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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. -
“This Volume Offers a Perceptive Reading of One of Vatican II's Most
“This volume offers a perceptive reading of one of Vatican II’s most important documents, Lumen Gentium, balancing an appreciation for the document’s enduring contributions with an acknowledgment of its inevitable inconsistencies. Combining fresh theological perspectives with a dry wit and a perceptive reading of the state of the Catholic Church today, Lakeland uses Vatican II as a springboard for diagnosing what ails the church today. He concludes with a bracing call for a more humble church focused on its mission in the world.” — Richard Gaillardetz Joseph McCarthy Professor of Catholic Systematic Theology Boston College “This book is a must-read for anyone interested in the challenges of being Catholic today. In this concise, engaging, and delightfully readable volume, Lakeland provides a commentary on Lumen Gentium that sheds light not only on the Second Vatican Council but also on the current situation and the contemporary issues facing the Catholic Church. Even while probing some of Catholicism’s most neuralgic debates with his characteristically honest and insightful judgment, Lakeland’s tone of patient hope and good humor inspires rather than polarizes. I know of no better answer to the question of whether the Second Vatican Council still matters than A Council That Will Never End.” — Mary Doak Associate Professor of Systematic Theology University of San Diego “Paul Lakeland has produced another groundbreaking study which will inspire and energize so many throughout the church and academy alike. In this period of significant anniversaries concerning Vatican II, The Council That Will Never End is a self-consciously forward-looking book that draws on the inspirations of the past in order to serve the church of the future. -
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 -
Reconstruction Or Reformation the Conciliar Papacy and Jan Hus of Bohemia
Garcia 1 RECONSTRUCTION OR REFORMATION THE CONCILIAR PAPACY AND JAN HUS OF BOHEMIA Franky Garcia HY 490 Dr. Andy Dunar 15 March 2012 Garcia 2 The declining institution of the Church quashed the Hussite Heresy through a radical self-reconstruction led by the conciliar reformers. The Roman Church of the late Middle Ages was in a state of decline after years of dealing with heresy. While the Papacy had grown in power through the Middle Ages, after it fought the crusades it lost its authority over the temporal leaders in Europe. Once there was no papal banner for troops to march behind to faraway lands, European rulers began fighting among themselves. This led to the Great Schism of 1378, in which different rulers in Europe elected different popes. Before the schism ended in 1417, there were three popes holding support from various European monarchs. Thus, when a new reform movement led by Jan Hus of Bohemia arose at the beginning of the fifteenth century, the declining Church was at odds over how to deal with it. The Church had been able to deal ecumenically (or in a religiously unified way) with reforms in the past, but its weakened state after the crusades made ecumenism too great a risk. Instead, the Church took a repressive approach to the situation. Bohemia was a land stained with a history of heresy, and to let Hus's reform go unchecked might allow for a heretical movement on a scale that surpassed even the Cathars of southern France. Therefore the Church, under guidance of Pope John XXIII and Holy Roman Emperor Sigismund of Luxemburg, convened in the Council of Constance in 1414. -
Conciliar Traditions of the Catholic Church I: Jerusalem-Lateran V Fall, 2015; 3 Credits
ADTH 3000 01 — Conciliar Traditions of the Catholic Church I: Jerusalem-Lateran V Fall, 2015; 3 credits Instructor: Boyd Taylor Coolman email: [email protected] Office: Stokes Hall 321N Office Hours: Wednesday 10:00AM-12:00 Telephone: 617-552-3971 Schedule: Tu 6:15–9:15PM Room: Stokes Hall 133S Boston College Mission Statement Strengthened by more than a century and a half of dedication to academic excellence, Boston College commits itself to the highest standards of teaching and research in undergraduate, graduate and professional programs and to the pursuit of a just society through its own accomplishments, the work of its faculty and staff, and the achievements of its graduates. It seeks both to advance its place among the nation's finest universities and to bring to the company of its distinguished peers and to contemporary society the richness of the Catholic intellectual ideal of a mutually illuminating relationship between religious faith and free intellectual inquiry. Boston College draws inspiration for its academic societal mission from its distinctive religious tradition. As a Catholic and Jesuit university, it is rooted in a world view that encounters God in all creation and through all human activity, especially in the search for truth in every discipline, in the desire to learn, and in the call to live justly together. In this spirit, the University regards the contribution of different religious traditions and value systems as essential to the fullness of its intellectual life and to the continuous development of its distinctive intellectual heritage. Course Description This course is the first in a two-course sequence, which offers a comprehensive introduction to the conciliar tradition of the Roman Catholic Church. -
Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses. -
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. -
Papal ‘Empire’ in the Later Eleventh and Twelfth Centuries
Super gentes et regna Super gentes et regna: papal ‘Empire’ in the later eleventh and twelfth centuries Benedict G. E. Wiedemann The imperial ambitions of the eleventh, twelfth and thirteenth century popes are well-known. Pope Gregory VII (1073-85) wrote in his Dictatus papae that only the pope had the right to use the imperial insignia.1 The popes who followed Gregory VII continued to ‘imperialise’ the papacy: Bernard of Clairvaux would accuse his protégé, Pope Eugenius III (1145-53), of being ‘the heir not of Peter, but of Constantine’.2 One collection of essays about Pope Innocent III (1198-1216) posed the question as to whether he was ‘Vicar of Christ or Lord of the World?’3 If we accept this narrative of imperialisation – and there have been criticisms of it – then we must ask further questions: what exactly was the nature of papal ‘imperium’ over the kings of Christian Europe? What, in the later eleventh and twelfth centuries, was the ‘constitutional’ position of secular rulers vis-à-vis the pope? 1 Das Register Gregors VII., ed. Erich Caspar, 2 vols (Berlin, 1920-3), 1: 201-8 (no. 2.55a) [henceforth: Greg. Reg.]. 2 Ian S. Robinson, The Papacy, 1073-1198: Continuity and Innovation (Cambridge, 1990), 18-26. Cf. the recent critique by Dale Kinney, ‘Patronage of art and architecture’, in John Doran, Damien J. Smith, ed., Pope Innocent II (1130-43): The World vs the City (London, 2016), 352-88. 3 James Powell, ed., Innocent III: Vicar of Christ or Lord of the World?, 2nd edn (Washington DC, 1994). -
The Second Vatican Council and Today's Roman Catholic Church in America
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Repozytorium Instytucjonalne Krakowskiej Akademii Państwo i Społeczeństwo 2012 (XII) nr 3 Kamil Pindel THE SECOND VATICAN COUNCIL AND TODAY’S ROMAN CATHOLIC CHURCH IN AMERICA Sobór Watykański II a współczesny Kościół katolicki w Stanach Zjednoczonych Abstrakt: Od momentu powstania Stany Zjednoczone były krajem słynącym z wyjątko- wej wolności religijnej. Dominowały jednak różnorodne wyznania protestanckie. Pierwsi katolicy przybyli do Ameryki Północnej wraz z Hiszpanami w 1513 r., rozpoczynając pracę misyjną wśród rdzennych mieszkańców. Jednak brytyjscy koloniści, anglikanie i purytanie, przenieśli na grunt amerykański także silny, mające swoje źródło w refor- macji, antykatolicyzm. Kościół katolicki nie był główną instytucją religijną w Ameryce Północnej: na początku rewolucji amerykańskiej katolicy stanowili zaledwie 1% obywa- teli i tylko stan Maryland był w większości katolicki. Szybki rozwój Kościoła rzymskiego w USA rozpoczął się na początku XX wieku, wraz z kolejnymi falami imigracji z krajów katolickich w Europie. W 1928 r. Al Smith był pierwszym katolickim kandydatem na pre- zydenta, a w 1961 r. cieszący się dużą popularnością katolik John F. Kennedy został pre- zydentem Stanów Zjednoczonych. Współcześnie obserwuje się dynamiczny rozwój ka- tolicyzmu i zanik postaw antykatolickich, wiele instytucji publicznych czy społecznych zostało założonych przez katolików, katolicy stali się też ważną częścią amerykańskiego dyskursu intelektualnego. Współpraca dyplomatyczna prezydenta Ronalda Reagana i pa- pieża Jana Pawła II przyczyniła się do upadku komunizmu w Europie. Słowa kluczowe: Sobór Watykański II, Kościół katolicki w USA, reformacja, wyznania protestanckie 142 KAMIL PINDEL The Roman Catholic Church in the United States Since its foundation, the United States has been a Protestant country, famous for its unique religious liberty. -
Papal and Secular Protection of the Families and Properties the Crusaders Left Behind, C.1095-1226
1 ‘Under Our Protection, That of the Church and Their Own’- Papal and Secular Protection of the Families and Properties the Crusaders Left Behind, c.1095-1226. Danielle Park Royal Holloway College, University of London PhD 2 Declaration of Authorship I, Danielle Park, hereby declare that this thesis and the work presented in it is entirely my own. Where I have consulted the work of others this is always clearly stated. Signed:___________ Dated:____________ 3 Throughout this project I have received assistance and encouragement from many people and it is a great pleasure to express my appreciation for them here. I thank the Arts and Humanities Research Council (www.ahrc.ac.uk) for providing me with a three-year Doctoral Award. I am especially indebted to Jonathan Phillips for first introducing me to the Crusades and for his invaluable insight, guidance and support as my supervisor. I offer my sincere thanks to Jonathan Harris and Peregrine Horden for reading the thesis in full and providing constructive advice and encouragement throughout the project. I am particularly obliged to Hannes Kleineke, Marian Ciuca and Martin Hall for their advice on translating various Latin texts. I am fortunate to have received help from numerous scholars at various stages of the project, I am especially grateful for the generosity of Thomas Asbridge, Barbara Bombi, Marcus Bull, Lindy Grant, Bernard Hamilton, Alan V. Murray, Thomas Madden, William Purkis and Jochen Schenk. Likewise I am pleased to express my thanks to both the History tutors and my PhD peers at Royal Holloway. It is a pleasure to acknowledge my students on HS2009 and HS2010 for their enthusiasm and for teaching me so much about style, clarity and brevity, and equally to thank the MA students on HS5209A for showing such interest in my subject and for discussing many of the ideas and themes that appear in my thesis. -
Modern Alternative Popes*
Modern Alternative Popes* Magnus Lundberg Uppsala University The Second Vatican Council (1962-1965) is arguably the most important event in modern Catholicism, and a major act on the twentieth-century religious scene at large. On several points, the conciliar fathers made changes in how the Catholic Church perceived the modern world. The language in the decrees was different from earlier councils’, and the bishops opened up for ecumenism and interreligious dialogue, seeing at least “seeds of truth” in other religious traditions. The conciliar fathers also voted in favour of liberty of religion, as meaning something more than the right to practise Catholic faith. A very concrete effect of the Council was the introduction of the New Mass Order (Novus Ordo Missae) in 1969 that replaced the traditional Roman rite, decreed by Pius V in 1570. Apart from changes in content, under normal circumstances, the new mass should be read in the vernacular, not in Latin as before. Though many Catholics welcomed the reforms of Vatican II, many did not. In the period just after the end of the Council, large numbers of priests and nuns were laicized, few new priest candidates entered the seminaries, and many laypeople did not recognize the church and the liturgy, which they had grown up with. In the post- conciliar era, there developed several traditionalist groups that criticized the reforms and in particular the introduction of the Novus Ordo. Their criticism could be more or less radical, and more or less activist. Many stayed in their parishes and attended mass there, but remained faithful to traditional forms of devotions and paid much attention to modern Marian apparitions. -
Opening Address of the Ii Vatican Ecumenical Council by Pope Blessed John Xxiii
OPENING ADDRESS OF THE II VATICAN ECUMENICAL COUNCIL BY POPE BLESSED JOHN XXIII Given in St Peter’s Basilica at the Vatican on the first day of the Council 11 OCTOBER 1962 Mother Church rejoices that, by the singular gift of Divine Providence, the longed-for day has finally dawned when – under the auspices of the virgin Mother of God, whose maternal dignity is commemorated on this feast – the Second Vatican Ecumenical Council is being solemnly opened here beside St. Peter's tomb. THE ECUMENICAL COUNCILS OF THE CHURCH The Councils – both the twenty ecumenical ones and the numberless others, also important, of a provincial or regional character which have been held down through the years - all prove clearly the vigour of the Catholic Church and are recorded as shining lights in her annals. In calling this vast assembly of bishops, the latest and humble successor to the Prince of the Apostles who is addressing you intended to assert once again the Magisterium (teaching authority), which is unfailing and perdures until the end of time, in order that this Magisterium, taking into account the errors, the requirements, and the opportunities of our time, might be presented in exceptional form to all men throughout the world. It is but natural that in opening this Universal Council we should like to look to the past and to listen to its voices whose echo we like to hear in the memories and the merits of the more recent and ancient Pontiffs, our predecessors. These are solemn and venerable voices, throughout the East and the West, from the fourth century to the Middle Ages, and from there to modern times, which have handed down their witness to those Councils.