Council Of Trent Research Articles

Palmers Pilgrimage: The Life of William Palmer of Magdalene by Robin Wheeler

NEWMAN STUDIES JOURNAL 90 parochial capacity. He devoted his life to scholarship,and to sharing that scholarship with the general public through sermons, conferences and books.” I am grateful to Father Walsh for re-introducing me to this friend of my boyhood,who prayed that his life and work would lead“some few”souls at least to“learn to understand you [Lord] a little, and to love you much.” Peter M. J. Stravinskas Editor,The Catholic Response Palmers Pilgrimage: the Life of William Palmer of Magdalene. By Robin Wheeler. New York: Peter Lang, 2006. Pages: 427. Paper, $74.95, ISBN 3–03910–302–4. Robin Wheeler’s Palmer’s Pilgrimage is an affectionate biography of William Palmer (1811–1879) of Magdalene College, Oxford. Palmer was and remains an obscure figure in theVictorian church,and Pilgrimage relies heavily on Palmers many letters to various persons, rather than on his published pamphlets and books. In his fairly long life, Palmer was an Anglo-Catholic, but one who demanded communion in the Russian Orthodox Church, and eventually a Catholic. As an Anglican he undertook a long visit to Russia to examine the operations of what he regarded as “brother” church to his own portion of the universal Church. Authorities in the Orthodox Church did not respond favorably to Palmer’s claims on behalf of theAnglo-Catholic communion,and indeed Palmer was much inclined to act upon his own instincts and without authority from the bishops in the Church of England. Wheeler begins his book with a series of quotations about the general perception of Palmer as a Victorian eccentric,and“enthusiast,”or an ecclesiastical“Don Quixote” and if these characteristics have been more fully developed the book might have been more interesting to read. As the Pilgrimage stands, there is a fair amount of trivia,which does not help us understand either the author’s interest in his subject or his idea on the critical subject matter of Palmer's thoughts on the church. Cardinal Newman, in spite of his heavy work schedule, edited Palmer’s Notes of a Russian Visit (1882) and was deeply involved in making sure that the packets of Palmer’s correspondence should be safely stored in the appropriate place. Palmer was never a member of the Tractarian party, though he must have been well aware of the storm it was creating at Oxford while he was in residence there. His activities were somewhat parallel to those of Newman during Newman's final years as an Anglican. Palmer wrote against the Jerusalem project,which was to place an Anglican bishop in Jerusalem to tend a very small number of Anglicans there as well as other Protestants. Palmer also defended Newman against the ongoing slanders of another Anglican clergyman,Golightly,who maintained that Newman was doing the work of Rome, while a member of the Anglican Church. It is hard to determine the relevance of this book for those interested in Newman. Palmer had been a friend of many years to Newman and visited him on an annual basis, but the two seldom exchanged letters, and Newman had no interest in 91 the Greek Church,which he regarded as a hot bed of one or another heresy,including erastianism. The question posed by Palmer and Newman was on the identity of the Church of England:Was the English Church Protestant or Catholic? Palmer maintained that the church was both;above all the national church represented what Newman called the via media. Palmer does not seem to have been affected by any great attraction for Rome as the Mother of English Christianity nor does he seem to have been repulsed by its“new”doctrines,as articulated at the Council ofTrent. Palmer was his own man, in matters of religion. The book ends with a scriptural quotation on this on the necessity of the search for truth, even at the cost of one’s life. John R. Griffin Colorado State Univesrity–Pueblo, CO BOOK REVIEW WE are not children of a guilty sire, Since Noe stepp’d from out his wave-toss’d home, And a stern baptism flush’d earth’s faded bloom. Not that the heavens then clear’d, or...

The Rule, the Bible, and the Council: The Library of the Benedictine Abbey at Praglia by Diana Gisolfi and Staale Sindling-Larsen

BOOK REVIEWS555 pacifism, on the growing tendency to define religious identity largely in terms of such externals as doctrine and public behavior. In this respect, Hôpital resembles not so much Cardinal Richelieu, as KLm suggests, but rather Michel de Marillac. Like Marillac, Hôpital proposed a different course for France than the one historically taken. It was perhaps only symbolically fitting that the last year ofthe Chancellor's life witnessed the horrors ofthe St. Bartholomew's Day massacres , a paroxysm of violence that, as Denis Crouzet has recently argued, destroyed the forlorn hope to forge a sense of brotherhood based on the kind of humanistic understanding of justice and piety so cherished by Hôpital. Michael Wolfe Pennsylvania State University—Altoona College The Rule, the Bible, and the Council:The Library ofthe BenedictineAbbey at Praglia. By Diana Gisolfi and Staale Sindling-Larsen. [College Art Association Monograph of the Fine Arts, Volume LV] (Seattle: University of Washington Press. 1998. Pp. xiii, 201;ills. 73 [4 in col.]. $55.00.) The subject ofthis monograph is the cycle oftwenty-four paintings created ca. 1570 (according to the author's reasoning) by Battista Zelotti (ca. 1526-1578) for the earlier sixteenth-century library room at Sta. Maria di Praglia near Padua. The Renaissance monastic complex there was the result of the Benedictine reform movement begun by Ludovico Barbo (1381-1443), the abbot of Sta. Giustina at Padua. Before they can turn their attention to the paintings, however , the authors must reconstruct the architecture and furnishings of the original room—compromised in the eighteenth century—and reassemble the complete cycle, including the wall paintings now in the refectory, all of which they achieve by means of their examination of the existing space, their reinterpretation of the documents, and the magic of the computer. The result restores to historical knowledge a characteristic Cinquecento library with two rows of reading benches, paintings alternating with openings along the walls, and a geometrically framed painted ceiling. Had the authors set out to do nothing else, this would be a welcome study, as the inventory is short indeed of well-understood Renaissance monastic library rooms.Judging by their bibliography, only a little has been added since my own student survey of a third of a century ago. It is the program of Zelotti's work, however, that is the center of the authors' interest. The paintings represent allegories and scenes from the Old and New Testaments, but they find the program doctrinal rather than narrative. Their exploration of the intellectual, spiritual, and institutional context in which Zelotti worked reveals sources that are stated succinctly in their title: the program relies upon the Rule of St. Benedict, the Benedictine "tradition ofbooks," and Benedictine reform movements within the Church that stem from before and during the Council ofTrent. The theme 556book reviews of the cycle, they suggest, was inspired by the wish to reaffirm sacramental and monastic traditions in the period following the Council. They can find no narrow library iconography here. While their introduction claims without qualification that Zelotti's paintings at Praglia (including those in the church itself) "constitute an important achievement, comparable in size and complexity to that of Paolo Veronese at San Sebastiano in Venice," they are more modest and more cautious about their interpretation of the library program itself. They present a working hypothesis, they say. "Right" or not, their discussion will further the study of Renaissance library rooms and library cycles. That is not to state that this book is without its faults. Although one might say that their larger argument seems reasonable and will further discussion, there are any number of vague or questionable statements that give one pause. In general the authors were ill-served by their copy editor, who allowed some awkward moments to get by (as in"there occurred an activation of" [p. 24]), but I would guess that they are responsible for others. In their eagerness to connect the library paintings to the Benedictine "tradition of books," for example, they "point out that most manuscripts and early printed codices were illustrated"(p. 26). That's a characteristically art-historical distortion: students of the history of the book know better. James...

Thesaurus de la littérature interdite au XVIe siècle: Auteurs, ouvrages, éditions avec Addenda et corrigenda by Jesús Martínez De Bujanda with René Davignon, Ela Stanek, and Marcella Richter

332BOOK REVIEWS Thesaurus de la littérature interdite au XVF siècle:Auteurs, ouvrages, éditions avecAddenda et corrigenda. ByJesús Martínez De Bujanda with the assistance of René Davignon, EIa Stanek, and MarceUa Richter. [Index des Uvres interdits, Volume X.] (Sherbrooke, Québec: Éditions de l'Université de Sherbrooke, Centre d'Études de la Renaissance; Geneva: Librairie Droz. 1996. Pp. 840. $80.00 Canadian.) Congratulations to Jesús Martínez De Bujanda and his exceUent team of collaborators who with the publication of this tenth volume bring to completion a project formaUy proposed in 1981 and launched in 1984 with the publication ofvolume 5. They have provided historians of religion, phUosophy, science, and literature with a major research tool that goes well beyond Die Indices Librorum Prohibitorum des sechzehnten Jahrhunderts published by Franz Heinrich Reusch (1825-1900) in 1886 and reprinted in 1961. WhUe they have added lists not found in Reusch's collection, they have not provided a new edition of his lists for England (pp. 5-22) or Liège (pp. 282-288) or Bavaria (pp. 328-341) or those issued by Vidal de Bécanis forToulouse (pp. 130-135) and by the Senate of Lucca (pp. 136-137). The criteria used for excluding these, while including others that are similar, remain unclear. The introduction provides a brief summary of what can be learned from the previous nine volumes about sixteenth-century book censorship for religious reasons in Catholic lands. Beginning in 1524 in the Low Countries with imperial placards and in 1526 in England with an archiépiscopal mandate, books Usted by author or title or both were condemned as heretical. But it was only with the faUure of the reUgious colloquies (1540-41) and the beginning of the CouncU ofTrent (convoked 1542, opened 1545) that the theological faculties of the universities of Paris (1544-45) and Louvain (1546) drew up extended lists of heretical works that were issued with the backing of civil authorities. These lists, subsequently revised, were incorporated into the indices compUed by the Portuguese and Spanish inquisitions. Under Paul IV a commission of the Roman Inquisition drew up an extensive Ust of forbidden books promulgated in 1559 that was considered in many Catholic quarters as too extreme. Although its content remained virtually unaltered, this index was modified on the urging of the Council ofTrent to allow for the expurgation of dangerous passages in otherwise useful books and for the reading of non-reUgious works authored by heretics. Local authorities were also permitted to add to the list titles of their own choosing. This so-called Index of the CouncU of Trent, issued in 1564 by Pius IV, was adopted by local authorities in Liège, Antwerp, Bavaria, Portugal, and Spain, although the latter two preserved their autonomy from Rome whUe so doing. When authorities in Antwerp (1571) and later in Spain (1584) acted on their own in deciding which passages were to be expurgated from heretical books, Rome moved to assert its prerogative of ajudicating doctrinal questions. In 1571 the Congregation of the Index was established to update the 1564 index and decide what needed expurgation. Responding, as Roman congregations did, to requests for advice, the new congregation drew up a list in 1576 BOOK REVIEWS333 which it circulated in manuscript form and which became the basis for local Italian indices that increasingly condemned works for immorality. Repeatedly revised, the index was formally promulgated in 1 596 by Clement VIII. It allowed for the expurgation ofhalfof the works condemned, set the rules for the way to expurgate, urged a co-ordination of local efforts with Rome, and allowed bishops , inquisitors, and universities to Ucense others to hold and read condemned works. By its censorship of books on the grounds of faith and morals, the Roman indices came to extend church control over many areas of intellectual and social life. The introduction also provides some statistical information based on the 2,150 author-identified and 1,092 anonymous works condemned in the various indices. The most frequently condemned of the 1,946 identified authors were Luther, Erasmus, Calvin, and Melanchthon. Three-fourths of all the 6,133 editions published by 1,354 printers...

The Loyal Opposition; Tudor Traditionalist Polemics, 1535-1558 by Ellen A. Macek

BOOK REVIEWS Early Modern European The Loyal Opposition; Tudor Traditionalist Polemics, 1535-1558. By Ellen A. Macek. [Studies in Church History,Vol. 7.] (NewYork: Peter Lang. 1996. Pp. xv, 299. $53.95.) It has long been recognized that the term 'Catholic' is unsatisfactory when applied to those within the English church who resisted the advance of Protestantism in the mid-sixteenth century. Either 'conservative' or 'traditionalist' is better, but it is very hard to devise a satisfactory category in which to place them. In this study, Ellen Macek's subtitle is unexceptionable,but the use of the word 'opposition' raises serious problems. In what sense were Gardiner and Tunstal opponents of HenryVDTs changes? Moreover, these same men were in power under Mary. The terminology is more difficult than the substance, because what these men were endeavoring to do for most ofthe time was to keep an English church controlled by the Crown in line with traditional doctrine on such important issues as justification and the sacraments.There can be little doubt that they spoke for the majority of English people, but there was no bottom line to their argument, because they had no alternative theory of ecclesiastical authority. As long as Henry VIII was alive they could sustain a viable position, because their opponents were the "reforming faction" rather than the king himself.The short reign of Edward VI disillusioned them, when the Royal Supremacy which they had hitherto supported was used to destroy what they regarded as the fundamentals of the Christian faith.They embraced Mary's conservative reaction with enormous relief, but many of them were less than enthusiastic about the papacy, merely accepting that the Royal Supremacy had proved to be a broken reed for the protection ofwhat they considered to be essential religious truth. Dr. Macek is correct in claiming that these writers have been unduly neglected . A generation ago their existence was barely acknowledged, and although they now enjoy a relatively high profile in revisionist studies of the English Reformation, what they actually wrote has been little studied. Here the emphasis is upon two main areas of doctrine, justification and the sacraments, and one of methodology, the extent of humanist influence. Within these 462 BOOK REVIEWS463 parameters it is a thorough and lucid study, showing both the continuities and discontinuities with late medieval theology, and the extent to which positive thinking was obstructed by polemical priorities. It does not, however, make clear the extent to which these writers evaded controversial issues where their conservative instincts were at odds with their humanist training.'Purgatory,* for instance, does not even appear in the index, and vernacular scriptures are "but slenderly handled," as they themselves might have said. What is done is well done, and a useful contribution to understanding, but there is scope for more than one work of this kind. One of the most interesting points arises almost incidentally toward the end, when Dr. Macek points out that the true heirs of these mid-Tudor traditionalists were less the Catholic recusants of the next, and subsequent, generations, than the High Anglicans of the Laudian church and the Tractarian movement. Gardiner , Bonner,Tunstal, Smith, and their fellows were only ultramontane to a limited extent and when forced by circumstances. The intense papalism of Reginald Pole was alien to them, and they paid little attention to such progress as the Council ofTrent had made by 1558. In most respects they were less an opposition than the purveyors of an alternative Anglican vision. David Loades Oxford Dangerous Talk and Strange Behavior.Women and Popular Resistance to the Reforms ofHenry VJII. By Sharon L. Jansen. (NewYork: St. Martin's Press. 1996. Pp. viü, 232. $39.95.) This is a series of case studies of women involved in opposition to Henry VHFs proceedings in the 1530's.The particularly thorough investigations ordered by the government in these years makes such an investigation unusually possible. Margaret Cheyne, alias Lady Bulmer, was the only woman to be executed for direct involvement in the Pilgrimage of Grace. Elizabeth Barton, the "Nun of Kent," already well known as a visionary, was hanged in 1534 for prophetic warnings against Henry's marriage to Anne Boleyn. A...

Actives and Contemplatives: The Female Religious of the Low Countries before and after Trent

ACTIVES AND CONTEMPLATIVES: THE FEMALE RELIGIOUS OF THE LOW COUNTRIES BEFORE AND AFTER TRENT BY Craig Harune* The study of religious women in early modern Catholicism is now indisputably a growth-industry.1 It is a good time, therefore, to con- *Mr. Harline is an associate professor of history in Brigham Young University. He wishes to express his gratitude to Jodi Bilinkoff, Walter Simons, and Paula Kelly for their comments and bibliographical suggestions, as well as to the several institutions that have supported the research from which this article grew, especially the National Endowment for the Humanities, the American Philosophical Society, the University of Idaho Research Council, and the College ofFamily, Home, and Social Sciences at Brigham Young University. Abbreviations: AAM = Archive of the Archdiocese of Mechelen-Brussels NAGN = Nieuw Algemene Geschiedenes der Nederlanden¦This article is based on secondary materials (especially works in English) for conditions outside the Low Countries, and on both archival and secondary materials for conditions within. For a more general review of the literature on female religious, see the opening bibliographical note to my Burdens ofSisterMargaret (New York, 1994). A sample of useful works for the particular subject of contemplatives and actives includes , for the medieval period, Clifford H. Lawrence, Medieval Monasticism (New York, 1984); Lina Eckenstein, Women under Monasticism (New York, 1963); Eileen Power, Medieval English Nunneries, c 1275 to 1535 (Cambridge, 1922); John R. H . Moorman, A History of the Franciscan Order. . . to the Year 1517 (Oxford, 1968); William A. Hinnebusch, O.P., The History of the Dominican Order. . . to 1500 (New York, 1966); Louis J. Lekai, The Cistercians: Ideals and Reality (Kent, Ohio, 1977); Lillian T. Shank and John A. Nichols (cas.). MedievalReligious Women. Vol. II: Peaceweavers (Kalamazoo, Michigan, 1987); Penelope D. Johnson, Equal in Monastic Profession: Religious Women inMedievalFrance(Chicago, 1991 ); and, for an excellent introduction to the medieval actives in the Low Countries, Vols. Ill and IV of the new Algemene Geschiedenes der Nederlanden (Haarlem, 1979). For the early modern period see Outram Evennett's assessment of religious in The Spirit of the Counter-Reformation (Notre Dame, Indiana, 1968); such overviews as Joyce Irwin's "Society and the Sexes," in Reformation Europe: A Guide to Research, ed. Steven Ozment (St. Louis, 1982); Kathryn Norberg's "The Counter-Reformation and Women, Religious and Lay," in Catholicism in Early Modern History: A Guide to Research, ed. John O'Malley (St. Louis, 1988); F. Ellen Weaver's "Women and Religion 541 542ACTIVES AND CONTEMPLATIVES front a lingering problem in the generally healthy enterprise: the relative development and importance of active and contemplative orders. Three themes stand out in my reading of the historical literature on this subject: ( 1 ) that the first significant and lasting emergence of an "active" spirituality or apostolate among women religious occurred during the sixteenth and seventeenth centuries, (2) that this type of spirituality was characteristic of early modern religious sensibilities, and (3) that the decrees and agents ofthe Council ofTrent successfully militated—at least for many decades—against the involvement of women in an active apostolate and insisted that they submit to longapproved contemplative forms. My intent is not altogether to refute these themes, but to suggest possibilities for refinement and further research, especially through illustration of conditions in the Catholic Low Countries—an area where none of the themes is very useful at all. in Early Modern France," Catholic Historical Review, LXVII 0anuary, 1981), 50—59; and such synthetic contributions as Owen Hufton and Frank Tallett, "Communities of Women, the Religious Life, and Public Service in Eighteenth-Century France," in Connecting Spheres: Women in the Western World, 1500 to the Present, eds. Marilyn J. Boxer et al (Oxford, 1987); Merry Wiesner, "Nuns, Wives and Mothers: Women and the Reformation in Germany," in Women in Reformation and Counter-Reformation Europe, ed. Sherrin Marshall (Bloomington, Indiana, 1989); Sherrin Marshall, "Protestant , Catholic, andJewish Women in the Early Modern Netherlands," in the same volume; William Monter, "Protestant Wives, Catholic Saints, and the Devil's Handmaid: Women in the Age of Reformations," in Becoming Visible: Women in European History, 2d edition, edd. Renate Bridenthal et al. (Boston, 1987). Helpful specialized works were Robert Lemoine, Le Droit des Religieux, du Concile de Trente aux...

Book Review: MASS LITURGY AND THE COUNCIL OF TRENT, by Reinold Theisen, O.S.B.; St John's University Press, Collegeville, Minnesota, 1965; pp. x+169. THE MASS AND THE RESURRECTION, by W. Barry McGrory; Catholic Book Agency, Rome, 1964; pp. xxiii+104

Book Review: MASS LITURGY AND THE COUNCIL OF TRENT, by Reinold Theisen, O.S.B.; St John's University Press, Collegeville, Minnesota, 1965; pp. x+169. THE MASS AND THE RESURRECTION, by W. Barry McGrory; Catholic Book Agency, Rome, 1964; pp. xxiii+104

VINCENZO RUFFO AND MUSICAL REFORM AFTER THE COUNCIL OF TRENT

Journal Article VINCENZO RUFFO AND MUSICAL REFORM AFTER THE COUNCIL OF TRENT Get access LEWIS H. LOCKWOOD LEWIS H. LOCKWOOD Search for other works by this author on: Oxford Academic Google Scholar The Musical Quarterly, Volume XLIII, Issue 3, July 1957, Pages 342–371, https://doi.org/10.1093/mq/XLIII.3.342 Published: 01 July 1957

Lectures on the council of trent

Lectures on the council of trent

Father Paul's “history of the council of trent”

Father Paul's “history of the council of trent”

Council of trent

Council of trent

Latin translation of Sarpi's council of trent

Latin translation of Sarpi's council of trent