AP European History - Chapter 13 the Reformation & Religious Warfare in 16Th Century Class Notes & Critical Thinking
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Pope Nicholas II's 1059 Decree
Pope Nicholas’s speech about simony and papal election, 1059 Draft translation by Charles West, September 2019 Source: MGH Concilia VIII, pp. 382-3 (JL 4431a) The Lord Pope Nicholas, presiding over the synod in the Constantinian basilica, said: “We decree that there should be no mercy for the simoniacs to protect their indignity, and we condemn them according to the sanctions of the canons and the decrees of the holy fathers, and we declare with apostolic authority that they should be deposed. About those who were ordained by simoniacs not for money but freely, since this question has now been debated for a very long time, we remove every knot of doubt, so that we permit no one henceforth to hesitate over this decree. Since the poisonous calamity of the simoniac heresy has until now grown up to such an extent that hardly any church can be found that is not corrupted in some part by this disease, we permit those who have been freely ordained already by simoniacs to remain in their orders, according not to the censure of justice but to the perspective of mercy, unless perhaps some fault from their life stands against them according to the canons. There is such a multitude of these people that since we are not able to enforce the rigour of canonical vigour upon them, it is necessary that we incline our spirit for the moment to the zeal of pious condescension. We do this on condition, however, that by the authority of the Apostles Peter and Paul we absolutely forbid that any of our successors should ever take this permission of ours as a rule for themselves or anyone else, since the authority of the ancient fathers did not promulgate this by command or concession, but the great necessity of the time extorted it from us by permission. -
The Dark Age Church Period of Barbarian Invasions
Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West. -
Forerunners to the Reformation
{ Lecture 19 } FORERUNNERS TO THE REFORMATION * * * * * Long before Luther nailed his 95 Theses to the Wittenberg Door, there were those who recognized the corruption within the Roman Catholic Church and the need for major reform. Generally speaking, these men attempted to stay within the Catholic system rather than attempting to leave the church (as the Protestant Reformers later would do). The Waldensians (1184–1500s) • Waldo (or Peter Waldo) lived from around 1140 to 1218. He was a merchant from Lyon. But after being influenced by the story of the fourth-century Alexius (a Christian who sold all of his belongings in devotion to Christ), Waldo sold his belongings and began a life of radical service to Christ. • By 1170, Waldo had surrounded himself with a group of followers known as the Poor Men of Lyon, though they would later become known as Waldensians. • The movement was denied official sanction by the Roman Catholic Church (and condemned at the Third Lateran Council in 1179). Waldo was excommunicated by Pope Lucius III in 1184, and the movement was again condemned at the Fourth Lateran Council in 1215. • Waldensians were, therefore, persecuted by the Roman Catholics as heretics. However, the movement survived (even down to the present) though the Waldensians were often forced into hiding in the Alps. • The Waldensian movement was characterized by (1) voluntary poverty (though Waldo taught that salvation was not restricted to those who gave up their wealth), (2) lay preaching, and (2) the authority of the Bible (translated in the language of the people) over any other authority. -
Causes and Consequences of the Protestant Reformation Sascha O
Chapman University Chapman University Digital Commons ESI Working Papers Economic Science Institute 2016 Causes and Consequences of the Protestant Reformation Sascha O. Becker University of Warwick Steven Pfaff University of Washington Jared Rubin Chapman University, [email protected] Follow this and additional works at: http://digitalcommons.chapman.edu/esi_working_papers Part of the Christian Denominations and Sects Commons, Christianity Commons, Econometrics Commons, Economic Theory Commons, History of Christianity Commons, and the Other Economics Commons Recommended Citation Becker, S.O., Pfaff, S., & Rubin, J. (2016). Causes and consequences of the Protestant Reformation. ESI Working Paper 16-13. Retrieved from http://digitalcommons.chapman.edu/esi_working_papers/178 This Article is brought to you for free and open access by the Economic Science Institute at Chapman University Digital Commons. It has been accepted for inclusion in ESI Working Papers by an authorized administrator of Chapman University Digital Commons. For more information, please contact [email protected]. Causes and Consequences of the Protestant Reformation Comments Working Paper 16-13 This article is available at Chapman University Digital Commons: http://digitalcommons.chapman.edu/esi_working_papers/178 Causes and Consequences of the Protestant Reformation* Sascha O. Becker† Steven Pfaff‡ University of Warwick University of Washington Jared Rubin§ Chapman University The Protestant Reformation is one of the defining events of the last millennium. Nearly 500 years after the Reformation, its causes and consequences have seen a renewed interest in the social sciences. Research in economics, sociology, and political science increasingly uses detailed individual-level, city-level, and regional-level data to identify drivers of the adoption of the Reformation, its diffusion pattern, and its socioeconomic consequences. -
The Fourth Crusade Was No Different
Coastal Carolina University CCU Digital Commons Honors College and Center for Interdisciplinary Honors Theses Studies Fall 12-15-2016 The ourF th Crusade: An Analysis of Sacred Duty Dale Robinson Coastal Carolina University Follow this and additional works at: https://digitalcommons.coastal.edu/honors-theses Part of the History Commons Recommended Citation Robinson, Dale, "The ourF th Crusade: An Analysis of Sacred Duty " (2016). Honors Theses. 4. https://digitalcommons.coastal.edu/honors-theses/4 This Thesis is brought to you for free and open access by the Honors College and Center for Interdisciplinary Studies at CCU Digital Commons. It has been accepted for inclusion in Honors Theses by an authorized administrator of CCU Digital Commons. For more information, please contact [email protected]. Robinson 1 The crusades were a Christian enterprise. They were proclaimed in the name of God for the service of the church. Religion was the thread which bound crusaders together and united them in a single holy cause. When crusaders set out for a holy war they took a vow not to their feudal lord or king, but to God. The Fourth Crusade was no different. Proclaimed by Pope Innocent III in 1201, it was intended to recover Christian control of the Levant after the failure of past endeavors. Crusading vows were exchanged for indulgences absolving all sins on behalf of the church. Christianity tied crusaders to the cause. That thread gradually came unwound as Innocent’s crusade progressed, however. Pope Innocent III preached the Fourth Crusade as another attempt to secure Christian control of the Holy Land after the failures of previous crusades. -
Globalization and Orthodox Christianity: a Glocal Perspective
religions Article Globalization and Orthodox Christianity: A Glocal Perspective Marco Guglielmi Human Rights Centre, University of Padua, Via Martiri della Libertà, 2, 35137 Padova, Italy; [email protected] Received: 14 June 2018; Accepted: 10 July 2018; Published: 12 July 2018 Abstract: This article analyses the topic of Globalization and Orthodox Christianity. Starting with Victor Roudometof’s work (2014b) dedicated to this subject, the author’s views are compared with some of the main research of social scientists on the subject of sociological theory and Eastern Orthodoxy. The article essentially has a twofold aim. Our intention will be to explore this new area of research and to examine its value in the study of this religion and, secondly, to further investigate the theory of religious glocalization and to advocate the fertility of Roudometof’s model of four glocalizations in current social scientific debate on Orthodox Christianity. Keywords: Orthodox Christianity; Globalization; Glocal Religions; Eastern Orthodoxy and Modernity Starting in the second half of the nineteen-nineties, the principal social scientific studies that have investigated the relationship between Orthodox Christianity and democracy have adopted the well-known paradigm of the ‘clash of civilizations’ (Huntington 1996). Other sociological research projects concerning religion, on the other hand, have focused on changes occurring in this religious tradition in modernity, mainly adopting the paradigm of secularization (in this regard see Fokas 2012). Finally, another path of research, which has attempted to develop a non-Eurocentric vision, has used the paradigm of multiple modernities (Eisenstadt 2000). In his work Globalization and Orthodox Christianity (2014b), Victor Roudometof moves away from these perspectives. -
The Returning Warrior and the Limits of Just War Theory
THE RETURNING WARRIOR AND THE LIMITS OF JUST WAR THEORY R.J. Delahunty Professor of Law University of St. Thomas School of Law* In this essay, I seek to explore a Christian tradition that is nei- ther the just war theory nor pacifism. Unlike pacifism, this tradi- tion teaches that war is a necessary and inescapable aspect of the human condition, and that Christians cannot escape from engaging in it. Unlike just war theory, this tradition holds that engaging in war is intrinsically sinful, however justifiable that activity may be considered to be in the light of human law, morality or reason. Mi- chael Walzer captured the essence of this way of thinking in a cele- brated essay on the problem of “dirty hands.”1 Although Walzer’s essay was chiefly about political rather than military action, he rightly observed that there was a strand in Christian reflection that saw killing, whether in a just or unjust war, as defiling or even sin- ful, even if it conformed to moral and legal standards. That tradi- tion, though subordinate, still survives in Christian, especially Lu- theran, thought. The Church’s thought about war and peace went through sever- al phases before finally settling on the just war theory. Throughout much of the Middle Ages, the Church’s approach to war was pri- marily pastoral and unsystematic. Although opinions varied widely depending on the circumstances, the early medieval Church was commonly skeptical of the permissibility of killing in warfare. Ra- ther, the Church at that time tended to the view that killing – even in a just war – was sinful and required penance. -
Saint Augustine • Whose Full Name Was Aurelius Augustinus • Was Born
Saint Augustine • The grand style is not quite as elegant as the mixed style, but is exciting and heartfelt, with the purpose of igniting the same passion in the • Whose full name was Aurelius Augustinus students' hearts. • was born in a.d. 354, in the city of Tagaste, in the Roman North African province of Numidia (now Algeria). • Augustine proposed that evil could not exist within God, nor be created •was an early Christian theologian whose writings were very influential in by God, and is instead a by-product of God's creativity. the development of Western Christianity and Western philosophy. • He believed that this evil will, present in the human soul, was a •Augustine developed the concept of the Catholic Church as a spiritual City corruption of the will given to humans by God, making suffering a just of God punishment for the sin of humans. •He was ordained as a priest in 391, and in 396 he became the bishop of • Augustine believed that a physical Hell exists, but that physical Hippo, a position he undertook with conviction and would hold until his punishment is secondary to the punishment being separated from God. death. •Augustine died in the year 430 in his bed, reading the Psalms, as the Vandals began to attack Hippo. Teachings and beliefs • Augustine believed that dialogue/dialectic/discussion is the best means for learning, and this method should serve as a model for learning encounters between teachers and students. • Augustine stressed the importance of showing that type of student the difference between "having words and having understanding," and of helping the student to remain humble with his acquisition of knowledge. -
The French Wars of Religion
New Dorp High School Social Studies Department AP World History Mr. Hubbs The French Wars of Religion The French Protestants were called Huguenots and they represented only a small part of the population. Before the 1560s it was illegal for Huguenots to worship publicly. In 1562, Catherine, the Queen of France took a major step in religious toleration by allowing Huguenots to hold public worship outside the boundaries of towns. They were also allowed to hold church assemblies. Catherine was a Catholic and wanted France to remain Catholic; she also did not want a Protestant France. This began the French Wars of Religion which lasted for almost forty years and destroyed thousands of lives. Catholics began to target and kill many Huguenots. Fearing a Huguenot uprising, Catherine convinced Charles IX that the Huguenots were plotting his overthrow. On August 24, 1572, the day before St. Bartholomew's Day, royal forces hunted down and executed over three thousand Huguenots in Paris. Within three days, royal armies had hunted down and executed over twenty thousand Huguenots. The St. Bartholomew Massacre was a turning point in the history of the Christian Church. In 1576, Henry III ascended to the throne. And some Catholics formed a violent and fanatical group which was aided by Philip II of Spain who wanted to overthrow the Protestant churches of other countries. Henry III was stabbed to death and Henry IV became king. Henry IV stated that the only way France would find peace is if it were ruled by a tolerant Catholic king. On April 13, 1598, Henry IV ended the religious wars in France by proclaiming the Edict of Nantes. -
A Historical Overview of the Impact of the Reformation on East Asia Christina Han
Consensus Volume 38 Issue 1 Reformation: Then, Now, and Onward. Varied Article 4 Voices, Insightful Interpretations 11-25-2017 A Historical Overview of the Impact of the Reformation on East Asia Christina Han Follow this and additional works at: http://scholars.wlu.ca/consensus Part of the Chinese Studies Commons, History of Christianity Commons, Japanese Studies Commons, Korean Studies Commons, and the Missions and World Christianity Commons Recommended Citation Han, Christina (2017) "A Historical Overview of the Impact of the Reformation on East Asia," Consensus: Vol. 38 : Iss. 1 , Article 4. Available at: http://scholars.wlu.ca/consensus/vol38/iss1/4 This Articles is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Consensus by an authorized editor of Scholars Commons @ Laurier. For more information, please contact [email protected]. Han: Reformation in East Asia A Historical Overview of the Impact of the Reformation on East Asia Christina Han1 The Reformation 500 Jubilee and the Shadow of the Past he celebratory mood is high throughout the world as we approach the 500th anniversary of the Reformation. Themed festivals and tours, special services and T conferences have been organized to commemorate Martin Luther and his legacy. The jubilee Luther 2017, planned and sponsored the federal and municipal governments of Germany and participated by churches and communities in Germany and beyond, lays out the goals of the events as follows: While celebrations in earlier centuries were kept national and confessional, the upcoming anniversary of the Revolution ought to be shaped by openness, freedom and ecumenism. -
Century Historiography of the Radical Reformation
Toward a Definition of Sixteenth - Century habaptism: Twentieth - Century Historiography of the Radical Reformation James R. Coggins Winnipeg "To define the essence is to shape it afresh." - Ernst Troeltsch Twentieth-century Anabaptist historiography has somewhat of the character of Hegelian philosophy, consisting of an already established Protestant-Marxist thesis, a Mennonite antithesis and a recent synthesis. The debate has centred on three major and related issues: geographic origin, intellectual sources, and essence. Complicating these issues has been confusion over the matter of categorization: Just who is to be included among the Anabaptists and who should be assigned to other groups? Indeed, what are the appropriate categories, or groups, in the sixteenth century? This paper will attempt to unravel some of the tangled debate that has gone on concerning these issues. The Protestant interpretation of Anabaptism has the longest aca- demic tradition, going back to the sixteenth century. Developed by such Protestant theologians and churchmen as Bullinger, Melanchthon, Men- ius, Rhegius and Luther who wrote works defining and attacking Ana- baptism, this interpretation arose out of the Protestant understanding of the church. Sixteenth-century Protestants believed in a single universal church corrupted by the Roman Catholic papacy but reformed by them- selves. Anyone claiming to be a Christian but not belonging to the church Joitnlal of Mennonite Stitdies Vol. 4,1986 184 Journal ofMennonite Studies (Catholic or Protestant) was classed as a heretic,' a member of the mis- cellaneous column of God's sixteenth-century army. For convenience all of these "others" were labelled "Anabaptists." Protestants saw the Anabaptists as originating in Saxony with Thomas Muntzer and the Zwickau prophets in 1521 and spreading in subsequent years to Switzerland and other parts of northern Europe. -
John Jay and Benjamin Franklin Benjamin Franklin Was Born in 1706 in Boston to a Lower-Class Family and Was the 15Th out of 17 Children
John Jay and Benjamin Franklin Benjamin Franklin was born in 1706 in Boston to a lower-class family and was the 15th out of 17 children. Franklin never received a formal education past the age of 10. He became a printer’s apprentice and eventually moved to Philadelphia at the age of 17 to continue his trade. John Jay was born in 1745 in New York to a moderately wealthy family and was the 8th of 10 children. He received a good education and was taught by tutors before attending King’s College at the age of 14. After graduating, he became a successful lawyer. Huguenot Cross John Jay and Benjamin Franklin both descended from ancestors who came to America seeking religious freedom. Jay’s ancestors were French Huguenots while Franklin’s family were Puritans. The stories of their ancestor’s religious persecution had a huge impact on both men and is reflected in many of their beliefs. John Jay’s grandfather, Augustus Jay, was a French Huguenot who came to America in the 1680s. Augustus and his family had to leave France in order to flee the religious persecution of Huguenots after the King of France revoked the Edict of Nantes. The Edict had protected French Protestants from religious persecution in the heavily Catholic country and without it, Huguenots were no longer safe in France. The oppression and pursuit of religious freedom that his ancestors endured had a lasting effect on Jay and his beliefs. He strongly believed that there should not be a national religion and that it was important to enforce a strong separation between religion and government.