Agreement or treaty between the Holy See of the Catholic Church and a sovereign state
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6 episodes with Concordat
5 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
2 episodes with Concordat
You can send me a text if you have a comment or questionWe are covering 1801. The 3 key issues are: Pitt resigns over catholic emancipation. He is replaced by his friend Addington. Pitt is to Addington as London is to Paddington. This strange interlude is illustrative that though Pitt may not be in office, Pittites commonly are for the rest of the 2nd Hundred Years War. Napoleon begins his peace offensive. It starts with the end of the Quasi War with the United States. but extends to the Concordat and ends up with France again in possession of Louisiana.Because it looks as if peace is inevitable; Britain must take Egypt. The British conquest of Egypt foreshadows the return of the British infantry to an elite status and demonstrates the power of Napoleon's vision for the Orient (in reverse). 6,000 men are landed by Hope Popham on the Red Sea coast from India.
En 1905, la France a fait un choix fondamental qui continue d'influencer la vie publique aujourd'hui : la séparation des Églises et de l'État. Ce principe - la laïcité - a redéfini les relations entre la République et tous les cultes religieux – pas seulement l'Église catholique, mais aussi les Églises protestantes, les communautés juives et plus tard, l'Islam. Mais pourquoi cette loi a-t-elle été adoptée ? Quels étaient les enjeux à l'époque ? Et comment cette séparation a-t-elle non seulement marqué la France de l'époque, mais aussi jeté les bases de la laïcité moderne qui régit encore aujourd'hui notre pays ? Comment la France est-elle passée d'un pays profondément catholique à la République laïque que nous connaissons ?Découvrons ensemble l'histoire de la loi de 1905 pour comprendre les racines de la laïcité, les débats qu'elle a soulevés, et son impact, toujours actuel.***T'as qui en Histoire ? * : le podcast qui te fait aimer l'Histoire ?Pour rafraîchir ses connaissances, réviser le brevet, le bac, ses leçons, apprendre et découvrir des sujets d'Histoire (collège, lycée, université)***✉️ Contact: tasquienhistoire@gmail.com*** Sur les réseaux sociaux ***Facebook : https://www.facebook.com/TasQuiEnHistoireTwitter : @AsHistoire Instagram : @tasquienhistoireTiktok : @tasquienhistoire *** Credits sonores ***Focus sur le Concordat en Alsace-MoselleFrance 3 Grand Est21 nov. 2018https://www.youtube.com/watch?v=TpfeJlD--Lk 1905 (Téléfilm de Hneri Helman, 2005) - Bande annoncehttps://www.youtube.com/watch?v=aYHSNwMVX_4 La Séparation, film de François Hanss (2005)https://www.youtube.com/watch?v=UqxMjYvb7_s La Marseillaise - Cérémonie de clôture des JO de Paris 2024 (audio only)@Fluctuat Nec Mergirturhttps://www.youtube.com/watch?v=L6hdqsivelw[L'Etat et la religion en Alsace]@INA SociétéJT France 2 27 octobre 2004https://www.youtube.com/watch?v=bEB6sfaLMGg Hébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.
After everything it comes to this - the religious zealots known as the Concordat march towards the walls of Coronatus, intent on conquest. Can the Black Star Constellation bring together the forces of the city to stop them? --- On today's episode we are playing "Follow" by Ben Robbins. --- Risky Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying games. Our current campaign is Beam Saber by Austin Ramsay. Come chat about the show with us on our Discord server. Follow the show on Twitter - @StandardRisky Or contact us at - riskystandardpod@gmail.com Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder
1802. January… February… March… Three months in which republican resistance on Saint-Domingue falters and the French commanders' well-laid plans appear to be succeeding… France makes peace with the Ottoman Empire, as Sultan Selim III faces some tricky questions… And back in France Bonaparte adds the so-called Organic Articles to the Concordat deal with the Catholic Church. This is episode 42 of the Napoleonic Quarterly - covering three months in which France appears to be winning the peace at home and abroad. [07:40] - The strategic irrelevance/relevance of the United States in 1802 [12:42] - Headline developments [23:00] - Marlene Daut on the Leclerc expedition pacifying Saint-Domingue [44:20] - Michael Talbot on the Ottomans and their peace treaty with France [1:02:45] - Mary Robinson on the Organic Articles and Bonaparte's deal with the Catholic Church Help us produce more episodes by supporting the Napoleonic Quarterly on Patreon: patreon.com/napoleonicquarterly
Bonaparte prend le pouvoir fin 1799 et devient premier consul. Sa priorité est de rétablir la paix civile. Pour cela, il doit trouver un accord avec l'Église catholique et son chef, le pape.Dans cet épisode du Moment Histoire, Guillaume Perrault, rédacteur en chef au Figaro, vous raconte la mise en place du Concordat, un traité entre la République française et la Papauté établi en 1802.Vous pouvez retrouver Le Moment Histoire sur Figaro Radio, lefigaro.fr et toutes les plateformes d'écoutes. Si vous avez aimé ce podcast, n'hésitez pas à vous abonner et à donner votre avis !Montage : Antoine Lion-RantyHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.
The tale of Rhodes and his Concordat rival Hyacinth Corren draws towards their final encounter, the squad comes to learn about the events that brought their ace pilot to Imber. On today's episode we're taking a short break from our normal campaign to play a session of “Last Shooting” by Grant. You can find Last Shooting here and find Grant on the actual play podcast Six Feats Under. Risky/Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying games. Our current campaign is Beam Saber by Austin Ramsay. Come chat about the show with us on our Discord server. Follow the show on Twitter - @StandardRisky Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder --- Send in a voice message: https://podcasters.spotify.com/pod/show/risky-standard/message
durée : 00:02:53 - L'Alsace de JPP - La proposition de loi du groupe parlementaire de La France Insoumise visant à abroger le concordat d'Alsace-Moselle a inspiré Jean-Philippe Pierre qui en fait une saga...
After the showdown at the Lost Crown Saloon, the squad is reunited at Lowtower where Rhodes tells the Black Star Constellation about his long history with the Concordat knight known as Hyacinth Corren. On today's episode we're taking a short break from our normal campaign to play a session of “Last Shooting” by Grant. You can find Last Shooting here and find Grant on the actual play podcast Six Feats Under. Risky/Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying games. Our current campaign is Beam Saber by Austin Ramsay. Come chat about the show with us on our Discord server. Follow the show on Twitter - @StandardRisky Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder --- Send in a voice message: https://podcasters.spotify.com/pod/show/risky-standard/message
Bonaparte prend le pouvoir fin 1799 et devient premier consul. Sa priorité est de rétablir la paix civile. Pour cela, il doit trouver un accord avec l'Église catholique et son chef, le pape. Dans ce nouvel épisode du Moment Histoire, Guillaume Perrault, rédacteur en chef au Figaro, vous raconte la mise en place du Concordat, un traité entre la République française et la Papauté établi en 1802. Vous pouvez retrouver Le Moment Histoire sur Figaro Radio, lefigaro.fr et toutes les plateformes d'écoutes. Montage : Antoine Lion-RantyHébergé par Ausha. Visitez ausha.co/politique-de-confidentialite pour plus d'informations.
durée : 00:57:59 - Le Cours de l'histoire - par : Xavier Mauduit - Le patrimoine religieux français est-il aujourd'hui en danger ? Révolution française, Concordat, loi de séparation des Églises et de l'État, comment les responsabilités, quant à son entretien et à son financement, ont-elles évolué à travers l'histoire ? - invités : Mathieu Lours Historien de l'architecture, spécialiste des cathédrales et du patrimoine religieux
Hiệp Định tạm thời về việc bổ nhiệm giám mục giữa Trung Quốc và Tòa Thánh Vatican (L'Accordo provvisorio sulla nomina dei vescovi tra Cina e Santa Sede) đã được ký kết vào ngày 22 tháng 9 năm 2018 và có hiệu lực một tháng sau đó. Nội dung vẫn được giữ bí mật theo ý muốn của Bắc Kinh. Thỏa thuận này đã được hai bên tiếp tục gia hạn vào tháng 10 năm 2020. Trong cả hai lần, Washington đều bày tỏ sự bất đồng và chỉ trích sâu sắc về quyết định của Toà Thánh (x. Gianni Cardinale, Avvenire 22/09/2020). Mặc dù vậy, Vatican vẫn giữ thái độ im lặng trước những động thái ngoại giao của Hoa Kỳ. Phải chăng, Đức Giáo Hoàng Phanxicô, một người bị Trung Quốc quyến rũ từ truyền thống văn hoá phong phú cho đến việc hội nhập văn hoá của những nhà truyền giáo Dòng Tên như Mateo Ricci, đã bỏ qua những giá trị nhân quyền căn bản của ki-tô giáo để đi đến thoả hiệp ngoại giao với Bắc Kinh ? Linh mục Phạm Hoàng Dũng từ Liège, Bỉ, giải thích. Đức Phanxicô và Trung QuốcTháng 9/2023, Đức Giáo Hoàng Phanxicô sẽ đến thăm Mông Cổ, một quốc gia nhỏ bé nằm giữa Nga và Trung Quốc. Quốc gia này có số lượng các tín hữu công giáo chỉ chiếm thiểu số. Đó có phải là một cách tiếp cận Trung Quốc ? Thực sự, Đức Phanxicô luôn bày tỏ ước muốn được đến viếng thăm đất nước tỉ dân. Trong những lần bay ngang qua không phận Trung Quốc, Đức Giáo Hoàng đều gởi điện cho Chủ tịch Tập Cận Bình và bày tỏ sự sẵn sàng đến viếng thăm Trung Quốc.Ngài đã bày tỏ lòng ngưỡng mộ đất nước to lớn này trong cuộc phỏng vấn với Giáo sư Francesco Sisci[1]. Ngài đã đọc những gì về Trung Quốc khi còn nhỏ và khi gia nhập Dòng Tên, những công trình của những nhà truyền giáo của Dòng Tên, đặc biệt là Mateo Ricci, ở Trung Quốc càng làm cho ngài ngưỡng mộ hơn đối với đất nước này. Không chỉ ngưỡng mộ mà Đức Phanxicô còn tỏ sự am hiểu tình hình như trong chuyến viếng thăm mục vụ đến Miến Điện và Bangladesh năm 2017. Ngài đã đánh giá vai trò và ảnh hưởng to lớn của Trung Quốc trong khu vực này. Cũng trong chuyến đi này, Trung Quốc đã theo sát từng bước của Đức Phanxicô. Nhân Dân Nhật Báo đưa tin và đặc biệt Hoàn Cầu Thời Báo đã đăng cả một bức ảnh lớn của ngài trên trang nhất ngày 18 tháng 2 năm 2017. Tuy giữa Tòa Thánh và Cộng Hoà Nhân Dân Trung Hoa không có quan hệ ngoại giao nhưng cuộc đối thoại chính trị giữa hai nước vẫn đang diễn ra tuy chậm chạp. Mối quan hệ giữa Vatican và Trung QuốcTrong những năm dưới triều đại giáo hoàng của Đức Phanxicô, các cuộc tiếp xúc giữa Trung Quốc và Tòa Thánh đã gia tăng đáng kể và các kênh liên lạc cũng ổn định và hiệu quả hơn. Nhưng các cuộc đối thoại về thể chế đã diễn ra từ năm 1986, do đó, sẽ là sai lầm nếu nghĩ rằng sự tăng tốc chỉ mới trong thời gian gần đây. Bước đi đầu tiên được bắt đầu từ thời Giáo Hoàng Gioan Phaolô II. Đó là quá trình hợp pháp hóa các giám mục được truyền chức mà không có sự chấp thuận của Tòa Thánh. Theo Giáo Luật, họ sẽ tự động bị vạ tuyệt thông. Đã có khoảng 40 giám mục được xem xét từ năm 2000 đến nay. Không có vấn đề lớn nào được nêu ra và các giám mục này đã cùng với Tòa Thánh tìm ra giải pháp để công nhận sự bổ nhiệm và tiến tới việc xây dựng lại các giáo phận và sinh hoạt Giáo Hội.Ngày 27 tháng 5 năm 2007, Đức Giáo Hoàng Bênêđictô XVI gửi Thư cho các Giám mục, linh mục, những người tận hiến và giáo dân của Giáo Hội Công Giáo tại Cộng Hòa Nhân Dân Trung Hoa với những chỉ dẫn mục vụ. Bức thư đó nhấn mạnh vào sự thống nhất của Giáo Hội và hy vọng đối thoại với chính quyền.Trích dẫn lại điều mà Đức Gioan Phaolô II đã viết trong thông điệp ngày 24 tháng 10 năm 2001, Đức Bênêđictô XVI viết : « Tôi cũng đặc biệt quan tâm theo dõi các sự kiện của tất cả người dân Trung Quốc, những người mà tôi đánh giá cao và có tình cảm hữu nghị. Tôi hy vọng "sớm được thấy những cách thức ngoại giao và hợp tác cụ thể được thiết lập giữa Tòa Thánh và Cộng Hòa Nhân Dân Trung Hoa", vì "tình bạn được nuôi dưỡng bằng các cuộc tiếp xúc, bằng sự chia sẻ tình cảm trong những hoàn cảnh vui buồn, bằng tình đoàn kết, và sự trợ giúp". Tôi biết rằng việc bình thường hóa quan hệ với Cộng Hòa Nhân Dân Trung Hoa cần có thời gian và cần có thiện chí của cả đôi bên". »Đức Phanxicô đã đi tiếp trên con đường của Đức Gioan Phaolô II và Bênêđictô XVI. Đặc biệt, hành động của Đức Phanxicô tiếp tục công trình của người tiền nhiệm trực tiếp của mình. Hiệp định tạm thời 22/09/2018Hiệp Định tạm thời về việc bổ nhiệm giám mục giữa Trung Quốc và Tòa Thánh được công bố ngày 22 tháng 9 năm 2018 là cơ sở vững chắc cho những phát triển trong tương lai. Đây là một hiệp định được ký kết giữa hai nước không có quan hệ ngoại giao.Theo Đức Phanxicô, đây không phải sự kết thúc bằng sự thoả hiệp. Mà là sự bắt đầu của cuộc đối thoại tìm kiếm sự hiệp thông, không chỉ giữa Tòa Thánh và Giáo Hội Trung Quốc mà cả sự hiệp nhất của chính Giáo Hội Trung Quốc. « Hãy nhìn xem, chúng ta đã đạt đến điểm này, tôi có thể đồng ý hay không, nhưng chúng ta hãy cùng nhau bước đi ». Ngài xác nhận cuộc hành trình sẽ được xác định theo thời gian, nhưng đã xác lập được hướng đi. Điều đó có thể « bắt đầu một con đường chưa từng có, mà chúng ta hy vọng sẽ giúp chữa lành những vết thương trong quá khứ, tái thiết lập sự hiệp thông trọn vẹn với tất cả người Công Giáo Trung Quốc và mở ra một giai đoạn hợp tác huynh đệ hơn, để đảm nhận sứ mệnh với cam kết đổi mới của việc loan báo Tin Mừng ».Đức Phanxicô khẳng định không có việc Giáo Hội từ bỏ thẩm quyền bổ nhiệm giám mục và trao quyền này cho chính phủ Trung Quốc. Đây là quyền thiêng liêng của sự hiệp nhất trong Giáo Hội. Như chúng ta thấy, gần đây, Trung Quốc vẫn tiếp tục bổ nhiệm giám mục theo ý của họ ngay sau khi Hiệp định được tái ký kết. Chúng ta nên xem đó là một phần của lịch sử Giáo Hội, lịch sử của việc tìm kiếm các thỏa thuận với các cơ quan chính trị về việc bổ nhiệm các giám mục. Việc này không chỉ xảy ra ở Trung Quốc mà từng diễn ra ở Hoa Kỳ trong nhiều thế kỷ, ở Ý trong thời Thế Chiến I, hay vẫn đang diễn ra ở Việt Nam. Cũng nên biết là Hoà Ước (Concordat) 1801 giữa Toà Thánh và Napoléon Bonaparte vẫn còn có hiệu lực tại các giáo phận Strasbourg và Metz (Pháp) trong việc thoả hiệp giữa chính phủ dân sự và Giáo Hội Pháp trong việc bổ nhiệm giám mục. Trong quá khứ, việc thông qua thỏa thuận này là sự điều chỉnh theo một cách mới mẻ mối quan hệ giữa nhà nước hiện đại và Giáo Hội Công Giáo.Hiệp định này có thể làm giảm bớt những khó khăn ngăn cản người Công Giáo Trung Quốc sống hiệp thông với nhau và với toàn thể Giáo Hội trên toàn thể giới. Chắc chắn đây là một bước quan trọng và phù hợp với những gì mà Đức Hồng Y Pietro Parolin đã nhắc lại trong một cuộc phỏng vấn dành cho Gianni Valente và được đăng trên Vatican Insider. « Do đó, vấn đề không phải là duy trì một cuộc xung đột lâu năm giữa các nguyên tắc và cơ cấu đối nghịch nhau, mà là tìm kiếm thực tế. Các giải pháp mục vụ cho phép người Công Giáo sống đức tin của họ và cùng nhau tiếp tục công việc truyền giáo trong bối cảnh cụ thể của Trung Quốc ».Tuy nhiên, chúng ta cũng không quên là tại Trung Quốc, Giáo Hội Yêu Nước đã là một tổ chức có ảnh hưởng trong Giáo Hội Trung Quốc trong hơn nửa thế kỷ. Tổ chức này được sinh ra trong một thời điểm lịch sử cụ thể và cũng có thể trải qua những quá trình phát triển cho tới nay.Kết quả từ Hiệp ĐịnhBốn năm sau, có ba thành quả chính của thỏa thuận được xem xét. Đầu tiên là kể từ tháng 9 năm 2018, tất cả các giám mục của Giáo Hội Công Giáo ở Trung Quốc đã được Tòa Thánh công nhận và không còn vụ tấn phong giám mục mà không có sự chuẩn y của Tòa Thánh nào nữa. Thành quả thứ hai là sáu cuộc tấn phong giám mục đầu tiên diễn ra theo tinh thần của Hiệp Định và phù hợp với cách thức đã được thiết lập : Quyết định cuối cùng giành cho Giáo Hoàng.Kết quả thứ ba là trong thời gian này cũng có sáu giám mục « chui – clandestini » đầu tiên được Nhà Nước công nhận. Và vẫn còn những trường hợp khác đang được xem xét.Trong bốn năm, vẫn còn nhiều giáo phận trống toà (không có giám mục) và nhiều giáo phận được điều hành bởi các giám mục cao tuổi. Ở một số giáo phận, căng thẳng nội bộ Giáo Hội vẫn tiếp diễn và một số khác, thì bất chấp Hiệp Định, không thể có đối thoại hiệu quả với chính quyền địa phương. Không ai có thể che giấu những khó khăn ảnh hưởng đến đời sống cụ thể của các cộng đoàn Công Giáo. Tuy nhiên, có những cơ sở để có thể cải thiện sự hợp tác giữa Tòa Thánh, chính quyền trung ương, các giám mục và các chính quyền địa phương : XÂY DỰNG NIỀM TIN.Những thách đố từ Hiệp Định trong hoàn cảnh hôm nayThách đố về đời sống tinh thần. Trung Quốc đang thay đổi nhanh chóng về kinh tế, xã hội và giáo dục. Nhiều người Trung Quốc sống trái ngược với phong tục truyền thống và các giá trị tinh thần.Thách đố « chính trị ». Giáo Hội Công Giáo Trung Quốc cũng được kêu gọi xác định lại vai trò và mối quan hệ của mình với Đảng Cộng Sản và với hệ tư tưởng của nó. Điều này không có nghĩa là Giáo Hội nhất thiết phải chia sẻ các chính sách và giá trị của Đảng, mà là Giáo Hội phải tìm giải pháp để tiếp tục sứ mệnh và chức vụ của mình ở Trung Quốc. Rốt cuộc, các giá trị văn hóa và truyền thống của Trung Quốc và các giá trị ki-tô giáo và giáo huấn của Giáo Hội có điểm chung gì để có thể chia sẻ và tiếp tục đối thoại để tìm kiếm lợi ích chung.Thách đố của sự chia rẽ nội bộ. Làm sao hoà giải hai Giáo Hội “chính thức” và “chui” ? Sự căng thẳng giữa hai Giáo Hội này có lẽ đã lắng hạ. Nhưng để xoá bỏ hai Giáo Hội này thì cần đến sự hoán cải của từng thành viên trong cộng đoàn. Thách đố « Hán hóa ». Một thách thức đặc biệt phát sinh từ thực tế là trong những năm gần đây, giới lãnh đạo Trung Quốc đã nhiều lần kêu gọi các tôn giáo hiện diện trên lãnh thổ Trung Quốc “Hán hóa” (zhongguohua). Chủ đề này xuất hiện trong các bài phát biểu của chủ tịch Tập Cận Bình từ năm 2015, nhưng tần suất của nó tăng lên ngay trước và sau Đại Hội Đảng Cộng Sản lần thứ 19, được tổ chức vào tháng 10 năm 2017. Theo báo cáo của chủ tịch tại đại hội, chính sách tôn giáo ở Trung Quốc là duy trì nguyên tắc “các tôn giáo phải có định hướng Trung Quốc và thích nghi với xã hội xã hội chủ nghĩa.” Nói khác đi tôn giáo có thể trở thành công cụ đơn thuần của bộ máy chính trị.Mặt khác, chính ki-tô giáo cũng cần hội nhập vào trong bối cảnh Nho Giáo và Đạo Giáo của truyền thống Trung Hoa mà không đi theo định hướng của Đảng Cộng Sản Trung Quốc ?Hiệp định không được coi là điểm đến, mà là điểm khởi hành. Không có cơ chế tự động hóa nào đảm bảo cải thiện chất lượng đời sống tôn giáo Công Giáo Trung Quốc. Đức Hồng Y Parolin đã tóm tắt điều đó trong cuộc phỏng vấn đã nói ở trên : « Với sự trung thực và thực tế, Giáo Hội không yêu cầu gì hơn là tuyên xưng đức tin của mình một cách thanh thản hơn, dứt khoát khép lại một thời gian dài chống đối, để mở ra những không gian cho sự tin tưởng lớn hơn và cống hiến sự đóng góp tích cực của người Công Giáo vì lợi ích của toàn xã hội Trung Quốc ».RFI Tiếng Việt xin cảm ơn Linh mục Phạm Hoàng Dũng.**********Tham Khảo[1] F. Sisci, Intervista di Papa Francesco ad “Asia Times”, 2 febbraio 2016Spadaro, Antonio (2023), L'atlante di Francesco, Marsilio. Đặc biệt Chương 3: Il desiderio della Cina (Niềm mong ước về Trung Quốc) pp. 181 – 200.Herghelegiu, M.-E. (2008), Reservatio Papalis: A study on the application of a legal prescription according to the 1983 Code of Canon Law, Münter, Lit Verlag, p. 50Sale, G., Concordato e nomine dei vescovi. Il caso di Pio VII e Napoleone, in “La Civiltà Cattolica” 1, 2018, pp. 558-567.Thư của Đức Bê-nê-đic-tô XVI gởi Hàng giáo sĩ, tu sĩ và giáo dân Trung Quốc 27/05/2007 https://www.vatican.va/content/benedict-xvi/it/letters/2007/documents/hf_ben-xvi_let_20070527_china.htmlComunicato circa la firma di un Accordo Provvisorio tra la Santa Sede e la Repubblica Popolare Cinese sulla nomina dei Vescovi, 22.09.2018https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2018/09/22/0673/01468.html#itaOrientamenti pastorali della Santa Sede circa la registrazione civile del Clero in Cina, 28.06.2019https://press.vatican.va/content/salastampa/it/bollettino/pubblico/2019/06/28/0554/01160.htmlThư của Đức Phanxicô gởi tín hữu công giáo Trung Quốc và Giáo Hội hoàn vũ, 26/09/2018 https://www.vatican.va/content/francesco/it/messages/pont-messages/2018/documents/papa-francesco_20180926_messaggio-cattolici-cinesi.htmlParolin: un accordo su beni essenziali per la vita della Chiesa in Cina https://www.vaticannews.va/it/vaticano/news/2022-10/intervista-cardinale-parolin-rinnovo-accordo-santa-sede-cina.htmlTagle: una decisione per custodire la successione apostolica per i cattolici cinesi https://www.vaticannews.va/it/vaticano/news/2022-10/intervista-cardinale-tagle-accordo-provvisorio-cina-santa-sede.html
Things are heating up for the squad. Desmond tries to make his way to the mission objective while Carta covers the perimeter. Rhodes meets an agent of the Concordat. Chaos in Farron's Bluff. Risky/Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying campaigns. Our current campaign is Beam Saber by Austin Ramsay. Follow the show on Twitter - @StandardRisky Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder --- Send in a voice message: https://podcasters.spotify.com/pod/show/risky-standard/message
The Black Star Constellation springs into action against the Concordat with the help of the Drovers. Carta looks to the skies while Desmond makes his approach. Rhodes practices his public speaking. Risky/Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying games. Our current campaign is Beam Saber by Austin Ramsay. Follow the show on Twitter - @StandardRisky Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder --- Send in a voice message: https://podcasters.spotify.com/pod/show/risky-standard/message
In one of Napoleon's most important domestic policy decisions, France finally reconciles with the Catholic Church while Bonaparte also navigates the complex and seldom spoken about relationship between France and the newly formed United States of America.
On the war-ravaged desert planet of Imber, freedom-fighters for the anarchist federation of the Ring wage a battle of revolution. Introducing the recon squad of the Black Star Constellation - prisoners, veterans, and victims of the expansionist empire of the Honourable Commonwealth and the intersetllar theocracy known as the Concordat. Episode 0 serves as an introduction to the show, the setting for our upcoming campaign, and the characters whose stories we'll be following. If you're more interested in hopping right into gameplay, check out Episode One where we start playing Beam Saber with the first mission of our campaign. Risky/Standard is an actual play podcast featuring a rowdy group of best friends playing tabletop roleplaying games. Our current campaign is Beam Saber by Austin Ramsay. Follow the show on Twitter - @StandardRisky Featuring Mitch - @Magnesiumbee Tim - @AXEHOARDER Malcolm - @HorridScrum Peter - @chip_Enjoyer Cover Art by Nick Tezk - @nicktezk Theme & Music by Tim Manns Produced by Mitchell Broesder --- Send in a voice message: https://podcasters.spotify.com/pod/show/risky-standard/message
En ce début d'année, Le Jour du Seigneur et Présence Protestante, proposent le magazine œcuménique « Sur les traces de Jésus ». Dans cette émission itinérante, la journaliste Christelle Ploquin part sur les traces de Jésus, plus de 2000 ans après sa naissance, dans une ville et auprès de ses habitants. Après le succès des trois premières éditions à Lille, Montpellier et Nantes, c'est la ville de Metz qui sera mise à l'honneur cette année. Une émission de proximité Ce magazine permettra de découvrir plusieurs lieux et événements incontournables de la ville, comme l'Opéra-Théâtre avec Nathalie Marmeuse, cheffe de chœur, et Marie-Aurore Picard, répétitrice du ballet. A travers l'itinéraire de Christelle Ploquin, les auditeurs découvrent des lieux inspirants, comme l'épicerie solidaire de l'Ensemble Mozart en compagnie d'Isabelle Mahler et la Pastorale des migrants, avec Corinne Maury. Accompagnée d'un militaire, Christelle Ploquin évoquera la très forte présence de l'armée à Metz, ville de garnison. Le magazine propose des portraits de figures incontournables, comme celle de Robert Schuman, père de l'Europe et célèbre messin. Mais aussi, Raphaël Pitti, médecin de guerre, qui parle notamment de la formation des médecins syriens et ukrainiens en terrain de guerre. Pierre Bronn, féru d'histoire, évoque l'histoire de Metz et les spécificités du Concordat. Enfin, les déambulations de Christelle Ploquin permettront au public de redécouvrir la figure du saint patron de la Lorraine, Saint Nicolas. En suivant son char lors du traditionnel défilé dans les rues de la ville, l'émission mettra en lumière les traditions de Noël en Moselle, depuis la route des crèches, jusqu'à celle des rois mages. Une émission préparée et réalisée par Christelle Ploquin et Jean-Rodolphe Petit-Grimmer, en coproduction Présence Protestante / Le Jour du Seigneur.
The Bureaucracy Busting Concordat, is guidance launched in August 2022 by the UK Government outlining principles to reduce unnecessary bureaucracy and administrative burdens on general practice. In particular how national and local government departments outside of the NHS can structure their process to reduce requests for information and other demands from health services.Join us as we explore the document and implications.https://www.gov.uk/government/publications/bureaucracy-busting-concordat-principles-to-reduce-unnecessary-bureaucracy-and-administrative-burdens-on-general-practice/bureaucracy-busting-concordat-principles-to-reduce-unnecessary-bureaucracy-and-administrative-burdens-on-general-practice Join the GP5T team for our fourth virtual conference offering amazing and unique content to support you as a GP trainerRegister now: https://bit.ly/GP5T4 Join the Medics Money New To GP partnership course for the leaders in finance, wellbeing, workload management, and your peers on the same journey to become a safe, effective, healthy GP partner. Join at medicsmoney.co.uk/gpcourse and reference eGPlearning
Celem odcinka jest zastanowienie się, czy sposób funkcjonowanie instytucji naukowej i kultura organizacyjna mają znaczenie dla otwartej nauki. Omówimy m.in. narzędzia do diagnozy instytucji oraz przykładowe materiały szkoleniowe oraz zastanowimy się, jak wprowadzać pożądane zmiany w kulturze organizacyjnej tak, aby wspierała ona rzetelność naukową. Gospodarzami podcastu są dr Katarzyna Jaśko (Uniwersytet Jagielloński) oraz dr Bartosz Janik (Uniwersytet Śląski w Katowicach). Dofinansowano z programu „Społeczna odpowiedzialność nauki” Ministra Nauki i Szkolnictwa Wyższego w ramach projektu „Otwarta Nauka w Centrum Kopernika”. Literatura i linki: UKRIO's Self-Assessment Tool for The Concordat to Support Research Integrity https://ukrio.org/publications/concordat-self-assessment-tool/ https://ukrio.org/wp-content/uploads/UKRIO-Self-Assessment-Tool-for-The-Concordat-to-Support-Research-Integrity-V2.pdf Robson, S. G., Baum, M. A., Beaudry, J. L., Beitner, J., Brohmer, H., Chin, J. M., ... & Thomas, A. (2021). Promoting Open Science: A holistic approach to changing behaviour. Collabra: Psychology, 7(1), 30137. https://online.ucpress.edu/collabra/article/7/1/30137/119214/Promoting-Open-Science-A-Holistic-Approach-to FORRT Framework for Open and Reproducible Research Training https://forrt.org https://forrt.org/syllabus/ Berkeley Initiative for Transparency in the Social Sciences HTTPS://WWW.BITSS.ORG/ https://www.bitss.org/resource-library/ The University of Cambridge's guidelines on Good Research Practice https://www.research-integrity.admin.cam.ac.uk/research-integrity/research-integrity-statement https://www.research-integrity.admin.cam.ac.uk/research-integrity/good-research-practice https://www.research-integrity.admin.cam.ac.uk/research-integrity/research-integrity-and-good-research-practice-checklist Gernsbacher, M. A. (2018). Rewarding research transparency. Trends in cognitive sciences, 22(11), 953-956. https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6195839/
Sujets traités : - Colmar, la municipalité passe à l'étape supérieure dans le projet de réaménagement de la place de la cathédrale. Première étape des travaux à partir du lundi 2 mai : des fouilles archéologiques sur les abords de la cathédrale. Les explications du Maire de Colmar, Eric Straumann. Les fouilles doivent se terminer à la fin du mois de novembre, juste avant le début du marché de Noël. L'année 2023 sera, elle, consacrée au réaménagement de la place. Objectif affiché par le maire : supprimer les parkings présents afin de verdir et piétonniser les lieux. Des propos recueillis par Jérémie RENGER. Retrouvez l'article complet sur notre site, azur-fm.com/actu régionales. - A quelques jours du second tour des Présidentielles, Brigitte Klinkert, conseillère d'Alsace et ministre déléguée à l'Insertion, et Frédéric Bierry, président de la Collectivité européenne d'Alsace, viennent tout juste de publier une tribune commune, invitant les Alsaciens à ne pas se tromper d'alliés, dimanche prochain. Je cite : « Nous nous sommes battus pour l'Alsace depuis des années ! Aux Alsaciens qui font un choix d'adhésion au programme proposé par Marine Le Pen, nous voulons souligner les incidences qu'il pourrait avoir pour l'Alsace. Notre responsabilité est de ne pas laisser le noble combat alsacien être accaparé par ceux qui n'ont jamais soutenu nos revendications. En Alsace, il y a quelques jours, Emmanuel Macron a redit son attachement total au Concordat et au droit local, sa fierté de la renaissance de l'Alsace et son profond respect de ses spécificités » fin de citation. - Après 2 années sans fête de la musique, voilà que cette manifestation populaire et très attendue est de retour à Munster samedi 18 juin. Un rendez-vous positionné volontairement avant la date nationale pour faciliter la venue des musiciens très accaparés le 21 juin. Pour en parler, Marc WIOLAND, l'Adjoint au Maire de Munster, en charge de la Culture. A noter que AZUR FM proposera également une émission spéciale, le jour même, pour permettre aux différents groupes de se présenter, et de proposer leur musique, en direct sur AZUR FM. - La deuxième saison de la série « Parlement », cette série comique, écrite par le Strasbourgeois Noé Debré, sera diffusée à partir du lundi 9 mai sur la plateforme France.tv. La 1ère saison avait remporté un franc succès lors de sa diffusion il y a 2 ans, pendant le premier confinement, elle reste toujours disponible sur la plateforme, et sera diffusée sur France 5, là aussi, à partir du 9 mai prochain, date judicieusement choisie, puisqu'il s'agit de la journée de l'Europe. - Bonne nouvelle dans le ciel Alsacien, la compagnie française Amelia reprend les lignes à destination de Munich et d'Amsterdam, depuis l'aéroport de Strasbourg-Entzheim. Ces vols étaient jusqu'ici gérés par Air France et Lufthansa. L'objectif est d'encourager une reprise du trafic au niveau de cet aéroport. C'est la première fois que cette compagnie, qui est aussi nouvelle du côté de Strasbourg-Entzheim, gère des lignes régulières entre la France et l'international. Depuis la semaine dernière, deux rotations sont donc effectuées tous les jours, du lundi au vendredi, vers Amsterdam et Munich. - Un automobiliste a perdu le contrôle de sa Dacia Logan MCV qui a sectionné un arbre et arraché des dizaines de pieds de vigne, dernièrement au bord de la RD4 entre Bennwihr-gare et Sigolsheim. L'accident se serait produit dimanche ou lundi, d'après le viticulteur propriétaire d'une parcelle voisine. Le véhicule est resté sur place depuis. Celui de la parcelle où la voiture accidentée s'est immobilisée a laissé un mot sur le pare-brise, avec son numéro de téléphone. Affaire à suivre.
Sujets traités : - Colmar, la municipalité passe à l'étape supérieure dans le projet de réaménagement de la place de la cathédrale. Première étape des travaux à partir du lundi 2 mai : des fouilles archéologiques sur les abords de la cathédrale. Les explications du Maire de Colmar, Eric Straumann. Les fouilles doivent se terminer à la fin du mois de novembre, juste avant le début du marché de Noël. L'année 2023 sera, elle, consacrée au réaménagement de la place. Objectif affiché par le maire : supprimer les parkings présents afin de verdir et piétonniser les lieux. Des propos recueillis par Jérémie RENGER. Retrouvez l'article complet sur notre site, azur-fm.com/actu régionales. - A quelques jours du second tour des Présidentielles, Brigitte Klinkert, conseillère d'Alsace et ministre déléguée à l'Insertion, et Frédéric Bierry, président de la Collectivité européenne d'Alsace, viennent tout juste de publier une tribune commune, invitant les Alsaciens à ne pas se tromper d'alliés, dimanche prochain. Je cite : « Nous nous sommes battus pour l'Alsace depuis des années ! Aux Alsaciens qui font un choix d'adhésion au programme proposé par Marine Le Pen, nous voulons souligner les incidences qu'il pourrait avoir pour l'Alsace. Notre responsabilité est de ne pas laisser le noble combat alsacien être accaparé par ceux qui n'ont jamais soutenu nos revendications. En Alsace, il y a quelques jours, Emmanuel Macron a redit son attachement total au Concordat et au droit local, sa fierté de la renaissance de l'Alsace et son profond respect de ses spécificités » fin de citation. - Après 2 années sans fête de la musique, voilà que cette manifestation populaire et très attendue est de retour à Munster samedi 18 juin. Un rendez-vous positionné volontairement avant la date nationale pour faciliter la venue des musiciens très accaparés le 21 juin. Pour en parler, Marc WIOLAND, l'Adjoint au Maire de Munster, en charge de la Culture. A noter que AZUR FM proposera également une émission spéciale, le jour même, pour permettre aux différents groupes de se présenter, et de proposer leur musique, en direct sur AZUR FM. - La deuxième saison de la série « Parlement », cette série comique, écrite par le Strasbourgeois Noé Debré, sera diffusée à partir du lundi 9 mai sur la plateforme France.tv. La 1ère saison avait remporté un franc succès lors de sa diffusion il y a 2 ans, pendant le premier confinement, elle reste toujours disponible sur la plateforme, et sera diffusée sur France 5, là aussi, à partir du 9 mai prochain, date judicieusement choisie, puisqu'il s'agit de la journée de l'Europe. - Bonne nouvelle dans le ciel Alsacien, la compagnie française Amelia reprend les lignes à destination de Munich et d'Amsterdam, depuis l'aéroport de Strasbourg-Entzheim. Ces vols étaient jusqu'ici gérés par Air France et Lufthansa. L'objectif est d'encourager une reprise du trafic au niveau de cet aéroport. C'est la première fois que cette compagnie, qui est aussi nouvelle du côté de Strasbourg-Entzheim, gère des lignes régulières entre la France et l'international. Depuis la semaine dernière, deux rotations sont donc effectuées tous les jours, du lundi au vendredi, vers Amsterdam et Munich. - Un automobiliste a perdu le contrôle de sa Dacia Logan MCV qui a sectionné un arbre et arraché des dizaines de pieds de vigne, dernièrement au bord de la RD4 entre Bennwihr-gare et Sigolsheim. L'accident se serait produit dimanche ou lundi, d'après le viticulteur propriétaire d'une parcelle voisine. Le véhicule est resté sur place depuis. Celui de la parcelle où la voiture accidentée s'est immobilisée a laissé un mot sur le pare-brise, avec son numéro de téléphone. Affaire à suivre.
Une cure de jouvence pour l'église Saint-Georges. Ce monument important du patrimoine de la ville de Sélestat, classé Monument Historique en 1848, sera la source d'importants travaux de restauration au cours de ces cinq prochaines années. Se distinguant par son ancienneté, mais également par ses grandes dimensions dignes d'une cathédrale, l'édifice sélestadien doit maintenant se refaire une beauté, en raison de son état d'usure et de sa vétusté. Il est aussi question de sécurité, car des chutes d'éléments sculptés étaient régulièrement constatés sur les toitures, le parvis de l'église, ou encore sur le domaine public. Les précisions de Jacques Meyer, 1er adjoint au maire, chargé du Patrimoine et des grands Travaux. Le lien vers l'article complet : https://www.azur-fm.com/news/selestat-l-eglise-saint-georges-se-refait-une-beaute-556
Une cure de jouvence pour l'église Saint-Georges. Ce monument important du patrimoine de la ville de Sélestat, classé Monument Historique en 1848, sera la source d'importants travaux de restauration au cours de ces cinq prochaines années. Se distinguant par son ancienneté, mais également par ses grandes dimensions dignes d'une cathédrale, l'édifice sélestadien doit maintenant se refaire une beauté, en raison de son état d'usure et de sa vétusté. Il est aussi question de sécurité, car des chutes d'éléments sculptés étaient régulièrement constatés sur les toitures, le parvis de l'église, ou encore sur le domaine public. L'Architecte en chef des Monuments Historiques, Stefan Manciulescu, a été désigné comme maitre d'œuvre pour réaliser ce projet. Le lien vers l'article complet : https://www.azur-fm.com/news/selestat-l-eglise-saint-georges-se-refait-une-beaute-556
1130-1137 - Emperor Lothar III is getting embroiled in the schism between popes Innocent II and Anaclet II. Anaclet II is properly elected and holds Rome whilst Innocent II enjoys the support of the most influential church leader of the time, St. Bernard of Clairvaux. Fear of St. Bernard drives Lothar into the camp of Innocent II which means he has to go down to Italy and conquer Rome for the Pope. Not only that but it also means a conflict with Roger II by now king of Sicily and master of a large Norman /Saracen army. And hat is in it for him? A rewriting of the Concordat of Worms? Ownership of the lands of the great countess Matilda? or something entirely different? The music for the show is Flute Sonata in E-flat major, H.545 by Carl Phillip Emmanuel Bach (or some claim it as BWV 1031 Johann Sebastian Bach) performed and arranged by https://www.windrep.org/Michel_Rondeau (Michel Rondeau) under https://imslp.org/wiki/Flute_Sonata_in_E-flat_major%2C_H.545_%28Bach%2C_Carl_Philipp_Emanuel%29 (Common Creative Licence 3.0). As always: Homepage with maps, photos, transcripts and blog: http://www.historyofthegermans.com/ (www.historyofthegermans.com) Facebook: @HOTGPod Twitter: @germanshistory Instagram: history_of_the_germans Reddit: u/historyofthegermans Patreon: https://www.patreon.com/Historyofthegermans (https://www.patreon.com/Historyofthegermans)
Episode 64 Playlist Hugh Davies, “Shozyg I” from the National Sound Archive of The British Library. The file was produced in Davies' home studio and dates from 1968. 8:16 The Music Improvisation Company, “Tuck” from The Music Improvisation Company (1970 ECM). Electric Guitar, Derek Bailey; Live Electronics, Hugh Davies; Percussion, Jamie Muir; Soprano Saxophone, Evan Parker. Recorded on August 25th, 26th, 27th, 1970 at the Merstham Studios, London. 3:14 Gentle Fire, “Group Composition IV” (excerpt) from Explorations (1970 - 1973) (2020 Paradigm Discs). Recorded live At ICES 72 (The Roundhouse, London, 14th August 1972). Cello, Michael Robinson; Springboard, Hugh Davies; Performer, Gentle Fire; Recorder, EMS VCS3, Graham Hearn; Tabla, Richard Bernas; Trumpet, Cello, Stuart Jones. 4:33 Gentle Fire, “Edges” from Earle Brown, John Cage, Christian Wolff – 4 Systems, Music For Amplified Toy Pianos, Music For Carillon, Edges (1974 EMI Electrola). German recording of the Christian Wolff piece “Edges,” performed by Gentle Fire. Graham Hearn, Hugh Davies, Michael Robinson, Richard Bernas, Stuart Jones. 10:17 Hugh Davies, “Music for Bowed Diaphragms” from the National Sound Archive of The British Library. The file was produced in Davies' home studio and dates from October 7, 1977. 10:08 Hugh Davies, “Salad” from the National Sound Archive of The British Library. The file was produced in Davies' home studio and dates from February 19, 1977. Davies performs on four different egg slicers, two tomato slicers and one cheese slicer. 13:55 Hugh Davies, “Toads” from the National Sound Archive of The British Library. The recording dates from 1980. 5:50 Hugh Davies, “Spring Song” from the National Sound Archive of The British Library. The recording dates from 1980. 4:56 Borbetomagus, “Concordat 7” from Work On What Has Been Spoiled (1981 Agaric). Live Electronics, Hugh Davies; Guitar, Donald Miller; Saxophone, Don Dietrich, Jim Sauter. 4:57 Hugh Davies, “Porcupine” from Warming up with the Iceman (2001 GROB). Solo work from 2000. 5:08. Porcupine was a more recent instrument invented by Davies in 2000. It comprised a disc shaped contact microphone and some wires that create a glissandi when touched with a finger. 5:08 Hugh Davies, “From Trees and Rocks” from Tapestries: Five Electronic Pieces (2005 Ants). Music for an installation at the Diozesanmuseum in Cologne called Walkmen that ran from April to September of 2000. A work in which “all the sounds were related to the processes that would have been undergone in order to transforms trees and rocks into works of art, especially sawing and chiselling; to these sounds I added others which were produced by treating the tools themselves as if they were simple musical instruments” (Davies). This CD is noted for the generous and informative biographical notes by David Toop, a friend and sometimes collaborator of Davies. 9:49 Background music: Karlheinz Stockhausen, Mikrophonie I (excerpt) (1967 Columbia). A key work for which Davies contributed while he was working as an assistant to Stockhausen. Filters, Potentiometers, Hugh Davies, Jaap Spek, Karlheinz Stockhausen; Microphones, Harald Bojé, Johannes Fritsch; Tamtam, Fred Alings, Aloys Kontarsky. 13:02 Notes: Many of the works attributed to the National Sound Archive of The British Library are also available on the following commercial recording: Hugh Davies, Performances 1969 – 1977 (2008 Another Timbre), a UK CD The Hugh Davies Collection: live electronic music and self-built electro-acoustic musical instruments, 1967–1975. Researcher/scholar James Mooney, of the University of Leeds, UK, keeps the Davies flame alive with his contributions around Davies handmade instruments and music. Opening and closing sequences voiced by Anne Benkovitz. Additional opening, closing, and other incidental music by Thom Holmes. For additional notes, please see my blog, Noise and Notations.
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/christian-studies
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/italian-studies
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices
In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the Catholic church with the French state. But while they were able to work together initially, formalizing a Concordat in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope's arrest. Dr. Ambrogio Caiani, Senior Lecturer in Modern History at the University of Kent, in his book, To Kidnap a Pope: Napoleon and Pius VII (Yale University Press, 2021), provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original source materials in the Vatican and other European archives, Dr. Caiani uncovers the nature of Catholic resistance against Napoleon's empire; charts Napoleon's approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this splendid book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come. Charles Coutinho Ph. D. of the Royal Historical Society, received his doctorate from New York University. His area of specialization is 19th and 20th-century European, American diplomatic and political history. He has written for Chatham House's International Affairs, the Institute of Historical Research's Reviews in History and the University of Rouen's online periodical Cercles. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Cet épisode de la vie du futur pape, raconté par Marc Brunet, est présenté dans le CD Vénérable Pie XII disponible sur Diffusia.fr
Join your hosts LadyLucida and Taylor-B- as they revisit the topic of Sympathy for Lysander and the Concordat! Show Notes: Lysander's Cry — Grimoire Card — Ishtar Collective — Destiny Lore by subject (ishtar-collective.net) An Insurmountable Skullfort — Lore Entry — Ishtar Collective — Destiny Lore by subject (ishtar-collective.net) PROTECTED — Lore Entry — Ishtar Collective — Destiny Lore by subject (ishtar-collective.net) Bannerfall — Grimoire Card — Ishtar Collective — Destiny Lore by subject (ishtar-collective.net) Ghost Fragment: The City Age — Grimoire Card — Ishtar Collective — Destiny Lore by subject (ishtar-collective.net)
News Bites are monthly episodes where Danielle and Jeff break down important topics surrounding the field of biomedical research (and some unrelated topics).Purchase Lab Rat Chat merch and help support the podcast and biomedical research!https://labratchat.myteespring.co/In this News Bite edition, Jeff and Danielle discuss:Jeff beginning his 4th and final year of vet schoolDevelopment of humanized pig models7th Concordat on Openness on Animal Research in the UKAfrican Swine Fever vaccine development and the major importance of this vaccineAntidepressants and swimming mice Links to all these stories can be found below Sign up for the Lab Rat Chat newsletter!https://www.amprogress.org/raising-voices/lab-rat-chat/Follow us on Twitter! Facebook! Instagram! Resources & Links:We're creating 'humanized pigs' in our ultraclean lab to study human illnesses and treatments (theconversation.com)Concordat on Openness on Animal Research in the UK | Openness in animal research (concordatopenness.org.uk)PigProgress - American ASF vaccine works through oronasal routeResearching new antidepressants with swimming mice | Understanding Animal Research | Understanding Animal ResearchEARA Transparency Thursdays - Scientists talk about their research using animals (eara.eu)Tour an Animal Research LaboratoryAmericans for Medical ProgressAll Lab Rat Chat episodes are edited by Audionauts: https://audionauts.pro/ Support the show (https://www.amprogress.org/donate/)
Dans ce cinquième épisode du Bistrot de Charlie, retrouvez Antonio Fischetti, Jacques Littauer et Xavier pour parler limites de l'humanité, Concordat en Alsace et rêves d'enfants brisés à Poitiers...
Hello everyone, welcome to episode 262 of the LitRPG podcast. This week, we review: Completionist Chronicles 6, Reality Benders Book 7, Ravenous, Dungeoneer, Concordat Online, A Returner Magic Should Be Special
Le 22 mars dernier le conseil municipal de Strasbourg, dirigé par Jeanne Barseghian (EELV), votait une subvention de 2,5 millions d'euros à un projet de mosquée pharaonique piloté par le Millî Görüs une confédération islamiste liée au pouvoir turc. Le magazine Marianne est en kiosques chaque vendredi, également disponible en ligne dès le jeudi. "Le goût de la vérité n'empêche pas de prendre parti". Albert CamusMarianne TV : https://tv.marianne.net/Marianne.net : https://www.marianne.net/ See acast.com/privacy for privacy and opt-out information.
Cette semaine, les deux bretons de Restons Polis s'intéressent à une particularité de certains coins de la France : le Concordat.Accord entre l'Etat et le Vatican, le concordat suit son bonhomme de chemin et traverse les époques sans se voir trop inquiété par les questions de laïcité. Quel est son secret ? Qu'est-ce que le concordat peut nous apprendre sur la notion même d'intérêt général et de laïcité ? Soyez bénis, Restons Polis vous explique tout. Pour en savoir plus : Qu'est-ce que le concordat ? Interview de Philippe Portier dans La Croix Le concordat et son actualité par Roland Minnerath Animation et réalisation : Hadrien et NemoJingle : SuzieQExtrait sonore : Jesus reviens - Patrick Bouchitay dans le film "La vie est un long fleuve tranquille"Illustration : Canva -- Vous voulez nous soutenir ? Cliquez ici et participez à notre financement participatif. Retrouvez l'équipe de Restons Polis ! sur Twitter @PodcastPolisEt sur Youtube !
durée : 00:02:54 - Le billet d'humeur de JP Pierre France Bleu Alsace - JPP s'est intéressé à un sujet sensible en Alsace : le concordat...
Dans notre Grand dictionnaire, le professeur de l’ULB Jean-Philippe Schreiber définit le mot concordat. Chaque semaine, un mot, un concept, une idée, et des tentatives de définitions pour éclairer le vocabulaire des philosophies et des religions.
Période qui a vu triompher le positivisme et le rationalisme, le XIXe siècle en France a-t-il été aussi religieux qu'on le dit ? Guillaume Cuchet, dont le livre "Une histoire du sentiment religieux au XIXe siècle" (éd. Cerf) est une véritable mine d'informations et de découvertes, montre la grande diversité du "sentiment religieux" entre la Révolution française et la Grande Guerre, gagné entre autres par le spiritisme et le courant romantique. au XIXe siècle, une église de plus en plus féminine En 1789, on comptait 40.000 religieuses en France, en 1808 il n'y en avait plus que 8.000 et en 1870, on en comptait 128.000. Des chiffres qu'il faut évidemment correler avec la Révolution française et la dissolution des communautés religieuses, puis avec le Concordat et la reconstitution de ces mêmes communautés, "les unes autorisées les autres tolérées". La forte augmentation des effectifs dans la seconde moitité du XIXe siècle concerne surtout les femmes. Guillaume Cuchet parle d'une "sorte de libération féminine". "Dans la société du XIXe siècle, il n'y a pas d'autre institution que l'Église catholique, qui offre des carrières de véritable chefs d'entreprise possibles pour les femmes, que les congrégations féminines." Ces femmes, qui "ont inventé les futurs métiers féminins du XXe siècle - institutrices, infirmières, assistantes sociales", sont "des personnages extrêmement familiers de la société française, qui rendent énormément de services" et sont "d'ailleurs très appréciées". la renaissance romantique du catholicisme Tout au long du XIXe siècle, le sentiment religieux a connu beaucoup d'évolutions, explique l'historien. Si, à l'époque du Concordat, vers 1801, la situation était "très critique", il y a eu progressivement "un travail de reconstruction", variable selon les diocèses. Entre 1830 et 1870, Guillaume Cuchet note "une très belle séquence", avec de très nombreuses vocations. Un renouveau lié notamment au courant romantique, qui "remet la religion à la mode sur le plan culturel". À la suite de Chateaubriand et de son "Génie du christianisme" (1802) - véritable "coup de force apologétique", "on a tout un courant romantique qui se développe un petit peu comme une sorte de mouvement religieux à l'intérieur de l'incrédulité héritée du XVIIIe siècle, qui redécouverte toute la richesse, la densité anthropolgique, humaine, du catholicisme". L'événément qui marque la renaissance romantique du catholicisme, c'est le retour des prédications de Carême à Notre-Dame de Paris en 1835, confiées au célèbre dominicain Henri Lacordaire (1802-1861) ; c'est "l'événement religieux et mondain" auquel tout le monde se rend. Le XIXe siècle est aussi celui de l'engouement pour le spiritisme, dont l'un des adeptes les plus célèbres n'est autre que Victor Hugo. Émission d'archive diffusée en juin 2020 ; enregistrée en duplex avec RCF Bordeaux
Join your hosts TheBagelz and Taylor-B- as they reconsider what we know about Lysander and The Concordat as well at take a look at how reliable the sources of what we do know really are.
France welcomes the Catholic Church back to the country in grand style, but the Concordat complicated Napoleon's relationship with staunch republicans in the army leadership. Learn more about your ad choices. Visit podcastchoices.com/adchoices
Napoleon finally had his deal with the Vatican, but how would the Concordat of 1801 change France? What would it mean for the future of the revolution, and millions of alienated French Catholics? Learn more about your ad choices. Visit podcastchoices.com/adchoices
Période qui a vu triompher le positivisme et le rationalisme, le XIXe siècle en France a-t-il été aussi religieux qu'on le dit ? Guillaume Cuchet, dont le livre "Une histoire du sentiment religieux au XIXe siècle" (éd. Cerf) est une véritable mine d'informations et de découvertes, montre la grande diversité du "sentiment religieux" entre la Révolution française et la Grande Guerre, gagné entre autres par le spiritisme et le courant romantique. au XIXe siècle, une église de plus en plus féminine En 1789, on comptait 40.000 religieuses en France, en 1808 il n'y en avait plus que 8.000 et en 1870, on en comptait 128.000. Des chiffres qu'il faut évidemment correler avec la Révolution française et la dissolution des communautés religieuses, puis avec le Concordat et la reconstitution de ces mêmes communautés, "les unes autorisées les autres tolérées". La forte augmentation des effectifs dans la seconde moitité du XIXe siècle concerne surtout les femmes. Guillaume Cuchet parle d'une "sorte de libération féminine". "Dans la société du XIXe siècle, il n'y a pas d'autre institution que l'Église catholique, qui offre des carrières de véritable chefs d'entreprise possibles pour les femmes, que les congrégations féminines." Ces femmes, qui "ont inventé les futurs métiers féminins du XXe siècle - institutrices, infirmières, assistantes sociales", sont "des personnages extrêmement familiers de la société française, qui rendent énormément de services" et sont "d'ailleurs très appréciées". la renaissance romantique du catholicisme Tout au long du XIXe siècle, le sentiment religieux a connu beaucoup d'évolutions, explique l'historien. Si, à l'époque du Concordat, vers 1801, la situation était "très critique", il y a eu progressivement "un travail de reconstruction", variable selon les diocèses. Entre 1830 et 1870, Guillaume Cuchet note "une très belle séquence", avec de très nombreuses vocations. Un renouveau lié notamment au courant romantique, qui "remet la religion à la mode sur le plan culturel". À la suite de Chateaubriand et de son "Génie du christianisme" (1802) - véritable "coup de force apologétique", "on a tout un courant romantique qui se développe un petit peu comme une sorte de mouvement religieux à l'intérieur de l'incrédulité héritée du XVIIIe siècle, qui redécouverte toute la richesse, la densité anthropolgique, humaine, du catholicisme". L'événément qui marque la renaissance romantique du catholicisme, c'est le retour des prédications de Carême à Notre-Dame de Paris en 1835, confiées au célèbre dominicain Henri Lacordaire (1802-1861) ; c'est "l'événement religieux et mondain" auquel tout le monde se rend. Le XIXe siècle est aussi celui de l'engouement pour le spiritisme, dont l'un des adeptes les plus célèbres n'est autre que Victor Hugo. Émission enregistrée en duplex avec RCF Bordeaux
La laïcité est l'un des piliers de la République, régulièrement convoquée comme garante de la liberté des consciences. Pourtant, la loi de 1905 fut modifiée plus de 40 fois et profondément remaniée dès 1907. La laïcité prend ses racines dans la Révolution française et le Concordat et la volonté de l'État de contrôler le domaine religieux. Entretien avec Emmanuel Tawil, docteur en droit, maître de conférences à l'Université Paris II.
We stop for our usual recap to look back over episodes 051 to 076 going from the Concordat of Worms in 1122 to the death of Holy Roman Emperor Frederick II, with a look at the rise of the Commune city states and the maritime republics, Venice in particular.
The John Locke Foundation will soon begin its fourth decade of work advancing liberty in North Carolina. As it moves forward, Amy O. Cooke will lead the organization as its fourth CEO. Cooke discusses her history with the liberty movement, her return to her family’s N.C. roots, and her hopes for her new role leading the state’s premier free-market think tank. 2020 is shaping up to be an important election year in North Carolina. The ballot features races for U.S. president, U.S. Senate, and governor. Voters also will determine control of the N.C. General Assembly. One of the state’s leading political pundits and prognosticators is author, columnist, and John Locke Foundation Chairman John Hood. He shares his thoughts about the top issues and campaigns to watch during the course of the year. A U.S. House committee led by Democrats recently blasted the U.S. Education Department’s handling of issues related to student loan debt. But the committee’s ranking Republican, North Carolina’s Rep. Virginia Foxx, R-5th District, chastised her colleagues. She suggested the group ought to focus on more pressing concerns. You might have heard of the “Game of Thrones,” but you’re much less likely to have heard of the “Game of Worms.” Political scientist Bruce Bueno de Mesquita of New York University discussed the latter “game” during a recent lecture at Duke. Citing the Concordat of Worms of 1122, the professor points to changes in relations between church and crown that helped pave the way for today’s economic divide between northern and southern Europe.
Using th concordat of Worms as a stopping point, we look back over th episodes that cover from the year 1000 to the end of the investiture crisis in 1122.
La laïcité est l'un des piliers de la République, régulièrement convoquée comme garante de la liberté des consciences. Pourtant, la loi de 1905 fut modifiée plus de 40 fois et profondément remaniée dès 1907. La laïcité prend ses racines dans la Révolution française et le Concordat et la volonté de l'État de contrôler le domaine religieux. Entretien avec Emmanuel Tawil, docteur en droit, maître de conférences à l'Université Paris II.
This month's episode is the follow-up to last month's episode focusing on the French Revolution. The physical horrors of the Revolution behind us, we now focus on the institutionalization of the Revolution in the man known to history as Emperor Napoleon Bonaparte. A man who truly played both sides, he managed to co-opt revolutionary ideals while imposing a draconian autocracy previously unseen even under Louis XIV. He tricked the Pope into coming to crown him emperor before snatching the crown himself and imposed a Concordat that did preserve rights for the Church...but at what cost? His Excellency Bishop Daniel Dolan will, as always, unpack these events for us before leading us into a long and difficult (nothing worth learning is easy) explication of all the various "isms" that had been incubating since the Protestant Revolt in various Masonic lodges but post-Revolution, vomited upon the world. These include: Transcendentalism Evolutionism Rationalism Positivism Pragmatism Liberalism Socialism Anarchism Nationalism Internationalism Without forgetting the theological problems of: Rationalism Modernism Reunionism Americanism His Excellency ends his discussion with Stephen Heiner by looking at Romanticism and Impressionism in art and music. "Is that just a prettier, better smelling part of the rot?" Stephen asks. Tune in to find out the Bishop's answer. Join us for this month's episode of the Root of the Rot. Original Air Date: October 27, 2014 Show Run Time: 1 hours 50 minutes Show Guest(s): Bishop Daniel Dolan Show Host(s): Stephen Heiner Season 3 Sponsor: Novus Ordo Watch http://novusordowatch.org/ Episode: https://www.truerestoration.org/season-3-the-root-of-the-rot-episode-6-the-french-revolution-part-2/ Root of the Rot: https://www.truerestoration.org/category/radio/the-root-of-the-rot/ Subscribe: https://www.truerestoration.org/member-signup/ Root of the Rot℗ is a production of the Restoration Radio Network. Copyright 2014. All Rights are Reserved.
The team comes back together to discuss the series of conflicts that defined the early days of the Last City on Earth - from the mysterious figure of Lysander and his militant Concordat to the questions that still are unanswered about the nature of what makes the Great Factions so great, get ready for some good chatter this week. Also note that Beard now has a new nickname (check out the conversation at about 1:20:00 in the episode for that tidbit) and we have two major announcements that we're really excited to bring you at the end of the episode (starting at about 1:53:00 for those). As usual, thank you again for giving our ramblings a listen! Please be sure to let us know how we're doing over on iTunes or through the below email. Weekly Question for Next Episode Do you think the Vex part of Asher will spread throughout his body? Discussion Timestamps 0:04:30 | Community Feedback 0:10:30 | Weekly Community Question 0:11:30 | Topic Intro 0:15:00 | Lost Lore: Lysander 0:36:00 | Faction Wars: Basic Information 0:37:45 | Faction Wars: When Did They Happen? 0:49:00 | Faction Wars: Where Did They Happen? 0:50:45 | Faction Wars: Who Was Involved? 0:56:30 | Faction Wars: Why Did They Happen? 1:09:30 | The Peacekeepers 1:22:15 | The Original Factions 1:42:30 | Green's Theory on Faction Rallies... 1:45:45 | Dispatches from the Wilds 1:49:00 | Team Shoutouts & Final Thoughts 1:53:00 | Announcement: Saint-14 Project Stream 2:00:00 | Announcement: The Lore Network Contact Info Email: FocusedFireChat@gmail.com Twitter: @FocusedFireChat Facebook: /FocusedFireChat Instagram: @FocusedFireChat Please be sure to also check out the other podcasts in the Guardian Radio Network! Links Mentioned in Show: Lost Lore Item: Lysander (link) Misc Information Email from 1fox2fox (link) The Lore Network (link) Lore Items Lore Entries from Destiny 2 Peacekeepers (link) Grimoire Cards from Destiny 1 Factions (link) New Monarchy (link) Other Lore Items Beard's Video (link) Other Lore Resources Ishtar-Collective The Seraphim Archive r/DestinyLore r/TheCryptarchs Show Sponsors & Affiliates Audible LootCrate (Offer Code BRIDGE10)
On this episode, Katie is joined by Dr. Emma Compton-Daw, the Academic Development Lead for Research at the University of Strathclyde. She supports the professional and career development of postdoctoral researchers, postdocs, and academics at Strathclyde. She is also an expert panel member for the review of the UK’s Concordat to Support the Career Development of Researchers. Before transitioning into this role Emma spent 11 years working as a postdoctoral researcher in the UK and USA. During this time, she co-chaired the UK Research Staff Association (UKRSA) and a departmental Research Staff Association. Segment 1: Post-doc Roles [00:00-11:06] In this first segment, Emma describes the role of a post-doctoral researcher. Segment 2: Postdoc Professional Development [11:07-21:45] In segment two, Emma shares some of the methods for post-doc professional development. Segment 3: Proactive Professional Development [21:46-36:57] In segment three, Emma shares some strategies researchers can use to aid in their own professional development. Bonus Clip #1 [00:00-01:41]: What Emma Wishes She Could Tell People about the Post-doc Role To share feedback about this podcast episode, ask questions that could be featured in a future episode, or to share research-related resources, contact the “Research in Action” podcast: Twitter: @RIA_podcast or #RIA_podcast Email: riapodcast@oregonstate.edu Voicemail: 541-737-1111 If you listen to the podcast via iTunes, please consider leaving us a review. The views expressed by guests on the Research in Action podcast do not necessarily represent the views of Oregon State University Ecampus or Oregon State University.
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church's relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018.
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church's relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
Historical debates about the actions of the Roman Catholic Church in relationship to the Third Reich have never been restricted to academic presses and journals like so many other topics. Rather several groups of partisans in both Germany and the United States actively followed them in popular books, magazines, and newspapers since the late 1940s. In his new book, The Battle for the Catholic Past in Germany, 1945-1980 (Cambridge University Press, 2017), Mark Edward Ruff explores seven divisive controversies that exploded over the church’s relationship to National Socialism during the early decades of the Federal Republic in West Germany. Ruff questions why so many early controversies ensnared German Catholics after World War II when there was a much higher rate of collaboration between the Protestant majority and the regime. He argues that public acrimony over the Concordat between the Third Reich and the Vatican in 1933 and the legacy of Pius XII emerged mainly as a proxy war between secular elites, leftwing Catholics, and the church establishment over the political dominance of the Christian Democratic Union in the 1950s and 1960s and the place of religion in modern democracies. Despite so much argumentation, empirical research, and open hostility, it seems that nobody ever changed their mind once their opinions formed on these matters. Combining rigorous research with accessible writing, Ruff authored a book that many listeners will enjoy. Michael E. OSullivan is Associate Professor of History at Marist College where he teaches courses about Modern Europe. He will publish Disruptive Power: Catholic Women, Miracles, and Politics in Modern Germany, 1918-1965 with University of Toronto Press in August 2018. Learn more about your ad choices. Visit megaphone.fm/adchoices
The Investiture Controversy and Salian Dynasty come to an end. Henry V had to navigate civil war and politics with Rome.A show by podcastnik.com — visit the site for all projects and news. ☞ Check out our new show, Past Access! (YouTube Link) ☜ Twitter @Travis J Dow | @Meet_Judith | @GermanyPodcast | @Podcastnik | Now in Arabic! — Facebook Podcastnik Page | History of Germany Page | Arabic Page — Instagram @podcastnik Podcastnik YouTube | Podcastnik Audio Podcast ★ Support: PayPal | Patreon | Podcastnik Shop ★ See acast.com/privacy for privacy and opt-out information.
In this episode we explore the Salians, the Ottonians and the Concordat of Wurms which will lay ground for the future of the empire. Perhaps it was not wise for the emperors to ally themselves with the church.
Synopsis: In which we learn a great deal more about Earth's criminal justice system, Dr Franklin confronts a woman who possesses a seemingly miraculous healing machine, and Lennier and Londo get up to some shenanigans. The “Third Fane of Chudomo” is Lennier's clan within the religious caste. http://babylon5.wikia.com/wiki/Third_Fane_of_Chudomo The 36th Chamber of Shaolin: https://nerdist.com/schlock-awe-the-36th-chamber-of-shaolin/ There was no Pope Callixtus VI. Callixtus III was as far as they went, and he was a Borgia and hardly counts. Callixtus II was the one who reached the Concordat of Worms with Holy Roman Emperor Henry V, bringing peace between the papacy and the Empire. Callixtus I was so unpopular that the first Anti-pope was raised up during his tenure. So all in all a mixed bag. The lobotomy doesn't date back to the 19th century but rather only to the mid -20th. http://www.bbc.com/news/magazine-15629160 But 19th century mental health practices were not exactly a picnic. Although, at the time, the practitioners thought they were doing the right thing.http://historycooperative.org/a-beautiful-mind-the-history-of-the-treatment-of-mental-illness/ This episode of the podcast The Dollop on the history of the lobotomy is...very difficult to listen to: http://thedollop.libsyn.com/lobotomy And here's the book Chris was reading that made him faint on an airplane: https://www.amazon.com/Famished-Gentleman-Ghouls-Gentlemen/dp/1940444241/ref=sr_1_1?ie=UTF8&qid=1511312482&sr=8-1 June Lockhart, America's sci-fi mom: http://www.imdb.com/name/nm0001478/?ref_=nv_sr_1 The mentioned scene of the space-hobos huddled around a burning barrel wasn't actually in this episode. It's in Chrysalis, next week. Oops. That's what we get for watching/recording a bunch of episodes at the same time. There were 5 documented Medlabs aboard Babylon 5. There was also a larger “infirmary” referenced, which may be the general services hospital. http://babylon5.wikia.com/wiki/Medlab Strange Luck aired 1995-1996. 17 episodes. I would stab someone for a copy of this show on DVD. It looks like many of them are on YouTube, but the quality is dodgy, at best. Profit aired in April 1996, cancelled after only 5 episodes. Three more were made. It was gloriously deranged and complaints both from Bible Belt viewers and from business caused Fox to pull the plug and replace it with Kindred: The Embraced.
In 1933, as Hitler consolidated his power, he signed an agreement or 'concordat' with the Catholic Church, removing the power of the Papacy from German politics. Within months, however, the deal was abandoned and persecution of the church began. This podcast explores the reasons for the Nazis betrayal of the church. See acast.com/privacy for privacy and opt-out information.
“The Penitent Damned" by Django Wexler (Originally published on io9.) Duke Mallus Kengire Orlanko, Royal Minister of Information — sometimes called the Last Duke, though not in his hearing — did not look particularly dangerous. He was short, balding, and tended toward the portly, a roly-poly little man with an unfortunate taste for rich purples that gave him the look of a ripe plum. Nevertheless, it was widely agreed that the Duke was the most dangerous man in Vordan, if not beyond. This was not simply because he was the inheritor of the most powerful fiefdom in the kingdom (though he was), or even because as Minister of Information his secret police, the all-seeing, all-knowing Concordat, had an informer in every shadow (though they did). What gave Orlanko his aura of terror was the certain knowledge that he had merely to crook a finger, and grim-faced men in long black coats would go to the home of the object of his displeasure in the middle of the night and haul the unfortunate away; and more... See acast.com/privacy for privacy and opt-out information.
Facts about the ways in which the Nazis consolidated their power in Germany, focusing on the agreement reached with the Catholic Church
Understanding Animal Research launched the Openness Awards, an annual presentation to celebrate the achievements of the sector in honouring their commitment to the Concordat on Openness on Animal Research. Since the launch in May 2014 the Concordat has brought together 85 UK organisations involved in animal research in a pledge to be more open and transparent about their use of animals in science. Four awards were presented to people and organisations who have paved the way for the Concordat by showing the sector that openness was possible, even when faced with significant opposition. Long-time openness advocate Fiona Fox, Director of the Science Media Centre, presented the first award to Professor Sir Colin Blakemore. At a time when to ‘come out’ about animal research in public could lead to significant threats and acts of extremism, Professor Blakemore was a vocal public advocate for the benefits of animal research. Paget2014-5.jpg Dr Domenico Spina from the British Pharmacological Society presented the second award to the Medical Research Council in recognition of their constant willingness to work with the press. This work has included the first live radio broadcast from inside the animal facility at MRC Harwell, during which BBC 5 Live journalist Victoria Derbyshire witnessed a mouse being euthanized live on air. Huntingdon Life Sciences were presented with the third award by Bernadette Kelly of the Department for Business, Innovation and Skills. Despite significant pressure from extremists, including attacks on its staff and suppliers, HLS has always sought to work openly with the media. Finally, the council of UAR chose to give the final Openness Award to UAR CEO Wendy Jarrett, in recognition of her work to develop the Concordat on Openness, and for acting as a champion of the openness agenda.
Chuck Morse is joined by Ambassador Francis Rooney, U.S. Ambassador to the Holy See 2005-2008, author of THE GLOBAL VATICAN - An Inside Look at the Catholic Church, World Politics, and the Extraordinary Relationship between the United States and the Holy See. Book Description: From the centuries-long prejudices against Catholics in America, to the efforts of Fascism, Communism and modern terrorist organizations to “break the cross and spill the wine,” this book brings to life the Catholic Church’s role in world history, particularly in the realm of diplomacy. Former U.S. ambassador to the Holy See Francis Rooney provides a comprehensive guide to the remarkable path the Vatican has navigated to the present day, and a first-person account of what that path looks and feels like from an American diplomat whose experience lent him the ultimate insider’s perspective. Part memoir, part historical lesson, The Global Vatican captures the braided nature of religious and political power and the complexities, battles, and future prospects for the relationship between the Holy See and the United States as both face challenges old and new. Link: http://amzn.com/B00GEZ5M2G
The Vitae Research Staff Conference 2012 focused on the role of research staff and research staff associations in leading and supporting sector change. Research staff associations represent the interests of research staff and their colleagues by interacting with institutional management and administration, informing institutional policy, and facilitating the organisation of training activities and career development session for other researchers. Research staff associations can be crucial agents in embedding the implementation of the principles of the Concordat to Support the Career Development of Researchers (‘Concordat') and in the Research Excellence Framework (REF) Research Environment. Research staff are well placed to inform, represent and develop the skills and knowledge base of research staff colleagues in the areas that matter most to them. Research staff associations are in a unique position to co-ordinate the responses of research staff to policy changes that affect their working conditions, professional development and career opportunities and to ensure that the provisions introduced and delivered by higher education institution employers are tailored to their needs and that research staff participate in their development. This podcast episode, narrated by John Igoe, Digital Development Manager at Vitae, summarises some of the key messages from the conference. Many thanks to the selected participants who contributed towards this podcast.
This podcast explores how staff supporting researcher development can best support their institution in returning on the environment criteria in the upcoming Research Excellence Framework (REF) assessment, and in developing impactful research leaders of the future. REF is the new system for assessing the quality of research in UK higher education institutions. It will replace the Research Assessment Exercise (RAE) and will be completed in 2014. A key component of the REF, carrying a weighting of 15%, is to provide a research environment with ‘vitality and sustainability'. This includes elements such as professional development and implementing the Concordat principles. The podcast was recorded during the 'Preparing for the REF' Vitae event held in Manchester on 11th July 2012. For more information on REF, please visit www.vitae.ac.uk/ref.
Melvyn Bragg and his guests discuss the Concordat of Worms. This treaty between the papacy and the Holy Roman Empire, signed in 1122, put an end, at least for a time, to years of power struggle and bloodshed. The wrangling between the German kings and the Church over who had the ultimate authority to elect bishops, use the ceremonial symbols of office in his coronation and even choose the pope himself, was responsible for centuries of discord. The hatred between the two parties reached such a pinnacle that it resulted in the virtual destruction of Rome at the hands of the Normans in 1084.Nearly forty years later Emperor Henry V and Pope Calixtus II came to a compromise; their agreement became known as the Concordat of Worms, named after the town where they met and signed the treaty. The Concordat created a historic distinction between secular power and spiritual authority, and more clearly defined the respective powers of monarchs and the Church. Although in the short term the Concordat failed to prevent further conflict, some historians believe that it paved the way for the modern nation-state.With:Henrietta LeyserEmeritus Fellow of St Peter's College, University of OxfordKate CushingReader in Medieval History at Keele University John Gillingham Emeritus Professor of History at the London School of Economics and Political Science Producer: Natalia Fernandez.
Melvyn Bragg and his guests discuss the Concordat of Worms. This treaty between the papacy and the Holy Roman Empire, signed in 1122, put an end, at least for a time, to years of power struggle and bloodshed. The wrangling between the German kings and the Church over who had the ultimate authority to elect bishops, use the ceremonial symbols of office in his coronation and even choose the pope himself, was responsible for centuries of discord. The hatred between the two parties reached such a pinnacle that it resulted in the virtual destruction of Rome at the hands of the Normans in 1084.Nearly forty years later Emperor Henry V and Pope Calixtus II came to a compromise; their agreement became known as the Concordat of Worms, named after the town where they met and signed the treaty. The Concordat created a historic distinction between secular power and spiritual authority, and more clearly defined the respective powers of monarchs and the Church. Although in the short term the Concordat failed to prevent further conflict, some historians believe that it paved the way for the modern nation-state.With:Henrietta LeyserEmeritus Fellow of St Peter's College, University of OxfordKate CushingReader in Medieval History at Keele University John Gillingham Emeritus Professor of History at the London School of Economics and Political Science Producer: Natalia Fernandez.
This podcast is brought to you from the Vitae Researcher Development International Conference 2011, at the Midland Manchester hotel (05/06 September 2011). In the course of this podcast we cover a summary of day 1 of the conference, including some participant interviews, an overview from the Plenary session which includes news from the Research Councils UK and news on the Researcher Development Framework (http://www.vitae.ac.uk/rdf). Also in this podcast, an interview with Dr Nathan Ryder on the Vitae Innovate resource, Non-Zero-Sum and an announcement about the 15 Higher Education Institutions selected to recieve the European Commision HR Exellence in Research Award.
Jackie Wilbraham (Astra Zeneca) provides an employers perspective on the future of doctoral education.
Dr Debbie McVitty (NUS) speaks on the National Union of Students and the future of doctoral education (with some focus on the Roberts agenda).
Professor Geraint Johnes (Lancaster University) speaks on some of the 24 themes from the Smith review, 'One-step beyond' and the reviews relationship to postgraduate education.
Questions and answers from the 'Delivering the vision for the Concordat' session on day 2 of the Researcher Development Conference 2010.
Professor Brigid Heywood (The Open University)speaks on equality and diversity issues, and some of the challenges in light of career development.
Professor April McMahon (University of Edinburgh) gives a broad institutional perspective on developing research staff in light of the Concordat.
Dr Katrien Maes (League of European Research Universities)provides a European perspective on the work of universities on researcher careers.
Professor David Gani speaks on delivering the vision for the Concordat.
Professor Sir Ivor Crewe (Concordat Strategy Group & University of Oxford)speaks on delivering the vision for the Concordat.
Professor Barbara Evans (Dean of Graduate School, University of British Columbia) speaks during the Opening Plenary of the Researcher Development Conference on developing researchers for diverse careers.
An introduction taken from the opening plenary at the Vitae researcher development conference 2010. The welcoming speech is delivered by Dr Janet Metcalfe (Chair and Head, Vitae). Ellen Pearce (Director, Vitae) delivers an introduction to the conference, stating the key themes for this years conference.
This episode is titled, “Wars of Religion”In our review of the Reformation, we began with a look at its roots and the long cry for reform heard in the Roman church. We saw its genesis in Germany with Martin Luther and Philip Melanchthon, its impact on Switzerland with Zwingli and later with the Frenchman John Calvin. John Knox carried it to his native Scotland and Thomas Cranmer led it in England.We've taken a look at the Roman Catholic response in what's called the Counter-Reformation, but probably ought to be labelled the Catholic Reformation. We briefly considered the Council of Trent where the Roman Church affirmed its perspective on many of the issues raised by Protestants and for the first time, a clear line was drawn, marking the differences in doctrine between the two groups. We saw the Jesuits, the learned shock-troops of the Roman Church sent out on both mission and to counter the impact of the Reformation in the regions of Europe being swung toward the Protestant camp.Let's talk a little more about the Catholic Counter-Reformation because Europe is about to plunge into several decades of war due to the differing religious affiliations of its various kingdoms.There were at least four ingredients in the Counter-Reformation.The first concerned the religious orders of the Catholic Church. There was a spiritual renewal within older orders like the Franciscans, Dominicans, and Benedictines. Reform among the Franciscans led to the founding of the Capuchins in 1528. Their energetic work among the Italian peasantry kept them loyal to Rome.Second, new orders sprang up. Groups like the Theatines [Thee a teen] who called both clergy and laity to a godly lifestyle. The Ursulines [Ursa-leens] were an order for women who cared for the sick and poor. And then of course, there were the Jesuits.The Society of Jesus, or Jesuits, were the most important of the new orders. Founded in Paris in 1534 by Ignatius of Loyola, the order required total obedience of its members for the furtherance of the interests of the Roman church. While there were good and godly Jesuits, men who worked tirelessly to expand the Kingdom of God, there were also some whose motives were less noble. Okay, let's be frank; they were diabolical. Utterly unscrupulous in their methods, they believed it was permissible to do evil if good came of it. They resurrected the Inquisition in the 16th C making it an effective tool in stomping out the Reformation in Italy, Spain, Portugal, and Belgium.Jesuits infiltrated government offices and used every means fair or foul to advance the cause of the Rome. Lest Catholic listeners take offense to this, understand that their power became so great and their methods so immoral, the Pope suppressed the order from 1773 to 1814.Also, it should be noted when Ignatius launched the Society, a counterattack on the Reformation was not in view. His ambition was missionary with a keen desire to convert Muslims. The three major goals of the Jesuits were to convert pagans, combat heresy, and promote education. It was their solemn oath to obey the Pope that led to their being used as a tool of the Counter-Reformation.A third aspect of the Counter-Reformation was the Council of Trent. The cardinals elected a Dutch theologian as a reform pope in 1522. He admitted that the problems Rome had with the Lutherans came because of the corruption of the Church, from the papal office down. As was saw a couple episodes ago, in 1536, Pope Paul III appointed a special panel of cardinals to prepare a report on the condition of the Church. That report gave Luther much ammunition for his critique of Rome. It conceded that Protestantism resulted from the “ambition, avarice, and cupidity” of Catholic bishops.The Roman Church realized it needed to address the issues raised by the Reformers. The Council of Trent was the answer. It met in three main sessions, under the terms of three different popes, from 1545 to 63. Participants came from Italy, Spain, France, and Germany. The Council decided a wide array of issues.In direct response to Lutheran challenges, the Council abolished indulgence-sellers, defined obligations of the clergy, regulated the use of relics, and ordered the restructuring of bishops.The doctrinal work of Trent is summarized in the Tridentine Profession of Faith, which championed Roman Catholic dogma and provided a theological response to Protestants. Trent rejected justification by faith alone and promoted the necessity of meritorious works as necessary for salvation. It validated the seven sacraments as bestowing merit on believers and their necessity for salvation. It affirmed the value of tradition as a basis of authority alongside the Bible. It approved the canonicity of the apocryphal books of the Old Testament; made official the existence of purgatory; the value of images, relics, indulgences, the invocation of saints; and the importance of confession to a priest. It also defined more specifically the sacrificial aspects of the mass and decided that only the bread should be distributed to the laity.The Tridentine statement made reconciliation with Protestantism impossible.The Council's work constituted a statement of faith by which true Roman Catholics could determine their orthodoxy. No such comprehensive statement existed before. If it had, perhaps the force of the Reformation would have been blunted in some places. What the Council of Trent did, in effect, was to make official dogmas of the Church the various positions Luther had challenged in his break with Rome.A fourth aspect of the Counter-Reformation was a new and vigorous kind of spirituality that bloomed in a remarkable series of writings and movements. Some devotional books from this movement, such as the Imitation of Christ by Thomas a'Kempis and the Spiritual Exercises by Loyola, have received proper attention, but most of have not.This new kind of devout life was characterized by a systemic examination of conscience, prayer, contemplation, and spiritual direction. Its roots lay in the Middle Ages with groups like the Carthusians, who put great emphasis on the contemplative life. It was these works that fueled the calls for reform in the Roman Church before Luther arrived on the scene. They were the reading material of groups like the Brethren of the Common Life and The Oratory of Divine Love which provided many of the best church leaders in the years leading up to the 16th C.The Reformation sparked a series of religious wars across Europe. The last of these was the Thirty Years' War, which last from 1618–48.As we saw in a previous episode, the Peace of Augsburg in 1555 put Lutheranism on a legal basis with Roman Catholicism in Germany. The prince of a region determined the religion in his territory; dissenters could immigrate to another territory if they wanted to.Now, that may seem obvious to highly mobile moderns like many listening to this, but it wasn't for people at that time. Due to feudal rules, people weren't allowed to move without consent of their ruler. The Peace of Augsburg marked a significant change in commoners' mobility. To preserve Catholic domination of southern Germany, the agreement mandated that Catholic rulers who became Lutherans had to surrender rule. The agreement left out Calvinists, Anabaptists, and other Protestants. So for many, Augsburg solved nothing.Beginning in Bohemia, the Thirty Years' War ravaged Central Europe and Germany and involved all the major European powers. The Peace of Westphalia, which ended the war in 1648, resulted from long and complicated negotiations. France and Sweden gained large amounts of territory, and German princes gained greater power and influence at the expense of the Emperor. The treaty finally recognized Calvinism, along with Lutheranism and Catholicism, as legal religions and permitted each ruler to determine the religion of his state.The effects of the War were devastating for Christianity as a whole. Religious issues were increasingly treated with indifference by political leaders. Secular, self-serving matters were now the chief concerns of the growing uber-worldly nation-states. The barbarity and brutality of the war left many questioning the Christian Message. How could a Faith that produced such atrocities be true? Doctrine took a backseat to doubt. Faith was met with skepticism. All this coming at the dawn of, and no doubt hastening, The Age of Reason.In reply to those who criticize Christianity for the wars fought at that time, it ought to be recognized that in every case; political, economic, and social considerations were as important as the religious, if not more. Much of the time, there was no real struggle between Roman Catholics and Protestants. And on some fronts of the war, BOTH Catholics and Protestants fought alongside each other as comrades because their conflict was political rather than religious. We call this period the “Wars of Religion,” but in truth it was rarely religion that sparked or drove the conflict; it was political and economic, hiding behind a mask of religion because that tends to stir the people actually doing the fighting better than some prince wanting more land.Nine times out of ten, if you want to know the real cause of something, follow the money.We turn now to the impact of the Reformation on France and one example of how tragic things can turn – ostensibly, because of religion, but really because of politics.As the 16th C wore on, the Roman church in France fell into a progressively deplorable condition. The Concordat of Bologna in 1516 gave King Francis I the right to appoint the ten archbishops, thirty-eight bishops, and 527 heads of religious houses in France. That meant the Church became part of a vast patronage system, and individuals won positions in the Church not for ability or religious zeal but for service to the crown. Simony & bribery was de-rigor.Conditions became genuinely bad. Literacy among priests dropped to a mere ten-percent. Since the king was head of the French Church, and he depended on its patronage system for income, we see why Francis I and Henry II were so zealous in their persecution of French Protestants. They couldn't afford to permit the system to crumble. They certainly weren't zealous for Catholicism except as a tool to achieve their political ambitions.The French Protestant movement was stoked by what was happening in Geneva in Switzerland under Farel and Calvin. The French Bible, Calvin's Institutes, and numerous other Protestant publications fueled the movement. So naturally, the most literate element of the population was won over. Converts were numerous at the universities and among lawyers and other professionals, the merchant class and artisans, lower clergy, friars, and the lesser nobility. The illiterate peasantry was hardly touched and remained firmly Catholic.Politics and economics played into the mix. The Middle-class and lower nobility of France were tired of King Francis' imperial ambitions, funded on their backs. They were urged into the Protestant cause out of a desire to get rid of the King. It's estimated that two-fifths of all nobles joined the French Protestant cause. Few of them were authentically converted but sought to use the Protestant movement to weaken the trend toward King Francis' oppressive version of royal absolutism.In spite of persecution, Protestants increased rapidly. At the beginning of the reign of Henry II in 1547 they numbered over 400,000. By the end of his reign in 1561 they were known as Huguenots and numbered 2 million; ten-percent of the population. The Presbyterian system of church government gave organization and discipline to the Huguenot movement.In order to understand the course of events the French Reformation took and see why it became embroiled in civil war, it's necessary to look at the political and social conditions of the times.First, that many of the younger nobility joined Protestant ranks is of great significance. Accustomed to carrying swords, they became protectors of Huguenot congregations during troubled times. They often protected church meetings against hostile bands of Catholic ruffians.Second, and this is key; there were four major groups of nobility vying for the rule in France.The ruling house with a tenuous grip on the throne was the Valois.The Bourbons of Western France were next in line should the Valois falter. Their leadership were decided Huguenots.The powerful Guises [Guy-zuhz], were equally committed Roman Catholics with extensive holdings in the East.The Montmorencys controlled the center of France; their leadership divided evenly between Huguenots and Catholics.Third, when Henry II died, he left three sons all dominated by his queen, Catherine de Medici. She was determined to maintain personal control and advance the power of her government. She was opposed by many of the nobility jealous of their rights and wanted to restrict the power of the monarchy.Fourth, as the likelihood of civil war in France percolated, the English and Spanish sent aid to their factions to serve their respective interests.Such animosities provided the tinder to ignite armed conflict. Eight wars were fought between Roman Catholics and Protestants in France. Leading the Protestants early in the conflict was Gaspard de Coligny. But he lost his life along with some 15 to 20,000 Huguenots in the massacre of St. Bartholomew's Day, in August, 1572. After that, Henry of Navarre, of the Bourbon family, led the Protestants. His maneuvers were successful, and eventually, with the death of others in the royal line, he became heir to the French throne. Because he didn't have enough strength to complete his conquest, he converted to Catholicism and won the crown as Henry IV. Judging from his conduct, Henry's religious principles sat his shoulders rather lightly. His switch to the Roman Church was for purely political reasons. Most likely he simply sought to turn off the blood bath drenching France.In 1598, Henry published the Edict of Nantes, a grant of toleration for the Huguenots. It guaranteed them the right to hold public office, freedom of worship in most areas of France, the privilege of educating their children in other than Roman Catholic schools, and free access to universities and hospitals. The edict was the first significant recognition of the rights of a religious minority in an otherwise intolerant age. Though the Huguenots enjoyed a period of great prosperity after that, King Louis XIV revoked the edict in 1685. Thousands were driven into exile, to the benefit of England, Holland, Prussia, and America where they fled for refuge.
This 63rd episode is titled InvestedWe've just concluded a series on medieval monasticism and return to the narrative of the Church during the Middle Ages in Europe.Before we do, let's remember the story of Church History is much bigger than just what happened in Europe. Until recently, church history spent most its time on the Western Church and only touched other places as it related TO the Western narrative. We're trying to broaden our horizons, although it's tough because the source material for the history of the Church beyond the Western realm is much slimmer. It isn't that there isn't any; there's quite a bit; but it's not presented in the popular format that commends a layman's format. And an historical layman is certainly what I am So it's thick wading through most of it.With that said – back to the Church in the European Middle Ages . . .We have several themes and topics to develop. It's going to take a few episodes to do so. The first we'll look at, because it ends up being a recurring problem, is what's called the Investiture Controversy.This was a theological and political dustup that came about as a result of the fusion of Church and State in Feudal Europe. Church officials had both religious and secular roles. Though they weren't part of the official nobility, they did hold positions in the very strict social structure of the Feudal system. Serfs didn't just work the lands of the nobility. Many of them worked church lands and holdings. So, many bishops and abbots not only oversaw ecclesiastical duties, they were secular rulers. You can imagine how these clerics were torn in their loyalty between the Pope far off in Rome, and the much closer secular feudal lord; whether a duke, earl, count, or baron, to say nothing of the emerging kings of Europe.When the Roman Empire dissolved in the West, the role and responsibility of civil government often fell to church officials. Most people wanted them to step in. So when feudalism took hold, it wasn't a difficult transition for these religious leaders to be invested with the duties of secular rule.Because bishops, abbots and other church officials had secular as well as spiritual authority, many of Europe's nobility began to take it upon themselves to appoint those bishops and abbots when vacancies occurred. It's not difficult to see why they'd want to, instead of waiting on Rome to make the selection. Local rulers wanted someone running things amiable to their aims. Also, with the inheritance rules the way they were, with everything going to the firstborn son, a lucrative and influential career as a bishop was a plum job for all those second and third sons. This investing of church offices by secular rulers was called Lay Investiture, because it was done by the laity, rather than by ordained clergy. And as you can imagine, it was NOT something Popes were happy about.Though the details are different today, imagine you're a church member for thirty years. One day your pastor says he's retiring. You expect your denomination or elders to pick a new pastor. How surprised would you be to find out the local mayor picked your pastor? Oh, and by the way; if you squawk about it, the Police will arrest and toss you in jail till you learn to shut your yap and go along with the new arrangement. è Welcome to lay investiture.While Rome for the most part opposed lay investiture, because administrating the Church all over Europe was a monumental task, for centuries the Popes begrudgingly consented to allow secular rulers to assist in the appointment of church officials. Some of these appointments were wise and provided good and godly men to lead the Church in their domain. Other times, nepotism and crass pragmatism saw, at the best inept and at the worst, corrupt officials installed.The issue became a controversy when the Popes decided to reign things in and required that church officials be appointed by the Church itself. Secular rulers were no longer allowed to do so. But just because the Popes said “No” to lay investiture, didn't mean secular rulers stopped. And that's where the brueha kicked in.It came to a head in 1076 when Pope Gregory VII and the Holy Roman Emperor Henry IV came to a loggerheads over the archbishop of Milan. Both men proposed different candidates, and both believed it was his right to appoint the office. The Pope threatened excommunication if the Emperor refused to comply. Henry answered by calling a synod of German bishops at Worms in 1076. The Synod deposed Pope Gregory. Not to be outdone, Gregory excommunicated Henry and absolved his subjects of allegiance to him. A deft move—since at the time, Henry and his Saxon nobles were at odds. These nobles then demanded Henry reconcile with Gregory within a year or forfeit his throne. So the Emperor was forced to make peace with Gregory in a famous meeting at Canossa. Henry demonstrated his contrition by walking around the castle for 3 days in the snow, barefoot! The Pope reversed the excommunication and received the Emperor back into the faith.That's the end of the story – a happy one, right? Not quite.Henry leveraged his return to favor into a campaign against the Pope. He marched on Rome and set up a new Pope. Gregory died in exile. Still, Pope Gregory's position on investiture eventually prevailed.In 1099, Pope Urban II decreed that anyone who either gave or received lay investiture was excommunicated. In 1105 a moderate compromise was reached at Bec and ratified in a Council at Westminster two yrs later.Holy Roman Emperor Henry IV was followed by, can you guess? Yep; Henry V. It was during his reign the papacy ultimately won the investiture struggle. At Worms in 1122, a Concordat was drawn up in which the Emperor agreed The Church could elect bishops and abbots and invest them with their office. Although elections were to be held in the presence of the king, he was prohibited from influencing the decision by simony or the threat of violence. While it was the Church who selected her clergy, it was the secular rulers who handed them the symbols of their authority in the form of a crozier and a ring, representing their role as Shepherd of God's flock and that they were married to the Church. By allowing secular rulers a hand in the bestowal of the symbols of office, it conveyed the idea of the bishop's duty to support the secular ruler.The political intrigues that flowed from this dual loyalty of church officials across Europe is a thing of legend; literally! I'm guessing most listeners have seen at least one movie that captures the intrigues that ruled the political and religious scene at this time.Despite the Concordat of Worms in 1122, there were a few of Europe's nobles who continued to practice lay investiture. And there were plenty of their appointees willing to go along with them because they were being appointed to some pretty cushy posts. But eventually, lay investiture was set aside as feudal society gave way to the modern world.We round out this episode with a review of an aberrant doctrine that kept resurfacing in the Church of both the East and West. It was an attempt to understand the Person of Christ.Adoptionism had an early origin, being advocated by the Ebionites in the 2nd C. The famous Gnostic heresiarch Cerinthus taught a form of adoptionism.While the details of Adoptionism vary from time to time and place to place, the basic idea is that Jesus was merely a human being who was adopted by God into His role as Messiah and Savior. The nature of this adoption, that is, what it effected IN Jesus is where Adoptionists differ. That and when exactly God the Father adopted Jesus the man to become the Son of God. Some think it occurred at his baptism, others at his resurrection, and still others at His ascension. Adoptionists all concur with Jesus' humanity, but deny His eternal essence as God the Son. They say he BECAME the Son of God, due to his morally excellent life.The Church declared Adoptionism a heresy at the end of the 2nd C, but it continued to find a home in the work of several teachers and groups in the following centuries, right up thru the Middle Ages and into small groups today.The term “Adoptionism” is used to describe another but very different flavor of the idea that arose in Spain during the 8th and 9th Cs. To differentiate it from classic adoptionism, which starts with a human Jesus who becomes the divine Christ by adoption, historians refer to this later heresy as Spanish Adoptionism. It begins with God the Son, adopting a human form, but not really the human NATURE that went with it.The first to articulate this view in the late 8th C was Elipandus, archbishop of Toledo. His views were quickly seized on by his opponents and declared heretical. His supporters were summoned to appear before Charlemagne, whose clerics were able to persuade them away from their aberrant beliefs. That ought to have been the end of the matter. They'd been treated civilly and with respect by the Emperor, but when they arrived before the Pope in Rome they were publically humiliated. This seems to have only inflamed the adherents back in Spain who determined to resist Rome's efforts to reign them in.This came at an unfortunate moment as the Church in Spain was at this time dealing with Moorish-Muslim rulers.While Adoptionism can rightly be labeled a heresy, especially its early manifestation, Spanish Adoptionism is a more tricky wicket. I don't want to get into the technical details of the theology, so let me just say that there is in the NT some passages in the Gospels and letters of Paul that seem to speak of Jesus' 2 sonships. When these passages are viewed through the lens of some of the early church fathers, one can see a subtle nod toward the core ideas of Spanish Adoptionism.It gets back to that issue we've spoken of often here in CS; how to understand, then how to ARTICULATE the nature, person, and identity of Jesus. Theology is the fine art of distinctions – distinctions that have to be expressed in words. Finding the exact, right word has proven to be the angst-filled work of centuries and some of the keenest minds in history.Though Spanish adoptionism was effectively quelled by the 10th C, it resurfaced in the 11th and 12th, to once again enjoy a moment in the sun, then to be sprayed with some more theological Roundup, and die out once more.It's the ancient, classical adoptionism that's enjoyed a resurgence in modern times in a flavor of liberal Christianity. In this brand of Adoptionism, Jesus is a man, who by his exemplary moral path becomes an enlightened agent for God's Spirit to work through. This Liberal Jesus isn't a Savior so much as an Example.
The title of this 132nd episode is “Off with Their Heads.”In this installment, we give a brief review of the French Revolution, which may not seem at first blush to have much to do with Church History. Ahh, but it does. For this reason: What we see in the French Revolution is a proto-typical example of the Church, by which the institutional church, not necessarily the Christian Gospel and Faith, collided with Modernity.Some astute CS subscribers may take exception to this, but I'll say it anyway è In the French Revolution we see the boomerang of the Enlightenment that sprang FROM the Renaissance, come back round to give the Church a mighty slap in the face. The Renaissance opened the door to new ways of thinking, which led first to the Reformation, which cracked the Roman Church's monopoly on religion and made it possible for people to not only believe differently, but to go even further to choose not to believe at all. Rationalism may have ended up agnostic and atheistic, but it didn't begin there. Some of the first and greatest scientists worked their science in the context of a Biblical worldview, as we've shown in previous episodes. And the earliest rationalist philosophers based their work on the evolving theology of Protestant scholastics.It was during the French Revolution when the dog bit the hand that had fed it. Or maybe better, when the lion mauled its trainer.The French monarch Louis XVI was a weak ruler and an inept politician. Economic conditions grew worse, especially for the poor, while of the king and his court were profligate in spending. In a desperate need to raise funds, the king convened the Estates General, the French parliament.It was composed of three orders, three Estates; the clergy, the nobility and the middle-class bourgeoisie. Louis' advisors suggested he enlarge that Third Estate of the middle class so he could coerce the other two estates of clergy and nobility to comply with his request for more taxes. The ranks of the clergy were then enlarged as well by adding many parish priests to offset the bishops who were largely drawn from the French nobility. These priests were no friend to the nobles.When the assembly gathered in early May, 1789, the Third Estate had more members than the other two combined. And among the clergy less than a third were nobles. The Third Estate insisted the Parliament function as a single chamber. The Clergy and Nobility were used to operating separately so that there were three votes. They usually united to vote down anything the Third Estate of the Middle class came up with. A row ensued, but when priests sided with middle class members, it was decided things would be decided by a united house and simple majority vote. The nobility balked so Priests and Bourgeoisie formed anew body they called the National Assembly, claiming they were now the legal government and represented the nation. Two days later the entire Clergy joined the National Assembly.The economy worsened, and hunger was widespread. Fearing what the National Assembly might do, the Crown ordered it to disband and forcibly closed the doors. Its members refused to comply and continued working on a new Constitution. The king moved troops to the outskirts of Paris and deposed a prominent and popular member of the opposition government named Jacques Necker. Parisians expressed their outrage by rioting in a bout of civil unrest that reached a climax on July 14, when they took the Bastille, a fortress that served as an armory, bunker, and prison for those who'd run afoul of the Crown.From that point on, things moved quickly toward full-fledged revolution. Three days later the king capitulated and recognized the authority of the National Assembly as the new government. The Assembly then issued the Declaration of the Rights of Man and the Citizen, which became foundational to democratic movements in France and other nations. But when Louis reneged and refused to accept the Assembly's decisions, Paris rioted yet again. The royal family became prisoners in the capital.The National Assembly then moved to reorganized France's government, economy, and religion. The most important step in this was the Civil Constitution of the Clergy, put into effect in 1790.For centuries the French church had been governed by Gallican liberties, protecting it from interference by Rome. French bishops had a buddy-system with the French Throne. But now, with the Crown gutted of authority, the National Assembly assumed the role in the Church the king had played. Recognizing the need for reform, they set to work. A the peak of church hierarchy were members of the aristocracy. These prelates weren't used to the real work of shepherding God's flock. Their seat was a matter of income and prestige, pomp and ceremony. Monasteries and abbeys had become private clubs filled with debauchery. Abbots were known, not for their simple homespun smocks and bare feet, but for their excessive luxury and crafty political intrigues.Some members of the Assembly wanted to reform the church. Others were convinced the Church and the Faith it was supposed to stand as the eternal servant of, was naught but a lot of hog-wash, silly superstition from times long past, and ought now be swept away. Those voices were few at first, but their numbers grew and took the foreground later in the Revolution.Most of the measures the Assembly proposed aimed at reform of the Church. But the deeper challenge leveled by some was, did the Assembly even have authority to make changes? Since when did the civil government have a say in Church affairs? And hold on – since the Reformation introduced a divide between Protestants and Catholics, which church was being addressed? A suggestion was made to call a council of French bishops. But the Assembly quashed that because it put power back in the hands of aristocratic bishops. Others suggested the Pope be invited to weigh in. But the French were reluctant to surrender their Gallicanism by giving Rome a foothold.Pope Pius VI sent word to Louis XVI the new Constitution was something he'd never accept. The king feared the Assembly's reaction if they found out about the Pope's resistance so he kept it secret. Then, at the insistence of the Assembly, the king agreed to the Constitution, but announced his approval was contingent on the Pope signing off. The Assembly tired of the delay and decreed that all who held ecclesiastical office had to swear allegiance to the Constitution. Those who declined would be deposed.The Church was divided.You see, in theory, those who refused were to suffer no more than a loss of office. On the basis of the Assembly's declaration on rights, they couldn't be deprived of their freedom of thought. And anyone who wanted to maintain them as their clergy were welcome to do so. But they were on their own. Those who signed on to the new Constitution would be supported by the state. à Again, all that was in theory. In practice, those who refused to swear allegiance were persecuted and branded as dangerous counterrevolutionaries.Revolutionary movements gained strength across Europe. Such movements in the Low Countries and Switzerland failed, but monarchs and the nobility feared the French movement would spread to other lands. That inspired French radicals to more extreme measures. In 1791, the National Assembly morphed into the Legislative Assembly, with far fewer voices calling for moderation. Half a year later, France went to war with Austria and Prussia—beginning a long series of armed conflicts that continued till the end of the Napoleonic Wars in 1815.The day after securing victory at the Battle of Valmy, the Legislative Assembly again reformed into the National Convention. In its first session, the Convention abolished the monarchy and announced the French Republic. Four months later, the king was accused of treason, convicted and executed.But that didn't put an end to France's problems. The economy was in shambles in every village, town, and city. Every social class suffered. But the peasants suffered most, as they always do. They revolted. Fear of foreign invasion grew. All this led to a wave of terror where everybody was suspected of counterrevolutionary conspiracies, and many major figures of the revolution were put to death one after another at the guillotine.Combined with all this was a strong reaction against Christianity, of all stripes. The new leaders of the revolution were convinced they were prophets and engineers of a New Age where science and reason would overcome superstition and religion. They claimed that as the new age was born, time had come to leave behind the silly ideas of the old.The Revolution created its own religion, called first the Cult of Reason; later the Cult of the Supreme Being. By then the Constitution with its rights for individuals was forgotten. The revolution wanted nothing to do with the Church. The calendar was changed to a more “reasonable” one where a week was 10 days and months were named after nature. Elaborate spectacles were staged to celebrate the new age of reason and new holidays were established to replace the old religious ones. Temples to Reason were built to replace churches, and a list of saints was issued—among whom were Socrates, Marcus Aurelius, and Rousseau. New rites were devised for weddings, funerals and the dedication of children, not to God but to philosophical ideals like Liberty.As I record this, and you listen, with whatever activity you're doing, all these radical rationalist ideas may seem ridiculous, in light of their short lifespan. Like demanding everyone suddenly call red blue, and blue is from now on going to be called green. Just because we say so. It would be ridiculous, were it not for the fact they were deadly earnest about it and killed thousands for no more reason than being under suspicion of calling their changes absurd.“Off with their heads” became a slogan that literally saw people slipped under the guillotine's blade. Christian worship was supposedly permitted; but any priest who refused to swear before the altar of Freedom was accused of being a counterrevolutionary and sent to the guillotine. Somewhere between two and five thousand priests were executed, as well as dozens of nuns and countless laypeople. Many died in prison. In the end, no distinction was made between those who'd sworn allegiance to the Constitution, those who refused to, and Protestants. Although the reign of terror ended in 1795, the government continued to oppose Christianity. Where ever French troops marched and asserted their presence, their policies followed. In 1798, they invaded Italy and captured Pope Pius VI, taking him to France as a prisoner.Napoleon, who risen through the ranks of the French army, became ruler of France in November of 1799. He believed the best policy for France was to seek a reconciliation with the Catholic Church, and opened negotiations with the new pope, Pius VII. In 1801, the papacy and French government agreed to a Concordat that allowed the Church and State to work together to appoint bishops. Three years later, Napoleon decided he wanted to be more than just the First Consul of France, and fancied the title “Emperor.” He had Pope Pius officiate his coronation. Then Napoleon turned around and decreed religious freedom for Protestants.So, Pope and Emperor fell out wit one another and France once again invaded Italy ending with the Pope again in chains. But in his captivity Pius refused to endorse Napoleon's actions. He was especially critical of his divorce from Josephine. Pius remained a prisoner until Napoleon's fall, when he was restored to his seat at Rome. There he proclaimed a general amnesty for all enemies, and interceded for Napoleon before his British conquerors.
The title of this episode is Push-BackAs we move to wind up this season of CS, we've entered into the modern era in our review of Church history and the emergence of Theological Liberalism. Some historians regard the French Revolution as a turning point in the social development of Europe and Western Civilization. The Revolution was in many ways, a result of the Enlightenment, and a harbinger of things to come in the Modern and Post-Modern Eras.At the risk of being simplistic, for convenience sake, let's set the history of Western Civilization into these eras of Church History.First is the Roman Era, when Christianity was officially opposed and persecuted. That was followed by the Constantinian Era, when the Faith was at first tolerated, then institutionalized. With the Fall of the Roman Empire in the West, Europe entered the Middle Ages and the Church was led by Rome in the West, Constantinople in the East.The Middle Ages ended with the Renaissance which swiftly split into two streams, the Reformation and the Enlightenment. While many Europeans broke from the hegemony of the Roman Church to launch Protestant movements, others went further and broke from religious faith altogether in an exaltation of reason. They purposefully stepped away from spirituality toward hard-boiled materialism.This gave birth to the Modern Era, marked by an ongoing tension between Materialistic Rationalism and Philosophical Theism that birthed an entire rainbow of intellectual and faith options.Carrying on this over-simplified review from where our CS episodes have been, the Modern Era then turned into the Post-Modern Era with a full-flowering and widespread academic acceptance of the radical skepticism birthed during the Enlightenment. The promises of the perfection of the human race through technology promised in the Modern Era were shattered by two World Wars and repeated cases of genocide in the 20th and 21st Cs. Post-Moderns traded in the bright Modernist expectation of an emerging Golden Age for a dystopian vision of technology-run-amuck, controlled by madmen and tyrants. In a classic post-modern proverb, the author George Orwell said, “If you want a vision of the future, imagine a boot stamping on a human face – forever.”In our last episode, we embarked on a foray into the roots of Theological Liberalism. The themes of the new era were found in the motto of the French Revolution: “Liberty, Equality, and Fraternity.”Liberty was conceived as individual freedom in both the political and economic realms. Liberalism originally referred to this idea of personal liberty in regard to economics and politics. It's come to mean something very different. Libertarian connects better with the original idea of liberalism than the modern term “liberalism.”In the early 19th C, liberals promoted the political rights of the middle class. They advocated suffrage and middle-class influence through representative government. In economics, liberals agitated for a laissez faire marketplace where individual enterprise rather than class determined one's wealth.Equality, second term in the French Revolution's trio, stood for individual rights regardless of legacy. If liberty was a predominantly middle-class virtue, equality appealed to rural peasants, the urban working class, and the universally disenfranchised. While the middle class and hold-over nobility advocated a laissez-faire economy, the working class began to agitate for equality through a rival philosophy called socialism. Workers inveighed for equality either through the long route of evolution within a democratic system or the shorter path of revolution via Marxism.Fraternity, the third idea in the trinity, was the Enlightenment reaction against all the war and turmoil that marked European history till then; especially the trauma that had rocked the continent through endless political, economic, and religious struggle. Fraternity represented a sense of brotherhood that rolled across Europe in the 19th C. And while it held the promise of uniting people in the concept of the universal brotherhood of man under the universal Fatherhood of God, it quickly devolved into Nationalism that would only lead to even bloodier conflicts since they were now accompanied by modern weapons.These social currents swirled around the Christian Faith during the first decades of the Age of Progress, but no one predicted the ruination they'd bring the Church of Rome, steeped as it was in an inviolable tradition. For over a thousand years she'd presided over feudal Europe. She enthroned dozens of monarchs and ensconced countless nobles. And like them, the Church gave little thought to the power of peasants and the growing middle class. In regards to social standing, in 18th C European society, noble birth and holy calling were everything. Intelligence or achievement meant little.Things began to heat up in Europe when Enlightenment thinkers began to question the old order. In the 1760s, several places around the world began to feel the heat of political unrest. There'd always been Radicals who challenged the status quo. It usually ended badly for them; forced to drink hemlock or such. But in the mid and late 18th C, they became popular advocates for the middle-class and poor. Their demands were similar: The right to participate in politics, the right to vote, the right to greater freedom of expression.The success of the American Revolution inspired European radicals. They regarded Americans as true heirs of Enlightenment ideals. They were passionate about equality; and desired peace, yet ready to fight for freedom. In gaining independence from the world's most formidable power, Americans proved Enlightenment ideals worked.Then, in the last decade of the 18th C, France executed its king, became a republic, formed a revolutionary regime, and crawled through a period of brutality into the Imperialism of Napoleon Bonaparte.As we saw in an earlier episode, the Roman Catholic church was so much a part of the old order that revolutionaries often made it an object of their wrath. In the early 1790s, the French National Assembly sought to reform the Church along rationalist lines. But when it eliminated the Pope's control and required an oath of loyalty on the clergy, it split the Church. The two camps faced off against each other in every village. Between thirty and 40,000 priests were forced into hiding or exile. Atheists recognized the cultural wind was now at their back and pressed for more. Why stop at reforming the Church when you could pry its grip from all society? Radicals moved to remove all traces of Christianity's influence. They adopted a new calendar and elevated the cult of “Reason.” Some churches were converted to “Temples of Reason.”But by 1794 this farce had spent itself. The following year a statute was passed affirming the free exercise of religion, and loyal Catholics who'd kept a low profile during the Revolution returned. But Rome never forgot. For now, Liberty meant the worship of the goddess of Reason.When Napoleon took control, he struck an agreement with the pope; the Concordat of 1801. It restored Roman Catholicism as the quasi-official religion of France. But the Church had lost much of its prestige and power. Europe would never again be a society held together by an alliance of altar and throne. On the other side of things, Rome never welcomed the liberalism reshaping much of Europe's courts.As Bruce Shelley aptly remarks, Jesus and the apostles spent little time talking about political freedom, personal liberty, or a person's right to their opinions. Valuable and important as those things are, they simply do not come into view as values in the appeal of the Gospel. The freedom Christ offers comes through salvation, which places a necessary safeguard on liberty to keep it from becoming a dangerous license.But during the 19th C, it became popular to think of liberty ITSELF as being free! Free of any and all restraint. Any restriction on freedom was met with a knee-jerk opposition. Everyone ought to be as free as possible. The question then became; just what does that mean. How far does “possible” go?John Stuart Mill suggested this guideline, “The liberty of each, limited by the like liberty of all.” Liberty meant the right to your opinions, the freedom to express and act upon them, but not to the degree that in doing so, you impinge others' ability to do so with theirs. Politically and civilly, this was best made possible by a constitutional government that guaranteed universal civil liberty, including the freedom to worship according to one's choice.Popes didn't like that.In the political and economic vacuum that followed Napoleon, several monarchs tried to re-establish the old systems of Europe. They were resisted by a new and empowered wave of liberals. The first of these liberal uprisings were quickly suppressed in Spain and Italy. But the liberals kept at it and in 1848, revolution temporarily triumphed in most European capitals.Popes Leo XII, Pius VIII, and Gregory XVI by all accounts were good men. But they ignored the emerging modernity of 19th century Europe by clinging to a moribund past.There are those who would say it's not the duty of the Church to keep pace with changing times. The truths of God don't change. So on the contrary, the Church is to remain resolute in holding to The Faith once and for all delivered to the saints. Faithfulness to the essentials of the Christian Faith is not what we're referring to here. You can change the flooring in your house without agreeing with the world. Some Popes of the late 18th to mid 19th century seemed to kind of pull the blinds of Vatican windows, trying to keep out the philosophical ideas then sweeping the Continent. That posture toward the wider culture tended to only further alienate the intellectual community.This early form of Liberalism wanted to address historic evils that have plagued humanity. But it refused to allow the Catholic Church a role in that work as it related to morality and public life. Liberals said politics ought to be independent of Christian ethics. Catholics had rights as private citizens, but their Faith wasn't welcome in the public arena. This is part of the creeping secularism we talked about in the last episode.One of the lingering symbols of papal ties to the Medieval world was the Papal States where the Pope was both spiritual leader and civil ruler. In the mid-19th C, a movement for Italian unity began that aimed to turn the entire peninsula into a single nation. Such a revolution wouldn't tolerate the Papal States. Liberals welcomed Pope Pius IX, who seemed a reforming Pope who'd listen to their counsel. In 1848, he installed a new constitution for the Papal States granting moderate participation in government. This movement toward liberal ideals moved some to suggest the Pope as leader over a unified Italy. But when Pius' appointed Prime Minister of the Papal States was assassinated by revolutionaries, Pius rescinded the new constitution. Instead of putting the revolution down, it broke out in Rome itself and Pius had to flee. With French assistance, he returned and returned the Papal states to an absolutist regime. Opposition grew under the leadership of King Victor Emmanuel II of Sardinia. In 1859 and 60 large sections of the Papal States were carved away by nationalists. Then in March of 1861, Victor Emmanuel was proclaimed King of Italy in Florence.But the City of Rome was protected by a French garrison. When the Franco-Prussian War forced the withdrawal of French troops, Italian nationalists invaded. After a short engagement in September of 1870, Rome surrendered. After lasting for a millennium, the Papal States were no more.Pius IX holed up in the Vatican. Then in June 1871, King Victor Emmanuel transferred his residence to Rome, ignoring the protests and threatened ex-communication by the pope. The new government offered Pius an annual salary together with the free and unhindered exercise of his religious roles. But the Pope rejected the offer and continued his protests. He forbade Italy's Catholics to participate in political affairs. That just left the field open to more radicals. The result was a growing anticlerical course in Italian civil affairs. This condition became known as the “Roman Question.” It had no resolution until Benito Mussolini concluded the Lateran Treaty in February 1929. The treaty stipulated that the pope must renounce all claims to the Papal States, but received full sovereignty in the tiny Vatican State. This condition exists to this day.1870 not only marks the end of the rule of the pope of civil affairs in Italy, it also saw the declaration of his supreme authority as the Bishop of Rome in a doctrine called “Papal Infallibility.” The First Vatican Council, which hammered out the doctrine, represented the culmination of a movement called “ultramontanism” meaning “across the mountains.” Originally referring to the Pope's hegemony beyond the Alps into the rest of Europe, the term eventually came to mean over and beyond any mountain. Ultramontanism formalized the Pope's right to lead the Church.It came about thus . . .Following the French Revolution (and here we are yet again, recognizing the importance of that revolution in European and world affairs) an especially strong sense of loyalty to the Pope developed there. After the nightmare of the guillotine and the cultural trauma of Napoleon's reign, many Catholics came to regard the papacy as the only source of civil order and public morality. They believed only popes were capable of restoring sanity to society. Only the papacy had the power to guide the clergy to protect religion from political coercion.Infallibility was suggested as a necessary prerequisite for an effective papacy. The Church had to become a monarchy adjudicating God's will. Shelley says as sovereignty was to secular kings, infallibility would be to popes.By the mid-19th C, this thinking attracted many Catholics. Popes encouraged it in every possible way. One publication said when the pope meditated, God was thinking in him. Hymns appeared that were addressed, not to God, but to Pius IX. Some even spoke of the Pope as the vice-God of humanity.In December 1854, Pius IX declared as dogma The Immaculate Conception; a belief that had been traditional but not official; that Mary was conceived without original sin. The subject of the decision was nothing new. What was, however, was the way it was announced. This wasn't dogma defined by a creed produced by a council. It was an ex-cathedra proclamation by the Pope. Ex Cathedra means “from the chair,” and defines an official doctrine issued by the teaching magisterium of the Holy Church.Ten years after unilaterally announcing the doctrine of the Immaculate Conception, Pius sent out an encyclical to all bishops of the Church. He attached a Syllabus of Errors, a compilation of eighty evils then in place in society. He declared war on socialism, rationalism, freedom of the press, freedom of religion, public schools, Bible societies, separation of church and state, and a host of other so-called errors of the Modern Era. He ended by denying that “the Roman pontiff ought to reach an agreement with progress, liberalism, and modern civilization.”It was a hunker down and rally round an infallible pope mentality that aimed to enter a kind of spiritual hibernation, only emerging when Modernity had impaled itself on its own deadly horns and bled to death.Pius saw the need for a new universal council to address the Church's posture toward Modernity and its philosophical partner, Liberalism. He began planning for it in 1865 and called the First Vatican Council to convene at the end of 1869.The question of the definition of papal infallibility was all the buzz. Catholics had little doubt that as the successor of Peter the Pope possessed special authority. The only question was how far that authority went. Could it be exercised independently from councils or the college of bishops?After some discussion and politicking, 55 bishops who couldn't agree to the doctrine as stated were given permission by the Pope to leave Rome, so as not to create dissension. The final vote was 533 for the doctrine of infallibility. Only 2 voted against it. The Council asserted 2 fundamentals: 1) The primacy of the pope and 2) His infallibility.First, as the successor of Peter, vicar of Christ, and supreme head of the Church, the pope exercises full authority over the whole Church and over individual bishops. That authority extends to all matters of faith and morals as well as to discipline and church administration. Consequently, bishops owe the pope obedience.Second, when the pope in his official capacity, that is ex cathedra, makes a final decision concerning the entire Church in a matter of faith and morals, that decision is infallible and immutable and does not require the consent of a Council.The strategy of the ultramontanists, led by Pius IX, shaped the lives of Roman Catholics for generations. Surrounded by the hostile forces of modernity; liberalism and socialism, Rome withdrew behind the walls of an infallible papacy.
Welcome to the 49th installment of CS. This episode is titled “Charlemagne Pt. 2.”After his coronation on Christmas Day AD 800, Charlemagne said he didn't know it had been planned by Pope Leo III. If setting the crown of a new Holy Roman Empire on his head was a surprise, he got over the shock right quick. He quickly shot off dispatches to the lands under his control to inform them he was large and in-charge. Each missive began with these words, “Charles, by the will of God, Roman Emperor, Augustus … in the year of our consulship 1.” He required an oath be taken to him as Caesar by all officers, whether religious or civil. He sent ambassadors to soothe the inevitable wrath of the Emperor in Constantinople.What's important to note is how his coronation ceremony in St. Peter's demonstrated the still keen memory of the Roman Empire that survived in Europe. His quick emergence as the recognized leader of a large part of Europe revealed the strong desire there was to reestablish a political unity that had been absent from the region for 400 years. But, Charlemagne's coronation launched a long-standing contest. One we'd not expect, since it was, after all, the Pope who crowned him. The contest was between the revived empire and the Roman Church.In the medieval world, Church and State were two realms comprising Christendom. The Medieval Church represented Christian society aimed at acquiring spiritual blessings, while the Medieval State existed to safeguard civil justice and tranquility. Under the medieval system, both Church and State were supposed to exist side by side in a harmonious relationship, each focused on gaining the good of mankind but in different spheres; the spiritual and the civil.In reality, it rarely worked that way. The Pope and Emperor were usually contestants in a game of thrones. The abiding question was: Does the Church rule the State, or the State the Church? This contest was played out on countless fields, large and small, throughout the Middle Ages.Charlemagne left no doubt about where sovereignty lay during His reign. He provided Europe a colossal father figure as the first Holy Roman Emperor. Everyone was answerable to him. To solve the problem of supervising local officials in his expansive realm, Charlemagne passed an ordinance creating the missi dominici or king's envoys. These were pairs of officials, a bishop and noble, who traveled the realm to check on local officials. Even the pope was kept under the watchful imperial eye.Though Charlemagne occasionally used the title “emperor” in official documents, he usually declined it because it appeared to register his acceptance of what the Pope had done at his coronation. Charlemagne found this dangerous; that the Pope was now in a position to make an Emperor. The concern was—The one who can MAKE an emperor, can un-make him. Charles thought it ought to be the other way around; that Emperors selected and sanctioned Popes.In truth, what Pope Leo III did on Christmas Day of 800 when he placed the crown on Charlemagne's head was just a final flourish of what was already a well-established fact – Charles was King of the Franks. One recent lecturer described the coronation as the cherry on the top of a sundae that had already been made by Charles the Great.In our last episode we saw a major objective of Charlemagne's vision was to make Europe an intellectual center. He launched a revival of learning and the arts. Historians speak of this as the Carolingian Renaissance. Charlemagne required monasteries to have a school for the education of boys in grammar, math and singing. At his capital of Aachen he built a school for the education of the royal court. The famous English scholar Alcuin headed the school, and began the difficult task of reviving learning in the early Middle Ages by authoring the first textbooks in grammar, rhetoric, and logic.It was Charlemagne's emphasis on education that proved to be his enduring legacy to history. He sent out agents far and wide to secure every work of the classical age they could find. They returned to Aachen and the monastery schools where they were translated into Latin. This is why Latin became the language of scholarship in the ages to come. It was helped along by Charlemagne's insistence a standard script be developed – Carolingian miniscule. Now, scholars all across Western Europe could read the same materials, because a consistent script was being used for Latin letters.This became one of the most important elements in making the Renaissance possible.Few historians deny Charlemagne's massive impact on European history, and thereby, the history of the modern world. The center of western civilization shifted from the Mediterranean to Northern Europe. After 300 years of virtual chaos, Charles the Great restored a measure of law and order. His sponsorship of the intellectual arts laid a heritage of culture for future generations. And the imperial ideal he revived persisted as a political force in Europe until 1806, when the Holy Roman Empire was terminated by another self-styled emperor, Napoleon Bonaparte.In reality, the peace of Charlemagne's rule was short-lived. His empire were too vast, its nobility too powerful to be held together once his domineering personality was removed. Like Clovis before him, Charlemagne's successors were weak and the empire disintegrated into a confusion of civil wars and new invasions. The Northmen began their incessant raiding forays, called going “a-viking” à So we know them as the Vikings. They set sail from Scandinavia in their shallow-hulled long ships, able to sail up rivers and deep inland, where they raided villages, towns and any other unfortunate hamlet they came on. These raids of the Vikings, forced the native peoples to surrender, first their lands, then their persons to the counts, dukes, and other local lords who began to multiply during this time, in return for protection from the raiders. It's not difficult to see how the process of feudalism developed.Common people needed protection from raiders; whoever they were. But the king and his army was a long way away. It could take weeks, months even, to send a message and get help in reply. In the meantime, the Vikings are right here; right now. See ‘em? Yeah à That blond, long-haired giant berserker with his 2 headed battle axe is about to crash through my door. What good is the king and his army in Aachen or Paris?What I need is someone near with enough men at his call, enough trained and armed soldiers that is, who can turn away a long-ship's crew of 50 berserkers. How expensive is it to hire, train, outfit and keep a group of soldiers; figure 2 for ever Viking? Who can field an army of a hundred professional soldiers? Well, the nearest Count is 20 minutes away and he only has a half dozen hired men for protection.That count's a smart guy though and realizes he's the only one in the area to do what needs to be done. So he goes to 25 of the area's farmers and says, “Listen, I'll protect you. But to do that, I need to field an army of a hundred men. That's very expensive to do so here's what I need in exchange for protection: Give me the title to your land. You live on and continue to work it. You keep half the yield of all the farm produces; the rest is mine. And for that, I and my army will keep you safe.”When the choice is either yield to that Count or face the long-ships on your own; there's not much choice. So feudalism with its system of serfs, counts, barons, dukes, and earls began.Central to feudalism was the personal bond between lord and vassals. In the ceremony known as the act of homage, the vassal knelt before his lord, and promised to be his “man.” In the oath of loyalty that followed, called fealty, the vassal swore on a Bible, or a sacred object such as a Cross. Then, in the ritual of investiture, a spear, a glove, or a bit of straw was handed to the vassal to signify his control, but not ownership, over his allotted piece of the lord's realm.The feudal contract between lord and vassal was sacred and binding on both parties. Breaking the tie was a major felony because it was the basic bond of medieval society. It was thought that to break the rules of feudal society was to imperil all of society, civilization itself.The lord was obliged to give his vassals protection and justice. Vassals not only worked the land for the Lord, they also gave 40 days w/o pay each year to serve as militia in the event of all-out war. But only 40 days, because as farmers, they needed to be home to work their fields and tend the herds.For the most part, this system worked pretty well, as long as the lord treated his vassals well. What became a problem was when lords got greedy and decided to mobilize their army and militia to make a land grab on a neighboring lord. Ideally, Feudalism was supposed to be for protection, not conquest.As the Church was so much a part of medieval life, it couldn't escape being included in the feudal system. Since the Vikings were equal opportunity raiders, they had no qualms whatever about breaking into churches, convents and monasteries, putting priests and monks to the sword, raping nuns, and absconding with church treasures. This meant the Church turned to local lords for protection as well. Bishops and abbots also became vassals, receiving from the lord a specific region over which their authority lay. In return, they had to provide some service to the Lord. Monasteries produced different goods which they paid as tribute, and priests were often made the special private clergy for the noble's family. This became a problem when loyalty to the lord conflicted with a ruling from or mission assigned by the Church. Who were the abbots, priest and bishops to obey, the duke 10 minutes from here, or the Pope weeks away in Rome? In the 10th and early 11th Cs the popes were in no position to challenge anyone. The office fell into decay after becoming a prize sought by the Roman nobility.What made the latter Middle Ages so complex was the massive intrigue that took place between Nobles and Church officials who learned how to play the feudal game. Society was governed by strict rules. But there were always ways to get around them. And when one couldn't get around them, if you had enough money or a big enough army, why bother with rules when you can write your own, or pay the rule-interpreters to interpret them in your favor. We know how complex political maneuvering can be today. Compared to Europe of the High Middle Ages, we're infants in a nursery. Don't forget, it was that era and system that produced Machiavelli.On a positive note; while there were a few corrupt Church officials who saw religious office as just another way to gain political power, most bishops, priests and abbots sought to influence for the better the behavior of the feudal nobles so their vassals would be taken care of in an ethical manner. In time, their work added the Christian virtues to a code of knightly conduct that came to be called Chivalry. Now, to be clear, chivalry ended up being more an ideal than a practice. A few knights and members of the nobility embraced the Chivalric ideals but others just took advantage of those who sought to live by them.Knights in shining armor, riding off on dangerous quests to rescue fair maidens makes for fun stories, but it's not the way Chivalry played out in history. It was an ideal the Church worked hard to instill in the increasingly brutal Feudal Age. Bishops tried to impose limitations on warfare. In the 11th C they inaugurated a couple initiatives called the Peace of God and the Truce of God. The Peace of God banned anyone who pillaged sacred places or refused to spare noncombatants from being able to participate at Communion or receiving any of the other sacraments. The Truce of God set up periods of time when no fighting was allowed. For instance, no combat could be conducted from sunset Wednesday to sunrise Monday and during other special seasons, such as Lent. Good ideas, but both rules were conveniently set aside when they worked contrary to some knights desires.During the 11th C, the controversy between Church and State centered on the problem of what's called Investiture. And this goes back now to something that had been in tension for centuries, and was renewed in the crowning of Charlemagne.It was supposed to be that bishops and abbots were appointed to their office by the Church. Their spiritual authority was invested in them by a Church official. But because bishops and abbots had taken on certain feudal responsibilities, they were invested with civil authority by the local noble; sometimes by the king himself. Problems arose when a king refused to invest a bishop because said bishop was more interested in the Church's cause than the king's. He wanted someone more compliant to his agenda, while the Church wanted leaders who would look out for her interests. It was a constant game of brinkmanship, in which whatever institution held most influence, had the say in who lead the churches and monasteries. In places like Germany where the king was strong, bishops and abbots were his men. Where the Church had greater influence, it was the bishops and abbots who dominated political affairs.But that was the controversy of the 11th C. The Church of the 10th could see the way things were headed in its affiliation with the Throne and knew it was not prepared to challenge kings and emperors. It needed to set its own house in order because things had slipped badly for a couple hundred years. Moral corruption had infected large portions of the clergy and learning had sunk to a low. Many of the clergy were illiterate and marked by grave superstitions. It was time for renewal and reform. This was led by the Benedictine order of Cluny, founded in 910. From their original monastery in Eastern France, the Benedictines exerted a powerful impulse of reform within the feudal Church. The Cluniac program began as monastic reform movement, but spread to the European Church as a whole. It enforced the celibacy of priests and abolished the purchase of church offices; a corrupt practice called Simony.The goal of the Clunaic reformers was to free the Church from secular control and return it to the Pope's authority. Nearly 300 monasteries were freed from control by the nobles, and in 1059 the papacy itself was delivered from secular interference. This came about by the creation of the College of Cardinals, which from then on selected the Pope.The man who led the much-needed reform of the papacy was an arch-deacon named Hildebrand. He was elected pope in 1073 and given the title Gregory VII. He claimed more power for the papal office than had been known before and worked for the creation of a Christian Empire under the Pope's control. Rather than equality between Church and State, Gregory said spiritual power was supreme and therefore trumped the temporal power of nobles and kings. In 1075 he banned investiture by civil officials and threatened to excommunicate anyone who performed it as well as any clergy who submitted to it. This was a virtual declaration of war on Europe's rulers since most of them practiced lay investiture.The climax to the struggle between Pope Gregory and Europe's nobility took place in his clash with the emperor Henry IV. The pope accused Henry of Simony in appointing his own choice to be the archbishop of Milan. Gregory summoned Henry to Rome to explain his conduct. Henry refused to go but convened a synod of German bishops in 1076 that declared Gregory a usurper and unfit to be Pope. The synod declared, “Wherefore henceforth we renounce, now and for the future, all obedience to you.” In retaliation, Gregory excommunicated Henry and deposed him, absolving his subjects from their oaths of allegiance.Now, remember how sacred and firm those feudal oaths between lord and vassal were! The Pope, who was supposed to be God's representative on Earth, sent a message to all Henry's subjects saying not only was Henry booted out of the Church, and so destined to the eternal flames of hell, he was no longer king or emperor; their bonds to him were dissolved. Furthermore, to continue to give allegiance to Henry was to defy the Pope who opens and closes the door to heaven. Uhh, do you really want to do that? Can you see where this is going? Henry may have an army, but that army has to eat and if the peasants and serfs won't work, the army falls apart.Henry was convinced by the German nobles who revolted against him to make peace with Pope Gregory. He appeared before the Pope in January of 1077. Dressed as a penitent, the emperor stood barefoot in the snow for 3 days and begged forgiveness until, in Gregory's words “We loosed the chain of the anathema and at length received him … into the lap of the Holy Mother Church.”This dramatic humiliation of an emperor did not forever end the contest between the throne and the pope. But the Church made progress toward freeing itself from interference by nobles. The problem of investiture was settled in 1122 by a compromise known as the Concordat of Worms. The Church kept the right to appoint the holder of a church office, then the nobles endorsed him.The Popes who followed Gregory added little to the authority of the papacy. They also insisted society was organized under the pope as its visible head, and he was guarded against all possibility of error by the Apostle Peter perpetually-present in his successors.During the Middle Ages, for the first time, Europe became conscious of itself as a unity. It was the Church that facilitated that identity. Though it struggled with the challenge of how to wield power without being corrupted by it, the Church gained a level of influence over the lives of men and women that for the most part it used to benefit society.We're used to seeing priests and bishops of the medieval era as modern literature and movies cast them. It's far more interesting to make them out to be villains and scoundrels, instead of godly servants of Christ who lived virtuous lives. A survey of movies and novels written about the Middle Ages shows that churchmen are nearly always cast in 1 of 2 ways; the best are naïve but illiterate bumblers, while the worst are conniving criminals who hide their wickedness behind a cross. While there was certainly a handful of each of these 2 type-casts; the vast majority of priests and monks were simply godly lovers of Jesus who worked tirelessly to bring His love and truth to the people of their day. Guys like that just don't make for very interesting characters in a murder mystery set in a medieval monastery.
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