The Persecution and Downfall of the Knight Templars in the Reign of Philip IV of France
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What Is a Capuchin Friar? What Do They Do? Who Are They?
what is a capuchin friar? what do they do? who are they? an introduction to the Exactly 257 years ago before anyone knew Capuchin Friars about capuchin monkeys (so named in 1758), there were Capuchin friars. It was more than 400 years after Capuchin friars came into existence in 1528 that anyone tasted a cup of cappuccino (first served in 1948). As for friar’s, no, they aren’t fryers, but some of them do prefer theirs fried, rather than baked or grilled. The ‘hood’? It’s all in the name. The brotherhood is found in all kinds of neighbourhoods, hoods and all. Even if you have known Capuchin friars for a long time, it wouldn’t be surprising if you found them somewhat mysterious. The Catholic Church has many religious Orders and communities of men. So what makes Capuchins different? Aren’t they Franciscans? And how are they different from Diocesan priests? It can all be confusing even for those well versed in Catholic life. Maybe you can recognize a Capuchin because of the curious, medieval clothing he wears, but you might wonder what makes him tick on the inside. Come to think about it, why do they wear that robe? And you might ask why anyone would want to be a Capuchin friar in this day and age? Is there a point to a bunch of men living together? Why don’t they get married like other people? And then there’s the money thing? Like everyone else they need it, but they take a vow of poverty. -
Shakespeare's Leading Franciscan Friars: Contrasting Approaches to Pastoral Power
Brigham Young University BYU ScholarsArchive Theses and Dissertations 2020-04-08 Shakespeare's Leading Franciscan Friars: Contrasting Approaches to Pastoral Power Amy Camille Connelly Banks Brigham Young University Follow this and additional works at: https://scholarsarchive.byu.edu/etd Part of the Arts and Humanities Commons BYU ScholarsArchive Citation Banks, Amy Camille Connelly, "Shakespeare's Leading Franciscan Friars: Contrasting Approaches to Pastoral Power" (2020). Theses and Dissertations. 8931. https://scholarsarchive.byu.edu/etd/8931 This Thesis is brought to you for free and open access by BYU ScholarsArchive. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of BYU ScholarsArchive. For more information, please contact [email protected]. Shakespeare’s Leading Franciscan Friars: Contrasting Approaches to Pastoral Power Amy Camille Connelly Banks A thesis submitted to the faculty of Brigham Young University in partial fulfillment of the requirements for the degree of Master of Arts Brandie Siegfried, Chair Jason Kerr Sharon Harris Department of English Brigham Young University Copyright © 2020 Amy Camille Connelly Banks All Rights Reserved ABSTRACT Shakespeare’s Leading Franciscan Friars: Contrasting Approaches to Pastoral Power Amy Camille Connelly Banks Department of English, BYU Master of Arts A popular perception persists that the Franciscan friars of Romeo and Juliet and Much Ado About Nothing bear heavy blame for the results of the play, adversely for Friar Lawrence and positively for Friar Francis. The friars do formulate similar plans, but their roles vary significantly. I contrast their approaches using Michel Foucault’s definition of pastoral power, with Friar Lawrence as an overly manipulative friar controlling the lovers in spiritual matters, and Friar Francis as a humble military friar returning from the Wars of Religion to share his authority with others. -
British Royal Banners 1199–Present
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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. -
Program of Protection for Children and Other Vulnerable Persons
Program of Protection for Children and Other Vulnerable Persons Conception Abbey February 28, 2017 2nd Edition OFFICE OF THE ABBOT April 22, 2020 Dear friends of Conception Abbey, As Christians living under the monastic Rule of Saint Benedict, the monks of Conception Abbey strongly condemn any abuse of persons — children, young persons, or adults — no matter where it occurs. Every person deserves to be treated with respect and dignity, and Conception Abbey is com- mitted to protecting every person served by the works and ministries of the Abbey. In common with other institutions of Consecrated Life, the monks of Conception Abbey are com- mitted to providing a safe and protective environment for children, young people and adults. We always strive to ensure such an environment. We share the anguish and sadness expressed by many over instances of sexual abuse of minors perpetrated by diocesan priests, religious priests, and reli- gious brothers and sisters. We know that those who have experienced the betrayal of sexual abuse have been deeply wounded, and the scars may last forever. We know that many in the Church who have looked to clergy and religious as servant leaders of the gospel have also experienced a great sense of loss and betrayal. Trust and confidence can be restored only over time, and with deliberate attention on the part of all to healing the pain while assuring a safe and healthy environment for those who work, serve, minister and worship in the Church. All members of the monastic community of Conception Abbey, as well as all employees, volunteers and seminarians, are required to adhere to the Abbey’s Program of Protection for Children and Oth- er Vulnerable Persons. -
John of Monte Corvino: Report from China 1305
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Download Date 27/09/2021 22:06:24
THE CREATION AND DEMISE OF THE KNIGHTS TEMPLAR Item Type text; Electronic Thesis Authors Wheet, Carson Taylor Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 27/09/2021 22:06:24 Item License http://rightsstatements.org/vocab/InC/1.0/ Link to Item http://hdl.handle.net/10150/193529 iii ABSTRACT This thesis investigates the Order of the Knights Templar by examining the varied phenomena that led to the formation of the Order in the early twelfth century and its dissolution nearly two hundred years later. Since the demise of the Order has recently received a great deal of attention in both historical scholarship and popular culture, I analyze and critique numerous theories concerning the trial of the Templars and contextualize it by revealing the causes for the Order’s creation. I use an array of primary and secondary sources to explain why each event occurred despite being unpopular with a significant portion of Christian officials. I ultimately contend that most of the aforementioned theories are insufficient to explain the rise and fall of the Order because they fail to grasp the complexity of each event. The Templars’ creation resulted from a lengthy theological justification for a unique form of Christian holy war, papal ambitions, and a palpable ethos of fear and violence within Christendom that was redirected against an external enemy. -
Special Report on Religious Life
Catholic News Agency and women who Year-long MAJOR ORDERS TYPES OF RELIGIOUS ORDERS dedicate their lives celebrations AND THEIR CHARISMS to prayer, service The Roman Catholic Church recognizes different types of religious orders: and devotion. Year of Marriage, A religious order or congregation is Many also live as Nov. 2014- distinguished by a charism, or particular • Monastic: Monks or nuns live and work in a monastery; the largest monastic order, part of a commu- Dec. 2015 grace granted by God to the institute’s which dates back to the 6th century, is the Benedictines. nity that follows a founder or the institute itself. Here • Mendicant: Friars or nuns who live from alms and actively participate in apostolic work; specific religious Year of Faith, are just a few religious orders and the Dominicans and Franciscans are two of the most well-known mendicant orders. rule. They can Year of Prayer, congregations with their charisms: • Canons Regular: Priests living in a community and active in a particular parish. include both Oct. 2012- • Clerks Regular: Priests who are also religious men with vows and who actively clergy and laity. Nov. 2013 Order/ participate in apostolic work. Most make public Congregation: Charism: vows of poverty, Year for Priests, obedience and June 2009- Dominicans Preaching and chastity. Priests June 2010 teaching who are religious Benedictines Liturgical are different from Year of St. Paul, prayer and diocesan priests, June 2008- monasticism who do not take June 2009 Missionaries Serving God vows. of Charity among the Religious congregations differ from reli- “poorest of the gious orders mainly in terms of the vows poor” that are taken. -
A Century of Turmoil
356-361-0314s4 10/11/02 4:01 PM Page 356 TERMS & NAMES 4 •Avignon A Century • Great Schism • John Wycliffe • Jan Hus • bubonic plague of Turmoil • Hundred Years’ War MAIN IDEA WHY IT MATTERS NOW • Joan of Arc During the 1300s, Europe was torn apart Events of the 1300s led to a change in by religious strife, the bubonic plague, attitudes toward religion and the state, and the Hundred Years’ War. a change reflected in modern attitudes. SETTING THE STAGE At the turn of the century between the 1200s and 1300s, church and state seemed in good shape, but trouble was brewing. The Church seemed to be thriving. Ideals of fuller political representation seemed to be developing in France and England. However, the 1300s were filled with disasters, both natural and manmade. By the end of the century, the medieval way of life was beginning to disappear. A Church Divided At the beginning of the 1300s, the papacy seemed in some ways still strong. Soon, however, both pope and Church were in desperate trouble. Pope and King Collide The pope in 1300 was an able but stubborn Italian. Pope Boniface VIII attempted to enforce papal authority on kings as previous popes had. When King Philip IV of France asserted his authority over French bishops, Boniface responded with a papal bull (an official document issued by the pope). It stated, “We declare, state, and define that subjection to the Roman Vocabulary Pontiff is absolutely necessary for the salvation of every Pontiff: the pope. human creature.” In short, kings must always obey popes. -
THE CONFESSOR's AUTHORITY the Catholic Church Meets
CHAPTER THREE THE CONFESSOR'S AUTHORITY The Catholic Church meets people's need for authority and abso lution with its doctrine on the penance sacrament and its teaching that the priest possesses divine qualities to administer the sacrament and exercise moral authority. During the ceremony of ordination, God Himself has made a priest the instrument of His power in this world. Thus, the priest is endowed with a character indelebilis which distinguishes him from all secular persons and qualifies him to carry out his mission as intercessor between God and Man, indeed even to deputize for God among mortals. A Catholic writer has said that the priest shows his extraordinary qualities as director of souls by his "apostolic zeal, knowledge of God's ways and supernatural wisdom". 1 But those gifts are not enough for a priest when he officiates in the penance sacrament. They could have their effect also outside that sacrament. As administrator of the sacrament he possesses a special and divine instinct: this shows him the way when he instructs penitents on remedies for their sins and gives them guidance on their future conduct. 2 Such an image of the priest's high office is inculcated in Catholics by their creed itself. A good Catholic accepts a priest's authority; consequently he is prepared in advance to follow confessional advice and to comply in all matters with directions as to his way of life. 3 This maintenance of clerical authority has an integral place in the structure of Roman Catholic doctrine. It is connected there both with the concept of the Church as a whole and with teaching on the sacraments. -
Abbot Suger's Consecrations of the Abbey Church of St. Denis
DE CONSECRATIONIBUS: ABBOT SUGER’S CONSECRATIONS OF THE ABBEY CHURCH OF ST. DENIS by Elizabeth R. Drennon A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in History Boise State University August 2016 © 2016 Elizabeth R. Drennon ALL RIGHTS RESERVED BOISE STATE UNIVERSITY GRADUATE COLLEGE DEFENSE COMMITTEE AND FINAL READING APPROVALS of the thesis submitted by Elizabeth R. Drennon Thesis Title: De Consecrationibus: Abbot Suger’s Consecrations of the Abbey Church of St. Denis Date of Final Oral Examination: 15 June 2016 The following individuals read and discussed the thesis submitted by student Elizabeth R. Drennon, and they evaluated her presentation and response to questions during the final oral examination. They found that the student passed the final oral examination. Lisa McClain, Ph.D. Chair, Supervisory Committee Erik J. Hadley, Ph.D. Member, Supervisory Committee Katherine V. Huntley, Ph.D. Member, Supervisory Committee The final reading approval of the thesis was granted by Lisa McClain, Ph.D., Chair of the Supervisory Committee. The thesis was approved for the Graduate College by Jodi Chilson, M.F.A., Coordinator of Theses and Dissertations. DEDICATION I dedicate this to my family, who believed I could do this and who tolerated my child-like enthusiasm, strange mumblings in Latin, and sudden outbursts of enlightenment throughout this process. Your faith in me and your support, both financially and emotionally, made this possible. iv ACKNOWLEDGEMENTS I would like to thank Dr. Lisa McClain for her support, patience, editing advice, and guidance throughout this process. I simply could not have found a better mentor. -
Relationship of Trust Between Confessor and Confessant
CHAPTER FOUR RELATIONSHIP OF TRUST BETWEEN CONFESSOR AND CONFESSANT From what we have now observed, the confessant's trust m his confessor-obviously an essential element in any serious confession may be said to depend on an authority which the confessor possesses in some exterior way, also on his entirely personal attributes and individual conduct. Having dealt in the last chapter more particularly with the part played by external authority, we ought now to examine specially the nature and importance of the confessor's personal qualities. First, we may note that the confessor should acquire what could be called an inner authority through his own involvement, through his willingness to comprehend and enter into the confes sant's troubles : such authority of the confessor is rooted in the confessant's mental situation, and thus he can exercise a profound influence on it. In what follows, we shall study the evidence of a confessant's trustful attitude founded on authority of the kind. Let us, to begin with, turn to confession in the Catholic Church and see what significance is attached to the personal element there. The confession we meet with might of course seem to be of a purely institutional kind : in principle it should function ex opere operato and thus have its effect whatever the confessor's personal attributes and manner of proceeding; so the personal factors ought really to be of no consequence. But closer investigation shows this to be a rather superficial view, applicable only when Catholic confession is practised in a routine fashion. The actual situation is that, even if the penance sacrament is objective in principle, the personal element seems to have asserted itself and broken through the institutional framework.