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The “Doctrine of Discovery” and Terra Nullius: a Catholic Response
1 The “Doctrine of Discovery” and Terra Nullius: A Catholic Response The following text considers and repudiates illegitimate concepts and principles used by Europeans to justify the seizure of land previously held by Indigenous Peoples and often identified by the terms Doctrine of Discovery and terra nullius. An appendix provides an historical overview of the development of these concepts vis-a-vis Catholic teaching and of their repudiation. The presuppositions behind these concepts also undergirded the deeply regrettable policy of the removal of Indigenous children from their families and cultures in order to place them in residential schools. The text includes commitments which are recommended as a better way of walking together with Indigenous Peoples. Preamble The Truth and Reconciliation process of recent years has helped us to recognize anew the historical abuses perpetrated against Indigenous peoples in our land. We have also listened to and been humbled by courageous testimonies detailing abuse, inhuman treatment, and cultural denigration committed through the residential school system. In this brief note, which is an expression of our determination to collaborate with First Nations, Inuit and Métis in moving forward, and also in part a response to the Calls to Action of the Truth and Reconciliation Commission, we would like to reflect in particular on how land was often seized from its Indigenous inhabitants without their consent or any legal justification. The Canadian Conference of Catholic Bishops (CCCB), the Canadian Catholic Aboriginal Council and other Catholic organizations have been reflecting on the concepts of the Doctrine of Discovery and terra nullius for some time (a more detailed historical analysis is included in the attached Appendix). -
Pope Paul III and the Cultural Politics of Reform Pope Paul III and the Cultural Politics of Reform
6 RENAISSANCE HISTORY, ART AND CULTURE Cussen Pope Paul III and the Cultural Politics of Reform of Politics Cultural the and III Paul Pope Bryan Cussen Pope Paul III and the Cultural Politics of Reform 1534-1549 Pope Paul III and the Cultural Politics of Reform Renaissance History, Art and Culture This series investigates the Renaissance as a complex intersection of political and cultural processes that radiated across Italian territories into wider worlds of influence, not only through Western Europe, but into the Middle East, parts of Asia and the Indian subcontinent. It will be alive to the best writing of a transnational and comparative nature and will cross canonical chronological divides of the Central Middle Ages, the Late Middle Ages and the Early Modern Period. Renaissance History, Art and Culture intends to spark new ideas and encourage debate on the meanings, extent and influence of the Renaissance within the broader European world. It encourages engagement by scholars across disciplines – history, literature, art history, musicology, and possibly the social sciences – and focuses on ideas and collective mentalities as social, political, and cultural movements that shaped a changing world from ca 1250 to 1650. Series editors Christopher Celenza, Georgetown University, USA Samuel Cohn, Jr., University of Glasgow, UK Andrea Gamberini, University of Milan, Italy Geraldine Johnson, Christ Church, Oxford, UK Isabella Lazzarini, University of Molise, Italy Pope Paul III and the Cultural Politics of Reform 1534-1549 Bryan Cussen Amsterdam University Press Cover image: Titian, Pope Paul III. Museo di Capodimonte, Naples, Italy / Bridgeman Images. Cover design: Coördesign, Leiden Lay-out: Crius Group, Hulshout isbn 978 94 6372 252 0 e-isbn 978 90 4855 025 8 doi 10.5117/9789463722520 nur 685 © B. -
Renaissance Popes and What They Did Source: Mcbrien, Richard; Lives of the Popes, Harper Collins, San Francisco, 1997
Renaissance Popes and what they did Source: McBrien, Richard; Lives of the Popes, Harper Collins, San Francisco, 1997. Nicholas V (1447-1455) • The first Renaissance Pope. • His book collection formed the nucleus of the Vatican Library • Was Pope when Constantinople fell • Tried to organize a crusade to retake Constantinople; couldn’t raise the funds Calixtus III (Spanish, 1455-1458) • Tried to finance a fleet to retake Constantinople (Indulgences, taxes, selling Vatican artworks/books) • French and Germans objected to heavy-handed fundraising tactics. • Made two nephews into Cardinals, one of whom became Pope Alexander VI (nepotism) Pius II (1458-1464) • Encouraged arts and literature to thrive • Called for Crusade against the Turks o Met opposition from rulers because of funding concerns o Blamed church councils for his weakness and opposed conciliarism • Went on Crusade anyway and died in transit Paul II (1464-1471) • A true medieval Pope, the only one of this period who was not a humanist • Banned the study of pagan poetry, such as Virgil and Homer • Angered humanists and was one of the least popular Popes in history • Also tried to send a Crusade to Constantinople and also failed Sixtus IV (1471-1484) • Sistine Chapel begun and named after him • Authorized Spanish Inquisition • Made two nephews cardinals, one of whom became Pope Julius II • Wanted a Crusade against Turks but rulers still didn’t really care for it • Drained treasury and approved the sale of indulgences to replenish it • Paid little attention to qualifications when -
The Importance of Cosimo De Medici in Library History
THE IMPORTANCE OF COSIMO DE MEDICI IN LIBRARY HISTORY by William F Meehan III osimo de Medici, the aristocratic banker in Gern1any are 'epoch-making" (Holmes, 1969 p. and statesman who enlivened philan 119). thropy in Renaissance Florence might When it came to his personal book collection, have made his greatest contribution to [Q Cosin10 preferred quality over quantity, and he added the arts through his patronage of human to his library wisely. After growing up in a home with ist libraries. Cosima hin1self accumulated a superb only three books, Cosima by the age of 30 had as personal collection, but his three major library initia sembled a library of about 70 exquisite volumes. The tives were charitable activities and included Italy's first collection reflected his literary taste and consisted of public library, which made its way to the magnificent classical texts as well as a mix of secular and sacred library founded generations later by one of his descen works typical of collections at the time. Sening his dants. library, as well as other Florentine humanist libraries, Cosima's patronage of libraries flourished when a apart from others in Italy in the first half of the four small group of Florentine intellectuals leading a revival teenth century was the accession of Greek texts, which of the classical world and litterae humaniores sought were exceedingly scarce at th time but central to the his support. They fostered a milieu that engendered an unifying theme of Cosima's excell nt collection as well appreciation for books and learning in the benefactor as a principal scholarly interest of the humanists. -
Christopher White Table of Contents
Christopher White Table of Contents Introduction .................................................................................................................................................. 4 Peter the “rock”? ...................................................................................................................................... 4 Churches change over time ...................................................................................................................... 6 The Church and her earthly pilgrimage .................................................................................................... 7 Chapter 1 The Apostle Peter (d. 64?) : First Bishop and Pope of Rome? .................................................. 11 Peter in Rome ......................................................................................................................................... 12 Yes and No .............................................................................................................................................. 13 The death of Peter .................................................................................................................................. 15 Chapter 2 Pope Sylvester (314-335): Constantine’s Pope ......................................................................... 16 Constantine and his imprint .................................................................................................................... 17 “Remembering” Sylvester ...................................................................................................................... -
Doctrine of Discovery: Questions and Answers
Doctrine of Discovery: Questions and Answers Q. What is the Doctrine of Discovery? The Doctrine of Discovery is a principle of international law dating from the late 15th century. It has its roots in a papal decree issued by Pope Nicholas V in 1452 that specifically sanctioned and promoted the conquest, colonization, and exploitation of non-Christian territories and peoples. Hundreds of years of decisions and laws continuing right up to our own time can ultimately be traced back to the Doctrine of Discovery—laws that invalidate or ignore the rights, sovereignty, and humanity of indigenous peoples in the United States and around the world. Q. Why does the Doctrine of Discovery still matter when it is over 500 years old? It is still in effect and is written into settled US law since 1823 about a land dispute between two individuals (Under Chief Justice John Marshall). It forms the basis for “Manifest Destiny,” the expansion into Indian lands. It is used to justify legal and forcible takeover of indigenous lands, without just compensation. The Discovery Doctrine is a concept of public international law expounded by the United States Supreme Court in a series of decisions, most notably Johnson v. McIntosh in 1823. In this Supreme Court case, Chief Justice John Marshall's opinion in the unanimous decision held "that the principle of discovery gave European nations an absolute right to New World lands." In essence, American Indians had only a right of occupancy, which could be abolished.” (Source: www.redlakenationnews.com/story/2017/06/15/news/doctrine- of-discovery-repudiated/61672.html) It is used to interpret Indian Treaties in a way that has undermined treaty rights. -
Curial Humanism Seen Through the Prism of the Papal Library
CURIAL HUMANISM SEEN THROUGH THE PRISM OF THE PAPAL LIBRARY Massimo Miglio The multifaceted historical perception of Italian humanism, especially with regard to the Quattrocento, that has evolved in the last several years makes it necessary to define humanism’s diverse identities as articulated in the main cultural centers of Italy, such as Milan, Venice, Padua, and Naples.1 For this reason, it is also necessary to attempt to define the characteristics of humanistic culture that developed at the papal court and to evaluate its ever evolving nature because of the particular personalities of some of the popes (Nicholas V, Pius II, Paul II, and Sixtus IV, for example) but, above all, because of the unique socio-cultural composition of the Roman court, which was made up of laymen, clerics, and intellectuals from different regions of Italy and Europe. These individuals were simultaneously called upon to address issues that were both religious and secular. The Roman court was unquestionably atypical with respect to other courts. This uniqueness was due to its mingling of the spiritual with the temporal, to its having to assert itself vis-à-vis the city of Rome and the Papal States as well as all of Christendom, to its being strongly rooted in the social reality of Italy, and to its international composition even though the papal court, contrary to popular belief, was composed primarily of Italians; between 1471 and 1527 around 60% of the court personnel were Italian. The Roman court and the papal Curia (I should note, however, that the Curia constituted only part of the Roman court) were at this time the court par excellence. -
The Motivation for the Patronage of Pope Julius Ii
THE MOTIVATION FOR THE PATRONAGE OF POPE JULIUS II Christine Shaw As the head of the Western Church, Giuliano della Rovere, Pope Julius II (1503-13), has had his critics, from his own day to ours, above all for his role as ‘the warrior pope’. The aspect of his rule that has won most general approval has been his patronage of the arts. The complex iconography of some of the works Julius commissioned, particularly Raphael’s frescoes in the Vatican Stanze, and the scale of some of the projects he initiated – the rebuilding of St Peter’s, the development of the via Giulia, the massive and elaborate tomb Michelangelo planned to create for him – have provided fertile soil for interpretation of these works as expressions of Julius’s own ideals, aspirations, motives and self-image. Too fertile, perhaps – some interpretations have arguably become over-elaborate and recherchés. The temptation to link the larger than life character of Julius II with the claims for the transcendent power and majesty of the papacy embodied in the ico- nography and ideology of the works of art and writings produced in Rome during his pontificate, whether or not they were commissioned by the pope, has often proved irresistible to scholars. Some of the works associated with Julius can be read as expressions of certain conceptions of papal authority, and of the Rome of the Renaissance popes as the culmination of classical and Jewish, as well as early Christian history. But should they be read as Julius’s conception of his role as pope, his programme for his own papacy? Just because others identified him with Julius Caesar, or with Moses, does that mean that he saw himself as Moses, as a second Julius Caesar? There were plenty of learned men in Rome, ready to elabore theories of papal power which drew on different traditions and to fit Julius into them, just as they had fitted earlier popes and would fit later popes into them. -
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. -
The Great Western Schism, Conciliarism, and Constance Thomas E
CURRENT THEOLOGY AFTER SIX HUNDRED YEARS: THE GREAT WESTERN SCHISM, CONCILIARISM, AND CONSTANCE THOMAS E. MORRISSEY State University College, Fredonia, N.Y. Recent years have seen an awakened interest in the Great Western Schism, conciliarism, and the councils which brought that era to a close. Yet in some ways the vigorous and careful research has not brought us any closer to a solution of many of the questions and problems that confronted Christian society than the answers which the actual partici pants of that time had. Some of the best and newest work in this area reveals how shifting are the bases on which our answers rest and how nebulous are our certainties.1 Yet we must start with what is known and agreed upon, and that is little enough. ORIGINS OF THE SCHISM In April 1378, in order to elect a new pope after Gregory XI had died, the cardinals gathered in the conclave in Rome under circumstances that are still disputed. They could not agree on a candidate among themselves and they were subject to what any impartial observer might call "inor dinate pressures." Finally, for the last time since that day, the sacred college decided to go outside of its own ranks in choosing the new pope, and so Bartolomeo Prignani emerged from the conclave as Urban VI. Even these simple factual statements must be interpreted in the light of what had happened before this, e.g., the seventy years of papal residence in Avignon and what was to follow, i.e., the subsequent abandonment of Urban by the cardinals, their election of one of their members, Robert of Geneva, as Clement VII, and the schism that was to last with two papal claimants (later three, after the Council of Pisa in 1409) until the Council of Constance finally resolved the problem with the election of Martin V in 1417. -
Renaissance Anthropologies and the Conception of Man Caroline Stark
RENAISSANCE ANTHROPOLOGIES AND THE CONCEPTION OF MAN Caroline Stark Two sixteenth-century developments are credited with drastically altering the conception of man and his place in the universe, thus marking a fun- damental shift to modernity: the Protestant Reformation and subsequent Counter-Reformation, and the emergence of the New Science. This new conception of man, either as an impotent, sinful creature in need of divine grace or as a creative, active force for improving his own condition and society, would not have been possible without the earlier debate over the condition of man among Renaissance humanists.1 A number of notable humanists, including Petrarch, Facio, Manetti, and Pico della Mirandola,2 responded to the misery of man tradition, as exemplified by Pope Inno- cent III’s treatise on the misery of the human condition,3 by celebrating 1 Giovanni Gentile, Giordano Bruno e il Pensiero del Rinascimento (Florence: Le Let- tere, 1991); Eugenio Garin, “La ‘Dignitas Hominis’ e la Letteratura Patristica,” La Rinascita 1 (1938): 102–46; Giovanni Di Napoli, “ ‘Contemptus Mundi’ e ‘Dignitas Hominis’ nel Rinasci- mento,” Rivista di Filosofia Neoscolastica 48 (1956): 9–41; Paul Oskar Kristeller, Renaissance Concepts of Man, and Other Essays (New York: Harper & Row, 1972); Charles Trinkaus, “The Renaissance Idea of the Dignity of Man,” in Dictionary of the History of Ideas, ed. Philip P. Wiener (New York: Scribner, 1973), 136–47; Craven, Giovanni Pico Della Mirandola, Sym- bol of His Age: Modern Interpretations of a Renaissance Philosopher (Geneva: Droz, 1981): 21–45; Charles Trinkaus, “Themes for a Renaissance Anthropology,” in The Scope of Renais- sance Humanism, ed. -
The Catholic Church Regarding African Slavery in Brazil During the Emancipation Period from 1850 to 1888
Bondage and Freedom The role of the Catholic Church regarding African slavery in Brazil during the emancipation period from 1850 to 1888 Matheus Elias da Silva Supervisor Associate Professor Roar G. Fotland This Master's Thesis is carried out as a part of the education at MF Norwegian School of Theology and is therefore approved as a part of this education. MF Norwegian School of Theology, [2014, Spring] AVH5010: Master's Thesis [60 ECTS] Master in Theology [34.658 words] 1 Table of Contents Chapter I – Introduction ..................................................................................................................5 1.1 - Personal Concern ....................................................................................................................5 1.2 - Background..............................................................................................................................5 1.3 - The Research........................................................................................................................... 5 1.4 - Methodology............................................................................................................................6 1.5 - Sources.................................................................................................................................... 9 1.6 - Research History .................................................................................................................... 9 1.7 - Terminology...........................................................................................................................10