszystkich oby- wateli, bo jest nim dobro powszechne, w którym uczestni- czyć mają prawo wszyscy razem i każdy z osobna, w części należnej900. Uczestnicy współczesnego dyskursu politycznego w poszukiwaniu aksjologicznych fun- damentów dla ustawodawstwa krajowego czy ponadnarodowego odwołują się do takich kategorii, jak: wolność, równość, prawa człowieka. Do tych fundamentalnych idei zaliczyć należy również dignitas humana i bonum commune901. Wydaje się poza dyskusją, że wielką rolę w przetrwaniu i rozwoju tych idei odegrała katolicka nauka społeczna, co uzasadnia poddanie analizie poglądów w tej materii twórcy papieskiego nauczania społecznego Le- ona XIII. Wybrany 20 lutego 1878 r. na papieża arcybiskup Perugii, kardynał Vincenzo Gioacchi- no Aloiso Pecci (1810−1903) przybrał imię Leona XIII. Nowy papież rozbudził w środowi- skach katolickich, zwłaszcza w kręgach zajmujących się problemami społecznymi, wielkie nadzieje na zmiany, które byłyby w stanie dostosować Kościół katolicki do istniejących 899 Rerum novarum Jego Świątobliwości Leona, z opatrzności Bożej papieża XIII, encyklika o robot- nikach z 15 maja 1891 r. Osobne odbicie z „Notyfi kacyj” Kuryi Książęco-Biskupiej w Krakowie, nr VII i VIII z roku 1891, Kraków 1891, s. 27. 900 Ibidem, s. 33. 901 Szerzej na ten temat por. M. Sadowski, Godność człowieka – aksjologiczna podstawa państwa i prawa, [w:] Studia Erasmiana Wratislaviensia − Wrocławskie Studia Erazmiańskie, Zeszyt Naukowy Studentów, Doktorantów i Pracowników Uniwersytetu Wrocławskiego, Wrocław 2007, s. -
Acta Congregationis 1952-Ocr
r Vol. XVII (Ann. XXXIII) 1 Ianuarii 1962 N. 6 Acta Congregationis a SS. Cruce et Passione D. N. J. C. Jesu Christi Passio sit semper in cordibus nostris EX ACTIS APOSTOLICAE SEDIS LITTERAE DECRETALES QUIBUS BEATO VINCENTIO MARIAE STRAMBI CONFESSORI PONTIFICI SANCTORUM HONORES DECERNUNTUR PIUS EPISCOPUS SERVUS SERVORUM DEI AD PERPETUAM REI MEMORIAM Episcopos, docente Apostolorum Principe, posuit Spiritus Sanctus regere Ecclesiam Dei, quam acquisivit sanguine suo (cfr. Act., 20, 28) : posuit et regere, qui in ipsis est, gregem Dei, for• mam factos gregis ex animo (cfr. I Pt., 5, 3). Oportet enim Epi• scopum sine crimine esse, hospitalem, benignum, sobrium, iustum, sanctum, continentem, amplectentem eum, qui secundum doc• trinam est, fidelem sermonem, ut potens sit exhortari in doctri• na sana et eos qui contradicunt arguere (cfr. Tim., r, 7 ss). Quae sane pulcherrima et ipsis Angelis miranda pastoralis imago numquam Ecclesiae abfuit, ne luctuosis quidem tempesta• tibus. Quin etiam plurimi vixerunt viri episcopali et dignitate et sanctimonia fulgentes, qui Christum Dominum, << Episcopum a• nimarum n, secuti, vere animas suas pro ovium sibi commenda• tarum salute ultro dedere. Quibus inter christianae virtutis athletis, Mater Ecclesia laetis• sima annumerat Vincentium Mariam Strambi, Maceratensium et To- lentinorum Antistitem, Congregationis a Christi Passione lectissi• mum florem, quem hodie Sanctorum Caelitum corona donavimus, quemque in exemplum Christifidelibus proponere gaudemus. Vincentius Maria Strambi honesto loco Centumcellis ortum du• xit, Iosepho Strambi et Heleonora Goria (1) parentibus pientissimis, qui eum sexum virilem unicum quasi donum Dei susceperunt. Itaque nil attinet dicere quanta sedulitate iam inde a teneris eius unguiculis filiolo bonos mores pietatemque christianam in pri• mis suo ipsorum exemplo instillarent. -
Bishop William T. Mccarty, C.Ss.R. Papers
Bishop William T. McCarty, C.Ss.R. Papers Baltimore Province of the Redemptorists Archives 7509 Shore Road Brooklyn, New York 11209-2807 The scope of the papers of Bishop William T. McCarty, C.Ss.R., a member of the Baltimore Province of the Congregation of the Most Holy Redeemer, encompasses letters, manuscripts (including memoirs), notebooks, articles, news clippings, and photographs, dating from c. 1889 to as late as 1973, the year following his death. The collection is especially important—however partial—for research on the history of the Catholic Church in Rapid City, South Dakota, and for his activities as the Military Delegate. Of particular interest are the numbers of items related to the Indian missions. The entirety of the collection is open to qualified researchers. Consultation of these materials will be at the discretion of the Province Archivist. Biography: William Tiburtus (sometimes Tiburtius; in his own autobiography it is Tiburtus) McCarty was born August 11, 1889, on a farm a short distance from Crossingville, Pennsylvania, to Timothy C. and Margaret (neé Burns) McCarty. At birth he weighed a mere 3 pounds and the midwife baptized him on the spot. The next Sunday, however, a more formal, though conditional, baptism took place in the Church of St. Philip in Crossingville, where his parents had been married in September 1875. He was the third and last of the couple’s three children, which included Maryanne and Frank. Three brothers predeceased William—John, Jeremiah, and James—all of whom died in infancy. From 1880 until her death in 1891, his mother was an invalid who could barely get out of bed. -
E Virgin Mary and Catholic Identities in Chinese History
e Virgin Mary and Catholic Identities in Chinese History Jeremy Clarke, SJ Hong Kong University Press e University of Hong Kong Pokfulam Road Hong Kong www.hkupress.org © Hong Kong University Press 2013 ISBN 978-988-8139-99-6 (Hardback) All rights reserved. No portion of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, recording, or any information storage or retrieval system, without permission in writing from the publisher. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library. 10 9 8 7 6 5 4 3 2 1 Printed and bound by Goodrich Int’l Printing Co., Ltd. in Hong Kong, China Contents List of illustrations ix Acknowledgements xi Introduction: Chinese Catholic identities in the modern period 1 Part 1 Images of Mary in China before 1842 1. Chinese Christian art during the pre-modern period 15 Katerina Ilioni of Yangzhou 21 Madonna and Guanyin 24 Marian images during the late Ming dynasty 31 e Madonna in Master Cheng’s Ink Garden 37 Marian sodalities 40 João da Rocha and the rosary 42 Part 2 e Chinese Catholic Church since 1842 2. Aer the treaties 51 French Marian devotions 57 e eects of the Chinese Rites Controversy 60 A sense of cultural superiority 69 e inuence of Marian events in Europe 74 3. Our Lady of Donglu 83 Visual inuences on the Donglu portrait 89 Photographs of Cixi 95 Liu Bizhen’s painting 100 4. e rise and fall of the French protectorate 111 Benedict XV and Maximum Illud 118 viii Contents Shanghai Plenary Council, 1924 125 Synodal Commission 132 Part 3 Images of Mary in the early twentieth century 5. -
Vatikano Paslaptys
Bernard Lecomte Vatikano paslaptys Bernard Lecomte Vatikano paslaptys Iš prancūzų kalbos vertė Genovaitė Dručkutė baltos lankos VATIKANO PASLAPTYS UDK 23/28(456.31) Le52 Redaktorė Dovilė Gimberienė Viršelio dailininkas Zigmantas Butautis Maketavo Sigrida Juozapaitytė Versta iš: Bernard Lecomte, Les secrets du Vatican, Perrin, Paris, 2009 © Genovaitė Dručkutė, vertimas į lietuvių kalbą, 2010 © Perrin, 2009 Published by arrangement with Literary Agency “Agence de l’Est” © Baltų lankų leidyba, 2010 Printed in Lithuania ISBN 978-9955-23-370-1 4 Evelinai 5 VATIKANO PASLAPTYS 6 Turinys Įvadas ..............................................................................11 I Popiežius prieš sovietus ......................................... 13 Kaip Pijus XI apmulkino rusų bolševikus II „Tegyvuoja popiežius! Tegyvuoja Dučė!“ ......... 31 Kodėl Mussolini įkūrė Vatikano valstybę III Nebaigta enciklika ................................................... 46 Kaip popiežius vos nepasmerkė rasizmo ir antisemitizmo IV Pijaus XII tyla ............................................................62 Dėl ko iš tiesų buvo galima priekaištauti popiežiui karo metais V Finaly byla ...................................................................83 Kaip popiežius ir žydai dalijosi karo vaikus 7 VATIKANO PASLAPTYS VI Kunigų-darbininkų drama .................................... 99 Kodėl Pijus XII nutraukė ryšius su proletarais VII Užgrobtas susirinkimas .........................................121 Kaip Vatikano II Susirinkimas vos nesužlugo per atidarymą VIII