1 the Translation That Follows Is of an Appendix to the Third Controversy I
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Ancient Times (A.D
The Catholic Faith History of Catholicism A Brief History of Catholicism (Excerpts from Catholicism for Dummies) Ancient Times (A.D. 33-741) Non-Christian Rome (33-312) o The early Christians (mostly Jews who maintained their Jewish traditions) o Jerusalem’s religious establishment tolerated the early Christians as a fringe element of Judaism o Christianity splits into its own religion . Growing number of Gentile converts (outnumbered Jewish converts by the end of the first century) . Greek and Roman cultural influences were adapted into Christianity . Destruction of the Temple in Jerusalem in A.D. 70 (resulted in the final and formal expulsion of the Christians from Judaism) o The Roman persecutions . The first period (A.D. 68-117) – Emperor Nero blamed Christians for the burning of Rome . The second period (A.D. 117-192) – Emperors were less tyrannical and despotic but the persecutions were still promoted . The third period (A.D. 193-313) – Persecutions were the most virulent, violent, and atrocious during this period Christian Rome (313-475) o A.D. 286 Roman Empire split between East and West . Constantinople – formerly the city of Byzantium and now present- day Istanbul . Rome – declined in power and prestige during the barbarian invasions (A.D. 378-570) while the papacy emerged as the stable center of a chaotic world o Roman Emperor Constantine issued the Edict of Milan in A.D. 313 which legalized Christianity – it was no longer a capital crime to be Christian o A.D. 380 Christianity became the official state religion – Paganism was outlawed o The Christian Patriarchs (Jerusalem, Antioch, Alexandria, Rome, and Constantinople) . -
Christopher White Table of Contents
Christopher White Table of Contents Introduction .................................................................................................................................................. 4 Peter the “rock”? ...................................................................................................................................... 4 Churches change over time ...................................................................................................................... 6 The Church and her earthly pilgrimage .................................................................................................... 7 Chapter 1 The Apostle Peter (d. 64?) : First Bishop and Pope of Rome? .................................................. 11 Peter in Rome ......................................................................................................................................... 12 Yes and No .............................................................................................................................................. 13 The death of Peter .................................................................................................................................. 15 Chapter 2 Pope Sylvester (314-335): Constantine’s Pope ......................................................................... 16 Constantine and his imprint .................................................................................................................... 17 “Remembering” Sylvester ...................................................................................................................... -
IV. the Wording and Meaning of the “Constitutum Constantini”
IV. The wording and meaning of the “Constitutum Constantini” Recollection plays base tricks with past reality; it reconstructs it and constantly creates it anew. This applies equally to individual and to collective memory. It changes its reference as and when it pleases. The reality of forgeries is not immune from such distortions, and once they have become the subject of memory they themselves can be forged and altered dramatically. So it was that memory altered the pseudo-Constantinian creation, and made of it something that it had never been; there was a substantial shift in the system of reference of cultural meaning. In order to demonstrate this we must leave behind the “Donation” and its monumental effects, and turn instead to its apparently harmless earlier history, that is to the actual text of the “Constitutum Constantini” and its origin. What did the forger originally write (and Pseudo-Isidore and the early manuscripts of the Decretum Gratiani preserve?) How was it to be understood? What effects did it have at the time? The original wording of the text takes us back to another age, to another society, to other memories of Rome, other discourses, other concepts and another understanding of the text. Once it had been made part of history the context, legal consequences and entire intention of Constantine’s donation changed. So what had Constantine, at the behest of the forger, ‘donated’? What did his curious decreti pagina, the figure of memory in the “Constitutum Constantini”, an- nounce? Once again we must remember that each memory is linked to its temporal context and to its needs. -
The Enchiridion of Pope Leo III
The Enchiridion of Pope Leo III Translated from original French Sources by Sarah Kane French 2004 1 With the Wise Cabalists It is only after assiduous research that we have been able to improve and supplement The Enchiridion of Pope Leo III. All the editions of this work, which were able to be gathered from Parma, Mainz, Rome, Lyon, and Frankfurt, and others, enabled us to place things in an order and exactitude not seen until now. The editions all vary, to some degree, and it is because of these various changes, or because one finds an analogy with the author, that it has been called Papillons, (in French, The Butterflies.) A separate note from your illustrious editor: I have never heard of the Enchiridion called Papillons before. The closest I have heard is one of the many versions of The Black Pullet, or The Treasure of the Old Man of the Pyramids, which has been called The Green Butterfly, as well as Red Magic, The Hen with the Golden Eggs, and the Queen of Hairy Flies. However, according to the edition I had access to, the Enchiridion also maintained a Butterfly reference. One finds in the various editions the seven psalms appropriate to this work, which we have removed, adding in the place of those psalms, the names and characters of the same spirits to which they are referent, pulled from the Cabala. (In my editing, I have put those psalms back, while retaining these authors’ work.) Charlemagne, to whom this work is devoted, like a precious treasure, was the first who knew, by experience, the surprising and marvelous effects, if the Orisons herein are spoken with veneration, with the face towards the rising sun. -
In the Liber Pontificalis
No. 9 (Spring 2017), 235-252 ISSN 2014-7023 INSIGHTS AND REMARKS ON THE BIOGRAPHY OF PASCHAL I (817-824) IN THE LIBER PONTIFICALIS Andrea Antonio Verardi Sapienza-Università di Roma/Pontificia Università Gregoriana e-mail: [email protected] Received: 23 Feb. 2017 | Revised: 29 March 2017 | Accepted: 26 April 2017 | Available online: 21 June 2017 | doi: 10.1344/Svmma2017.9.16 Resum Attraverso una rilettura delle principali fonti franche e romane utili per la ricostruzione delle vicende relative al pontificato di papa Pasquale I (817-824), l’autore propone l’ipotesi che la biografia presente nelLiber Pontificalis romano sia stata redatta sia per rispondere ad alcune accuse mosse dagli oppositori del papa in città e all’interno del mondo franco, sia che la costruzione della figura di Pasquale (monaco ma anche sovrano misericordioso) possa corrispondere alla caratterizzazione che negli stessi anni è usata anche per la rappresentazione dell’imperatore Ludovico il Pio, indicando quale spunto per il prosieguo della ricerca la possibilità di individuare analizzare puntualmente questi rapporti con per chiarire gli influssi e le implicazioni culturali e ecclesiologiche. Paraules clau: Ludovico Il Pio, Sacro Romano Impero, Papato Altomedievale, Fonti, Biografie storiche Abstract Through a reinterpretation of the main Frankish and Roman sources for the reconstruction of the events related to the pontificate of Pope Paschal I (817-824), the author puts forward the hypothesis that either his biography in the Liber Pontificalis was written to answer the accusations made by both his opponents in the city and in the Carolingian world, or that the construction of Paschal’s figure (a monk, but also a merciful sovereign) may correspond to the characterization that in those same years was also used to portray Emperor Louis the Pious. -
In Hac Tanta Encyclical of Pope Benedict Xv on St
IN HAC TANTA ENCYCLICAL OF POPE BENEDICT XV ON ST. BONIFACE TO HIS EMINENCE CARDINAL HARTMANN, ARCHBISHOP OF COLOGNE, AND TO THE OTHER ARCHBISHOPS OF GERMANY. May, 14, 1919 Beloved Son and Venerable Brothers, Greetings and The Apostolic Blessing. We are in the midst of many trials and difficulties "and besides the other sufferings, there is my constant daily concern, for all the churches,"[1] to use the words of the Apostle. We have closely followed those unexpected events, those manifestations of disorder and of anarchy which have recently occurred among you and among neighboring countries. They continue to hold us in suspense. 2. In these dark times, the memory of St. Boniface, who brought salvation to Germany twelve centuries ago, is a ray of light and a messenger of hope and joy. We commemorate the ancient union of the German people with the Apostolic See. This union planted the first seeds of faith in your country and helped them grow. After the Roman See entrusted Boniface with this legation, he ennobled it by the exceptional glory of his deeds and, finally, by the blood of martyrdom. 3. Now twelve centuries later, we think you should plan as many celebrations as possible to commemorate this new era of Christian civilization. This era was begun by the mission and the preaching of Boniface, and then carried forth by his disciples and successors. From these came the salvation and the prosperity of Germany. 4. Another purpose of the celebrations is to perfect the present and to reestablish religious unity and peace for the future. -
The Significance of the Coronation of Charlemagne
Western Oregon University Digital Commons@WOU Student Theses, Papers and Projects (History) Department of History 2005 The iS gnificance of the Coronation of Charlemagne Monica Fleener Western Oregon University Follow this and additional works at: https://digitalcommons.wou.edu/his Part of the European History Commons Recommended Citation Fleener, Monica, "The iS gnificance of the Coronation of Charlemagne" (2005). Student Theses, Papers and Projects (History). 127. https://digitalcommons.wou.edu/his/127 This Paper is brought to you for free and open access by the Department of History at Digital Commons@WOU. It has been accepted for inclusion in Student Theses, Papers and Projects (History) by an authorized administrator of Digital Commons@WOU. For more information, please contact [email protected]. The Significance of the Coronation of Charlemagne By Monica Fleener Western Oregon University HST 499: Senior Seminar Professor Kimberly Jensen Spring 2005 Primary Thesis Advisor: Dr. Benedict Lowe Secondary Thesis Advisor: Dr. Narasingha Sil I. On Christmas Day in the year 800 A.D. Charlemagne, king of the Franks and part of the Carolingian line, 1 was crowned Holy Roman Emperor by Pope Leo III (795-816). The coronation took place during mass at the Basilica of St. Peter in Rome; immediately following the coronation, the acclamation of the people of Rome was heard: “To Charles, the most pious Augustus, crowned by God, the great and peace-giving Emperor, life and victory.” After this proclamation was made three times, the king “was adored by the pope in the manner of ancient princes; and, the title of patricius being dropped, he was called emperor and augustus.”2 The coronation of Charlemagne created the Holy Roman Empire, which endured until 1806. -
And Ninth-Century Rome: the Patrocinia of Diaconiae, Xenodochia, and Greek Monasteries*
FOREIGN SAINTS AT HOME IN EIGHTH- AND NINTH-CENTURY ROME: THE PATROCINIA OF DIACONIAE, XENODOCHIA, AND GREEK MONASTERIES* Maya Maskarinec Rome, by the 9th century, housed well over a hundred churches, oratories, monasteries and other religious establishments.1 A substantial number of these intramural foundations were dedicated to “foreign” saints, that is, saints who were associated, by their liturgical commemoration, with locations outside Rome.2 Many of these foundations were linked to, or promoted by Rome’s immigrant population or travelers. Early medieval Rome continued to be well connected with the wider Mediterranean world; in particular, it boasted a lively Greek-speaking population.3 This paper investigates the correlation between “foreign” institutions and “foreign” cults in early medieval Rome, arguing that the cults of foreign saints served to differentiate these communities, marking them out as distinct units in Rome, while at the same time helping integrate them into Rome’s sacred topography.4 To do so, the paper first presents a brief overview of Rome’s religious institutions associated with eastern influence and foreigners. It * This article is based on research conducted for my doctoral dissertation (in progress) entitled “Building Rome Saint by Saint: Sanctity from Abroad at Home in the City (6th-9th century).” 1 An overview of the existing religious foundations in Rome is provided by the so-called “Catalogue of 807,” which I discuss below. For a recent overview, see Roberto Meneghini, Riccardo Santangeli Valenzani, and Elisabetta Bianchi, Roma nell'altomedioevo: topografia e urbanistica della città dal V al X secolo (Rome: Istituto poligrafico e zecca dello stato, 2004) (hereafter Meneghini, Santangeli Valenzani, and Bianchi, Roma nell'altomedioevo). -
Church History, Lesson 5: the Medieval Church, Part 1: the Age of Darkness (590 – 1054)
38 Church History, Lesson 5: The Medieval Church, Part 1: The Age of Darkness (590 – 1054) 11. Great Leaders a. Pope Gregory I (Gregory the Great) (540 – 604) i. Background: The last Roman Emperor fell in 476. Rome and the surrounding regions had been invaded by “barbarians,” people from what we now call Europe. This divided the Roman Empire into several kingdoms. ii. In 590 , Gregory was elected as Pope. iii. Significance 1. Politically: Under Gregory I, the papacy begins to assume not only spiritual power but political power that will hold sway for a thousand years. “After Gregory, the pope was no longer only a Christian leader; he was also an important political figure in European politics: God’s Counsul.” 25 2. Church: a. First monk to become bishop of Rome. b. Evangelized Europe, including German tribes and the British Isles. c. Organizer of the Gregorian chant. d. Asserted authority as the bishop of Rome over entire Western church. e. Laid the groundwork for much of the theology and practice that we now call Roman Catholicism. i. The Fall weakened human’s free will, but with the help of grace, human-kind may perform good 25 Shelley, Church History In Plain Language, 177. Church History © 2015 by Dan Burrus 39 works, which are the product of grace and human will. ii. God forgives sins at baptism. Sins committed after baptism must be atoned through penance. iii. Prayers may be made to deceased saints who intercede for us. iv. Sins could be atoned for in purgatory, if not sufficiently atoned for in this life. -
The Great Schism Between the Orthodox East and Itself the Roman Empire, It Was Rare for a Byzantine to Speak Latin
Mediterranean became far more difficult. Record: 1 The great divorce. (cover story). By: Galli, Mark. Christian History. Geo-political realities complicated things. For centuries, the popes had turned naturally to Constantinople 1997, Vol. 16 Issue 2, p10. 9p. Reading Level (Lexile): 1050. and its emperor for military and economic help. But in 754, Pope Stephen II, cut off from the East and in Database: MAS Ultra - School Edition need of help to defend his papal states from attacks by the Lombards, turned north and sought help from the Frankish ruler, Pepin. Henceforth, the papacy began to pass increasingly under Frankish influence. Notes: This title is held locally THE GREAT DIVORCE A half-century later, a more symbolic and dramatic event took place. On Christmas Day in the year 800, Pope Leo III crowned Charlemagne, king of the Franks, as emperor of the "Holy Roman Empire." For centuries Christians East and West lived as strangers to one another. Then Catholics violated Charlemagne immediately sought recognition from the emperor at Byzantium. The Byzantine emperor, the Orthodox. however, considered himself ruler of a still united Roman Empire. Charlemagne he regarded as an One summer afternoon in the year 1054, as a service was about to begin in the great Church of the Holy intruder, and the papal coronation, an act of schism. He didn't recognize Charlemagne for years. Wisdom, or Hagia Sophia, at Constantinople, Cardinal Humbert and two other legates of the Roman pope entered. They made their way to the sanctuary. They placed a sealed papal document--called a Becoming strangers "bull"--on the altar and marched out The bull proclaimed the patriarch of Constantinople and his With the reign of Charlemagne, the schism of civilizations first became apparent. -
The Independence of the Celtic Church 121
THE INDEPENDENCE OF THE CELTIC CHURCH 121 THE INDEPENDENCE Oli" THE CELTIC CHURCH. BY THE REV. F. R. MONTGOMERY HITCHCOCK, D.D. THE CHURCH OF IRELAND: ITS CONNECTION WITH THE EAST; ITS DIFFERENCES FROM THE CHURCH OF ROME; ITS INDEPENDENCE. HE Church of Ireland until the twelfth century, generally T speaking, for six centuries, was a free and a nationa.J. Church. It had many points of contact with the Eastern Church which suggest an Eastern origin, and as many points of difference from the Roman Church which make a Roman origin impossible. In the first place, we shall briefly summarize the points of contact with the East. With regard to the monastic habitations, they resemble in plan, i.e. a group of small huts surrounded by a cashel, the communities of the East, like that of Mount Tabor, after which they were modelled. 1 The ascetic practices of the Irish hermit, such as suspending oneself by the armpits from hooks, a were imitations of the devices in self-torture discovered by the anchorites of the Syrian desert, probably in imitation of the Indian fakir's methods of self-torture. The smallness of the ·churches reminded travellers of those of Mount Athos and Asia Minor ; and the group of seven churches, e.g. at Glendalough and Clonmacnois suggests the " Seven Churches of Asia." The shape of the doors of the hermitages of SS. Flannan and Molua at Killaloe, broader at the threshold than at the head, resembles Egyptian style of architecture. The circle of the Irish cross is probably the loop of the crux ansata of the Egyptians, their circle of life being an emblem of immortality. -
Decree Giving Bishop of Rome Supremacy Over the Church
Decree Giving Bishop Of Rome Supremacy Over The Church Distaff Tamas demonstrated directly or prescinds smoothly when Worthy is millionth. Low-keyed and churrigueresque sectarianizesHarvie repaper her her sots Ostend so poco unbuilding that Zebedee while Morse air-drop excogitating very furthermore. some Mennonites nostalgically. Pelting Eduardo Marzio bernasconi concluded that thou me a church over churches and decrees extend beyond what is he was used its own mind was. The church over and rome on a phenomenon which robert appleton company news agency as a fact that made or disagreed with particular. That laws for that god will perform certain councils have been elected pope now enjoyed special commission on light kindled from tradition holds authority over the decree giving bishop of rome. About progress to prove them be detrimental to decree of the giving of his destiny. That bishop over churches combine efforts, decree that de luca again to church! This decree of rome, over all of a penitent all three denials on by which in economically weak and to set up to receive them. Thus obtained certain that st edward the episcopate is clearly stated, but the councils meant something like a balance both regional councils cannot live fully church of giving bishop over the decree supremacy of the roman general. For their qualities of bishop. Historian Agostino Lauro points out that the stamp of conciliar theory was settled for de Luca and country many others, the Bible, but you had no supremacy over them. Why is it over the decree of giving utterance fulfils these were as a more effective manner by god had brilliantly used to give themselves, perhaps reacting to.