DOCSLIB.ORG

THE DEVELOPMENT of the CHURCH AFTER TRENT 6.1. The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
THE DEVELOPMENT of the CHURCH AFTER TRENT 6.1. The CHAPTER SIX THE DEVELOPMENT OF THE CHURCH AFTER TRENT 6.1. The Reception of the Council of Trent and the Junta Magna Parallel to the conclusion of the Council of Trent and the implementation of its decrees in the colonies, a new church model – the “colonial church” – began to prevail against the one originally favored by the mendicant orders especially in Spanish America; their model had been a church “in the image of the Early Church,” a “church of the people” (iglesia popular) of sorts. No such popular church model was attempted in the Portuguese area of influence. “This model aimed to achieve the greatest possible degree of autonomy and self-determination for Indian Christian communities within the nar- row limits imposed by colonial society as well as the institutions and the milieu of the Roman-Catholic Church of the Counterreformation.” At its center stood “the kingdom of justice and fraternal cooperation between communities,” without neglecting the place of worship and liturgy. “The exploitation of labor (and thus economic domination by the conquerors) was ruled out as a matter of principle. Work was to be a source of livelihood, creativity, and communal interdependence.” According to Landerreche, this model found its most complete implementation in the constitution of Vasco de Quiroga’s “hospital villages.”1 Research to date on the Council of Trent has concentrated mostly on ascertaining the forms in which, and the degree to which the Council’s decrees were adopted in the Americas, focusing essentially on the provin- cial councils of Lima and Mexico. These councils have also been studied in order to determine whether or not they involved new approaches to the evangelization of indigenous peoples. Most recently, a further factor has come into view: the impact of the Spanish Crown’s patronage policy – which was tightened in the wake of the 1568 Junta Magna – on the recep- tion of the Trent decrees. Initially, one could almost have the impression that the Council of Trent and the New World were two realities entirely disconnected one from 1 See Landerreche, Conquista y Evangelización (1993), 61 (“Reglas y Ordenanzas”). 172 chapter six another. The bishops of the New World were not represented at the Council of Trent. Emperor Charles V prevented their participation since he was not keen on allowing first-hand accounts from his – to use a mod- ern term – “colonial backyard” to find their way to the Roman Curia. It is thus not surprising that the Council hardly took notice of the most signifi- cant missionary challenge facing the church since the evangelization of Germanic and Slavic peoples. Trapped by its Eurocentrism, the Council was obsessed with resisting the challenge posed by the Reformation. This was not the challenge presented by the New World, in which there were not any Christian “dissidents,” but rather a plethora of indigenous peoples with their own religions, with which no dialogue was attempted since they were presumed to be of satanically inspiration. Philip II’s ratification of the decrees of the Council of Trent in 15642 led to their adoption by the second and third provincial councils of Mexico and Lima, respectively. On the one hand, this meant the “recognition of the Catholic confession and its hierarchy,”3 i.e., ushering in the age of con- fessionalism, heralded by the rejection of the Reformation. On the other hand, the dogmatic decrees – which in the New World lacked the Protestant backdrop that had given rise to them in the first place – had the long-term effect of creating a sharper expression of the spirit of Trent in the Americas than in the Old World. In other words, in the Americas a society came to be that was more religiously uniform than any other one previously known in Europe. Since heresies were absent, a cultural Catholicism entirely satisfied with complying with outward expressions of piety ensued. The official church became permeated with ever stiffer for- malism in its dogma, its liturgical forms, its laws and its administrative structure; at the same time, in the Americas, medieval piety survived unchanged in the form of popular Catholicism, blending with Indian and African elements. Furthermore, post-Tridentine neo-scholastic thought had conspicuous effects upon the church in the New World, leading the masses to fall in line with the status quo.4 2 Pragmatic Sanction of July 12, 1564. 3 Villegas, S.J., Die Durchführung, 10. On the provincial councils of Mexico and Lima see, among others, Burrus, “The Third Mexican Council” (1967); W. Henkel, Die Konzilien (1984); Henkel/Saranyana, Die Konzilien in Lateinamerika (2010); Ugarte, Concilios Limenses; Prien, “Das Trienter Konzil (1545–1553) und der Rückgang lokalkirchlicher Experimente in Spanisch-Amerika,” (2002). 4 Luna, El positivismo (1971), 29, makes the following observation concerning the spirit of Scholasticism, which in the form of neo-Thomism became normative for post-Tridentine Catholicism: “Scholasticism was the philosophical instrument that .
Load more

Recommended publications
  • The Final Decrees of the Council of Trent Established
    The Final Decrees Of The Council Of Trent Established Unsmotherable Raul usually spoon-feed some scolder or lapped degenerately. Rory prejudice off-the-record while Cytherean Richard sensualize tiptop or lather wooingly. Estival Clarke departmentalized some symbolizing after bidirectional Floyd daguerreotyped wholesale. The whole series of the incredible support and decrees the whole christ who is, the subject is an insurmountable barrier for us that was an answer This month holy synod hath decreed is single be perpetually observed by all Christians, even below those priests on whom by open office it wrong be harsh to celebrate, provided equal opportunity after a confessor fail of not. Take to eat, caviar is seen body. At once again filled our lord or even though regulars of secundus of indulgences may have, warmly supported by. Pretty as decrees affecting every week for final decrees what they teach that we have them as opposing conceptions still; which gave rise from? For final council established, decreed is a number of councils. It down in epistolam ad campaign responding clearly saw these matters regarding them, bishop in his own will find life? The potato of Trent did not argue to issue with full statement of Catholic belief. Church once more congestion more implored that remedy. Unable put in trent established among christian councils, decreed under each. Virgin mary herself is, trent the final decrees of council established and because it as found that place, which the abridged from? This button had been promised in former times through the prophets, and Christ Himself had fulfilled it and promulgated it except His lips.
    [Show full text]
  • CTR EDITORIAL (1000 Words)
    CTR n.s.16/2 (Spring 2019) 49–66 Sola Scriptura, the Fathers, and the Church: Arguments from the Lutheran Reformers Carl L. Beckwith Beeson Divinity School Samford University, Birmingham, AL I. INTRODUCTION I learned to show this reverence and respect only to those books of the scriptures that are now called canonical so that I most firmly believe that none of their authors erred in writing anything. And if I come upon something in those writings that seems contrary to the truth, I have no doubt that either the manuscript is defective or the translator did not follow what was said or that I did not understand it. I, however, read other authors in such a way that, no matter how much they excel in holiness and learning, I do not suppose that something is true by reason of the fact that they thought so, but because they were able to convince me either through those canonical authors or by plausible reason that it does not depart from the truth.1 Augustine to Jerome, Letter 82 Martin Luther and his reforming colleagues maintained that Scripture alone determines the articles of faith. All that the church believes, teaches, and confesses rests upon the authority of the canonical scriptures, upon the unique revelation of God himself through his prophets and apostles. Luther declares, “It will not do to make articles of faith out of 1Augustine, Letter 82.3 in Letters 1–99, trans. Roland Teske (Hyde Park, NY: New City Press, 2001), 316. 50 Criswell Theological Review the holy Fathers’ words or works.
    [Show full text]
  • Roman Catholic Liturgical Renewal Forty-Five Years After Sacrosanctum Concilium: an Assessment KEITH F
    Roman Catholic Liturgical Renewal Forty-Five Years after Sacrosanctum Concilium: An Assessment KEITH F. PECKLERS, S.J. Next December 4 will mark the forty-fifth anniversary of the promulgation of the Second Vatican Council’s Constitution on the Liturgy, Sacrosanctum Concilium, which the Council bishops approved with an astounding majority: 2,147 in favor and 4 opposed. The Constitution was solemnly approved by Pope Paul VI—the first decree to be promulgated by the Ecumenical Council. Vatican II was well aware of change in the world—probably more so than any of the twenty ecumenical councils that preceded it.1 It had emerged within the complex social context of the Cuban missile crisis, a rise in Communism, and military dictatorships in various corners of the globe. President John F. Kennedy had been assassinated only twelve days prior to the promulgation of Sacrosanctum Concilium.2 Despite those global crises, however, the Council generally viewed the world positively, and with a certain degree of optimism. The credibility of the Church’s message would necessarily depend on its capacity to reach far beyond the confines of the Catholic ghetto into the marketplace, into non-Christian and, indeed, non-religious spheres.3 It is important that the liturgical reforms be examined within such a framework. The extraordinary unanimity in the final vote on the Constitution on the Liturgy was the fruit of the fifty-year liturgical movement that had preceded the Council. The movement was successful because it did not grow in isolation but rather in tandem with church renewal promoted by the biblical, patristic, and ecumenical movements in that same historical period.
    [Show full text]
  • 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
    [Show full text]
  • WITNESS the Catholic WITNESS
    The Catholic WITNESSWITNESS The Newspaper of the Diocese of Harrisburg March 27, 2020 Vol. 55 No. 7 OCTOBER 9, 2018 VOL. 52 NO. 20 My Jesus, I believe that You are present in the Most Holy Sacrament. I love You above all things, and I desire to receive You into my soul. Since I cannot at this moment receive You sacramentally, come at least spiritually into my heart. I embrace You as if You were already there and unite myself wholly to You. Never permit me to be separated from You. Amen. CHRIS HEISEY, THE CATHOLIC WITNESS 2 - The Catholic WITNESS • March 27, 2020 SPIRITUAL RESOURCES Spiritual Communion Comunión Espiritual For those who are un- Para aquellos que no pueden able to receive the Body recibir el Cuerpo y la Sangre de and Blood of Jesus in Jesús en la Sagrada Comunión, Holy Communion, making hacer un deseo consciente de a conscious desire that que Jesús entre espiritualmente Jesus come spiritually into en su alma se llama comunión your soul is called a spiri- espiritual. La Comunión Espiritu- tual communion. Spiritual al se puede hacer a través de un Communion can be made acto de fe y amor a lo largo del through an act of faith and día y es muy recomendada por la love throughout one’s day Iglesia. Según el Catecismo del and it is highly commend- Concilio de Trento, los fieles que ed to us by the Church. “reciben la Eucaristía en espíri- According to the Catechism tu” son “aquellos que, inflama- of the Council of Trent, dos con una fe viva que trabaja the faithful who “receive en la caridad, participan en el the Eucharist in spirit” are deseo del Pan celestial que se les ofrece, reciben de este, si no “those who, inflamed with CHRIS HEISEY, THE CATHOLIC WITNESS a lively faith that works in la totalidad, al menos grandes charity, partake in wish beneficios.” (cf.
    [Show full text]
  • A Commentary on the General Instruction of the Roman Missal
    A Commentary on the General Instruction of the Roman Missal A Commentary on the General Instruction of the Roman Missal Developed under the Auspices of the Catholic Academy of Liturgy and Cosponsored by the Federation of Diocesan Liturgical Commissions Edited by Edward Foley Nathan D. Mitchell Joanne M. Pierce Foreword by the Most Reverend Donald W. Trautman, S.T.D., S.S.L. Chairman of the Bishops’ Committee on the Liturgy 1993–1996, 2004–2007 A PUEBLO BOOK Liturgical Press Collegeville, Minnesota A Pueblo Book published by Liturgical Press Excerpts from the English translation of Dedication of a Church and an Altar © 1978, 1989, International Committee on English in the Liturgy, Inc. (ICEL); excerpts from the English translation of Documents on the Liturgy, 1963–1979: Conciliar, Papal, and Curial Texts © 1982, ICEL; excerpts from the English translation of Order of Christian Funerals © 1985, ICEL; excerpts from the English translation of The General Instruction of the Roman Missal © 2002, ICEL. All rights reserved. Libreria Editrice Vaticana omnia sibi vindicat iura. Sine ejusdem licentia scripto data nemini licet hunc Lectionarum from the Roman Missal in an editio iuxta typicam alteram, denuo imprimere aut aliam linguam vertere. Lectionarum from the Roman Missal in an editio iuxta typicam alteram—edition iuxta typica, Copyright 1981, Libreria Editrice Vaticana, Città del Vaticano. Excerpts from documents of the Second Vatican Council are from Vatican Council II: The Basic Sixteen Documents, edited by Austin Flannery, © 1996 Costello Publishing Company, Inc. Used with permission. Cover design by David Manahan, OSB. Illustration by Frank Kacmarcik, OblSB. © 2007 by Order of Saint Benedict, Collegeville, Minnesota.
    [Show full text]
  • Music History Lecture Notes Renaissance & Reformation 1450 AD – 1600 AD
    Music History Lecture Notes Renaissance & Reformation 1450 AD – 1600 AD This presentation is intended for the use of current students in Mr. Duckworth’s Music History course as a study aid. Any other use is strictly forbidden. Copyright, Ryan Duckworth 2010 Images used for educational purposes under the TEACH Act (Technology, Education and Copyright Harmonization Act of 2002). All copyrights belong to their respective copyright holders, This Unit We Will Take Coded Notes: • If you need to take Cornell notes for another class (e.g. AVID), this method of note taking will still work. • As you take notes, underline all names and dates. • At the end of the unit, you will go back and highlight key concepts. The Renaissance • Literally means: Rebirth • High Renaissance 1450-1500 C.E. • 1453 Turks conquer Constantinople – Byzantine scholars take Greek artifacts back to Italy • Transitional Renaissance 1550- 1600 • Great renewal of European interests in Ancient Greek & Roman Cultures Constantinople Europe around 1500 AD The Renaissance • A new concept emerges • Humanism – A dedication to human, instead of spiritual ideals and values – Salvation after death is no longer the only goal – Fulfillment in life and enjoyment the pleasures of the senses Important Renaissance Artists • Michaelangelo • Leonardo Da Vinci • Raphael • Shakespeare Art by Michelangelo Michelangelo’s Sistine Chapel Sistine Detail Art by Raphael Lady with Unicorn, St. George & the Dragon Raphael’s “The Crucifixion” and “A Knight’s Dream” Art by Leonardo Da Vinci Madonna of the
    [Show full text]
  • The Latin Mass Have Shifted Over Time a Majority of Adult Catholics Express No Opinion on Return of Older Liturgy
    The Center for Applied Research in the Apostolate News release Contact: Mark Gray August 24, 2009 202-687-0885 [email protected] Opinions about the Latin Mass have shifted over time A Majority of adult Catholics express no opinion on return of older liturgy Two years ago, Pope Benedict XVI gave permission for the 1962 Roman Rite Mass to be used without a priest first acquiring a bishop’s approval.1 Using the Missal of John XXIII, this Mass is celebrated in Latin with the priest and parishioners facing the same direction toward the altar. It is the last version of the Latin Mass that was first codified following the Council of Trent in the 16th century and is thus often referred to as the Latin Tridentine Mass.2 Parish priests have been instructed by the Pope to work with parishioners when there is a “stable group” who are interested in Latin Mass to provide opportunities for this liturgy to be celebrated regularly under the guidance of their bishop. According to the Mass Times Trust, operators of the popular website, www.masstimes.org, about one in every 250 parishes regularly offer a Mass in Latin in the 117,000 parishes for which listings are available (in more than 200 countries). Although the Mass in Latin is now more widely available, results of a survey conducted by the Center for Applied Research in the Apostolate (CARA) indicates that interest is not widespread among adult Catholics in the United States. Instead, it appears that the wider availability of the Latin Mass may have come too late to appeal to the majority of Catholics today who have no memory or experience of this older form of the liturgy.
    [Show full text]
  • Summorum Pontificum
    The Holy See POPE BENEDICT XVI APOSTOLIC LETTER GIVEN MOTU PROPRIO SUMMORUM PONTIFICUM ON THE USE OF THE ROMAN LITURGY PRIOR TO THE REFORM OF 1970 The Supreme Pontiffs have to this day shown constant concern that the Church of Christ should offer worthy worship to the Divine Majesty, “for the praise and glory of his name” and “the good of all his holy Church.” As from time immemorial, so too in the future, it is necessary to maintain the principle that “each particular Church must be in accord with the universal Church not only regarding the doctrine of the faith and sacramental signs, but also as to the usages universally received from apostolic and unbroken tradition. These are to be observed not only so that errors may be avoided, but also that the faith may be handed on in its integrity, since the Church’s rule of prayer (lex orandi) corresponds to her rule of faith (lex credendi).” [1] Eminent among the Popes who showed such proper concern was Saint Gregory the Great, who sought to hand on to the new peoples of Europe both the Catholic faith and the treasures of worship and culture amassed by the Romans in preceding centuries. He ordered that the form of the sacred liturgy, both of the sacrifice of the Mass and the Divine Office, as celebrated in Rome, should be defined and preserved. He greatly encouraged those monks and nuns who, following the Rule of Saint Benedict, everywhere proclaimed the Gospel and illustrated by their lives the salutary provision of the Rule that “nothing is to be preferred to the work of God.” In this way the sacred liturgy, celebrated according to the Roman usage, enriched the faith and piety, as well as the culture, of numerous peoples.
    [Show full text]
  • I VATICAN II and the LITURGY
    VATICAN II AND THE LITURGY: REVISITING LOST TRADITIONS By MARY L ZIMMERMAN A thesis submitted to the Graduate School – Camden Rutgers, The State University of New Jersey In partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies Graduate Program in Liberal Studies Written under the direction of Dr. John Wall And approved by Camden, New Jersey January 2011 i ABSTRACT OF THE THESIS Vatican II and the Liturgy: Revisiting Lost Traditions By MARY L ZIMMERMAN Thesis Director: Dr. John Wall The purpose of this thesis is to evaluate the changes that occurred in the Catholic liturgy either by the council fathers or by over-zealous liturgists who ignored the decree of Vatican II and chose to interpret the Vatican‟s directives in their own way. I will examine the various parts of the mass before and after Vatican II. I will visit a traditional mass (pre-Vatican II) to determine its usefulness in today‟s world. I will look at past traditions swept aside post Vatican II and determine if these traditions still hold value to Catholic‟s today. ii TABLE OF CONTENTS Abstract of the Capstone ii Table of Contents iii I. Introduction 1 II. The Tridentine Mass 2 III. Visiting A Traditional Mass 5 IV. John XXIII and Vatican II 7 V. Changes in the Ordinary of the Mass 11 VI. Scholars Debate Vatican II And Its Goofs 13 VII. Imagery, Lost Traditions, And Rituals 20 VIII. The Latin Mass Today 25 IX. Conclusion 29 X. Final Thoughts 31 XI. Bibliography 33 iii 1 INTRODUCTION “When the Christian soul in its distress cannot find words to implore God’s mercy, it repeats ceaselessly and with a vehement faith the same invocation.
    [Show full text]
  • The Diocesan Synod
    The Diocesan Synod A Brief Summary of the Institution of the Diocesan Synod and A Preview of our Second Diocesan Synod Definition of a Synod An assembly or “coming together” of the local Church. Code of Canon Law c. 460 A diocesan synod is a group of selected priests and other members of the Christian faithful of a particular church who offer assistance to the diocesan bishop for the good of the whole diocesan community... Purpose of a Synod What’s the purpose of a Diocesan Synod? 1. Unity – brings the Diocese together 2. Reform and Renewal o Teaching o Spirituality 3. Assess/Implement Best Practices o Pastoral o Financial 4. Communicate Info – from Rome/USCCB 5. Legislate practical Norms o To aid: Pastors, Vicars, Business Managers, Parish Secretaries, Diocesan Officials, Lay faithful, etc… Purpose of a Synod What a Synod is not… A Diocesan Synod is not a ‘be all to end all’ pastoral plan Rather, a Diocesan Synod is intended to meet the current practical needs of the Church and is to be renewed when those needs change (~ 8-10 years) A Synod provides (when needed) pastoral and administrative ‘housecleaning’. First Diocesan Synods Rooted in 2 ancient practices The presbyterate meeting to share in the governance of the local church Bishops of an area/province gathering to address issues of common concern Why were they needed? Heresies threatened Church Teaching Schisms threatened Church Unity Lax Behavior (clergy:) threatened Evangelization First Diocesan Synods Historically, Dioceses were more so municipal, city- centered entities with the Bishop and his clergy being located very closely geographically.
    [Show full text]
  • Evangelization and Catechesis: “How to Meet Christ”
    EVANGELIZATION AND CATECHESIS: “HOW TO MEET CHRIST” In an address to the Bishops of South America in Port-Au-Prince, Haiti on March 9, 1983, Pope John Paul II called for “…a new evangelization; new in its ardour [sic], methods and expression.”i Was this the first time the expression “New Evangelization” was ever used? Some argument could be made that as early as 1979, when Pope John Paul II made his historical first pastoral visit back to his native Poland, he had used the same phrase, likely in reference to the efforts that would be required by the Church to revitalize the Catholic faith in his homeland then still dominated by Communist rule.ii Each of St. John Paul II’s successors in the Papacy, Popes Benedict XVI and Francis, have made the “New Evangelization” a major point in their preaching and direction of the worldwide Church. Yet, this constant refrain about New Evangelization seems to have changed the definition previously connected to the task. Evangelization had traditionally been associated with the missionary efforts of the Church to tell the good news of the Gospel of Jesus Christ to persons who had not yet had a chance to hear it. For the past thirty or more years, the Church has been encouraged to evangelize constantly, even to an audience of hearers who are already baptized members of the faith. Simultaneously, the concept of catechesis has been seemingly redefined to include elements of ongoing evangelization. Does this mean that catechesis is not as important a task now? How are we to understand the meaning and inner connection evangelization and catechesis today? The purpose of this short paper is to investigate how the concepts of evangelization and catechesis represent two related and mutually supportive tasks for the Church of the 21st century.
    [Show full text]