Decrees of the First Vatican Council
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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. -
Events of the Reformation Part 1 – Church Becomes Powerful Institution
May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria. -
The Holy See
The Holy See ORIENTALIS ECCLESIAE ENCYCLICAL OF POPE PIUS XII ON SAINT CYRIL, PATRIARCH OF ALEXANDRIA TO OUR VENERABLE BRETHREN THE PATRIARCHS, PRIMATES, ARCHBISHOPS, BISHIOPS, AND OTHER ORDINARIES AT PEACE AND IN COMMUNION WITH THE APOSTOLIC SEE Venerable Brethren, Health and Our Apostolic Benediction. St. Cyril, Patriarch of Alexandria, glory of the Eastern Church and celebrated champion of the Virgin Mother of God, has always been held by the Church in the highest esteem, and We welcome the opportunity of recalling his merits in this brief Letter, now that fifteen centuries have passed since he happily exchanged this earthly exile for his heavenly home. 2. Our Predecessor St. Celestine I hailed him as 'good defender of the Catholic faith,'[1] as 'excellent priest,'[2] as 'apostolic man.'[3] The ecumenical Council of Chalcedon not only used his doctrine for the detecting and refuting of the latest errors, but went so far as to compare it with the learning of St. Leo the Great;[4] and in fact the latter praised and commended the writings of this great Doctor because of their perfect agreement with the faith of the holy Fathers.[5] The fifth ecumenical Council, held at Constantinople, treated St. Cyril's authority with similar reverence[6] and many years later, during the controversy about the two wills in Christ, his teaching was rightly and triumphantly vindicated, both in the first Lateran Council [7] and in the sixth ecumenical Council, against the false charge of being tainted with the error of Monothelitism. He was, as Our saintly Predecessor Agatho proclaimed, 'a defender of the truth'[8] and 'a consistent teacher of the orthodox faith.'[9] 3. -
Who Is Pope Benedict XVI?
CATECHESIS ON THE PAPACY RESOURCE GUIDES for TEACHERS, CATECHISTS AND YOUTH MINISTERS CATHOLIC STANDARD PHOTO/MICHAEL HOYT At St. Peter Church in Olney, a wood carving depicts St. Peter the fisherman pulling in his net. Grades 6-8 Resource Guide: Who was Peter? Catechesis on the Papacy Grades 6-8 Resource Guide: Who was Peter? Forming Disciples for the New Evangelization Indicators: 6.08.02 Discuss the Church’s visible bonds of unity: one origin, one baptism, and an unbroken line of apostolic succession beginning with Peter. 6.08.05 Explain and celebrate the Pope as leader of the Catholic Church throughout the world. 7.09.03 Defend the Pope as the leader of the Catholic Church throughout the world, the successor of the Apostle Peter and a sign of our unity. 8.09.05 Defend the Pope as the leader of the Catholic Church throughout the world, the successor of the Apostle Peter and a sign of our unity. Who was Peter? • A family man; a husband with a wife and mother-in-law • Fisherman • Had at least one brother • Jewish • Stubborn, hot tempered, loyal, impulsive, and bold • Became a tremendous leader of the Church after learning to “follow” Jesus’ way • Died in Rome as a martyr Scriptural Passages: Simon is called by Jesus: Mt 4:18-20 Peter walking on the water: Mt 14:28-33 Peter’s confession about Jesus: Mt. 16:13-18 Jesus declares Peter “the rock” and gives him “the keys”: Mt 16:18-20 Peter’s denial of Jesus foretold: Mk 14:27-31 Peter’s denial of Jesus: Mk 14:66-72 Washing of the disciples’ feet: Jn 13:1-11 “Feed my sheep” Peter with Jesus: Jn 21:15-19 Choosing Judas’s replacement: Acts 1:15-26 Peter’s preaching: Acts 3:11-26 Peter’s escape from prison: Acts 12:6-19 Council of Jerusalem: Acts: 15:1-35 (esp. -
Papal Primacy Church and Papal Infallibility Apostolic Succession
The Catholic Faith Papal Primacy Papal Primacy Compare Matthew 16:13-19 with Isaiah 22:19-22. Papacy: The supreme jurisdiction and ministry of the Pope as shepherd of the whole Church. As successor of St. Peter, and therefore Bishop of Rome and Vicar of Christ, the Pope is the perpetual and visible principle of unity in faith and communion in the Church (CCC 882). Primacy (Pope): The successor of St. Peter as Bishop of Rome and Supreme Pontiff of the universal Catholic Church. The Pope exercises a primacy of authority as Vicar of Christ and shepherd of the whole Church; he receives the divine assistance promised by Christ to the Church when he defines infallibly a doctrine of faith or morals (CCC 880-882). Church and Papal Infallibility Infallibility: The gift of the Holy Spirit to the Church whereby the pastors of the Church, the pope and bishops in union with him, can definitively proclaim a doctrine of faith or morals for the belief of the faithful (CCC 891). This gift is related to the inability of the whole body of the faithful to err in matters of faith and morals (CCC 92). Magisterium: The living, teaching office of the Church, whose task it is to give as authentic interpretation of the word of God, whether in its written form (Sacred Scripture), or in the form of Tradition. The Magisterium ensures the Church’s fidelity to the teaching of the Apostles in matters of faith and morals (CCC 85, 890, 2033). Apostolic Succession Apostolic Succession: The handing on of apostolic preaching and authority from the Apostles to their successors the bishops through the laying on of hands, as a permanent office in the Church (CCC 77, 861). -
The Ecumenical Councils of the Catholic Church
The Ecumenical Councils of the Catholic Church The Ecumenical Councils of the Catholic Church A History Joseph F. Kelly A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Painting in Kiev, Sofia. Photo by Sasha Martynchuk. © Sasha Martynchuk and iStockphoto. Scripture texts in this work are taken from the New American Bible with Revised New Testament and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. © 2009 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previ- ous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Col- legeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Kelly, Joseph F. (Joseph Francis), 1945– The ecumenical councils of the Catholic Church : a history / Joseph F. Kelly. p. cm. “A Michael Glazier book”—T.p. verso. Includes bibliographical references (p. ) and index. ISBN 978-0-8146-5376-0 (pbk.) 1. Councils -
Pdfeast-West-Schism.Pdf 97 KB
Outline the events that lead to an overall schism between the church of the East and the West. Was such a schism inevitable given the social, political and ecclesiastical circumstances? Name: Iain A. Emberson Module: Introducing Church History Essay Number: 1 Tutor: Richard Arding Date: 11 November 2009 1 Outline 1. Introduction 2. Greek and Latin Cultural Differences 3. Rome and Constantinople 4. The Filioque 5. The Iconoclastic Controversy 6. The Photian Schism 7. Excommunication and Final Schism 8. Aftermath and Reflection 9. Conclusion 10. Bibliography 2 1. Introduction The East-West Schism (also known as the Great Schism) resulted in the division of Christianity into Eastern (Greek) and Western (Latin) branches. The mutual excommunications in 1054 marked the climax to a long period of tension between the two streams of Christianity and resulted from, amongst other things, cultural, linguistic, political and theological differences that had built up over time. Here we examine a number of these differences and their ultimate culmination in dividing East from West. 2. Greek and Latin Cultural Differences In his work 'Turning Points', Noll argues that “As early as the first century, it was possible to perceive pointed differences between the representatives of what would one day be called East and West.” 1 The Eastern Orthodox theologian Timothy Ware expands on this: From the start, Greeks and Latins had each approached the Christian mystery in their own way. At the risk of some oversimplification, it can be said that the Latin approach was more practical, the Greek more speculative; Latin thought was influenced by judicial ideas...while the Greeks understood theology in the context of worship and in the light of the Holy Liturgy.. -
Heresy Handout: a Convenient Guide to Eternal Damnation
Heresy Handout: A Convenient Guide to Eternal Damnation Christianity from its inception had difficulty maintaining its tenets in a population as diverse as Europe's. Strange mutations of Christianity kept popping up and they had to be reintegrated into the mainstream church. The "official" standard of belief is orthodoxy. On the other hand, heresy (or heterodoxy) refers to "unofficial" beliefs conflicting with the doctrine of the church fathers. Heresy becomes an actual crime under the Theodosian Code (438 A.D.), and being a heretic means damnation according to medieval thinkers. Most heresies fall into four general tendencies: (1) Dualistic heresies argued that two equally powerful spirits--a benevolent deity and a malevolent counterpart--were in constant warfare to control the universe. In orthodox medieval Christianity, the church fathers interpreted Satan as a being inferior to God. The devil--though rebellious--is merely a fallen angel who carries out God's will (i.e., he only torments or tempts humanity when God allows him to, á la Job). Dualistic heresies tended to see the two forces as equals, and many argued that the material world was entirely evil, in contrast with the orthodox position that the creation of God was “good, but fallen.” (2) Antinomianism covers any heresy that suggests an individual's religious experience outweighs the authority of church hierarchy, its scripture, or canon law. Arguing the scriptures are self-contradictory is also considered antinomianism. (3) Docetism occurs in any heresy that suggests that Christ was a being of pure spirit rather than having a corporeal body. Thus he never really "died" on the cross. -
Pius Ix and the Change in Papal Authority in the Nineteenth Century
ABSTRACT ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY Andrew Paul Dinovo This thesis examines papal authority in the nineteenth century in three sections. The first examines papal issues within the world at large, specifically those that focus on the role of the Church within the political state. The second section concentrates on the authority of Pius IX on the Italian peninsula in the mid-nineteenth century. The third and final section of the thesis focuses on the inevitable loss of the Papal States within the context of the Vatican Council of 1869-1870. Select papal encyclicals from 1859 to 1871 and the official documents of the Vatican Council of 1869-1870 are examined in light of their relevance to the change in the nature of papal authority. Supplementing these changes is a variety of seminal secondary sources from noted papal scholars. Ultimately, this thesis reveals that this change in papal authority became a point of contention within the Church in the twentieth century. ONE MAN’S STRUGGLE: PIUS IX AND THE CHANGE IN PAPAL AUTHORITY IN THE NINETEENTH CENTURY A Thesis Submitted to the Faculty of Miami University in partial fulfillment of the requirements for the degree of Master of Arts Department of History by Andrew Paul Dinovo Miami University Oxford, OH 2004 Advisor____________________________________________ Dr. Sheldon Anderson Reader_____________________________________________ Dr. Wietse de Boer Reader_____________________________________________ Dr. George Vascik Contents Section I: Introduction…………………………………………………………………….1 Section II: Primary Sources……………………………………………………………….5 Section III: Historiography……...………………………………………………………...8 Section IV: Issues of Church and State: Boniface VIII and Unam Sanctam...…………..13 Section V: The Pope in Italy: Political Papal Encyclicals….……………………………20 Section IV: The Loss of the Papal States: The Vatican Council………………...………41 Bibliography……………………………………………………………………………..55 ii I. -
Holy Fathers 7Th Council
October 14, 2012 Sunday Sermon Fr Ambrose Young Entrance of the Theotokos into the Temple Skete The Holy Fathers of the 7th Council Titus 3:8-15 Luke 8:5-15 In the Name of the Father, the Son, and the Holy Spirit. Amen. On this Sunday the Church celebrates the Holy Fathers of the Seventh Ecumenical Council and asks us to reflect upon that Council and also the whole concept we Orthodox have of what we constantly refer to as “the Holy Fathers”. This Council of the Church—the last general universal Council of Holy Orthodoxy--was held in the year 787 and dealt with the whole controversy surrounding the use of sacred images or icons. This is an important Council for us to know about because in the West, at the time of the Protestant Reformation, images in churches were severely criticized and in many cases destroyed and forbidden. To this day most Protestant churches are very bereft and bare of sacred imagery other than the Cross, and some do not even have a Cross. Mormons even see the Cross as an emblem of shame and do not make use of it in their churches and temples, nor do they wear a cross. Even some very modern Catholic Churches—perhaps in order not to offend Protestants?—have gone in the direction of stripping themselves of sacred art of all kinds. But in Orthodoxy we continue to preserve and cherish our rich tradition of iconography and other forms of sacred art, seeing these as both theologically and spiritually necessary and also an essential component of ancient Christian civilization. -
Session 5 – Questions Conversion & Councils – Part II
Session 5 – Questions Conversion & Councils – Part II A. Establish the Context “But the Counselor, the Holy Spirit, whom the Father will send in my name, He will teach you all things, and bring to your remembrance all that I have said to you.” – John 14:26 Ten years after the Council of Nicaea, the proponents of Arianism continue to wage their war to overturn the Nicene teachings. They have the ear of the Number of times St. Emperor. The inferno of heresy consumes the majority of Catholic bishops Athanasius exiled in the East. One man stands in the breach. One man maintains the Faith 5 and refuses to succumb to political pressure; he suffers exile from his diocese five times over almost half a century. The bishop of Alexandria, Egypt, St. The end of paganism Athanasius—the Defender of Orthodoxy—is the lone voice crying out in in the Roman Empire the desert in order to preserve the authentic Faith of the Church. A.D. 380 While withstanding the plague of Arianism, the Church suffers under the Shortest council in brief rule of the only Christian emperor to apostatize, Julian. Julian restores Church history paganism to the Empire and even unleashes active persecution against Council of Ephesus Christians and the Church. His hatred of Christ is all-consuming and (431) - 1 day dominates his short reign. Another Roman emperor, Theodosius, finally outlaws the practice of paganism in the Empire. The conversion of the Empire is now complete. Faced with an influx of converts since legalization, the Church is beset by numerous false teachings that seek to remake the Faith in a different image. -
From Investiture to Worms: a Political Economy of European Development and the Rise of Secular Authority∗
From Investiture to Worms: A Political Economy of European Development and the Rise of Secular Authority∗ Bruce Bueno de Mesquitay Ethan Bueno de Mesquitaz July 15, 2018 Abstract The endogenous consequences of competition between the Roman Catholic Church and secular rulers set into motion by the Investiture Controversy contribute new insights into European economic development, the rise of secular political authoriy, and the decline of the Catholic Church's political power. In particular, the resolution of the Investiture Controversy in the Concordat of Worms (1122) resulted in a significant increase in the bargaining power of secular rulers in wealthier polities relative to poorer polities. This created an institutional environment in which the Catholic Church had incentives to limit economic development while secular rulers could expand their political control by promoting development within their domain. Empirical evidence shows that the behavior of popes and of secular rulers changed in ways consistent with these incentives. The evidence indicates that the incentives created at Worms played a central role, starting hundreds of years before the Protestant Reformation, in the rise of secular political authority and its association with economic prosperity. ∗We have benefited from feedback from Scott Ashworth, Chris Berry, Wioletta Dziuda, Mark Fey, Alexan- der Fouirnaies, Anthony Fowler, Rose McDermott, Adam Przeworski, James Robinson, Shanker Satyanath, Alastair Smith, and Thomas Zeitzoff. Sasha Daich, Katie Jagel, Matt Osubor, and Andrew Peterson pro- vided excellent research assistance. yThe Wilf Family Department of Politics, NYU, email: [email protected] zHarris School of Public Policy, University of Chicago, email: [email protected] At least since the seminal work of Weber(1930), discussions of the political and economic development of Europe have sought to understand the linkage between economic prosperity, the rise of secular authority, and the decline of the Catholic Church as a political power.