Pope Gregory XV: Alessandro Ludovisi: the First Jesuit-Educated Pope
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The History of Christianity
The History of Christianity BARNET SACRE June 2012 The Task • Is huge • Complicated • Many people have different & very strongly held opinions about it The History of Christianity • Christianity began as a small sect in a rather remote part of the Roman Empire to become one of the world’s major religions • How did it happen? • What were the main events in its history? • My main source has been ‘A History of Christianity’ by Diarmaid Mac Culloch. Jesus the Jew • Jesus grew up in Galilee, part of the Roman province of Palestine & lived the life of a Jew • He spoke at the synagogue • He came to the Temple at Jerusalem for festivals • ‘Jesus the Jew’ by Geza Vermes Beginnings • Initially Christianity was regarded as a movement among a small group of Jews. After Jesus’ death c 30 CE his followers began to spread his ideas. • From the beginning there was some conflict between those who tried to keep the Mosaic Law & those who believed that to follow it was no longer necessary in the new religion. Early Church • Peter and the Gentiles – Acts 10 • The Apostles – Church Planting – Martyrdom The Locations of the Deaths of the Apostles Roman Empire • By 2C Christians can be found throughout Roman Empire & beyond. In Rome they are a substantial group but still seen as a small, minority immigrant group. They spoke Greek not Latin. Gradually a move from meeting in houses to dedicated buildings took place & Rome became a pilgrimage site. Wandering preachers were banned & the role of women slowly diminished. • Various groups began to express ideas that proved controversial (Montanism, Gnostcism) & the relationship of religion to philosophy provided some tension. -
Catechization and Conversion a Comparison of Two German Jesuit Plays on the Life of St
journal of jesuit studies 1 (2014) 212-226 brill.com/jjs Catechization and Conversion A Comparison of Two German Jesuit Plays on the Life of St. Augustine Elizabeth Ellis-Marino Ph.D. candidate, Late Medieval and Renaissance Studies, University of Arizona [email protected] Abstract The conversion of large portions of the German-speaking world from Protestantism to Catholicism in the late sixteenth and early seventeenth centuries is considered to be one of the successes of the European Counter-Reformation and of the Jesuits. However, Catholicization programs, especially those supported by the territorial governments, were not received without resistance. In both embattled and secure areas, the Jesuits viewed their schools as primary to their mission to reclaim Protestants and to solidify Catholic faith. Drama was one of the most visible ways that Jesuit teachers could reach the general populace for this purpose. Conversion and saints’ lives were common themes in Jesuit plays across Europe. One of the most popular of these plays which contributed to the process of Catholic confessionalization was the German Jesuit play Augustinus conversus by Jakob Gretser, first staged in the staunchly Catholic city of Ingolstadt. In the aftermath of an armed rebellion against the Counter-Reformation in the territory of Paderborn, the Jesuits staged a comedy by Augustinus Turranius which drew heavily on Gretser’s play. In staging a comedy about the adolescence of St. Augustine, the Jesuits expounded on the themes of conversion, redemption, and forgiveness without directly referring to the situation in Paderborn. In this paper, both plays are placed within the context of the cities in which they were composed and performed, and the religious struggles in both cities are considered in the light of the larger Jesuit missionary project of the sixteenth and seventeenth centuries. -
Twenty Fourth Week in Ordinary Time September 15, 2019
Twenty Fourth Week In Ordinary Time September 15, 2019 Our Lady of Sorrows From the Gusset The Catholic Church looks at St. Thomas Aquinas as Her greatest Theologian. When you see greatness M if you look behind the great there often times is another, who hides in the shadow. In the case of St. Thomas M the other is: St. Albert the Great M his teacher. The martyred good King Wenceslaus (easily the greatest Bohemian Saint) had his grandmother, St. Ludmila, teach him, his Catholic Faith. Grandparents are often that person who lurks in the shadow of those who are great. And that is why we celebrate the Holy Mass in honor of our Grandparents on the Sunday closest to the Feast of St. Ludmila M patron Saint (along with Saints Joachim and Anne) of Grandparents. History will never give St. Albert the Great or St. Ludmila or Saints Joachim and Anne the credit they deserve for their influence on their protégées or grandchildren, but we can. St. Thomas Aquinas and St. Wenceslaus would be first in line to honor their mentor, their grandparents. Let’s you and I be right behind them in thanking God for the gift of our Grandparents. Let us offer the Thanksgiving of the Eucharist to those who help usNnot only to learn our Catholic Faith, but also to live our Catholic Faith! This is also Catechetical Sunday and the first day of our CCD classes. I would like to ask for your prayers for the following generous individuals, who have volunteered to teach our students. -
Patrocinium of Calasanz
The Patrocinium of St. Joseph Calasanz November 27 Although the Feast of St. Joseph Calasanz is celebrated on August 25, this date often falls at the end of summer vacation for most Piarist Schools. As a result, the religious order has designated November 27, which is the day he opened Europe’s first free public school, as the Patrocinium, a special day to honor and celebrate St. Joseph Calasanz. Joseph was born on September 11, 1557 in a tiny village called Peralta de la Sal. He was a Spanish priest from Aragon, Spain, who went to Rome at the end of the sixteenth century and started schools for poor and homeless children. He also started a religious congregation to serve these schools which is today spread throughout the world. He was well educated in philosophy, law and theology at the Spanish universities of Estadilla, Lerida, and Valencia. His family initially did not support his religious calling. His father wanted him to marry and to continue the family, but after recovering from an illness which brought him close to death, Calasanz was ordained as a priest on December 17, 1583. He subsequently became vicar general of Tremp. He later relinquished much of his inheritance and resigned his vicariate. For the next ten years, he held various posts as a secretary, administrator and theologian in the Diocese of Albarracín in Spain. In 1592, Joseph went to Rome, where he became a theologian in the service of Cardinal Marcoantonio Colonna and a tutor to his nephew. He worked alongside St. Camillus de Lellis during the plague, which hit Rome at the time. -
1 Introduction 2 the New Religious Orders 3 the Council of Trent And
NOTES 1 Introduction I. This term designates first of all the act of 'confessing' or professing a par ticular faith; secondly, it indicates the content of that which is confessed or professed, as in the Augsburg Confession; finally then it comes to mean the group that confesses this particular content, the church or 'confession'. 2 The New Religious Orders I. The terms 'order' and 'congregation' in this period were not always clear. An order usually meant solemn vows, varying degrees of exemption from the local bishop, acceptance of one of the major rules (Benedictine, Augustinian, Franciscan), and for women cloister.A congregation indicated simple vows and usually subordination to local diocesan authority. A con fraternity usually designated an association of lay people, sometimes including clerics, organized under a set of rules , to foster their common religious life and usually to undertake some common apostolic work. In some cases confraternities evolved into congregations, as was the case with many of the third orders, and congregations evolved into orders. 2. There is no effort here to list all the new orders and congregations that appeared in the sixteenth and seventeenth centuries. 3. An English translation of Regimini Militantis Ecclesiae, the papal bull of 27 September 1540 establishing the Society ofJesus, is found in John Olin, The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, /495-1540 (New York: Harper and Row, 1969), pp. 203-8. 3 The Council of Trent and the Papacy I. The Complete Works of Montaigne: Essays, Travel journal, Letters, trans. Donald M. Frame (Stanford, CA: Stanford University Press, 1957), p. -
Causes and Consequences of the Protestant Reformation Sascha O
Chapman University Chapman University Digital Commons ESI Working Papers Economic Science Institute 2016 Causes and Consequences of the Protestant Reformation Sascha O. Becker University of Warwick Steven Pfaff University of Washington Jared Rubin Chapman University, [email protected] Follow this and additional works at: http://digitalcommons.chapman.edu/esi_working_papers Part of the Christian Denominations and Sects Commons, Christianity Commons, Econometrics Commons, Economic Theory Commons, History of Christianity Commons, and the Other Economics Commons Recommended Citation Becker, S.O., Pfaff, S., & Rubin, J. (2016). Causes and consequences of the Protestant Reformation. ESI Working Paper 16-13. Retrieved from http://digitalcommons.chapman.edu/esi_working_papers/178 This Article is brought to you for free and open access by the Economic Science Institute at Chapman University Digital Commons. It has been accepted for inclusion in ESI Working Papers by an authorized administrator of Chapman University Digital Commons. For more information, please contact [email protected]. Causes and Consequences of the Protestant Reformation Comments Working Paper 16-13 This article is available at Chapman University Digital Commons: http://digitalcommons.chapman.edu/esi_working_papers/178 Causes and Consequences of the Protestant Reformation* Sascha O. Becker† Steven Pfaff‡ University of Warwick University of Washington Jared Rubin§ Chapman University The Protestant Reformation is one of the defining events of the last millennium. Nearly 500 years after the Reformation, its causes and consequences have seen a renewed interest in the social sciences. Research in economics, sociology, and political science increasingly uses detailed individual-level, city-level, and regional-level data to identify drivers of the adoption of the Reformation, its diffusion pattern, and its socioeconomic consequences. -
St. Robert Bellarmine on the Indirect Power
ST. ROBERT BELLARMINE ON THE INDIRECT POWER JOHN COURTNEY MURRAY, SJ. Woodstock College N AN age that is being torn apgxt by a profound spiritual crisis in the I temporal order, it is inevitable that the problem of the relations between the spiritual and temporal should assume ranking importance. No one stands aside from this problem; everyone must adopt some solu tion for it. Secular theorists of the "new man" are urging the neces sary exclusion of the spiritual, in the traditional sense, from any in fluence on temporal affairs, and are enforcing on man his destiny to be the unaided creator of the conditions of his own free life. Christian theorists solve the problem in terms of their own concept of Christianity and the degree and kind of engagement of religion and the church in the affairs of this world that it permits or prescribes; the orthodox Lutheran or Barthian will differ considerably from the contemporary Protestant liberal or freechurchman. In Catholic terms, of course, the cardinal question is that of the spiritual authority of the Church over the temporal—its bases, extension, fields and manner of exercise, techniques of effectiveness, etc. This is an ancient question, with a complicated history; in the details of its answer there has never been, nor is there yet, complete uniformity of view. Writing in the sixteenth century, St. Robert Bellarmine said: "The fact that there is in the Pope a power in regard of temporal affairs is not a matter of opinion but of certainty among Catholics; although there is no lack of disputes over what kind and manner of power it is .. -
Glad Tidings Holy Family Old Cathedral Newsletter
GLAD TIDINGS HOLY FAMILY OLD CATHEDRAL NEWSLETTER STAFFED BY FRIARS OF THE WESTERN DOMINICAN PROVINCE DEUS PROVIDEBIT - GOD WILL PROVIDE The Most Reverend Andrew Bellisario, CM, Archbishop Volume IX, No. 7 Father Steven Maekawa, OP, Pastor August 2021 ST. DOMINIC DE GUZMAN Founder of the Order; Feast Day, August 8 O God, you have enlightened your Church by the eminent virtues and preaching of St. Dominic, your confessor. Mercifully grant that by his prayers SAINTS ALIVE!! we may be protected against temporal necessities and daily improve in all that is spiritually good. Jesus, Mary and Joseph most kind, bless us now and at the hour of our death. O Lord, deliver us from a sudden and unprovided death. Amen. IN THIS ISSUE St. Dominic Feast Day; Novice Visit p. 1 Letter from Pastor Steve; Parish Ministries and Groups p. 2 Creation; St. Robert Bellarmine p. 3 Welcome to Holy Family! p. 4 Religious Education for all ages p. 5 Summer at Holy Family p. 6 Rallies and Processions p. 7 August Calendar p. 8 Saints Alive; Novice Visit continued p. 9 Planning your Giving; United in Mission p. 10 Novice Visit; Farewell Br. Antony p. 11 Dominican Novices share their faith and their stories with Calendar, NAPA Conference p. 12 parishioners at a “Meet the Novices” evening. More on pp. 11 and 9. Letter from Father Steve /Carta del Parroco Parish Ministries and Groups Dear Parishioners, LITURGICAL MINISTRIES: Altar Servers English. Deacon Dave, 885-9992 Last Sunday I was in Talkeetna and Trapper Creek to celebrate Mass. The Fireweed along the Parks Highway was in full Dominican Rite. -
C:\Documents and Settings\Richard Lebrun\My Documents\Back Issues
CCHA Report, 2 (1934-1935), 12-21 THE FIRST HUNDRED YEARS OF THE SOCIETY OF JESUS BY THE REV. F. H. BRADLEY, P H. D. In the year 1534 Henry VIII proclaimed his Act of Supremacy, declaring himself sole head of the Church in England, and thereby laid the cornerstone of the schism that was to develop into a heresy and separate England from the Church of Christ. The same year John Calvin began his career as a heretic and started the movement that worked such havoc in France, in England, and in Scotland. Seventeen years earlier, Luther had hurled defiance at the Pope and begun the breaking up of Christian unity. While all of these agents were working to destroy Christ's work and to dismember His kingdom, Divine Providence was preparing a band of workers to undo the evil that had been done, to strengthen the fortresses of the Old World, and to establish outposts in pagan lands where vast numbers of new members of the great Christian family should replace those who had fallen away or who had been separated from the Church by the disrupting forces of the Reformation. Ignatius Loyola and his little band of religious pronounced their first vows on the Feast of the Assumption of our Blessed Lady, August 15th, 1534. This group of zealous men of God did not have any intention, at the outset, of being special counter-reformers, but it was God's will that they should be one of the most powerful factors in undoing the work of Luther and his followers on the continent of Europe, and in swelling the ranks of Christ's army with fresh recruits from the four corners of the earth. -
St. Robert Bellarmine O the I :Direct Power
ST. ROBERT BELLARMINE O THE I :DIRECT POWER JOHN COURT EY MURRAY, S.J. Woodstock College N AN age that is being torn apart by a profound spiritual crisis in the I temporal order, it is ineviLablc that the problem of the relations between the spiritual and temporal should assume ranking importance. No one stands aside from this problem; everyone must adopt some solu tion for it. Secular theorists of the "new man" are urging the neces sary exclusion of the spiritual, in the traditional sense, from any in fluence on temporal affairs, and arc enforcing on man his destiny to be the unaided creator of the conditions of his own free life. Christian theorists solve the problem in terms of their own concept of Christianity and the degree and kind of engagement of religion and the church in the alTairs of this world that it permits or prescribes; the orthodox Lutheran or Barthian will differ considerably from the contemporary Protestant liberal or freecburchman. In Catholic terms, of course, the cardinal question is that of the spiritual authority of the Church over the temporal its bases, extension, fields and manner of exercise, techniques of effectiveness, etc. This is an ancient question, with a complicated history; in the details of iLs answer there has never been, nor is there yet, complete uniformity of view. Writing in the sixteenth century, St. Robert Bcllarmine said: "The fact that there is in the Pope a power in regard of temporal affairs is not a matter of opinion but of certainty among Catholics; although there is no lack of disputes over what kind and manner of power it is ... -
Concept of a Crusade Within Each Faith in an Attempt to Ascertain the Roots of the Actions of Christian and Muslim Crusades
InSight: RIVIER ACADEMIC JOURNAL, VOLUME 5, NUMBER 2, FALL 2009 CONCEPT OF A CRUSAID Thomas Jackson* Master of Arts in Teaching Social Studies Program, Rivier College Keywords: Crusades, Islam, Pope, Warfare, Christianity Abstract Mention the word Crusade and depending on who is listening, the word's meaning and cultural impact varies significantly. Specifically, the Medieval Crusades, often traditionally defined by historians as offensive military campaigns waged by Christians to recapture the Holy Land from Muslims are held out as an example of western exploitation of Islam. Much work by authors such as John M. Riddle and Jonathan Riley-Smith has highlighted the historical events but has not considered the possibility these Crusades were defensive actions to counter previous Islamic advances into Christian territories. This paper will first examine the origins of Christianity and Islam, their spread, and the general concept of a Crusade within each faith in an attempt to ascertain the roots of the actions of Christian and Muslim Crusades. There will be an examination of the early Islamic advances into the Christian Levant. The work will assess the 1094 call for help by Byzantine Emperor Alexius Comnenus I to thwart the Seljuk Muslim invaders. The paper will also examine the abhorrent Western European behavior during the Crusades. Finally, in a thoughtful postmortem analysis, the case will made that if the Crusades were not undertaken, Europe and its culture that we know today may not have existed. Introduction Mention the word Crusades and depending on who you converse with, the word's connotation and historical impact varies significantly with Christians and Muslims often holding diametrically opposing views. -
Solidarity and Mediation in the French Stream Of
SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Timothy R. Gabrielli Dayton, Ohio December 2014 SOLIDARITY AND MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. APPROVED BY: _________________________________________ William L. Portier, Ph.D. Faculty Advisor _________________________________________ Dennis M. Doyle, Ph.D. Faculty Reader _________________________________________ Anthony J. Godzieba, Ph.D. Outside Faculty Reader _________________________________________ Vincent J. Miller, Ph.D. Faculty Reader _________________________________________ Sandra A. Yocum, Ph.D. Faculty Reader _________________________________________ Daniel S. Thompson, Ph.D. Chairperson ii © Copyright by Timothy R. Gabrielli All rights reserved 2014 iii ABSTRACT SOLIDARITY MEDIATION IN THE FRENCH STREAM OF MYSTICAL BODY OF CHRIST THEOLOGY Name: Gabrielli, Timothy R. University of Dayton Advisor: William L. Portier, Ph.D. In its analysis of mystical body of Christ theology in the twentieth century, this dissertation identifies three major streams of mystical body theology operative in the early part of the century: the Roman, the German-Romantic, and the French-Social- Liturgical. Delineating these three streams of mystical body theology sheds light on the diversity of scholarly positions concerning the heritage of mystical body theology, on its mid twentieth-century recession, as well as on Pope Pius XII’s 1943 encyclical, Mystici Corporis Christi, which enshrined “mystical body of Christ” in Catholic magisterial teaching. Further, it links the work of Virgil Michel and Louis-Marie Chauvet, two scholars remote from each other on several fronts, in the long, winding French stream.