The Late Middle Ages Discussion Questions
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Part 9: The Late Middle Ages
9.2 Propositions of Wycliffe condemned at London, 1382, and at the Council of Constance, 1415
John Wycliffe (c. 1328–1384) taught theology and philosophy at Oxford and was a forceful advocate of church reform. He believed that the Bible was the highest spiritual authority and that the sacraments of the church were not necessary for salvation. The fact that he preached these beliefs in public and in Eng-lish led to his condemnation as a heretic. He was not, however, executed but rather forced into retire-ment from public life.
Source: Documents of the Christian Church, ed. Henry Bettenson (New York: Oxford University Press, 1970), pp. 172–173.
I.2 That the material substance of bread and the material substance of wine remain in the Sacrament of the altar.
- That the accidents of bread do not remain without a subject (substance) in the said Sacrament.
- That Christ is not in the Sacrament essentially and really, in his own corporeal presence.
- That if a bishop or priest be in mortal sin he does not ordain, consecrate or baptize.
- That it is not laid down in the Gospel that Christ ordained the Mass.
- That God ought to obey the devil.1
- That if a man be duly penitent any outward confession is superfluous and useless.
- That it is contrary to Holy Scripture that ecclesiastics should have possessions.
- That any deacon or priest may preach the word of God apart from the authority of the Apostolic See or a Catholic bishop.
- That no one is civil lord, or prelate, or bishop, while he is in mortal sin.
- That temporal lords can at their will take away temporal goods from the church, when those who hold them are sinful (habitually sinful, not sinning in one act only).
- That the people can at their own will correct sinful lords.
- That tithes are mere alms, and that parishioners can withdraw them at their will because of the misdeeds of their curates.
- That he who gives alms to friars is by that fact excommunicate.
- That any one who enters a private religion (i.e. religious house], either of those having property or of mendi-cants, is rendered more inapt and unfit for the performance of the commands of God.
- That holy men have sinned in founding private religions.
- That the religious who live in private religions are not of the Christian religion.
- That friars are bound to gain their livelihood by the labour of their hands, and not by begging.
- That the confirmation of young men, the ordination of clerics, the consecration of places are reserved for the Pope and bishops on account of the desire for temporal gain and honour.
- That the excommunication of the Pope or of any prelate is not to be feared, because it is the censure of
antichrist.
- That all of the order of mendicants are heretics.
- That the Roman Church is the synagogue of Satan, and the Pope is not the next and immediate vicar of Christ and the Apostles.
- That it is fatuous to believe in the indulgences of the Pope and the bishops.
- That all oaths made to corroborate human contracts and civil business are unlawful.
Question:
- Why were the ideas of Wycliffe so odious to the Church?
- The propositions are numbered as at Constance. Ziz. give a different order.
- e. ‘Dominion by grace’ cannot be put into operation in the world as it is.
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PART 11
The Reformation
11.1 Erasmus: A Diatribe Against the Pope
Desidenus Erasmus (ca. 1467–1536), the most renowned of all Northern Renaissance humanists, was Dutch by birth and educated in a school of the Brethern of the Common Life. He was a Biblical scholar, a popular author, and an astute critic of his society and the church, although he ultimately rejected the Protestant Reform. Published anonymously, the following diatribe is directed against Pope Julius II (r. 1503–13), who was known as the Warrior Pope.
Source: Wallace E. Adams, Richard B. Barlow, Gerald R. Kleinfeld, Ronald D. Smith, William W, Wootton,
eds. The Western World To 1700, (New York: Dodd, Mead & Co., 1969), pp. 372–74.
DIALOGUE: JULIUS LOCKED OUT OF HEAVEN
Persons Of The Dialogue: Pope Julius II, His Genius Or Guardian Angel, and St. Peter
Scene: Before the Gates of Heaven
JULIUS: What’s the trouble here? Won’t the gates open? I believe the lock as been changed, or else it’s jammed.
GENIUS: Better check to see if you’ve brought the right key. The one for the treasury won’t open this door, you
know. But why didn’t you bring both keys? This is the key of power, not of knowledge.
JULIUS: Why, Hell, this is the only one I’ve ever used! I’ve never seen what good the other one was when I’ve had
this one.
GENIUS: Me neither, certainly, except that meanwhile we’re locked out.
JULIUS: I’m losing my temper. I’m going to beat on the gate. Hey there! Somebody open this door instantly! What’s
the matter, nobody here? What’s holding up the doorman? Asleep, I suppose; probably drunk.
GENIUS: [Aside] This fellow judges everyone by himself.
PETER: It’s a good thing we’ve got a steel door. Otherwise, whoever this is would break down the gates. It must be
some giant, or satrap, some sacker of cities. Immortal God! What sewage is this I smell! Well, I certainly
won’t open the door. I’ll just peek out this little barred window and see what kind of monster this is. What
do you want? Who are you?
JULIUS: If you knew your business, you would greet me with all the heavenly choirs.
PETER: Rather demanding, isn’t he? But first tell me who you are.
JULIUS: As if you couldn’t see who I am.
PETER: See? I certainly see a new and never-before-seen spectacle, not to say a monster.
JULIUS: If you are not completely blind, then, I suppose you know this key, even if you don’t recognize the golden
oak on my coat of arms. And you see the triple crown of the Papacy, besides my cloak, glittering all over with jewels and gold.
PETER: Well, I recognize the silver key, all right, though to be sure there is only one, and it is much different from
the keys that Christ, the true Pastor of the Church, once put into my keeping. But how should I recognize
that crown, so proud that no barbarian tyrant would ever dare wear it, much less someone wishing to be
admitted here? As for that cloak, it does nothing for me. I always kick jewels and gold out of the way, and
spurn them like trash. But what’s this? Here and there on the key and the crown and the cloak I see the
marks of some wretched saloon keeper and impostor, a fellow with my name but not my ways: Simon
[Magus], whom I once threw out from the following of Christ for simony.
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JULIUS: Well, let these trifles go, if you’re wise to them. Now I am, if you don’t know, Julius the Ligurian, and if
I’m not mistaken you recognize these two letters: P.M. You have learned to read, I presume?
PETER: I guess they stand for Pestis Maxima, the Universal Calamity.
GENIUS: Ha ha ha! This riddle-guesser hit the nail on the head.
JULIUS: No, no! Pontifex Maxi us, the Pope’s title.
PETER: If you were three times maxi us and greater even than thrice-great Hermes, you wouldn’t be allowed in here
unless you were the best of all; that is, a saint.
JULIUS: Well, if it is so necessary to be called a saint, you’re being pretty arrogant to delay opening the gate for me,
when you after all these centuries are only called sanctus—saint or holy—but nobody ever calls me
anything but sanctissimus—most sainted, most holy. There are six-thousand bulls….
GENIUS: Real bull!
JULIUS: … in which I am called not only most holy, but by the very name of holiness itself, whenever it pleased me.
GENIUS: By the name of drunkard, too.
JULIUS: I would make ‘em call me the Holiest of the Most Holy Lord Julius.
PETER: Well then, go demand heaven from those flatterers who made you “most holy.” Let the same followers who
gave you your holiness save you. Though I suppose you still think there is no difference between being called holy and being holy.
JULIUS: I’m getting angry! If only I could live again, I’d show you about this business of not being holy and not
being saved!
PETER: Oh, there’s an indication of a most holy mind! Although I have been watching you narrowly for a long time
now, I’ve seen no sign of sanctity in you—nothing but impiety. Why have you led here this new, un-papal
army? Here you have brought with you some twenty-thousand men, and I can’t catch sight of a single one
who has even a face that is Christian! I see a horrible flood of soldiers with you, smelling of nothing but
brothels, drunkenness, and gun. powder. I guess they are some kind of bandits, or rather fiends broken out
of Hell to storm Heaven. As for you, the more I look the less trace of an apostle do I see about you. First
of all, what monstrous thing is this, that you wear the garment of a priest and under it you bristle and rattle
with bloody armor? And why such belligerent eyes, such a fierce mouth, such a menacing forehead, such
proud and arrogant brows? It is shameful to say and painful to see that no part of your body is not spattered
with the stains of prodigious and abominable pleasures. Not to mention that even now you are belching and
smelling of hangover and drunkenness, and I just saw you [vomit]! The appearance of your whole person
suggests that it is not with age and disease but through dissipation that you seem old, withered, and broken.
GENIUS: How vividly he paints him in his true colors!…
Questions:
- How does Pope Julius’ conduct in office as described in the dialogue compare with Machiavelli’s Renaissance prince?
- On what grounds did St. Peter exclude Pope Julius from heaven?
- How do these criticisms of Pope Julius compare to John Hus’s condemnation of the papacy?
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11.2 Luther’s Ninety-Five Theses
The Ninety-Five Theses is the popular term for the Disputation on the Power and the Efficacy of Indul-gences. Luther posted these on the Castle church door at Wittenberg on October 31, 1517. When John Tetzel arrived selling indulgences in Luther’s parish, chanting slogans that offered years off penance in purgatory for a cash payment, Luther protested against them and took the first steps of the Protestant Reformation. A selection of the Theses below reveals Luther’s early position.
Source: Martin Luther: Selections from His Writings, ed. and trans. John Dillenberger, (New York: Double-day & Company, 1961), pp. 489–500. Reprinted with permission from The Reformation Writings of Martin Luther, Vol. 1, The Basis of the Protestant Reformation, trans. and ed. Bertram Lee Woolf (London: Lutter-worth Press, 1953), pp. 32–42, passim.
Out of love and concern for the truth, and with the object of eliciting it, the following heads will be the subject of a public discussion at Wittenberg under the presidency of the reverend father, Martin Luther, Augustinian, Master of Arts and Sacred Theology, and duly appointed Lecturer on these subjects in that place. He requests that whoever cannot be present personally to debate the matter orally will do so in absence in writing.
- When our Lord and Master, Jesus Christ, said “Repent”, He called for the entire life of believers to be one of
penitence.
- The pope has neither the will nor the power to remit any penalties beyond those imposed either at his own dis-cretion or by canon law.
- The pope himself cannot remit guilt, but only declare and confirm that it has been remitted by God; or, at most, he can remit it in cases reserved to his discretion. Except for these cases, the guilt remains untouched.
- Therefore the pope, in speaking of the plenary remission of all penalties, does not mean “all” in the strict sense, but only those imposed by himself.
- Hence those who preach indulgences are in error when they say that a man is absolved and saved from every penalty by the pope’s indulgences;
- There is no divine authority for preaching that the soul flies out of purgatory immediately the money chinks in the bottom of the chest.
- It is certainly possible that when the money chinks in the bottom of the chest avarice and greed increase; but when the church offers intercession, all depends on the will of God.
- All those who believe themselves certain of their own salvation by means of letters of indulgence, will be eter-nally damned, together with their teachers.
- It is not in accordance with Christian doctrine to preach and teach that those who buy off souls, or purchase confessional licenses, have no need to repent of their own sins.
- Any Christian whatsoever, who is truly repentant, enjoys plenary remission from penalty and guilt, and this is given him without letters of indulgence.
- Any true Christian whatsoever, living or dead, participates in all the benefits of Christ and the Church; and this participation is granted to him by God without letters of indulgence.
- Christians should be taught that one who gives to the poor, or lends to the needy, does a better action than if he purchases indulgences.
- Christians should be taught that he who sees a needy person, but passes him by although he gives money for indulgences, gains no benefit from the pope’s pardon, but only incurs the wrath of God.
- Christians should be taught that, if the pope knew the exactions of the indulgence preacher he would rather the church of St. Peter were reduced to ashes than be built with the skin, flesh, and bones of his sheep.
- The true treasure of the church is the Holy Gospel of the glory and the grace of God.
- It is foolish to think that papal indulgences have so much power that they can absolve a man even if he has done the impossible and violated the mother of God.
- We assert the contrary, and say that the pope’s pardons are not able to remove the least venial of sins as far as their guilt is concerned.
- This unbridled preaching of indulgences makes it difficult for learned men to guard the respect due to the pope against false accusations, or at least from the keen criticisms of the laity;
- They ask, e.g.: Why does not the pope liberate everyone from purgatory for the sake of love (a most holy thing) and because of the supreme necessity of their souls? This would be morally the best of all reasons. Meanwhile he redeems innumerable souls for money, a most perishable thing, with which to build St. Peter’s church, a very minor pur-pose.
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- Again: Since the pope’s income to-day is larger than that of the wealthiest of wealthy men, why does he not build this one church of St. Peter with his own money, rather than with the money of indigent believers?
- These questions are serious matters of conscience to the laity. To suppress them by force alone, and not to refute them by giving reasons, is to expose the church and the pope to the ridicule of their enemies, and to make Christ-ian people unhappy.
- If, therefore, indulgences were preached in accordance with the spirit and mind of the pope, all these diffi-culties would be easily overcome, and, indeed, cease to exist.
- Christians should be exhorted to be zealous to follow Christ, their Head, through penalties, deaths, and hells;
- And let them thus be more confident of entering heaven through many tribulations rather than through a false assurance of peace.
Questions:
- Why is Luther upset about the sale of indulgences?
- According to these statements, what is more important in Christian teaching than indulgences?
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11.3 The Act of Supremacy: The Church of England
Thwarted by the pope’s reluctance from getting an annulment of his marriage, Henry VIII (r. 1509–1547) invoked the principle “the king in Parliament can do anything” to validate by legislation his new posi-tion as head of the Church of England. The new Archbishop of Canterbury, Thomas Cranmer, granted the king his annulment and Henry married Anne Boleyn.
Source: Select Documents of English Constitutional History, ed. George B. Adams and H. Morse Stephens, (New York: Macmillan, 1918), pp. 239–40, reprinted from Statutes of the Realm (London, 1810–28) III, 436–39.
ALBEIT the king’s majesty justly and rightfully is and ought to be the supreme head of the Church of England, and so is recognized by the clergy of this realm in their Convocations, yet nevertheless for corroboration and confirmation thereof, and for increase of virtue in Christ’s religion within this realm of England, and to repress and extirp all errors, heresies, and other enormities and abuses heretofore used in the same: be it enacted by authority of this present Parliament, that the king our sovereign lord, his heirs and successors, kings of this realm, shall be taken, accepted, and reputed the only supreme head in earth of the Church of England, called Anglicana Ecclesia; and shall have and enjoy, annexed and united to the imperial crown of this realm, as well the title and style thereof, as all honours, dignities, preeminences, jurisdictions, priv-ileges, authorities, immunities, profits, and commodities to the said dignity of supreme head of the same Church belong-ing and appertaining; and that our said sovereign lord, his heirs and successors, kings of this realm, shall have full power and authority from time to time to visit, repress, redress, reform, order, correct, restrain, and amend all such errors, here-sies, abuses, offences, contempts, and enormities, whatsoever they be, which by any manner spiritual authority or juris-diction ought or may lawfully be reformed, repressed, ordered, redressed, corrected, restrained, or amended, most to the pleasure of Almighty God, the increase of virtue in Christ’s religion, and for the conservation of the peace, unity, and tranquillity of this realm; any usage, custom, foreign law, foreign authority, prescription, or any other thing or things to the contrary hereof notwithstanding.
Questions:
- On what grounds did Henry claim the right to exercise authority as “Supreme Head of the Church of England?”
- How does this law change the relationship between church and state government? between England and other European states?
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11.5 The Edict of Nantes
At the end of decades of religious strife, Henry IV of France (r. 1589–1610) decreed the Edict of Nantes, granting religious toleration to the French Protestants, known as Huguenots. This is the first time in European history that a Christian ruler permitted civil liberty as well as freedom of worship to a religious minority.
Source: Sidney Z. Ehler and John B. Morrall, eds. and trans., Church and State Through the Centuries: A
Collection of Historic Documents (London: Burns and Gates, 1954), pp. 185–88.
Firstly, that the memory of everything done on both sides from the beginning of the month of March 1585, until our acces-sion to the Crown and during the other previous troubles, and at the outbreak of them, shall remain extinct and suppressed, as if it were something which had never occurred. And it shall not be lawful or permissible to our Procurators-General or to any other persons, public or private, at any time or on any pretext whatsoever, to institute a case, lawsuit or action in any Court or judicial tribunals whatever [concerning those things].
We forbid all our subjects, of whatever rank and quality they may be, to renew the memory of these matters, to attack, be hostile to, injure or provoke each other in revenge for the past, whatever may be the reason and pretext; or to dispute, argue or quarrel about it, or to do violence, or to give offence in deed or word, but let them restrain themselves and live peaceably together as brothers, friends and fellow-citizens, on pain of being liable to punishment as disturbers of the peace and troublers of public quiet.
We ordain that the Catholic, Apostolic and Roman religion shall be restored and re-established in all places and districts of this our kingdom and the countries under our rule, where its practice has been interrupted, so that it can be peacefully and freely practiced there, without any disturbance or hindrance. We forbid very expressly all persons of what-ever rank, quality or condition they may be, under the aforesaid penalties, to disturb, molest or cause annoyance to cler-ics in the celebration of the Divine worship, the enjoyment and receipt of tithes, fruits and revenues of their benefices, and all other rights and duties which belong to them; and we ordain that all those who during the disorders have come into pos-session of churches, houses, goods and revenues belonging to the said clerics, and who retain and occupy them, shall give back the entire possession and enjoyment of them, with such rights, liberties and safeguards as they had before they were seized. We also forbid very expressly those of the so-called Reformed religion to hold prayer meetings or any devotions of the aforesaid religion in churches, houses and dwellings of the above-said clerics….
And in order not to leave any cause for discords and disputes between our subjects, we have permitted and we permit those of the so-called Reformed religion to live and dwell in all the towns and districts of this our kingdom and the countries under one rule, without being annoyed, disturbed, molested or constrained to do anything against their con-science, or for this cause to be sought out in their houses and districts where they wish to live, provided that they conduct themselves in other respects according to the provisions of our present Edict….
We also permit those of the aforesaid religion to carry out and continue its practice in the towns and districts under our rule, where it was established and carried out publicly several distinct times in the year 1597, until the end of the month of March, notwithstanding all decrees and judgments to the contrary….
We forbid very expressly all those of the aforesaid religion to practice it in so far as ministration, regulation, dis-cipline or public instruction of children and others is concerned, in this our kingdom and the countries under our rule, in matters concerning religion, outside the places permitted and conceded by the present Edict….
Books dealing with the matters of the aforesaid so-called Reformed religion shall not be printed and sold publicly, except in the towns and districts where the public exercise of the said religion is allowed. And with regard to other books which shall be printed in other towns, they shall be seen and inspected by our officials and theologians as laid down by our ordinances. We forbid very specifically the printing, publication and sale of all defamatory books, tracts and writings, under the penalties contained in our ordinances, instructing all our judges and officials to carry out this ruling strictly.
We ordain that there shall be no difference or distinction, because of the aforesaid religion, in the reception of stu-dents to be instructed in Universities, Colleges and schools, or of the sick and poor into hospitals, infirmaries and public charitable institutions….
In order to reunite more effectively the wills of our subjects, as is our intention, and to remove all future com-plaints, we declare that all those who profess or shall profess the aforesaid so-called Reformed religion are capable of hold-ing and exercising all public positions, honours, offices and duties whatsoever, Royal, seigneurial, or offices in the towns of our kingdom, countries, lands and lordships subject to us, notwithstanding all contrary oaths, and of being admitted and received into them without distinction; it shall be sufficient for our courts of Parliament and other judges to ascertain and inquire concerning the life, morals, religion and honest behaviour of those who are or shall be appointed to offices, whether of one religion or the other, without enacting from them any oath other than that of well and faithfully serving the King
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in the exercise of their functions and keeping the ordinances, as has been perpetually the custom. During vacancies in the aforesaid positions, functions and offices, we shall make—in respect of those which shall be in our disposition—appoint-ments without bias or discrimination of capable persons, as the unity of our subjects requires it. We declare also that mem-bers of the aforesaid so-called Reformed religion can be admitted and received into all Councils, conferences, assemblies and gatherings which are connected with the offices in question; they can not be rejected or prevented from enjoying these rights on grounds of the said religion….
And for greater security of the behaviour and conduct which we expect with regard to it [the Edict], we will, com-mand and desire that all the Governors and Lieutenants-General of our provinces, Bailiffs, Seneschals asnd other ordinary judges in towns in our aforesaid kingdom, immediately after the reception of this Edict, swear to cause it to be kept and observed, each one in his own district; likewise the mayors, sheriffs, captains, consuls and magistrates of the towns, annual and perpetual. We also enjoin our said bailiffs, seneschals or their lieutenants and other judges, to cause the principal inhabitants from both religions in the above-mentioned towns to swear to respect the present Edict immediately after its publication. We place all those of the said towns in our protection and safe keeping, each religion being placed in the safe keeping of the other; and we wish them to be instructed respectively and by public acts to answer by due legal process any contraventions of our present Edict which shall be made in the said towns by their inhabitants, or to make known the said contraventions and put them into the hand of justice.
We command our beloved and loyal people who hold our Courts of Parliament, “Chambres des Comptes” and courts of aids that immediately after the present Edict has been received, they are bound, all business being suspended and under penalty of nullity for any acts which they shall make otherwise, to take an oath similar to the above and to make this our Edict to be published and registered in our above-mentioned Courts according to its proper form and meaning, purely and simply, without using any modifications, rectifications, declarations or secret registering and without waiting for fur-ther order or commandment from us; and we order our Procurators-General to demand and ensure immediately and with-out delay the aforesaid publication….
For such is our pleasure. As witness thereof we have signed the present enactment with our own hand, and in order that it may be sure and stable permanently, we have placed and affixed our Seal to it.
Given at Nantes in the month of April, in the year of grace 1598, the ninth year of our reign.
[Signed,]
Henry
Questions:
- What specific rights did this edict allow the Huguenots?
- To what extent were they still treated differently from the Catholic majority?
- How might they become a threat someday to royal authority?
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11.6 The Catholic Response: The Council of Trent
The response of the Catholic Church to the Protestant Reformation began, surprisingly, after the election of Pope Paul III (1534–1549), a humanist who immediately appointed his unqualified teenaged grandsons to the college of cardinals. Not only did this action reveal his immoral life, but also his willingness to use his office to increase the wealth and power of his family. Nevertheless, Paul III also appointed able and reform-minded men to offices of authority and called a Church council to deal with the many problems facing the Church. The Council of Trent met intermittently from 1545–1563. Some of its canons and decrees are recorded in the following document.
Source: Heritage of Western Civilization, Seventh Edition, ed. John L. Beatty and Oliver A. Johnson, (Prentice Hall, 1991), pp. 452–60.
DECREE TOUCHING THE OPENING OF THE COUNCIL
Doth it please you-unto the praise and glory of the holy and undivided Trinity, Father, and Son, and Holy Ghost; for the increase and exaltation of the Christian faith and religion; for the extirpation of heresies; for the peace and union of the Church; for the reformation of the Clergy and Christian people; for the depression and extinction of the enemies of the Christian name-to decree and declare that the sacred and general council of Trent do begin, and hath begun?
They answered: It pleaseth us.
DECREE CONCERNING ORIGINAL SIN
That our Catholic faith, without which it is impossible to please God, may, errors being purged away, continue in its own perfect and spotless integrity, and that the Christian people may not be carried about with every wind of doctrine; whereas that old serpent, the perpetual enemy of mankind, amongst the very many evils with which the Church of God is in these our times troubled, has also stirred up not only new, but even old, dissensions touching original sin, and the remedy thereof; the sacred and holy, oecumenical and general Synod of Trent,—lawfully assembled in the Holy See presiding therein,—wishing now to come to the reclaiming of the erring, and the confirming of the wavering—following the testi-monies of the sacred Scriptures, of the holy Fathers, or the most approved councils, and the judgement and consent of the Church itself, ordains, confesses, and declares these things touching the said original sin:
- If any one does not confess that the first man, Adam, when he had transgressed the commandment of God in Paradise, immediately lost the holiness and justice wherein he had been constituted; and that he incurred, through the offense of that prevarication, the wrath and indignation of God, and consequently death, with which God had previously threatened him, and, together with death, captivity under his power who thenceforth had the empire of death, that is to say, the devil, and that the entire Adam, through that offence of prevarication, was changed, in body and soul, for the worse; let him be anathema.
- If any one asserts, that this sin of Adam—which in its origin is one, and being transfused into all by propaga-tion, not by imitation, is in each one as his own—is taken away either by the powers of human nature, or by any other remedy than the merit of the one mediator our Lord Jesus Christ, who hath reconciled us to God in his own blood, made unto us justice, sanctification, and redemption; or if he denies that the said merit of Jesus Christ is applied, both to adults and to infants, by the sacrament of baptism rightly administered in the form of the Church; let him be anathema….
ON THE SACRAMENTS IN GENERAL
Canon I. If any one saith, that the sacraments of the New Law were not all instituted by Jesus Christ, our Lord; or, that they are more, or less, than seven, to wit, Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Order, and Matrimony; or even that any one of these seven is not truly and properly a sacrament; let him be anathema.
Canon IV. If any one saith, that the sacraments of the New Law are not necessary unto salvation, but superfluous; and that, without them, or without the desire thereof, men obtain of God, through faith alone, the grace of justification;-though all (the sacraments) are not indeed necessary for every individual; let him be anathema.
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Canon VI. If any one saith, that the sacraments of the New Law do not contain the grace which they signify; or, that they do not confer that grace on those who do not place an obstacle thereunto; as though they were merely outward signs of grace or justice received through faith, and certain marks of the Christian profession, whereby believers are dis-tinguished amongst men from unbelievers; let him be anathema.
Canon X. If any one saith, that all Christians have power to administer the word, and all the sacraments; let him be anathema.
ON THE MOST HOLY SACRAMENT OF THE EUCHARIST
Canon I. If any one deny, that, in the sacrament of the most holy Eucharist, are contained truly, really, and sub-stantially, the body and blood together with the soul and divinity of our Lord Jesus Christ. and consequently the whole Christ: but saith that He is only therein as in a sign, or in figure, or virtue: let him be anathema.
Canon II. If anyone saith that in the sacred and holy sacrament of the Eucharist, the substance of the bread and wine remains conjointly with the body and blood of our Lord .Jesus Christ, and denieth that wonderful and singular con-version of the whole substance of the bread into the Body, and of the whole substance of the wine into the Blood—the species only of the bread and wine remaining—which conversion indeed the Catholic Church most aptly calls transub-stantiation; let him be anathema.
ON THE ECCLESIASTICAL HIERARCHY, AND ON ORDINATION
… If any one affirm, that all Christians indiscriminately are priests of the New Testament. or that they are all mutually endowed with an equal spiritual power, he clearly does nothing but confound the ecclesiastical hierarchy; which is as an army set in array….
…. It decree, that all those who, being only called and instituted by the people, or by the civil power and magis-
trate, ascend to the exercise of these ministrations, and those who of their own rashness assume them to themselves, are not ministers of the Church, but are to be looked upon as thieves and robbers, who have not entered by the door. These are the things which it hath seemed good to the sacred Synod to teach the faithful of Christ. in general terms, touching the sacrament of Order.
ON THE SACRAMENT OF MATRIMONY
Canon IX. If anyone saith, that clerics constituted in sacred orders or Regulars, who have solemnly professed chastity, are able to contract marriage, and that being contracted it is valid. notwithstanding the ecclesiastical law, or vow: and that the contrary is nothing else than to condemn marriage: and, that all who do not feel that they have the gift of chastity; even though they have made a vow thereof, may contract marriage: let him be anathema: seeing that God refuses not that gift to those who ask for it rightly; neither does He suffer us to be tempted above that which we are able.
Canon X. If anyone saith. that the marriage state is to be placed above the state of virginity and of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony; let him be anathema.
ON THE INVOCATION, VENERATION, AND RELICS, OF SAINTS, AND ON SACRED IMAGES
The holy Synod enjoins on all bishops and others who sustain the office and charge of teaching, that, agreeably to the usage of the Catholic and Apostolic Church, received from the primitive times of the Christian religion, and agreeably to the con-sent of the holy Fathers, and to the decrees of sacred Councils, they especially instruct the faithful diligently concerning the intercession and invocation of saints; the honour (paid) to relics; and the legitimate use of images; teaching them that the saints who reign together with Christ, offer up their own prayers to God for men, that it is good and useful supplicantly to invoke them, and to have recourse to their prayers, aid, (and) help for obtaining benefits from God, through His Son, Jesus Christ, our lord, who is alone Redeemer and Saviour; but that they think impiously, who denies that the saints, who enjoy eternal happiness in heaven, are to be invocated or who assert either that they do not pray for men; or, that the invocation of them to pray for each of us even in particular is idolatry or that it is repugnant to the word ogf God; and is opposed to the honour of the one mediator between God and me, Christ Jesus; or that it is foolish to supplicate, vocally or mentally, those who reign in heaven. Also, that the holy bodies of holy martyrs, and of others now living with Christ….
They who affirm that veneration and honour are not due to the relics of saints; or, that these, and other sacred monu-ments, are uselessly honoured by the faithful; and that the places dedicated to the memories of the saints are in vain vis-ited with the view of obtaining their aid; are wholly to be condemned, as the Church has already long since condemned, and now also condemns.
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Part 11: The Reformation
CARDINALS AND ALL PRELATES OF THE CHURCHES SHALL BE CONTENT WITH MODEST FURNITURE AND A FRUGAL TABLE: THEY SHALL NOT ENRICH THEIR RELATIVES OR DOMESTICS OUT OF THE PROPERTY OF THE CHURCH
… Wherefore, after the example of our fathers in the Council of Carthage, it not only orders that bishops be content with modest furniture, and a frugal table and diet, but that they also give heed that in the rest of their manner of living, and in their whole house, there be nothing seen that is alien from this holy institution, and which does not manifest simplicity, zeal toward God, and a contempt of vanities. Also, it wholly forbids them to enrich their own kindred or domestics out of the revenues of the church…. It would seem to be a shame, if they did not at the same time shine so pre-eminent in virtue and in the discipline of their lives, as deservedly to draw upon themselves the eyes of all men.
DECREE CONCERNING INDULGENCES
Whereas the power of conferring Indulgences was granted by Christ to the Church; and she has, even in the most ancient times, used the said power, delivered unto her of God; the sacred holy Synod teaches, and enjoins, that the use of Indul-gences for the Christian people most salutary, and approved of by the authority of sacred Councils, is to be retained in the Chruch; and It condemns with anathema those who either assert, that they are useless; or who deny that there is in the Church the power of granting them. In granting them, however, it desires that, in accordance with the ancient and approved custom in the Church, moderation be observed; lest by excessive facility. Ecclesiastical discipline be enervated. And being desirous that the abuses which have crept therein, and by occasion of which this honourable name of Indulgences is blas-phemed by heretics, be amended and corrected….
Questions:
- For what purposes did the pope call the Council of Trent?
- How well did it achieve them?
- What concessions did the Council make to the doctrinal criticisms of the Protestants?
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RUBRIC
QUALITY OF RESPONSE NO RESPONSE POOR / UNSATISFACTORY SATISFACTORY GOOD EXCELLENT Content (worth a maximum of 50% of the total points) Zero points: Student failed to submit the final paper. 20 points out of 50: The essay illustrates poor understanding of the relevant material by failing to address or incorrectly addressing the relevant content; failing to identify or inaccurately explaining/defining key concepts/ideas; ignoring or incorrectly explaining key points/claims and the reasoning behind them; and/or incorrectly or inappropriately using terminology; and elements of the response are lacking. 30 points out of 50: The essay illustrates a rudimentary understanding of the relevant material by mentioning but not full explaining the relevant content; identifying some of the key concepts/ideas though failing to fully or accurately explain many of them; using terminology, though sometimes inaccurately or inappropriately; and/or incorporating some key claims/points but failing to explain the reasoning behind them or doing so inaccurately. Elements of the required response may also be lacking. 40 points out of 50: The essay illustrates solid understanding of the relevant material by correctly addressing most of the relevant content; identifying and explaining most of the key concepts/ideas; using correct terminology; explaining the reasoning behind most of the key points/claims; and/or where necessary or useful, substantiating some points with accurate examples. The answer is complete. 50 points: The essay illustrates exemplary understanding of the relevant material by thoroughly and correctly addressing the relevant content; identifying and explaining all of the key concepts/ideas; using correct terminology explaining the reasoning behind key points/claims and substantiating, as necessary/useful, points with several accurate and illuminating examples. No aspects of the required answer are missing. Use of Sources (worth a maximum of 20% of the total points). Zero points: Student failed to include citations and/or references. Or the student failed to submit a final paper. 5 out 20 points: Sources are seldom cited to support statements and/or format of citations are not recognizable as APA 6th Edition format. There are major errors in the formation of the references and citations. And/or there is a major reliance on highly questionable. The Student fails to provide an adequate synthesis of research collected for the paper. 10 out 20 points: References to scholarly sources are occasionally given; many statements seem unsubstantiated. Frequent errors in APA 6th Edition format, leaving the reader confused about the source of the information. There are significant errors of the formation in the references and citations. And/or there is a significant use of highly questionable sources. 15 out 20 points: Credible Scholarly sources are used effectively support claims and are, for the most part, clear and fairly represented. APA 6th Edition is used with only a few minor errors. There are minor errors in reference and/or citations. And/or there is some use of questionable sources. 20 points: Credible scholarly sources are used to give compelling evidence to support claims and are clearly and fairly represented. APA 6th Edition format is used accurately and consistently. The student uses above the maximum required references in the development of the assignment. Grammar (worth maximum of 20% of total points) Zero points: Student failed to submit the final paper. 5 points out of 20: The paper does not communicate ideas/points clearly due to inappropriate use of terminology and vague language; thoughts and sentences are disjointed or incomprehensible; organization lacking; and/or numerous grammatical, spelling/punctuation errors 10 points out 20: The paper is often unclear and difficult to follow due to some inappropriate terminology and/or vague language; ideas may be fragmented, wandering and/or repetitive; poor organization; and/or some grammatical, spelling, punctuation errors 15 points out of 20: The paper is mostly clear as a result of appropriate use of terminology and minimal vagueness; no tangents and no repetition; fairly good organization; almost perfect grammar, spelling, punctuation, and word usage. 20 points: The paper is clear, concise, and a pleasure to read as a result of appropriate and precise use of terminology; total coherence of thoughts and presentation and logical organization; and the essay is error free. Structure of the Paper (worth 10% of total points) Zero points: Student failed to submit the final paper. 3 points out of 10: Student needs to develop better formatting skills. The paper omits significant structural elements required for and APA 6th edition paper. Formatting of the paper has major flaws. The paper does not conform to APA 6th edition requirements whatsoever. 5 points out of 10: Appearance of final paper demonstrates the student’s limited ability to format the paper. There are significant errors in formatting and/or the total omission of major components of an APA 6th edition paper. The can include the omission of the cover page, abstract, and page numbers. Additionally the page has major formatting issues with spacing or paragraph formation. Font size might not conform to size requirements. The student also significantly writes too large or too short of and paper 7 points out of 10: Research paper presents an above-average use of formatting skills. The paper has slight errors within the paper. This can include small errors or omissions with the cover page, abstract, page number, and headers. There could be also slight formatting issues with the document spacing or the font Additionally the paper might slightly exceed or undershoot the specific number of required written pages for the assignment. 10 points: Student provides a high-caliber, formatted paper. This includes an APA 6th edition cover page, abstract, page number, headers and is double spaced in 12’ Times Roman Font. Additionally the paper conforms to the specific number of required written pages and neither goes over or under the specified length of the paper. GET THIS PROJECT NOW BY CLICKING ON THIS LINK TO PLACE THE ORDER
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