History 329 the ROMAN CATHOLIC CHURCH, 1500-PRESENT
Total Page：16
File Type：pdf, Size：1020Kb
Load more
Recommended publications
-
Westminster Abbey
Westminster Abbey THE DEDICATION OF A MEMORIAL TO OWEN CHADWICK OM KBE 20th May 1916–17th July 2015 and HENRY CHADWICK KBE 23rd June 1920–17th June 2008 Thursday 1st February 2018 6 pm Owen Chadwick OM KBE Master of Selwyn College, Cambridge(1956–83) Fellow (1983–2015) Fellow of Trinity Hall, Cambridge (1947–56) Chaplain (1947–56) Dean of Chapel (1949–56) Honorary Fellow (1959–2015) Dixie Professor of Ecclesiastical History (1958–68) Regius Professor Modern History (1968–83) Vice-Chancellor (1969–71) 2 Henry Chadwick KBE Dean of Christ Church (1969–79) Regius Professor of Divinity and Canon of Christ Church, Oxford (1959–69) Regius Professor of Divinity, Cambridge (1979–83) Master of Peterhouse, Cambridge (1987–93) Fellow of Magdalene College, Cambridge (1979–87) Fellow, Chaplain, and Dean, Queens’ College, Cambridge (1946–58) Pro-Vice Chancellor, Oxford University (1974–75) Member of the Anglican-Roman Catholic International Committee (1969–81, 1983–90) 3 O R D E R O F S E R V I C E The Very Reverend Dr John Hall, Dean of Westminster, gives THE BIDDING E assemble to give thanks to almighty God for two W brothers whose unparalleled contribution in the 20th century to the study of theology and the history of the Church was enlivened by a deep devotion, a vital Christian faith, and a powerful commitment to the academic life in the two ancient universities, and whose collective impact in Church and academy was extraordinarily wide. This south Quire aisle of the Abbey holds many memorials, including those to William Tyndale, Henry Francis Lyte, Isaac Watts, and the brothers John and Charles Wesley. -
The Institute of Catholic Studies Fall Courses 2020
The Institute of Catholic Studies Fall Courses 2020 1 The Aim of the Catholic Studies Program The mission of the Institute of Catholic Studies is to provide students, faculty, and the larger community with the opportunity to deepen their knowledge of how Catholicism and Catholics have interacted with the world, both shaping and being shaped by culture and society in the past and in the present. As Catholic and Jesuit, John Carroll University is an ideal home for such an undertaking. Through an interdisciplinary Catholic Studies Program, the Institute provides opportunities for encounter with and formation in the Catholic intellectual tradition as expressed in many scholarly disciplines from philosophy to science. It offers courses and public events that highlight the contributions of Catholic intellectuals and scholars that explore the current conditions in which Catholics find themselves in the first decade of the twenty-first century. By these undertakings the Institute offers students a solid interdisciplinary foundation for understanding the interaction of faith and culture in the past as well as for navigating their way in the future. 2 Catholic Studies Courses Fall Courses 2020 HS 218: Saints and Scoundrels: The Jesuits from Renaissance to Revolution (ISJ) Dr. Paul Murphy (MWF 9:00-9:50am) Will examine the Society of Jesus, one of the most prominent, notorious, talented, and despised groups in the modern world. We will seek to clarify the historical and cultural significance of the Society of Jesus, the largest religious order in -
Tradition in Revolution: Harold J. Berman and the Historical Understanding of the Papacy
Zeitschri des Max-Planck-Instituts für europäische Rechtsgeschichte Rechts Rg Journal of the Max Planck Institute for European Legal History geschichte Rechtsgeschichte Legal History www.rg.mpg.de http://www.rg-rechtsgeschichte.de/rg21 Rg 21 2013 219 – 223 Charles J. Reid Tradition in Revolution: Harold J. Berman and the Historical Understanding of the Papacy Dieser Beitrag steht unter einer Creative Commons cc-by-nc-nd 3.0 Forum forum Charles J. Reid Tradition in Revolution: Harold J. Berman and the Historical Understanding of the Papacy Jaroslav Pelikan put it well: »Tradition,« he said, On the other hand, of course, tradition might »is the living faith of the dead;« while »traditional- be seen as Jaroslav Pelikan understood the concept ism is the dead faith of the living.« 1 Harold Ber- – as dynamic, as fluid, as the response of an man taught me the significance of this quotation historically-grounded but still vital community to during our time together at Emory University fresh challenges. Tradition becomes, on this model, School of Law. It was a favorite of his – he used a source of guidance. It provides continuity in it oen in conversation and in published work. 2 disruptive times, but it is not itself constraining. I am a Catholic myself and I am well aware of It recognizes that an awareness of the past is the normative force of tradition in my Church. The necessary to prevent the fragmentation of society, Catechism of the Catholic Church defines tradition as to keep us committed to our shared story, to stop »the living transmission« of the message of the us from looking at one another as strangers. -
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. -
The Use and Abuse of Cambridge University's Ten-Year Divinity Statute
Ambition, Anxiety and Aspiration: the use and abuse of Cambridge University’s Ten-Year Divinity Statute. This paper examines the market for and motivation of those who made use of a little-known Cambridge University statute which, in effect, offered a low-cost distance learning degree until 1858. It shows how non-graduates, both clerical and lay, attempted to use its provisions to enhance their status, facilitate career advancement and insulate themselves against status slippage, a problem that became acute in the second decade of the nineteenth century as the reinvigorated universities reasserted their role as educators of the clergy and as the bishops increasingly denied ordination to those educated outside their sphere. In doing so we can observe how the desires of non-graduate clergy to take degrees, and the attempts of liberally-educated non-graduates to enter the pulpits of the established Church, were responded to both by the university which received them and more broadly by the print discourse which critiqued their ambitions. The tensions revealed are relevant not just for understanding something of how the clergy were developing as an occupational group, and the tensions caused by the changing supplies of graduates, but also reflect more generally the status anxieties of the elites and middling sorts as they faced down fears of competition for cultural and economic privilege appendant to educational opportunities. The ten-year divinity statute: interpretation and reputation. Distance learning has a long pedigree at Cambridge University. A papal dispensation allowing monks and friars to proceed to the degree of bachelor of divinity, without first taking a degree in the arts was, in spirit, to survive the reformation. -
Henry Chadwick 1920–2008
HENRY CHADWICK Reproduced by permission of The Times Henry Chadwick 1920–2008 I THE ACCUMULATED DISTINCTION of the Chadwick family is something of a byword. Henry Chadwick was the son of a notably brilliant and success- ful barrister (a former Wrangler in the Cambridge Tripos) who wrote a landmark book on property law; the brother of one senior economist and diplomat and one prolifi c, universally respected and loved academic histor- ian; and, not least, the father of a charismatic headmistress and educa- tionalist. But this was not a typical Oxbridge academic dynasty: the family’s roots lay in Lancashire, and Henry’s grandfather was a mining engineer, whose untimely death in a pit accident meant that John Chadwick senior was brought up by his mother (who came from a farming family at Westleigh) and, after an education at Rossall School, proceeded to Pembroke, Cambridge, studying fi rst Mathematics and then Law, moving to the Inner Temple. He married Edith Horrocks, from another solidly Lancashire line (her father had been Mayor of Leigh), a fi ne pianist and a woman of culture and education, and six children, four boys and two girls, were born to them. They made their home in Bromley, Kent, where their fourth child, Henry, was born on 23 June 1920. John Chadwick survived service in the RNVR during the First World War only to die of meningitis at the age of 51, when Henry was ten. Henry thus came to share his father’s experience of being brought up by a widowed mother, and it is not fanciful to see his extraordinary musical talent as a mark of his mother’s encouragement and inspiration. -
Authority and Duty: Columbanus and the Primacy of Rome
Authority and Duty: Columbanus and the Primacy of Rome Damian Bracken Abstract. Columbanus’s letters are among the earliest examples of literature written by an Irishman and one of the first acknowledgements of the primacy of Rome from the pen of a barbarian. Many scholars have discerned a truculence, if not arrogance, in his letters to the popes. In many cases, his direct manner of speaking has obscured for a modern readership the extent of his knowledge of the nature of Roman primacy and his acceptance of many of the principles on which that primacy rests. Particularly in his letter to pope Boniface IV, Columbanus draws on these principles, in the first instance to acknowledge the primacy of the bishop of Rome, but also to remind the pope of the duties of leadership. Columbanus wrote Letter 5 at the time of the Three Chapters controversy when, following the doctrinal wavering of pope Vigilius, the churches of the West had either broken off communion with Rome or viewed its bishop with suspicion. In that context, Colum- banus’s call on the bishop of Rome to fulfil his role of ‘watchman’ of the church was less an affront to his dignity than an affirmation of his authority. Keywords: Columbanus, authority, Three Chapters controversy, Gregory the Great, Leo I, Boniface IV, Rome, primacy of Rome, role of bishop, caput ecclesiae, early Ireland. Damian Bracken Department of History, NUI Cork [email protected] Peritia 16 (2002) 168–213 ISBN 2503512895 IRELAND—ROME—CONSTANTINOPLE The Irish missionary and founder of monasteries, Columbanus (†615), crossed into Italy in 612 and established his last foundation at Bobbio under the patronage of the Lombard king, Agilulf.1 Probably in the following year he sent his last letter, to pope Boniface IV, calling on him to take action and heal the divisions in the Italian church caused by the Three Chapters schism.2 The papacy had gone through a particularly 1. -
THE COMMON-SENSE ARGUMENT for PAPAL INFALLIBILITY SANDRA YOCUM MIZE University of Dayton
Theological Studies 57 (1996) THE COMMON-SENSE ARGUMENT FOR PAPAL INFALLIBILITY SANDRA YOCUM MIZE University of Dayton MERICAN CATHOLIC apologists of the 19th century argued publicly A for the special place of the Petrine office, affirming papal primacy both of honor and jurisdiction. The successor of Peter served as the final arbiter in controversies over the practical applications of the divine law. Many also highlighted his role as vicar of Christ, the visible manifestation of the Church's spiritual source of authority. After the declaration of infallibility at Vatican I, these same apologists publicly defended as theologically reasonable the infallibility of Peter's succes sor, Christ's earthly vicar. These positions are well known. What has not been so clearly recognized is the way in which the presuppositions of the 19th-century American intellectual scene shaped the American Catholic defense of papal infallibility. The common intel lectual assumptions had their source in Scottish "common sense" real ism, the nation's vernacular philosophy that shaped a variety of public discourses including those of religious apologists. Indeed, at the conser vative end of the broad spectrum of American religious thought, com mon-sense affirmations of an infallible religious authority predomi nated. The very influential Princeton theologians, even as they decried an infallible pope, still insisted upon the existence of an infallible religious authority, i.e. Scripture.1 Their arguments were rooted in the common sense that such authority was the necessary condition for faith. The point of this article is to show that the distinctive discourse of American Catholic apologetics grew out of the same root. -
Arpaia on Coppa, 'The Modern Papacy Since 1789'
H-Italy Arpaia on Coppa, 'The Modern Papacy since 1789' Review published on Sunday, August 1, 1999 Frank J. Coppa. The Modern Papacy since 1789. London and New York: Longman, 1998. vii + 304 pp. $115.00 (cloth), ISBN 978-0-582-09629-5. Reviewed by Paul-Marie T. Arpaia (Bernard L. Schwartz Communication Institute, Baruch College (CUNY) and Department of History, John Jay College of Criminal Justice)Published on H-Italy (August, 1999) Frank J. Coppa's The Modern Papacy since 1789 is a survey of the papacy from the French Revolution to the present. Coppa bases his analysis of the fifteen pontificates, from Pius VI to John Paul II on diplomatic documents, papal encyclicals and bulls, L'Osservatore romano (the semi-official Vatican newspaper), and Civilta' cattolica (the Jesuit Roman newspaper). The study alternates between a political and diplomatic history and a religious and intellectual history. Coppa draws on his vast scholarship to analyze each pope's response to political, socio-economic, intellectual and institutional challenges. He argues against the view that the modern popes can be divided into two groups: the traditionalists (Gregory XVI, Pius IX, Pius X, Pius XI and Pius XII) and the innovators (Leo XIII, John XXIII, Paul VI and John Paul II). Instead, he argues that each pope was more or less willing to accommodate change in his own right, so long as concessions did not contradict Catholic dogma or undermine the role of the pope as leader of the Catholic Church. the author also underscores the double nature of the modern popes as both moral and political leaders. -
Absolute Monarchs a History of the Papacy 1St Edition Ebook
ABSOLUTE MONARCHS A HISTORY OF THE PAPACY 1ST EDITION PDF, EPUB, EBOOK John Julius Norwich | 9780812978841 | | | | | Absolute Monarchs A History of the Papacy 1st edition PDF Book This message will appear once per week unless you renew or log out. Show More. Disappointed by the renaissance Popes, I thought the era of the enlightenment would be better — nope. It was all just too jumbled for me. I've always been interested in religious history, probably comes from growing up in the Philippines. Some are more myths, rumors, and stories than historical fact, esp. And that is the book, pretty much: Names, dates, wars, and the judgments of an elderly British aristocrat. Welcome back. The worst problems of the book are in the first and the last one hundred pages. Reading two thousand years of history with this enormous cast of characters is hard work. The rest, unfortunately, is just history. Surprisingly, I enjoy this book quite a bit. And here, surely, is the crux of the matter. What I liked least was finding out that if the Pope was a good guy, he would probably be killed fairly soon. Critic Reviews "Norwich doesn't skirt controversies, ancient and present, in this broad, clear-eyed assessment. This is not necessarily because of its history, or what I view as a colossal waste of time and money that could be put to better use, but rather because the Catholic church, to this day, adheres to a set of dogmas that are clearly harmful and in my opinion immoral. Add to Cart failed. -
Works by Herbert Butterfield, Unless Otherwise Stated
Notes Note: All references are to works by Herbert Butterfield, unless otherwise stated. Introduction 1. 'Paul Vellacott: Master of Peterhouse, 1939-1954', The Sex 114 Oune 1956), 1-4. For Vellacott's style, see his 'The Diary of a Country Gentleman in 1688', CHJ 2 (1926-28), 48-62. 2. 'George Peabody Gooch', The Contemporary Review 200 (1961), 501-5, esp. 502. Cf. Frank Eyck, G. P. Gooch: A Study in History and Politics (1982), esp. pp. 311-405; John D. Fair, Harold Temperley: A Scholar and Romantic in the Public Realm (1992), esp. pp. 167-215; SMH, pp. 4-6; and 'Harold Temperley and George Canning', in H. W. V. Temperley, The Foreign Policy of Canning 1822-1827 (1966), p. viii. 3. C. Thomas Mcintire, 'Introduction Herbert Butterfield on Christianity and History', WCH, pp. xxiv-xxv. 4. SM, pp. 40, 45, 71-2, review of Symondson, EHR 87 (1972), 644; and DHI I, p. 403. Cf. C. Thomas Mcintire, 'Introduction Herbert Butterfield on Christianity and History', WCH, pp. xxv-xxvi. 5. 'Early Youth', BP, 7. Cf. Adolf Harnack, Christianity and History (1898); What is Christianity? (1901). 6. John L. Clive, 'The Prying Yorkshireman', New Republic 186 (23 June 1982), 31. 7. EH, pp. 88-90; GNP, pp. 196-206; and GH, pp. 220-4. 8. ' History as the Organisation of Man's Memory', in Knowledge Among Men, ed. Paul H. Oehser, (1966), p. 31. 9. For Butterfield on his writings, see 'My Literary Productions', BP, 269/3. 10. Review of Carr, CR 83 (2 December 1961), 172. 11. CH, pp. -
If Christ Be Not Raised”; If Peter Was Not the First Pope: Parallel Cases of Indispensable Doctrinal Foundations Jerry L
Journal of Biblical and Theological Studies JBTSVOLUME 4 | ISSUE 2 “If Christ be not Raised”; If Peter was not the First Pope: Parallel Cases of Indispensable Doctrinal Foundations Jerry L. Walls [JBTS 4.2 (2019): 243–263] “If Christ be not Raised”; If Peter was not the First Pope: Parallel Cases of Indispensable Doctrinal Foundations JERRY L. WALLS Jerry L. Walls is Scholar in Residence/Professor of Philosophy at Houston Baptist University Abstract: The papacy is to Roman Catholicism what the resurrection of Jesus is to orthodox creedal Christianity. If the bodily resurrection of Christ did not really happen, there is no good reason to believe the doctrines that flow from it, such as incarnation and Trinity. Similarly, Roman Catholic claims about the ecclesial authority of the pope and the Church of Rome hinge on the historical claims about papacy, beginning with the claim that Christ appointed Peter the first pope, with a primacy of jurisdiction over the whole Church. Whereas there is excellent historical evidence in favor of the resurrection of Jesus, there is no comparable evidence in favor of traditional Roman claims about the papacy. To the contrary, the consensus of historians is that those claims are false. Roman claims that hinge on the unique authority of the papacy are accordingly undermined. Key Words: resurrection, papacy, infallibility, Lampe, Duffy, Plantinga. It is hard to overstate the importance of the papacy to Roman Catholicism. Rome’s distinctive authority claims and ecclesial identity hinge crucially on the claims that Christ made Peter the head of the church, and the bishops of Rome have succeeded him in this role.