DOCSLIB.ORG

St. Thomas Aquinas and the Mendicant Controversies

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
St. Thomas Aquinas and the Mendicant Controversies ST. THOMAS AQUINAS AND THE MENDICANT CONTROVERSIES Three Translations 'By St:. Thomas J/quinas TRANSLATED BY JOHN PROCTOR, 0.P. Edited with a New Introduction by Mark Johnson ALETHES PRESS Leesburg, Virginia Copyright© Alethes Press 2007 All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means electronic or mechanical, including photocopy. recording, or any information storage and retrieval system now know or to be invented, without permission in writing from the publisher, except by a reviewer who wishes to quote brief passages in connection with a review written for inclusion in a magazine, newspaper, or broadcast. · CONTENTS ISBN-13: 978-1-934182-00-0 (cloth text) Library of Congress Cataloging-in-Publication Data Thomas, Aquinas, Saint, 1225 7 -1274. ISelections. English. 2007] St. ·n10mas Aquinas and the mendicant controversies: three Introduction, by Mark Johnson vii translations I by St. Thomas Aquinas; translated by John Proctor, O.P. ; edited with a new introduction by Mark Johnson. p.cm. Summary: "Presents in one volume the English translations of three Part I: works by St. Thomas Aquinas, in each of which he defended, under "Against Those Who Attack the Religious State different aspects, the fledgling mendicant orders (his own Dominicans and the and Profession" I Franciscans) against the attacks of the established secular or diocesan clergy"-Provided by publisher. Includes bibliographical references (p. ) and index. ISB N 978-1-934182-00-0 (alk. paper) Part II: i. Monasticism and religious orders-Early works to 1800. 2. "On the Perfection of the Spiritual Life" 237 Monastic and religious life- Early works to 1800. 3. Perfection- Religious aspects-Catholic Church- Early works to 1800. 4. Clergy-Religious life- Early works to 1800. 5. Catholic Church-Clergy- Early works to Part Ill: 1800. 6. Theology, Doctrinal- Early works to 1800. 7. Catholic "Against Those Who Would Deter Men from Entering Church-Doctrines- Early works to 1800. I. Proctor, John, O.P. II. Johnson, Mark, 1961- Ill. Thomas, Aquinas, Saint, 1225?-1274. Contra impugnantes Dei Religion" 325 cultum et religionem. English. IV. Thomas, Aquinas, Saint, 1225?-1274. De perfectione spiritualis vitae. English. V. Thomas, Aquinas, Saint, i225?-1274. Contra doctrinam retrahentium a religione. English. VI. Endnotes 399 Title. VII. Title: Saint Thomas Aquinas and the mendicant controversies. BX2432.3.T5613 2007 271'.06-dc22 Index 409 2007004701 Published by Alethes Press, 525-k East Market Street, #293. Leesburg, VA 20176 SAN 851-9315. Printed on archival quality, acid free paper and bound to library requirements. INTRODUCTION WE READERS OF THE TWENTY- FIRST century, coming to the works of St. Thomas Aquinas, can easily forget that the religious order to which Thomas made his life-long profession was at one time a fledgling, just as all religious orders once were. For us, Thomas's religious order- the Dominicans, now almost eight hundred years old- has always been there, a seemingly permanent element of Catholic Christianity. This volume is a vivid reminder that things were not always thus, and that, further, the young Dominican Order, not too long after its birth, and just as St Thomas was becoming a teacher in it, had at times to defend its very existence. Written in the highly-charged environment of the University of Paris, over the fifteen-year period from 1256-1271, the three transla- tions provided here constitute Thomas Aquinas's direct defense of his order. These works, and their dates, are: Contra impugnantes dei cultum et religionem (1256) De perfectione spiritualis vitae (1269-1270) Contra doctrinam retrahentium a religione (1271-1272) Originally published by John Procter, O.P., in two distinct volumes,' they are published here together, both for the sake of convenience and because of their common subject matter: the so-called "Mendicant Controversies:' The reader is treated to Fr Procter's original, elegant English translations from the Latin text of Thomas, but a new intro- duction is being provided, for we have learned much about Thomas's life and work and about the mendicant controversies since the original publication of Fr. Procter's volumes. The usefulness of these three works is not limited to medieval his- tory, for in them one can find the seeds of important doctrines worth our consideration today, in theology, philosophy, and political science. To take but a single example. In his 1891 encyclical, Rerum novarum, So Dominic and his small band of preachers were given the perma- which initiates, scholars often say, the papal tradition of Catholic social nent commission- unheard of at the time- to be specially trained teaching, Pope Leo XIII in paragraph 51 cites Thomas's teaching from preachers in the diocese of Toulouse. Commission in hand, Dominic the Contra impugnantes dei cultum et religionem on the rationale for saw two needs, which he immediately worked to meet. First, because free associations, and the thread of that teaching is picked up and em- his own success as a preacher had been the result of his extensive train- ployed in subsequent papal teaching (e.g., John· Paul II's Centissimus ing in the Bible, Dominic forced his preachers to study the sacred texts annus). 2 One could.also add that in his De perfectione spiritualis vitae in-depth; indeed, when he learned that the city of Toulouse now had a Thomas produces a fine accounting of how material goods- the basis master of theology in its midst, the Paris-trained Alexander Stavensby, of economics- should be evaluated and distributed. Dominic enrolled his brethren in the master's classes. Second, Dominic Intense, immediate disputes have a way of forcing a thinker to select knew that his preachers would never get a hearing from those whom and defend his deepest intellectual principles. These three works, the they sought to convert if they were wealthy, as the local monasteries product of such disputes, put the real and authentic Thomas Aquinas- had become. No, his preachers would be like the ones the Lord sent Christian, Dominican- on full display. out in Luke 10, bringing nothing of their own and asking for sustenance St. Dominic of Caleruega's "Order of the Preachers" came into ex- wherever they went. Dominic's preachers were to beg for their up- istence first as a localized band of preachers in the diocese of Toulouse, keep- mendicare in Latin. They were to be "mendicants'.' in southern France, in the year 1215. The bishop there, named In 1216, Dominic and his brethren were given a church of their own Foulques, had been happy to enlist Dominic's help in combating the in Toulouse, the church of St. Romain; whereupon the group began to viii presence of heresy in his diocese, as practiced by the Albigensians. Like work on what they figured would be their home. They added a cloister ix the better-known Cathars of which they were an offshoot, the and individual cells- to give each man his own place for study. But two Albigensians held a dualist view of the world, in addition to condemn- events changed everything. First, Pope Innocent III had decided that ing many practices of the Catholic faith. The concern of how to address this young band of preachers (whose potential to do good work in these heterodox beliefs had occupied Foulques and indeed the papacy places outside of Toulouse, indeed in the universal Church, he was for some time; letters that detail strategies of engagement with the quick to realize) should have a proper rule under which the brethren Albigensians went back to 1208, when Pope Innocent III launched the would live. In light of the fact that the recently concluded church coun- Albigensian Crusade. Dominic's preachers, however, were the more cil, Lateran IV (1215), had sought to restrain further proliferation of pastoral part of the pope's overall strategy, whereby virtuous and in- religious rules, Dominic chose for his group an already-existing rule, telligent men (homines honesti et discreti) were sought out to help the one under which he had himself been living for almost 20 years: the diocese of Toulouse preach to these heretics. For the traditional means Rule of St. Augustine. This rule was not a monastic one, which was of trying to win them over were simply not working; local Cistercian completely to Dominic's advantage, for monastic rules, with vows of monasteries had been tapped-out to preach to the Albigensians, but stability and requirements for manual labor, would cripple the young the Cistercians were ignored altogether as soon as the Albigensians order's flexibility and its emphasis on study and preaching as its prin- noticed how wealthy and well-clothed were the men preaching to cipal work. The Rule of St. Augustine had none of these monastic re- them. And it also seemed that, at the level of doctrine, those who had quirements; and thus, while emphasizing religious-order poverty, been trying to convert the Albigensians to Catholic teaching were not chastity, prayer in community, and being tonsured, it could also easily up to scratch. accommodate studying and preaching. Dominic's followers were now 1ntroductiori 1n troductiori to be, as he was, a "canon"- and canons were usually ordained as order was now in principle mobile and not wanting for papal clout, priests. So Dominic's order was now visible within the larger Catholic Dominic headed back to Toulouse with a plan. First Toulouse, soon world as a certain, well-known kind of thing: priests who lived together everywhere. in community, and under a rule. Quite likely military events in the area around Toulouse forced Second, during the winter of 1216-1217, Dominic had been fabu- Dominic's hand, for a rebel count, Raymond VI, was poised to conquer lously successful in working with Pope Honorius· III (Innocent III's suc- Toulouse- and did, in September .
Load more

Recommended publications
  • A Complete Course
    A Complete Course Forum Theological Midwest Author: Rev.© Peter V. Armenio Publisher:www.theologicalforum.org Rev. James Socias Copyright MIDWEST THEOLOGICAL FORUM Downers Grove, Illinois iii CONTENTS xiv Abbreviations Used for 43 Sidebar: The Sanhedrin the Books of the Bible 44 St. Paul xiv Abbreviations Used for 44 The Conversion of St. Paul Documents of the Magisterium 46 An Interlude—the Conversion of Cornelius and the Commencement of the Mission xv Foreword by Francis Cardinal George, to the Gentiles Archbishop of Chicago 47 St. Paul, “Apostle of the Gentiles” xvi Introduction 48 Sidebar and Maps: The Travels of St. Paul 50 The Council of Jerusalem (A.D. 49– 50) 1 Background to Church History: 51 Missionary Activities of the Apostles The Roman World 54 Sidebar: Magicians and Imposter Apostles 3 Part I: The Hellenistic Worldview 54 Conclusion 4 Map: Alexander’s Empire 55 Study Guide 5 Part II: The Romans 6 Map: The Roman Empire 59 Chapter 2: The Early Christians 8 Roman Expansion and the Rise of the Empire 62 Part I: Beliefs and Practices: The Spiritual 9 Sidebar: Spartacus, Leader of a Slave Revolt Life of the Early Christians 10 The Roman Empire: The Reign of Augustus 63 Baptism 11 Sidebar: All Roads Lead to Rome 65 Agape and the Eucharist 12 Cultural Impact of the Romans 66 Churches 13 Religion in the Roman Republic and 67 Sidebar: The Catacombs Roman Empire 68 Maps: The Early Growth of Christianity 14 Foreign Cults 70 Holy Days 15 Stoicism 70 Sidebar: Christian Symbols 15 Economic and Social Stratification of 71 The Papacy Roman
    [Show full text]
  • Special Report on Religious Life
    Catholic News Agency and women who Year-long MAJOR ORDERS TYPES OF RELIGIOUS ORDERS dedicate their lives celebrations AND THEIR CHARISMS to prayer, service The Roman Catholic Church recognizes different types of religious orders: and devotion. Year of Marriage, A religious order or congregation is Many also live as Nov. 2014- distinguished by a charism, or particular • Monastic: Monks or nuns live and work in a monastery; the largest monastic order, part of a commu- Dec. 2015 grace granted by God to the institute’s which dates back to the 6th century, is the Benedictines. nity that follows a founder or the institute itself. Here • Mendicant: Friars or nuns who live from alms and actively participate in apostolic work; specific religious Year of Faith, are just a few religious orders and the Dominicans and Franciscans are two of the most well-known mendicant orders. rule. They can Year of Prayer, congregations with their charisms: • Canons Regular: Priests living in a community and active in a particular parish. include both Oct. 2012- • Clerks Regular: Priests who are also religious men with vows and who actively clergy and laity. Nov. 2013 Order/ participate in apostolic work. Most make public Congregation: Charism: vows of poverty, Year for Priests, obedience and June 2009- Dominicans Preaching and chastity. Priests June 2010 teaching who are religious Benedictines Liturgical are different from Year of St. Paul, prayer and diocesan priests, June 2008- monasticism who do not take June 2009 Missionaries Serving God vows. of Charity among the Religious congregations differ from reli- “poorest of the gious orders mainly in terms of the vows poor” that are taken.
    [Show full text]
  • Mendicant Orders of the Middle Ages
    Mendicant Orders of the Middle Ages The Monks and Monasteries of the early Middle Ages played a critical roal in the preservation and promotion of Christian culture. The accomplishments of the monks, especially during the 'Dark Ages', are too numerous to list. They were the both missionaries and custodians of Catholic culture for generations, and the monastic reforms of the tenth century paved the way for the reforms of the secular clergy that followed. By the beginning of the 13th century, however, there was seen a need for a new type of religious community, and thus were born the Mendicant Orders. The word 'Mendicant' means beggar, and this was due to the fact that the Mendicant Friars, in contrast to the Benedictine Monks, lived primarily in towns, rather than on propertied estates. Since they did not own property, they were not beholden to secular rulers and were free to serve the poor, preach the gospel, and uphold Christian ideals without compromise. The Investiture Controversy of the previous century, and the underlying problems of having prelates appointed by and loyal to local princes, was one of the reasons for the formation of mendicant orders. Even though monks took a vow of personal poverty, they were frequently members of wealthy monasteries, which were alway prone to corruption and politics. The mendicant commitment to poverty, therefore, prohibited the holding of income producing property by the orders, as well as individuals. The poverty of the mendicant orders gave them great freedom, in the selection of their leaders, in the their mobility, and in their active pursuits.
    [Show full text]
  • The Mendicant Preachers and the Merchant's Soul
    MARK HANSSEN THE MENDICANT PREACHERS AND THE MERCHANT'S SOUL THE CIVILIZATION OF COMMERCE IN THE LATE- MIDDLE AGES AND RENAISSANCE ITALY (1275-1425) Tesis doctoral dirigida por PROF. DR. MIGUEL ALFONSO MARTÍNEZ-ECHEVARRÍA Y ORTEGA PROF. DR. ANTONIO MORENO ALMÁRCEGUI FACULTAD DE CIENCIAS ECONÓMICAS Y EMPRESARIALES PAMPLONA, 2014 Table of contents Prologue .......................................................................................................... 7 PART I: BACKGROUND Chapter 1: Introduction The Merchant in the Wilderness ............................. 27 1. Economic Autarky and Carolingian Political "Augustinianism" ........................ 27 2. The Commercial Revolution ................................................................................ 39 3. Eschatology and Civilization ............................................................................... 54 4. Plan of the Work .................................................................................................. 66 Chapter 2: Theology and Civilization ........................................................... 73 1. Theology and Humanism ..................................................................................... 73 2. Christianity and Classical Culture ...................................................................... 83 3. Justice, Commerce and Political Society............................................................. 95 PART II: SCHOLASTIC PHILOSOPHICAL-THEOLOGY, ETHICS AND POLITICAL PHILOSOPHY Introduction................................................................................................
    [Show full text]
  • UNIFICATION and CONFLICT the Church Politics Of
    STUDIA MISSIONALIA SVECANA LXXXVI UNIFICATION AND CONFLICT The Church Politics of Alonso de Montúfar OP, Archbishop of Mexico, 1554-1572. Magnus Lundberg COPYRIGHT © Magnus Lundberg 2002 Lund University Department of Theology and Religious Studies Allhelgona kyrkogata 8, SE-223 62 Lund, Sweden PRINTED IN SWEDEN BY KFS i Lund AB, Lund 2002 ISSN 1404-9503 ISBN 91-85424-69-2 PUBLISHED AND DISTRIBUTED BY Swedish Institute of Missionary Research P.O. Box 1526 SE-751 45 Uppsala, Sweden 2 Alonso de Montúfar OP The Metropolitan Cathedral, Mexico City. Photo: Magnus Lundberg. 3 Alonso de Montúfar OP Santa Cruz la Real, Granada. Photo: Roberto Travesí. (Huerga 1995:81). 4 ACKNOWLEDGEMENTS The writing of a doctoral dissertation implies many hours of solitary work. This is not least the case if you spend most of your days in the company of a man who died over four hundred years ago, as I have done in the last couple of years. Therefore, I here want to take the opportunity to acknowledge some of the many people who have made my work less lonely and who have helped me in various ways. My first sincere words of acknowledgement are due to my supervisor Dr. Aasulv Lande, Professor of Missiology with Ecumenical Theology at Lund University, who has been an unfailing source of encouragement during my years of undergraduate and graduate studies. In particular I want to thank him for believing in my dissertation project even in the dark periods when I did not do so myself. Likewise, I am especially indebted to Professor emeritus Magnus Mörner, who kindly accepted to become my assistant supervisor.
    [Show full text]
  • What's New About the New Evangelization?
    SILVER LAKE COLLEGE OF THE HOLY FAMILY What’s New About the New Evangelization? Learning from our heritage Sister Marie Kolbe Zamora, S.T.L. Contents What’s New About the New Evangelization? Learning from our heritage. .................................................. 3 Introduction: ................................................................................................................................................. 3 Purpose of this Presentation ........................................................................................................................ 3 Outline of this Presentation .......................................................................................................................... 4 What IS the New Evangelization? ................................................................................................................. 4 Overcoming Obstacles .............................................................................................................................. 5 Defining Evangelization ............................................................................................................................. 5 First Wave of Evangelization - Evangelizing Greco-Roman World ................................................................ 6 Era Context / Recipients............................................................................................................................ 6 First Wave of Evangelization Details: .......................................................................................................
    [Show full text]
  • The Rite of Sodomy
    The Rite of Sodomy volume iii i Books by Randy Engel Sex Education—The Final Plague The McHugh Chronicles— Who Betrayed the Prolife Movement? ii The Rite of Sodomy Homosexuality and the Roman Catholic Church volume iii AmChurch and the Homosexual Revolution Randy Engel NEW ENGEL PUBLISHING Export, Pennsylvania iii Copyright © 2012 by Randy Engel All rights reserved Printed in the United States of America For information about permission to reproduce selections from this book, write to Permissions, New Engel Publishing, Box 356, Export, PA 15632 Library of Congress Control Number 2010916845 Includes complete index ISBN 978-0-9778601-7-3 NEW ENGEL PUBLISHING Box 356 Export, PA 15632 www.newengelpublishing.com iv Dedication To Monsignor Charles T. Moss 1930–2006 Beloved Pastor of St. Roch’s Parish Forever Our Lady’s Champion v vi INTRODUCTION Contents AmChurch and the Homosexual Revolution ............................................. 507 X AmChurch—Posing a Historic Framework .................... 509 1 Bishop Carroll and the Roots of the American Church .... 509 2 The Rise of Traditionalism ................................. 516 3 The Americanist Revolution Quietly Simmers ............ 519 4 Americanism in the Age of Gibbons ........................ 525 5 Pope Leo XIII—The Iron Fist in the Velvet Glove ......... 529 6 Pope Saint Pius X Attacks Modernism ..................... 534 7 Modernism Not Dead— Just Resting ...................... 538 XI The Bishops’ Bureaucracy and the Homosexual Revolution ... 549 1 National Catholic War Council—A Crack in the Dam ...... 549 2 Transition From Warfare to Welfare ........................ 551 3 Vatican II and the Shaping of AmChurch ................ 561 4 The Politics of the New Progressivism .................... 563 5 The Homosexual Colonization of the NCCB/USCC .......
    [Show full text]
  • The Architecture of the Mendicant Orders in the Middle Ages: an Overview of Recent Literature
    The Architecture of the Mendicant Orders in the Middle Ages: An Overview of Recent Literature Caroline Bruzelius European cities of any size had one or more mendicant convents. These institutions re- shaped the topographical, social, and economic realities of urban life in the late Middle Ages; they also often de-stabilized traditional parochial organization and created new poles of influence and activity within cities. Mendicants expanded and “anchored” new suburbs, but they sometimes also settled in the heart of a city, destroying neighborhoods in the process. As the thirteenth century progressed, friars increasingly inserted large conventual complexes within densely inhabited urban space. In Italy in particular they also carved out open areas (piazzas) for preaching. Yet, although it is hard to imagine any medieval city without its mendicant convents, the reconstruction of their presence as a physical, spiritual, economic, and social phenomenon after the systematic and thorough destruction that began as early as the sixteenth-century Reformation remains a challenging task. This essay is an overview of the main themes in recent literature on mendicant build- ings in the Middle Ages 1. A number of books on the architecture of the friars have appeared in the past twenty years. These are dominated by three broad types of analysis. The first focuses on an individual site, either a church alone or a convent as a whole (a few examples are GAI, 1994; BARCLAY LLOYD, 2004; CERVINI, DE MARCHI, 2010; DE MARCHI, PIRAZ, 2011). The second category consists of the survey that covers a region and/or an extended chrono- logical period (DELLWING, 1970, 1990; SCHENKLUHN, 2000, 2003; COOMANS, 2001; VOLTI, 2003; TODENHÖFER, 2010).
    [Show full text]
  • Theology Grades 9-12
    DOL: THEOLOGY GRADES 9-12 I. REVELATION OF JESUS CHRIST IN SCRIPTURE DOL: School-wide I.I HOW DO WE KNOW ABOUT GOD? • I.I.1* Identify, in their own life, a personal longing for God and a societal longing for God • I.I.2 Distinguish how God is revealed through natural and divine revelation • I.I.3* Compare and contrast the ways that God is revealed through natural and divine revelation • I.I.4* Justify how sacred scripture is an outgrowth of God’s revelation through Tradition • I.I.5 Explain how Apostolic tradition connects us to the person of Jesus I.II ABOUT SACRED SCRIPTURE. • I.II.1 Characterize the authorship of Scripture as both divine and human • I.II.2 Describe what the Catholic understanding of the inerrancy of Scripture is and what it is not • I.II.3 Utilize Sacred Scripture in a variety of ways for personal and communal prayer • I.II.4 Summarize how the bible came to be I.III UNDERSTANDING SCRIPTURE • I.III.1 Explain the role of the teaching office of the church in the authentic interpretation of Scripture • I.III.2* Apply the four senses of Scripture (literal, allegorical, moral, and anagogical) to their daily lives • I.III.3 Articulate and apply the Church’s criteria for the personal reading of Scripture • I.III.4* Differentiate between religious truth, scientific truth, and historical truth. Explain whythey cannot be in conflict I.IV OVERVIEW OF THE BIBLE • I.IV.1 Identify the major sections of the Old Testament • I.IV.2 Explain how the Old Testament foreshadows the coming of Jesus • I.IV.3* Explain the difference between
    [Show full text]
  • Monasticism to 1500, Mendicant Orders
    OVERVIEW OF CHURCH HISTORY IN 36 ILLUSTRATED LECTURES LECTURE 12 - MONASTICISM AND MENDICANTS TO 1500 We'll start with a prayer from the period to be studied. Jesus, the very thought of thee Jesus , our only joy be thou, With sweetness fills my breast; As thou our prize wilt be; But sweeter far thy face to see, Jesus, be thou our glory now, And in thy presence rest. And through eternity. Bernard of Clairvaux (1090-1153) , (translated) (for Bernard, see page 11) The rest of this page is an outline of this lecture . 1. INTRODUCTION 1.1 Asceticism and monasticism 1.2 Motivation to become a monk 2. THREE MAIN TYPES OF MONASTICISM 2.1 Hermits 2.2 Communal life 2.3 Variety of life-styles 2.4 Nuns 3. REGIONAL VARIATIONS OF MONASTICISM 4. WESTERN MONASTICISM FROM 800 4.1 Distinctives TOPIC - BENEDICT (480-c540) AND HIS 'RULE ' 4.2 Cluniac reform movement 4.3 Cistercian reform movement 4.4 Names of monastic buildings 4.5 Four main Western monastic Orders 5. MENDICANTS 5.1 Introduction 5.2 Founders -Francis and Dominic 5.3 Work of mendicants 6. SIGNIFICANCE OF MONASTICISM 6.1 Monks as guardians of knowledge 6.2 Monks as evangelists 6.3 Monks as educators 6.4 Monks as model farmers 6.5 Monks' social concern 6.6 Decline of monasticism from 1300 7. EVALUATION OF MONASTICISM In preparation , read Cairns, 144-149, 193-4, 217-221 ; Lion, 82-4 (Benedict) , 212-224 , 267-275 (Cll-C13) , 307-314 (overview of 600-1200) ; Hanks , Great Christians, 86-8 (Benedict) , 88-93, (Bernard of Clairvaux) , 93-7, (Francis of Assisi).
    [Show full text]
  • The Apostolic Succession of Anthony Alan “Mcpherson” Pearson of the Independent Catholic Church of North America
    Old Ca The Apostolic Succession of Anthony Alan “McPherson” Pearson of the Independent Catholic Church of North America Name & Nationality Date & Place of Election Abdication or Death (1) St. Peter the Apostle (Palestinian) 42? Rome 67? Rome Simon, know as peter or Kepha, “the Rock.” Corner of the Church. From Bethseda. Fisherman (2) St. Linus (Italian, Volterra) 67? Rome 78? Rome Student Apostle. Slave or freedman. (3) St. Cletus or Ancletus (Roman) 78? Rome Student Apostle. Freedman 90? Rome (4) St. Clement I (Roman) 90? Rome Student Apostle 99 Crimea (5) St. Evaristus (Greek. Bethlehem) 99? Rome 105? Rome (6) St. Alexander I (Roman) 105? Rome 115? Rome (7) St. Sixtus I (Roman) 115? Rome 125? Rome (8) St. Telesphorus (Greek Anchorite) 125? Rome 136? Rome (9) St. Hygimus (Greek. Athens) 136? Rome Philosopher 140? Rome (10) St. Pius I (Italian. Aquilegia) 140? Rome 155? Rome (11) St. Anicetus (Syrian. Anisa) 155? Rome 166? Rome (12) St. Soter (Italian. Fundi) 166? Rome 175 Rome (13) St. Eleutherius (Greek. Nicopolis) 175? Rome Deacon 189 Rome (14) St. Victor I (African Deacon) 189 Rome 199 Rome (15) St. Zephyrinus (Roman) 199 Rome 217 Rome (16) St. Callistus I (Roman Priest) 217 Rome Slave 222 Rome St. Hyppolitus (Roman Scholar) 217 Rome Anti-pope 235 Rome St. Hyppolitus asserted that Christ was the Son of God and had assumed a human form, rejecting the heresy which said the “God Himself became man through Christ.” Pope Callistus called Hyppolitus a “Two-God Man.” From St. Hyppolitus the Empire that was to precede the coming of the Antichrist was that of Rome.
    [Show full text]
  • Begging Without Shame-Medieval Mendicant Orders Relied On
    PHILANTHROPY ‘BEGGING WITHOUT SHAME’ Medieval Mendicant Orders Relied on Contributions FR. THOMAS NAIRN, OFM, PhD he period from the 11th to 13th centuries witnessed the rise of a money economy in Europe. Cities grew and multiplied; more and more land was cultivated, increasing the wealth of landowners; and a new-sprung merchant class made it possible for those T 1 who were not part of the aristocracy to accumulate wealth. Partly in reaction to these changes in the larger Giacomo Todeschini, professor of medi- society, a new form of religious life emerged in eval history at the University of Trieste, Italy, the early 13th century — the so-called men- described the mendicant orders’ absolute poverty dicant orders.2 These religious communities this way: “The choice to be poor was realized in a were different from the great monastic orders series of gestures: abandonment of one’s paternal such as the Benedictines or Cistercians, which house, a wandering life, ragged appearance and were founded hundreds of years earlier. Mem- clothes, manual work as scullery-man and mason, bers of the monastic orders devoted themselves and begging without shame.”4 to prayer, learning and manual labor while liv- The dedication of the mendicant orders to ing and working together within the walls of the “begging without shame” produced a different monastery. Although individual monks took the dynamic from that of monastic orders. Volun- vow of poverty, monastic communities owned tary absolute poverty created an institutional land and goods. Over the centuries, the monas- dependency. The mendicant communities relied teries became powerful centers of education, the on contributions — in other words, they needed healing arts and the preservation of culture, often donors — in order to survive.
    [Show full text]