DOCSLIB.ORG

Clerical Ideology in a Revolutionary Age: the Guadalajara Church and the Idea of the Mexican Nation, 1788-1853

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Clerical Ideology in a Revolutionary Age: the Guadalajara Church and the Idea of the Mexican Nation, 1788-1853 University of Calgary PRISM: University of Calgary's Digital Repository University of Calgary Press University of Calgary Press Open Access Books 2003 Clerical Ideology in a Revolutionary Age: The Guadalajara Church and the Idea of the Mexican Nation, 1788-1853 Connaughton Hanley, Brian F. University of Calgary Press Connaughton Hanley, Brian F. "Clerical Ideology in a Revolutionary Age: The Guadalajara Church and the Idea of the Mexican Nation, 1788-1853". Transl. Mark Alan Healey. Series: Latin American and Caribbean series, No. 3. University of Calgary Press, Calgary Alberta, Canada and University of Colorado Press, Boulder, Colorado, USA, 2003. http://hdl.handle.net/1880/49339 book http://creativecommons.org/licenses/by-nc-nd/3.0/ Attribution Non-Commercial No Derivatives 3.0 Unported Downloaded from PRISM: https://prism.ucalgary.ca University of Calgary Press www.uofcpress.com CLERICAL IDEOLOGY IN A REVOLUTIONARY AGE: THE GUADALAJARA CHURCH AND THE IDEA OF THE MEXICAN NATION (1788–1853) by Brian F. Connaughton ISBN 978-1-55238-608-8 THIS BOOK IS AN OPEN ACCESS E-BOOK. It is an electronic version of a book that can be purchased in physical form through any bookseller or on-line retailer, or from our distributors. Please support this open access publication by requesting that your university purchase a print copy of this book, or by purchasing a copy yourself. If you have any questions, please contact us at [email protected] Cover Art: The artwork on the cover of this book is not open access and falls under traditional copyright provisions; it cannot be reproduced in any way without written permission of the artists and their agents. The cover can be displayed as a complete cover image for the purposes of publicizing this work, but the artwork cannot be extracted from the context of the cover of this specific work without breaching the artist’s copyright. COPYRIGHT NOTICE: This open-access work is published under a Creative Commons licence. This means that you are free to copy, distribute, display or perform the work as long as you clearly attribute the work to its authors and publisher, that you do not use this work for any commercial gain in any form, and that you in no way alter, transform, or build on the work outside of its use in normal academic scholarship without our express permission. If you want to reuse or distribute the work, you must inform its new audience of the licence terms of this work. For more information, see details of the Creative Commons licence at: http://creativecommons.org/licenses/by-nc-nd/3.0/ UNDER THE CREATIVE UNDER THE CREATIVE COMMONS LICENCE YOU COMMONS LICENCE YOU MAY: MAY NOT: • read and store this document • gain financially from the work in any way; free of charge; • sell the work or seek monies in relation to the distribution • distribute it for personal use of the work; free of charge; • use the work in any commercial activity of any kind; • print sections of the work for • profit a third party indirectly via use or distribution of the work; personal use; • distribute in or through a commercial body (with the exception • read or perform parts of the of academic usage within educational institutions such as work in a context where no schools and universities); financial transactions take • reproduce, distribute, or store the cover image outside of its place. function as a cover of this work; • alter or build on the work outside of normal academic scholarship. Acknowledgement: We acknowledge the wording around open access used by Australian publisher, re.press, and thank them for giving us permission to adapt their wording to our policy http://www.re-press.org/content/view/17/33/ Conclusion uring half a century of Bourbon Reforms, indepen- dence struggles, and nation-building, the Guadalajara D Church had sought to find a way to positively and cre- atively address the modernization of Mexico. As new social goals and values came to the fore, creeping secularization threat- ened to dislodge the Church from its privileged role in Mexican society and to diminish its status relative to the state. The Guadalajara Church responded energetically and enthusiastically to the demand for regional economic development and account- able governance and sensitively to the cry for renewal in intel- lectual life and education. Yet the clergy were hampered in their adjustments once the independence struggle made clear that the changes might mark a potentially absolute dividing line between the past and the present. Once the clergy had reconciled with Independence, after 1821, the major stumbling block was persistent and growing anti-cleri- calism under the federal republic, between 1824 and 1834. While fighting to maintain a constitutionalist and progressive stance during those years, clerics evinced a growing sense of defensiveness and even embitterment. As they became convinced that Jacobin politicians would not listen to their arguments, they increasingly resorted to the Mexican public at large as the audience for their ideas and the aim of their political actions. In so doing, they elabo- rated the idea of a Mexican nation with a divine calling. Still espousing the need for economic development and respon- sible government, the clergy appealed to a holistic concept of the 307 308 Conclusion nation which might counter a narrowed notion of "the people" manipulated by Jacobin political actors. This propelled the clergy toward the ideological justification of the ouster ofVice-president Valentin Gomez Farias in 1834, and a deep commitment to the governments which followed. Significantly, this political mobili- zation did not resolve pending issues between the Church and the state in Mexico, nor did it eliminate those movements in Mexican society and values which were pushing toward secular- ization. Churchmen were forced to defend the traditional links between the Church and the state, and between the Church and the Mexican people. Not surprisingly, the Church was prepared for the challenge. Already during the independence struggles, and especially in the discourse welcoming the achievement of Independence in 1821, the clergy had worked out key aspects of a vision of the Mexican people with a providential destiny. This discourse would consoli- date in the 1830s, as the Church witnessed the liberal program of 1833—34 and the unstoppable secularizing drift of society and the state thereafter. In fact, this holistic idea was the basis for clerical traditionalism, which was broad enough to accommodate a wide spectrum of political ideas and modernizing notions. During the first ten years after independence, Church thinkers increasingly pointed to the need to resolve the patronage issue in order to settle outstanding problems between Church and state. In 1833, these traditionalists shifted from the multi-faceted theme of patronage to a single, key concept: now they spoke of "religiosity." The idea of "religiosity" was the clerical response to patronage claimed by the state on the basis of popular sovereignty. If the state could subsume the will of the people by way of popular sovereignty, then the Church could absorb the people into the "religious" people, the faithful people. There are clear paral- lels between sermons from 1821-23 consecrating Independence before the rise of the republic and those made after the Gomez Farias-Mora government, when clerical orators once again raised up the Mexican people as standard-bearers of a divine mission.1 Between 1824 and 1826, in keeping with the agitated first phase of the republic, anonymous clerical spokesmen had dis- puted radical liberals' supposed representation of the people. Yet even while trying to check the liberal advance and its ascendance over the state, the Church also insinuated its willingness to con- firm a state power of such dubious popular lineage. The believing people, the numerical majority of the people, clerical spokesmen Conclusion 309 suggested, had no quarrel with the Church or Catholicism, so long as changes made to the state respected this, no problems were foreseen. In this sense, while clerical spokesmen may have under- estimated the extent of the real change in the sovereignty exercised by the state, they can hardly be thought to have been funda- mentally wrong. They can be called skeptics about this Mexican political transition, but one must admit they were also realists.2 The reorganization of the Mexican state was successful within very limited parameters. Its true reach remained to be defined, but it definitely did not extend so far as liberals came to assert. Out of realism and skepticism, the Church supported the new transi- tion. The new citizenry with a voice, a category which did not clearly include all Mexicans, should include the Church itself. If the extension of civil rights encompassed the Church, then just like other beneficiaries, the Church could defend itself against potentially arbitrary power exercised by the state. In general, cleri- cal spokesmen saw an unassailable and popular — although hardly universal — benefit in this change. What they feared was that liber- als would appeal to the "people," arbitrarily and demagogically, to seize control of the state. Thus was born the specter of a new statism even more absolut- ist and more threatening than the one that was dying.This process had to be stopped, and the changes orchestrated by the state had to be limited, by questioning what the popular will truly was.The Church basically applied this astute judgment to matters affecting Catholicism and the Church. In so doing, it defended its interests in the way preached by the liberalism then in vogue. Only with great difficulty could the Church reach agreement with other privileged groups in society since, given the grave economic and social crisis of the nation, no individual group wished to bear the cost of healing national ills.
Load more

Recommended publications
  • Flannery Kevin L., S.J
    17_Flannery OK(Gabri)F.qxd:1.Prima Parte 22-08-2007 10:23 Pagina 64 64 YEARBOOK 2004 Flannery Kevin L., S.J. Date and place of birth: 12 August 1950, Cleveland, Ohio, USA Priestly Ordination: 6 June 1987; final vows in the Society of Jesus, 6 June 1999 Appointment to the Academy: 21 February 2004 Scientific discipline: The history of ancient philosophy, ethics Titles: Professor of Philosophy (since 1992); Consultor of the Sacred Congregation for the Doctrine of the Faith (since 2002) Flannery Academic background Bachelor of Arts (B.A.), English Literature, Ohio State University (Columbus, Ohio), 1972; Master of Arts (M.A.), Anglo-Irish Studies, University College Dublin (Dublin, Ireland), 1974; Master of Arts (M.A.), Philosophy, Politics and Economics (specialization in general philoso- phy and political philosophy), University of Oxford, 1983; Master of Divinity (M.Div.), Weston School of Theology (Cambridge, Massachusetts), 1987; License in Sacred Theology (S.T.L.), Patristics, Weston School of Theology (Cambridge, Massachusetts), 1989; Doctor of Philosophy (D.Phil.), dissertation: ‘The logic of Alexander of Aphrodisias’, University of Oxford, 1992. Academic positions Professor of the History of Ancient Philosophy at the Pontifical Gregorian University, September 1992 until the present; Dean of the Faculty of Philosophy at the Pontifical Gregorian University, September 1999 to June 2005; Mary Ann Remick Senior Visiting Fellow at the University of Notre Dame Center for Ethics and Culture, 2006-2007; Visiting Scholar, Centre for Philosophical Psychology, Blackfriars, Oxford, Trinity Term, 2007. Summary of scientific research The ethics of Aristotle, with special emphasis on action theory; ancient logic; the ethics of Thomas Aquinas.
    [Show full text]
  • The Act of Social Justice in Its Four Causes 194 1
    7<4e Act aj Social ffuitice Rev. William Ferree, S.M., Ph.D. S o cia l Rev. William Ferree, S.M., Ph.D. An Analysis of the Thomistic Concept of Legal Justice, with special reference to the doctrine of Social Justice proposed by His Holiness Pope Pius XI in his Encyclicals Quadragesi- mo Anno and Divini Redemptoris, to determine the precise nature of the Act of this virtue. / IMPRIMI POTEST: W alter C. T redtin, S.M. -Superior Provindalis NIHIL OBSTAT: iGNATitJs S m it h , O.P., Ph. D. ‘s.?r J Censor Deputatus “ IMPRIMATUR: •^Mich ael J. C urley, S.T.D. Archiepiscopus Baltimorensis Copyright, 1943 Multilithed by Marianist Publications Mount Saint John Dayton, Ohio 1951 PIO UNDECIMO MAGNO TABLE OF CONTENTS PREFACE 1 CHAPTERS I. S t. T hom as’ A n alysis of L egal Justice . 9 The Doctrine of Aristotle ............................ 10 The Transition to the Doctrine of St. Thomas 19 II. Is there such a thing as an Immediate and P roper A ct of L egal Justice? ...................... 36 Did St. Thomas exclude the possibility? .... 42 What is the Immediate and Proper Act? .. 63 III. T he M odern S ocial Justice is L egal J ustice .... 79 The History of the Modem Term .................... 83 The Doctrine of Pius XI ............................ 91 IV. T he C ompleted T heory of S ocial J ustice .. 142 How did St. Thomas Overlook the Role of the Institution in Social Justice?.......................... 146 Institutions or Social Habits 159 The Significance of Social Habits or Institutions 179 V. Conclusion .. 193 The Act of Social Justice in its Four Causes 194 1.
    [Show full text]
  • Download- Ed From: Books at JSTOR, EBSCO, Hathi Trust, Internet Archive, OAPEN, Project MUSE, and Many Other Open Repositories
    ’ Series editor: John C. Seitz, Associate Professor, Theology Department, Fordham University; Associate Director for Lincoln Center, Curran Center for American Catholic Studies This series aims to contribute to the growing eld of Catholic studies through the publication of books devoted to the historical and cultural study of Catholic practice in North America, from the colonial period to the present. As the term “practice” suggests, the series springs from a pressing need in the study of American Catholicism for empirical investigations and creative explorations and analyses of the contours of Catholic experience. In seeking to provide more comprehensive maps of Catholic practice, this series is committed to publishing works from diverse American locales, including urban, suburban, and rural settings; ethnic, postethnic, and transnational contexts; private and public sites; and seats of power as well as the margins. Series advisory board: Emma Anderson, Ottawa University Paul Contino, Pepperdine University Kathleen Sprows Cummings, University of Notre Dame James T. Fisher, Fordham University (Emeritus) Paul Mariani, Boston College Thomas A. Tweed, University of Notre Dame Map of the Upper Mississippi and Ohio River valleys, ca. Inventing America’s First Immigration Crisis Political Nativism in the Antebellum West Luke Ritter : Edward Weber & Co. Map shewing the connection of the Baltimore and Ohio-Rail-Road with other rail roads executed or in progress throughout the United States. [Baltimore Lith. of Ed. Weber & Co. –?, ] Map. https://www.loc.gov/item/gm /. Copyright © Fordham University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopy, recording, or any other—except for brief quotations in printed reviews, without the prior permission of the publisher.
    [Show full text]
  • JOHN HUGO and an AMERICAN CATHOLIC THEOLOGY of NATURE and GRACE Dissertation Submitted to the College of Arts and Sciences of Th
    JOHN HUGO AND AN AMERICAN CATHOLIC THEOLOGY OF NATURE AND GRACE Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Benjamin T. Peters UNIVERSITY OF DAYTON Dayton, Ohio May, 2011 JOHN HUGO AND AN AMERICAN CATHOLIC THEOLOGY OF NATURE AND GRACE Name: Peters, Benjamin Approved by: ________________________________________________________________ William Portier, Ph.D. Faculty Advisor _______________________________________________________________ Dennis Doyle, Ph.D. Faculty Reader ______________________________________________________________ Kelly Johnson, Ph.D. Faculty Reader _____________________________________________________________ Sandra Yocum, Ph.D. Faculty Reader _____________________________________________________________ Michael Baxter, Ph.D. Outside Faculty Reader _____________________________________________________________ Sandra Yocum, Ph.D. Chairperson ii © Copyright by Benjamin Tyler Peters All right reserved 2011 iii ABSTRACT JOHN HUGO AND AN AMERICAN CATHOLIC THEOLOGY OF NATURE AND GRACE Name: Peters, Benjamin Tyler University of Dayton Advisor: Dr. William L. Portier This dissertation examines the theological work of John Hugo by looking at its roots within the history of Ignatian spirituality, as well as within various nature-grace debates in Christian history. It also attempts to situate Hugo within the historical context of early twentieth-century Catholicism and America, particularly the period surrounding the Second World War. John Hugo (1911-1985) was a priest from Pittsburgh who is perhaps best known as Dorothy Day‟s spiritual director and leader of “the retreat” she memorialized in The Long Loneliness. Throughout much of American Catholic scholarship, Hugo‟s theology has been depicted as rigorist and even labeled as Jansenist, yet it was embraced by and had a great influence upon Day and many others.
    [Show full text]
  • Pico Della Mirandola Descola Gardner Eco Vernant Vidal-Naquet Clément
    George Hermonymus Melchior Wolmar Janus Lascaris Guillaume Budé Peter Brook Jean Toomer Mullah Nassr Eddin Osho (Bhagwan Shree Rajneesh) Jerome of Prague John Wesley E. J. Gold Colin Wilson Henry Sinclair, 2nd Baron Pent... Olgivanna Lloyd Wright P. L. Travers Maurice Nicoll Katherine Mansfield Robert Fripp John G. Bennett James Moore Girolamo Savonarola Thomas de Hartmann Wolfgang Capito Alfred Richard Orage Damião de Góis Frank Lloyd Wright Oscar Ichazo Olga de Hartmann Alexander Hegius Keith Jarrett Jane Heap Galen mathematics Philip Melanchthon Protestant Scholasticism Jeanne de Salzmann Baptist Union in the Czech Rep... Jacob Milich Nicolaus Taurellus Babylonian astronomy Jan Standonck Philip Mairet Moravian Church Moshé Feldenkrais book Negative theologyChristian mysticism John Huss religion Basil of Caesarea Robert Grosseteste Richard Fitzralph Origen Nick Bostrom Tomáš Štítný ze Štítného Scholastics Thomas Bradwardine Thomas More Unity of the Brethren William Tyndale Moses Booker T. Washington Prakash Ambedkar P. D. Ouspensky Tukaram Niebuhr John Colet Abū Rayhān al-Bīrūnī Panjabrao Deshmukh Proclian Jan Hus George Gurdjieff Social Reform Movement in Maha... Gilpin Constitution of the United Sta... Klein Keohane Berengar of Tours Liber de causis Gregory of Nyssa Benfield Nye A H Salunkhe Peter Damian Sleigh Chiranjeevi Al-Farabi Origen of Alexandria Hildegard of Bingen Sir Thomas More Zimmerman Kabir Hesychasm Lehrer Robert G. Ingersoll Mearsheimer Ram Mohan Roy Bringsjord Jervis Maharaja Sayajirao Gaekwad III Alain de Lille Pierre Victurnien Vergniaud Honorius of Autun Fränkel Synesius of Cyrene Symonds Theon of Alexandria Religious Society of Friends Boyle Walt Maximus the Confessor Ducasse Rāja yoga Amaury of Bene Syrianus Mahatma Phule Chhatrapati Shivaji Maharaj Qur'an Cappadocian Fathers Feldman Moncure D.
    [Show full text]
  • The Rosarista Identity
    Universidad del Rosario The Rosarista Identity. An Appraisal Towards the knowledge Society (1890 -1991) Trabajo de Grado Isabella Loaiza Saa Bogotá D.C. 2015 Universidad del Rosario The Rosarista Identity. An Appraisal Towards the knowledge Society (1890 -1991) Trabajo de Grado Isabella Loaiza Saa Tutor: Carlos Eduardo Maldonado Administración de Empresas Bogotá D.C. 2015 If one advances confidently in the direction of his dreams, and endeavors to live the life which he has imagined, he will meet with a success unexpected in common hours. Henry David Thoreau Table of Contents GLOSSARY --------------------------------------------------------------------------------------------------- 3 INTRODUCTION ------------------------------------------------------------------------------------------- 5 CHAPTER 1: Organizational identity ------------------------------------------------------------------ 7 A dynamic perspective on Organizational Identity ------------------------------------------------ 9 Identity Construction Process ------------------------------------------------------------------------- 10 How Organizational Identity Differs From Related Concepts --------------------------------- 11 CHAPTER 2: The Rosarista Identity ------------------------------------------------------------------ 14 Rosarista Identity Traits: Definitions ---------------------------------------------------------------- 15 Methodological and Documentation Issues --------------------------------------------------------- 19 The Institutional Magazine ----------------------------------------------------------------------------
    [Show full text]
  • The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 1
    The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 6. Debaters (1600s) 1. Founder's Spirit 7. Survivors (1700s) 2. Professor's (1200s) 8. Compromise (1800s) 3. Mystics (1300s) 9. Ecumenists (1900s) 4. Humanists (1400s) 10. The Future 5. Reformers (1500s) Bibliography Download a self-extracting, zipped, text version of the book, in MSWord .doc files, by clicking on this filename: ashdom.exe. Save to your computer and extract by clicking on the filename. Foreword In our pluralistic age we recognize many traditions have special gifts to make to a rich, well-balanced spirituality for our time. My own life has shown me the spiritual tradition stemming from St. Dominic, like that from his contemporary St. Francis, provides ever fresh insights. No tradition, however, can be understood merely by looking at its origins. We must see it unfold historically in those who have been formed by that tradition in many times and situations and have furthered its development. To know its essential strength, we need to see it tested, undergoing deformations yet recovering and growing. Therefore, I have tried to survey its eight centuries to give some sense of its chronology and its individual personalities, and of the inclusive Dominican Family. I have aimed only to provide a sketch to encourage readers to use the bibliography to explore further, but with regret I have omitted all documentation except to indicate the source of quotations. Translated 1 quotations are mine. I thank Sister Susan Noffke, O.P., Fr. Thomas Donlan, O.P., for encouraging this project and my Provincial, Fr.
    [Show full text]
  • The Virtue of Humility in Saint Teresa of Jesus
    FACULTAD DE TEOLOGÍA INSTITUTO UNIVERSITARIO DE ESPIRITUALIDAD THE VIRTUE OF HUMILITY IN SAINT TERESA OF JESUS By Titus Waita Kimeu, OCD Director: Prof. Dr. Juan Antonio Marcos, OCD Madrid, mayo 2015 FACULTAD DE TEOLOGÍA INSTITUTO UNIVERSITARIO DE ESPIRITUALIDAD THE VIRTUE OF HUMILITY IN SAINT TERESA OF JESUS By Titus Waita Kimeu, OCD Director: Prof. Dr. Juan Antonio Marcos, OCD Madrid, mayo 2015 DEDICATION “To the loving memory of my dear younger brother Alexander Mbatha, with whom I lived shortly passing away in 1991” 1 TABLE OF CONTENTS TABLE OF CONTENTS………………………………………………………………………III ABBREVIATIONS……………………………………………….……………………………..V INTRODUCTION.......…………………………………………………………………………..1 CHAPTER I FOUNDATIONS AND SOURCES OF INSPIRATION IN ST. TERESA OF JESUS ……………………………………………...……….……………………………………………..5 1.1. Humility: Positive and negative definition……………………………………….………..…6 1.2. Scripture…………………………………………………………………………….……..….8 1.3. Authors (Church Fathers) ………………………………………………………………..…17 1.4. John of the Cross….………………………………………………….……………….……..30 1.5. Thomas a Kempis ……………………………………………………..…………………....38 1.6. The Franciscan school ………………………………………………………………………39 1.7. The Jesuit school……………………………………………………………………….……44 CHAPTER II THE VIRTUE OF HUMILITY IN THE TERESIAN SCHOOL OF THOUGHT, IN HER WRITINGS AND WAY OF LIVING: HUMILITY AS WALKING IN TRUTH AND SELF- KNOWLEDGE 2.1. HISTORICAL SETTING AND THE QUESTION OF VIRTUES IN TERESA…..........…54 2.1.1. Profile of Spain in the XVI century ………………………………………………………54 2.1.2. Virtues according to St. Teresa …………………………………………………..….……61 2.2. THE TERESIAN PEDAGOGY ON HUMILITY AS WALKING IN TRUTH AND SELF- KNOWLEDGE………………………………………………………………………………….71 2.2.1. Humility as walking in the truth……………………………………………………….….72 2.2.2. Humility as Self-knowledge……………………………………………………………....85 2.3. RELATIONSHIP WITH PRAYER, THE THEOLOGICAL AND MORAL VIRTUES 2 2.3.1. Relationship with prayer……………………………………………….……..….………102 2.3.2.
    [Show full text]
  • Post-Shakespeare 1800-1899 Chronology
    1 Post-Shakespeare Chronology 1800-1899 History of Shakespeare-Catholic/Protestant interpretations, with some notice of significant events in Protestant/Catholic relations (small print). Including American Contexts Continental Contexts Irish Contexts Home Page: Shakespeare and Religion Chronology by Dennis Taylor, Boston College Unedited notes, Revised March 2013 **1800** John Milner’s Letters to a Prebendary, defending against Protestant attack, astonished readers by its erudition; compared Elizabeth to Emperor Julian’s deadly “benevolence;” defended Catholic loyalty despite the Bull; tried to correct partial Catholic and Protestant perspectives. Friedrich Schiller, Mary Stuart romanticizing the passionate Catholic princess (against the repressed Elizabeth), same year that Schiller translated Macbeth. Act of Union creates a “United Kingdom” of Britain and Ireland (conceded to by Irish Protestants, as only protection against Catholic hordes) (later to be called “United Kingdom of Great Britain and Northern Ireland”) (see 1707, Act of Union). But “Britain” continues to be thought of, as consisting of England, Wales, Scotland. Union with Ireland made “the Parliament at Westminster … directly responsible for Irish affairs”, thus “Either the establishment of the Church of England must be modified, or the union must be ended and home rule given to Ireland,” a problem that eventuated in 1828 emancipation (Pitt initially promised Catholic emancipation but reneged). (Chadwick, Victorian Church). King George refuses emancipation of Catholics, to keep them out of Parliament, and so Pitt resigns temporarily. Abortive romanticized Dublin uprising of Robert Emmet (Protestant) in 1803. Great majority of Catholics now tenants, but a new Catholic middle class emerging, Cathlics admitted to Trinity. **1801** Concordat with the Pope by Napoleon, prototype of future concordats.
    [Show full text]
  • Last 3 Chapters .Pdf Format
    CHAPTER FORTY-TWO POPES, CHURCH FATHERS AND SAINTS COMBAT AND CONDEMN THE JEWS The great Pope Gregory VII, the renowned Hildebrand, the great reformer and organiser of the Church, writes in a letter to King Alfonse VI of Castile in the year 1081: ʺWe exhort your Royal Majesty, not to further tolerate, that the Jews rule Christians and have power over them. For to allow, that Christians are subordinated to Jews and are delivered to their whims, means to oppress the Church of God, means to revile Christ himself.ʺ [344] However, this great Pope was strictly opposed to forcing the Jews to baptism, for he knew, how dangerous false conversions were and seized upon measures to avoid this kind of error and protected the Jews against the immoderate zeal of some fanatics. Pope Gregory VII fought uninterruptedly to prevent that the Jews ruled the Christians, for — as he said — this came close to a repression of Holy Church and elevating of the ʺSynagogue of Satan.ʺ But in addition he asserted that to please these enemies of Christ, meant to revile Christ himself. What would the members of the ʺFifth Columnʺ say to this, who at present do exactly the opposite of what Pope Gregory VII ordered? The same thing, which was asserted by this renowned Pontifex — one of the most renowned of the Church — is championed today by those who fight against Jewish Imperialism and for this reason are called anti‐ Semites, i.e., to prevent that the Jews rule the Christians and as a result vilify [344] Pope Gregory VII.
    [Show full text]
  • Evangelical Systematic Theology Pdf
    Evangelical systematic theology pdf Continue Evangelical theology is a systematic theology written from the point of view of a biblical scholar. Michael F. Bird argues that the center, unity and boundary of the evangelical faith is theevangel (Gospel), as opposed to things like justification for faith or forfeiture. Teevangel is a unifying thread in evangelical theology and theological hermeneutics through which it is necessary to understand the various loci of theology. Using the gospel as a theological leitmotif - an approach to Christian doctrine that begins with the gospel and sees each locus through the prism of the gospel - this text represents a truly evangelical theology, unlike the usual systematic theologian written by an evangelical theologian. According to the author, theology is a drama of evangelism - the performance and residence of the gospel in the theater of Christian life. The text presents tables, side panels and questions for discussion. The end of each part includes the Section What to Take Home, which gives students astounding at what they need to know. And since reading theology can often be dry and cerebral, the author applies his unique sense of humor to the random sections of Comic Faith, so that students can enjoy their learning experiences through some theological humor added for good measure. An orderly, rational and consistent account of the doctrines of the Christian faith This article has several questions. Please help improve it or discuss these issues on the discussion page. (Learn how and when to delete these message templates) This article needs additional quotes to verify. Please help improve this article by adding quotes to reliable sources.
    [Show full text]
  • Book Reviews
    BOOK REVIEWS CHRIST, THE SACRAMENT OF THE ENCOUNTER WITH GOD. By E. Schillebeeckx, O.P. Foreword by Cornelius Ernst, O.P. N.Y.: Sheed and Ward, 1963. pp. 222. $4.50. "The problem is one of communication!" A cliche, yes, but relevant to countless situations: the relations between unsympathetic Father and recalcitrant Son, between vested clergy and resentful laity, even between Orthodox East and Catholic West. And the reference seems always to be to mutual isolation. As a cliche, however, the statement is meaningless until we have es­ tablished what the basis of the "communication" in question is. A case in point is the theology of the sacraments. Here is a "problem of com­ munication," for the sacraments are meant to be just that, communication between God and man, in fulfillment of the promises of the New Covenant. Fr. Schillebeeckx's terse little volume is essentially an attempt to uncover the basis of this singular communication, which we may call with him, an encounter with God. The source of all sacramental encounter-i.e., of man's every personal meeting with God under a visible form-is the Redemptive Incarnation. Christ is the primordial sacrament in the sense that in his personal activity the measure of God's love for man is revealed. The mystery of his passage through death to life and exaltation on the right hand of the Father, where, as Kyrios (the Lord), he sends the Spirit to enliven the Church-this mys­ tery is the revelation in human form of Trinitarian life. The Incarnate Son obediently offers his life that the world may know that he loves the Father, and that they who are initiated into the mystery may know that the Son of God has nothing which is not the Father's.
    [Show full text]