Ecclesiastical Authorities Research Articles

Przyczyny i okoliczności zatargu ks. Stanisława Stojałowskiego z polskim Kościołem hierarchicznym

The article considers causes of the negative attitude of the Catholic Church to the priest Stanislaw Stojalowski. This text shows how Hierarchy of the Church expressed her disapproval of his socio-political views. The author also paid attention to the biography of the priest Stojalowski, especially for referring with relations with the ecclesiastical authority.

Disposiciones sobre la cultura del clero parroquial en la literatura destinada a la cura de almas (siglos XIII-XV)

L'analyse de la littérature destinée au soin des âmes, c'est-a-dire des traités de théologie pratique et des normes synodales, du Bas Moyen-Age espagnol, en rela­tion avec la culture religieuse du clergé paroissial, fait remarquer que l'autorité ecclésiastique exigeait un niveau minimum de connaissance pour ce qui concer­nait les trois tendances du savoir: connaissance des Ecritures et de la discipline ecclésiastique, connaissance des sciences profanes et connaissance des thèmes mon­dains. Plus concrètement cette exigence minime se matérialise pour tout le clergé par: savoir lire, chanter (plain-chant, musique religieuse) et connaître la grammai­re; et se résume fréquemment dans des phrases telles que «savoir parler latin» et «être grammairien». En plus le clergé préparé devra savoir, au moins dans sa for­mation la plus élémentaire, la doctrine chrétienne pour administrer les sacraments et enseigner la foi au peuple qui lui est confié. D'autre part cette analyse nous per­met d'aborder des situations d'application ou d'inaccomplissement de cette exi­gence minimale dans les divers diocèses, conformément aux circonstances socio-politiques et religieuses. Les principales sources de référence littéraires qui son analysées ici sont, à côté de la tradition ecclésiastique (saints canons), le Concile IV de Latran (1215 ), les conciles des légats de Valladolid (1228 et 1322) et de Lérida (1229), ainsi que les constitutions provinciales et diocésaines anté­rieures à chaque synode en question.

Dos poderes enfrentados en la Nueva España: Iglesia vs. Monarquía durante el Virreinato del Marqués de Villamanrique (1585-1590)

La concreción de la autoridad otorgada a la Corona española mediante el Patronato Real colisionó a menudo con la idea que las autoridades eclesiásticas tenían de su autonomía respecto al poder político. Este artículo analiza la importancia que tuvo este problema con un virrey que intentó reforzar la autoridad y prerrogativas reales que representaba y los enfrentamientos que se produjeron con las autoridades eclesiásticas que influyeron, en último término, en la caída del virrey y en la dureza de la sentencia que le fue impuesta. The authority granted to the Spanish crown through the Royal Patronage conflicted with the idea of the ecclesiastical authority having its own autonomy from the political power. This article analyzes the importance of this problem with a viceroy who attempted to strengthen the royal authority and prerogatives that he represented. The struggles with the ecclesiastic authority ultimately influenced in the fall of the viceroy and the hard sentence that he received.

Edinoverie, Russian Orthodoxy, and Ecclesiastical Authority at the End of the Imperial Regime

In 1917/1918, a final effort was made to reform edinoverie, the branch of the Russian Orthodox Church which allowed the usage of the anathematised Old Believer ritual. Founded in 1800, edinoverie’s long 19th century had given rise to a series of problems intimately connected with issues of ritual, confessional identity, and ecclesiastical authority: increasingly, edinovertsy and churchmen sought reform in order to resolve these problems. In the first half of 1917, lay and clerical edinovertsy pushed forward with a radical plan “from below” to discipline edinoverie religious life, to renegotiate the place of edinoverie in the Church, and to restructure the nature of episcopal authority. This was most clearly manifested in the second national edinoverie congress of July 1917, whose main purpose was to propose a plan of reform to the Local Church Council. In this, edinoverie reflects the “church revolution” in mainstream Russian Orthodoxy, whereby parishioner and priestly groups took the initiative from the Holy Synod and episcopate to assert control over the Church. However, these plans were ultimately rejected by the Council in favour of a moderate settlement: the way in which the radical scheme challenged the authority of the Orthodox episcopate was looked at askance in the revolutionary context, where ecclesiastical authority was disintegrating across the Russian state and its previous dominions. In the case of edinoverie, therefore, the Council refused to legislate the consequences of the church revolution: however, its chosen solution ultimately collapsed under the pressure of Soviet persecutions.

Reformation and scientific revolution: Historical coincidence or continual renewal?

The Reformation and scientific revolution are characterised by an overlap in time, location and a special locus of events that dramatically impacted world history. Precursors for both movements abound, yet the historiographic development characteristics of the era are prominent and distinguishable. The historical context and the developments leading to the Reformation and scientific revolution, specifically the influence of the precursors of both the Reformation and scientific revolution, the prevailing Zeitgeist , the influence of the institutionalised church and ecclesiastical authority, pervasive beyond the realm of the church, the philosophical and theological paradigms of the time and the influence of the press, are appraised to determine the mutual influence of the Reformation and the scientific revolution. The basis for a causal relationship between the Reformation and the scientific revolution is presented, and explanations premised on mere coincidence and other factors are refuted. The continued mutual influence between ideas of the Reformation and science throughout the Enlightenment and modern era is discussed in relation to the interaction between science and faith. It is argued that a mutually supportive model of interaction in a reconciliation model best resonates with the ideas of the Reformation as well as finding authenticity in and concordance between science and views of scripture.

«И нача ставити по градомъ церкви и попы…» Очерк церковно-государственных отношений в истории России в конце X–XVII веках

The article examines Church-state relations in the history of Russia in the late 10th–17th centuries, i.e. from the moment of the initiation of the Russian Church to the end of the first Patriarchal period. The controversial character of the relations between the Russian secular and ecclesiastical authorities, the influence of various Church and political traditions on the real situation in Russian history is shown, as well as the process of Russian Church independence formation is studied, on the one hand, and, on the other hand, the strengthening of state interference into Church life. The author comes to the conclusion that Russian secular rulers, Church hierarchs and spiritual and political thinkers were never afraid to creatively rethink traditions and canons depending on the actual external and internal circumstances.

Church and State in the Dispute over the Vicariate of Thessaloniki during the Pontificate of Boniface I

Following the appointment of Perigenes as bishop of Corinth in 419, some Illyrian bishops, upset that this violated the Nicene canon against the translation of bishops and that Boniface I, bishop of Rome from 418 to 422, had supported Perigenes’s election, secured a law from the eastern emperor, Theodosius II, that judicial appeals were to be heard at Constantinople (Cod. theod. 16.2.45). The innovation that Theodosius condemned was undoubtedly the practice of Illyrian bishops appealing through the bishop of Thessaloniki to Rome, a system that had flourished under several of Boniface’s predecessors, as documented in the letters of the Collectio Thessalonicensis. Boniface’s response was to enlist the support of Honorius, the western emperor, to appeal to his imperial nephew to reverse this decision as itself being an innovation (Boniface I, Ep. 10). Theodosius agreed (Boniface I, Ep. 11). This article examines the letters concerned in the light of the history of the vicariate of Thessaloniki and Boniface’s own relationship with imperial authority, which is demonstrated in the ultimately definitive involvement of Ravenna in settling the electoral controversy that surrounded Boniface’s own election in Rome. It argues that the whole Perigenes affair was one of the first examples of what has come to be called papal primacy, in that it was an exercise of ecclesiastical authority over an area that no longer belonged to his supervision, that Honorius complied with Roman episcopal wishes, and that Roman success was dependent upon the personal relationship between imperial uncle and nephew.

Attitudes to Excommunication in the Early Insular Church: Returning to Gildas’s Letter to Finnian

This article re-examines Gildas’s attitude to excommunication in surviving fragments of his letter to Finnian, utilized in Irish canon collections of the seventh and eighth centuries. It compares Gildas’s approach to that of Patrick in his open letter excommunicating the followers of Coroticus and, subsequently, to the two synods attributed to Patrick. While Patrick actively relies on excommunication as a disciplinary tool, Gildas offers an exegetically original critique of the abuse of excommunication. These contrary approaches are also reflected in the two ‘Patrician’ synods. Attempts to rehabilitate the opposing positions of Gildas and Patrick on excommunication in seventh- and eighth-century Ireland suggest memories of a connected intergenerational crisis between secular and ecclesiastical authority in the early insular church.

Сектант, миссионер, филантроп: микроистория оренбургского субботника Петра Маклакова

Drawing upon materials from the State Archive of the Orenburg Region, the article reconstructs the biography, religious views and practices of the peasant Pyotr Maklakov, who “dropped out of Orthodoxy into the Sabbaterian sect” and actively propagated “the Jewish faith” among the inhabitants of the Orenburg district in the late 19th — early 20th centuries. Particular attention is paid to the reasons for such “deviation” (conversion) to Judaizers, the methods of spreading Judaism among the peasants, discussions between the followers of the Sabbaterian sect and Christian Orthodoxy, the circumstances of bringing the sectarian to legal responsibility. The author traces the evolution of religious practices of Pyotr Maklakov and his inner circle. Since he was twice prosecuted by secular and ecclesiastical authorities with an interval of ten years, the archival documents reflect the gradual transition of the sectarian from a “Jewish faith,” spontaneously reconstructed from Christian sources, to Orthodox Judaism with its normative practices and prayer in Hebrew according to Siddur. The author also shows a contradictory combination of normative Jewish practices with active missionary activity unusual for rabbinical Judaism.

From Rome to Constantinople: Peculiarities of Senatorial Embassies between the Second Half of the 5th and First Half of the 6th Centuries

This article concerns the interaction of the barbarian kingdoms of Italy and Constantinople between the second half of the 5 th and first half of the 6 th centuries. The author of the article considers the role of the Roman senatorial aristocracy in the diplomatic communication of Western rulers with the Byzantine emperor caused by both political necessity and religious differences in the Christian Church. The initiative to send senatorial embassies to Constantinople came from the secular and ecclesiastical authorities. Using the comparative and historical and anthropological approaches, the author of the article analyses the goals and results of the Roman senators’ stay in Constantinople, as well as the reasons that prompted the reges Odoacer and Theodoric to involve aristocrats in embassies. The study is based on reports by Procopius of Caesarea, Liber Pontificalis , Anonymus Valesianus , as well as letters from the Popes. The author concludes that senatorial trips to the East during the period in question acquired special significance in connection with the aggravation of church contradictions. Discussion at the diplomatic level of religious issues led to a more thorough selection of applicants for the role of representatives of the West in negotiations with the emperor. The ambassadors under kings Odoacer and Theodorich had a high social status (titles of patricius , caput senatus , and rank of vir inlustris ), which was also recognised on the international stage. The author puts forward an idea that the decisive factors in the appointment of senators as envoys of the West were, along with their origin, their diplomatic abilities, education, and rhetorical training, which gave them an advantage over the non-noble officeholders and church officials. An additional argument for the barbarian kings was the fact that Roman nobles were Catholics.

Freud and Leonardo in Egypt

Freud and Leonardo in Egypt DANIEL ORRELLS Stories of selfhood were central to the nineteenth -century cultural and literary imagination.1 For numerous intellectuals of the nineteenth century, the Italian Renaissance had become a privileged site for thinking about the emergence of the category of the individualized self in the history of the West, in a grand narrative about the rupture from ecclesiastical authority to secular and scientific thinking. The life-story of Leonardo Da Vinci, artist and scientist, was a crucial example for nineteenth-century historiography about the origins of modern individualist subjectivity.2 It is hardly surprising, then, that Freud turned to concentrate on Leonardo in his 1910 biography of the Renaissance man, to construct the psychoanalytic account of the history of the self. What is remarkable and fascinating, however, is that ancient Egypt should be so important in Freud’s biography: it reveals Freud’s investment in Egyptology for the development of the psychoanalytic narrative of selfhood. If the Italian Renaissance was figured as the rebirth of Graeco-Roman paganism in the history of European culture, as late nineteenth-century commentators such as Walter Pater—read and imbibed by Freud—had argued, then what did ancient Egypt have to do with Leonardo?3 This essay excavates Freud’s fascination with the place of Egypt in understanding the beginnings of the self in his 1910 biography of Leonardo, whose pre-Oedipal relationship with his mother was crucial for Freud’s portrait of the Renaissance man. The complicated place of ancient Egypt within arion 28.3 winter 2021 106 freud and leonardo in egypt the modern European cultural imagination—both the object of linguistic and racial anthropologies and the archive of the truth of the biblical narrative—profoundly informed Freud’s psychobiography of Leonardo. On the one hand, the possibility that Egypt was at the origins of the story of what it means to be human—before Oedipus, before Greece—that Egyptian archaeology might contain timeless, esoteric truths was crucial to Freud’s understanding of the subject at the dawn of desire. And yet, on the other, the early-twentieth-century investment in the scientificity of the new discipline of Egyptology provided Freud with a support mechanism for his own “scientific,” psychoanalytic investigations into Leonardo’s life-story. Indeed, Leonardo was such a fascinating figure for Freud—a figure for identification—precisely because, as the quintessential Renaissance man, Leonardo was both artist and scientist. Freud’s interest in the classical and sacred art of Leonardo as well as Leonardo’s scientific investigations reflected Freud’s own complex intellectual identity, informed by his classical humanistic education and his medical training . As Richard Armstrong has put it so well, the Leonardo essay can be “read as a key for understanding Freud’s personalized genealogy of empirical science.”4 The complexity of the position of Egyptology at the turn of the century, then, will be crucial to any understanding of Freud’s own precarious epistemological authority as it was explored in relation to Leonardo.5 We will begin by examining the importance of Egyptian archaeology for Freud’s understanding of Leonardo’s early relationship with his mother, which in turn provided Freud with a method for interpreting Leonardo’s paintings. Freud will invoke the heroics of modern Egyptologists, such as Jean-François Champollion, who in the 1820s had successfully deciphered hieroglyphic writing, in order to characterize the psychoanalyst as the decipherer of the hidden meaning of Leonardo’s art. And yet, as we shall see, the overdetermined position of Egypt in the European public imagination Daniel Orrells 107 since the Enlightenment would also encourage Freud to turn back to the Egyptology before Champollion’s decipherment. Freud’s Egyptological excavations would also allow him to intervene in early twentieth-century debates in the “racial” sciences which were developing increasingly hardening views about the “Aryan” and the “Semitic” “races.” If Leonardo’s biography was such an important narrative for the story of the origins of the western self, then it was not only Leonardo ’s mix of artist and scientist which was important for Freud. By linking Leonardo back to Egyptian origins, Freud was able to make a point about the “Aryan” / “Semitic...

Conversion, Circumcision, and Ritual Murder in Medieval Europe by Paola Tartakoff

Reviewed by: Conversion, Circumcision, and Ritual Murder in Medieval Europe by Paola Tartakoff Sarah Ifft Decker Conversion, Circumcision, and Ritual Murder in Medieval Europe. By Paola Tartakoff. Philadelphia: University of Pennsylvania Press, 2020. In the thirteenth century, Christian Europe felt under attack from both internal and external enemies: heretics, Muslims, Jews. In response to these threats, whether real or imagined, lay and ecclesiastical authorities heightened their efforts to consolidate Christian identity and reinforce boundaries between faiths. Rising anti-Judaism, in particular, reflected anxieties about the potential instability of Christian identity. However, these attempts to construct social and legal separation between Christians and Jews went hand in hand with the constant blurring of lines. The rhetoric of boundary maintenance itself revealed the troubled nature of these boundaries. Conversion, although potentially desirable, highlighted the permeability of the borders between faiths. Power dynamics in medieval Europe meant that, in theory, conversion should occur in only one direction: toward Christianity. But reality was messier than theory. A small number of born Christians converted to Judaism; Jewish converts reverted to their former faith; liminal individuals occupied the interstices between Judaism and Christianity. In Conversion, Circumcision, and Ritual Murder in Medieval Europe, Paola Tartakoff offers a nuanced exploration of how Christians and Jews thought about these compelling yet dangerous movements between faiths. Tartakoff adopts the pioneering approach of intertwining the study of Christian conversion to Judaism with that of Jewish conversion to Christianity, which she describes as “two subjects whose historiographies have passed until now like ships in the night” (9). By exploring conversion as a bidirectional phenomenon, she offers new insight into both the experiences of converts and the multifaceted attitudes of both communities toward conversion. Her careful delineation of the parallels and divergences between converts paints a portrait of religious transformation, change, and fluidity that is at once broadly synthetic and richly detailed. [End Page 231] Tartakoff frames her narrative around a particular case study, an unusual situation that is illuminated by the broader context of anti-Judaism and multidirectional conversion in thirteenth-century Europe. In 1144, the Jews of Norwich had weathered the earliest recorded ritual murder accusation: they were charged with the murder of a Christian boy named William. Then, nearly a century later, in 1231, a group of Jews from the same city were accused of kidnapping and forcibly circumcising a Christian child named Edward, with the goal of making him a Jew. The story of Edward intersects in striking ways with false anti-Jewish accusations of ritual murder and host desecration, on the one hand, and Christian forcible conversions of Jewish children, on the other. Tartakoff contextualizes Edward’s story by placing it in conversation with discourses of anti-Judaism, Jewish and Christian attitudes toward conversion, and the lived experience of converts. In closing, she offers a speculative yet compelling reading of Edward’s case as a Jewish effort to reclaim a neglected child of contested religious status. The author begins the book by addressing thirteenth-century Christians’ renewed anxieties that Judaism was attractive to Christians and that Jews were actively seeking to lure Christians from their faith. These fears reflected broader concerns about the instability of Christian religious identity. Such concerns went beyond Judaism: the prevalence of Christian heresy and the reports of Christian apostasy to Islam disquieted church leadership. Ecclesiastical writers portrayed Christendom as under attack from diverse forces of spiritual corruption, forces that at times became blended into a single enemy. The Norwich circumcision case both highlighted and reinforced these anxieties. Tartakoff then investigates the link between fears of Christian apostasy and other manifestations of a multivalent Christian anti-Judaism. The thirteenth century witnessed the consolidation of discourses of anti-Judaism that cast Jews (in reality, a vulnerable minority) as powerful enemies bent on the destruction of Christendom and the suffering of Christians. The allegations of ritual murder and host desecration that plagued Jewish communities in the twelfth and thirteenth centuries framed Jews as dangers to present-day Christendom because they were deliberately working to reenact their past murder of Christ. Tartakoff focuses here on the motif of circumcision, central to the accusation levied against the Norwich Jews in the 1230s. Circumcision functioned as the sole aspect...

Speaking French in Louisiana 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois et al.

Reviewed by: Speaking French in Louisiana 1720–1955: Linguistic Practices of the Catholic Church by Sylvie Dubois et al. Kevin J. Rottet Dubois, Sylvie, et al. Speaking French in Louisiana 1720–1955: Linguistic Practices of the Catholic Church. LSU, 2018. ISBN 978-0-8071-6844-8. Pp. viii + 213. Scholarly accounts of language shift—the process whereby a community gives up its traditional language for a socially more advantageous one—are almost always accompanied by some discussion of what role religion played, at least as one social context among others. This is as true of accounts of the shift from French to English in Louisiana as it is elsewhere. This new volume is unusual, though, in the nature and extent of the written documentation it marshals to shed light on the language practices of the Louisiana Catholic Church and the role such practices appear to have played in societal language shift. In the wake of Hurricane Katrina in August 2005, the Archives of the Archdiocese of New Orleans were temporarily relocated to Baton Rouge, rendering them easily accessible to the three coauthors: Dubois, a linguist with an extensive publishing record on both Cajun French and Cajun English; Leumas, Director of Archives and Records for the Archdiocese of New Orleans; and Richardson, a professor of English whose research has generally dealt with archival corpora in Chancery English. For much of the time period covered, namely the years 1853–1918, the Archdiocese of New Orleans was almost synonymous with French-speaking Louisiana, covering virtually the entire southern half of the state. Its archives include three main sources of data: first, sacramental registers, which recorded baptisms, first communions, confirmations, marriages, and burials of individual members of local church parishes. Even though the language of such records is not necessarily the language in which the ceremonies actually took place, the authors reasonably hypothesize that "the language used in the sacramental registers reflected, to a large extent, the status of the French language in the Louisiana parishes" and "the Church's different levels of perception of the language's utility in the local community" (11). The second archival collection included more than 9,000 personal letters making up the Antebellum Correspondence to and from bishops and priests (1803–1859). The most important element of the third collection consisted of parish visitation records, or reports prepared by local priests characterizing their congregation, including observations on parishioners' language skills, in preparation for the bishop's visit. These reports, though not compiled scientifically and sometimes contradictory, nonetheless provide a compelling source of data to track the language shift that was playing itself out at the local parish level rather than by any mandate from higher ecclesiastical authorities. The book explores how the switch from French to English in written records often correlates with the immigration of German, Italian, and Irish Catholics, [End Page 184] who were integrating into Anglophone America rather than into the local Franco-phone population, and how priests' change of language may have sought to counter the rise of Protestantism in Louisiana, among other factors. The final chapter masterfully seeks to contextualize language change in the Church with the bigger picture of language shift in Louisiana. This carefully researched and well-edited volume deserves a place as an important contribution to scholarly discourse on language shift in Louisiana. Kevin J. Rottet Indiana University Copyright © 2020 American Association of Teachers of French

Portraits of Habsburg Rulers in the Aristocratic Collections of Eastern Croatia

This paper analyses the portraits of Habsburg rulers that were disseminated through different art media (paintings, sculptures, prints, crafts…) as an expression of power and propaganda across the Monarchy, including the area of modern-day eastern Croatia. Portraits of rulers and dignitaries were part of aristocratic collections in palaces that were built on estates established in the first decades of the 18th century, after the Ottomans had left the area. Apart from portraits of the ruling Habsburg dynasty and portraits of dignitaries, these art collections also contained portraits of the representatives of secular and ecclesiastical authority – electors, popes and archbishops – as well as portraits of the rulers from other ruling families. The majority of the preserved portraits of rulers are found in the collections of the foreign aristocratic families Odescalchi, Eltz, Hilleprand von Prandau and Normann-Ehrenfels.

Współdziałanie Kościoła Katolickiego i organów jednostek samorządu terytorialnego w sprawie ustanowienia patrona wspólnoty samorządowej

Przedmiotem artykułu jest przedstawienie statusu władz Kościoła Katolickiego, organów jednostek samorządu terytorialnego, a także podmiotów zewnętrznych w procedurze ustanowienia patrona wspólnoty samorządowej. Szczególną uwagę zwrócono na status organów jednostek samorządu terytorialnego w świetle zasady bezstronności światopoglądowej władz publicznych (art. 25 ust. 2 Konstytucji RP). Rozważania dotyczą także problematyki opiniowania przedmiotowych wniosków przez mieszkańców i władzę kościelną. Autor zwraca uwagę na relacje zachodzące między władzą świecką i kościelną w poszczególnych etapach postępowania w tej sprawie z punktu widzenia zasad relacji instytucjonalnych między państwem a Kościołami i innymi związkami wyznaniowymi w Polsce.

William Warburton and The Eighteenth Century English Enlightenment

English Enlightenment was a form of enlightenment in the eighteenth century Europe and it has a peculiar character like other forms. It was trying to preserve the existing order and at the same time it was to support rationalism, individual free will and the advance of natural science by means of its attitude toward religion. However, 18th century Britain was a period in which religious controversies were regarded as direct perils both to the authority of church and state. Although English Enlightenment was emerged as a movement against the sole authority of religion like other places in Europe, it also witnessed the attempts of reconciling the civil authority and the ecclesiastical authority and the re-establishment of the Anglican Church as the established church by means of the influential Anglicans. English Enlightenment that gained a character under these conditions was affected by the intellectuals’ attempts to make an alliance between rationalism and religious enthusiasm and state and church. In this paper, these attempts are investigated through the works of one of the most influential character of the period; William Warburton. I aim to explore the reasons why an alliance between church and state emerged for maintaining the political and social order in the long eighteenth century. For this end, Warburton’s Christian interpretation of the English Enlightenment was examined and finally his reformation plan, which was introduced to support Enlightenment ideas and to preserve the power of the church and the state all at once were studied.

Uszanowanie charakteru władzy w średniowieczu

CEL NAUKOWY: Celem naukowym niniejszego artykułu jest ukazanie charakteru władzy i szacunku do niej w pierwszych wiekach nowożytnej ery.
 PROBLEM I METODY BADAWCZE: Ponieważ dzisiaj władzy politycznej raczej się nie szanuje, warto się zastanowić nad tym fenomenem, analizując pierwsze wieki chrześcijaństwa i stawiając pytanie: jaki był charakter ówczesnej władzy? Odpowiedzi będziemy szukać, analizując główne nurty myśli teolo‑giczno‑politycznej tamtych czasów.
 PROCES WYWODU: Wychodząc od początków ludzkiego istnienia i potrzeby uporządkowania świata z chaosu spowodowanego grzechem, przeanalizowany zostanie charakter władzy pierwszych wieków chrześcijaństwai średniowiecza. Począwszy od Jezusa Chrystusa, naukę św. Pawła, a później trzech wariantów rządów według Euzebiusza z Cezarei, św. Augustyna oraz św. Ambrożego i św. papieża Gelazego I, będziemy dowodzić, iż władza bierze swój początek w Bogu, by później poprzez władzę Kościoła i cesarza zaprowadzać porządek i pokój w świecie.
 WYNIKI ANALIZY NAUKOWEJ: Analiza poglądów schyłku starożytności i średniowiecza dowodzi, iż istniały trzy rodzaje rozumienia władzy: prymat cesarza przy współudziale Kościoła (Euzebiusz z Cezarei), wyrazista wyższość władzy kościelnej nad świecką i pogańską (św. Augustyn) oraz rozdział pomiędzy władzą kościelną i świecką (św. Ambroży i św. papież Gelazy I).
 WNIOSKI, INNOWACJE, REKOMENDACJE: Analiza charakteru władzy z pierwszych wieków chrześcijaństwa i średniowiecza dowodzi, iż powszechnie okazywano szacunek zarówno władzy kościelnej, jak i świeckiej, uzasadniając taką postawę jej boską naturą i jednocześnie troską o dobro wspólne. Mądrość, która płynie od chrześcijańskich i średniowiecznych myślicieli, winna być zatem poważnym bodźcem do refleksji nad charakterem i stosunkiem do władzy we współczesnej cywilizacji demokratycznej.

The Quest for the Early Modern Bible Reader: The Dutch Vorsterman Bible (1533–1534), its Readers and Users

Abstract This article investigates a book-archeological approach to early modern Bible reading that maps the complex interactions between the substantive elements of a book (text, paratext, illustrations) on the one hand, and its historical readers and the traces they left on the other. That method is applied to all 43 extant copies of the Dutch Vorsterman Bible of 1533–1534. The editions printed by Willem Vorsterman were for a long time regarded as Protestant. However, the Bibles had the approval of the secular and ecclesiastic authorities and were intended for a Catholic public. The edition of 1533–1534 is a glossed Bible with many historicizing, chronological, linguistic and typological paratextual elements. The former owners of the 43 Bibles and their confessional background are examined. Intended and unintended traces of use give clues to the actual use of the Bible. The article turns at the end to a heavily annotated copy, examining the religious ideas of the annotator and the way in which he used the Bible.

The Origins of the Catholic Charismatic Renewal in the United States: Early Developments in Indiana and Michigan and the Reactions of the Ecclesiastical Authorities

The origins of the Catholic Charismatic Renewal (hereafter, CCR) can be traced to Duquesne University (Pittsburgh, PA), in 1967, when two Catholics were baptised in the Holy Spirit. The movement soon spread to the University of Notre Dame (South Bend, IN), Michigan State University (East Lansing, MI) and the University of Michigan (Ann Arbor, MI), all of which became centres of the expanding renewal. Here were the first organisational forms of the movement, such as the Catholic Charismatic Renewal Service Committee (CCRSC, later NSC), and several other organised attempts at outreach, such as the Notre Dame Conferences. This article analyses the initial Catholic charismatic experiences in Indiana and Michigan, the formation of the first charismatic communities and the immediate reaction of the ecclesiastical authorities. While the Catholic hierarchy initially distanced itself, this approach was later superseded by the legitimisation of the movement, which was achieved due to the work of a number of theologians who located the movement's religious practices within the tradition of the Church, to Cardinal Léon Joseph Suenens's work of mediation between the CCR and the Vatican and to Pope Paul VI's welcome offered to Catholic charismatics at the Grottaferrata Conference (Italy) in 1973.

’That Ancient and Christian Liberty’: Early Church Councils in Reformation Anglican Thought

Abstract This article will examine the role the first four ecumenical councils played in the controversial enterprises of John Jewel (1522-71) as well as two later early modern English theologians, Richard Hooker (1553-1600) and George Carleton (1559-1628). In three different polemical contexts, each divine portrays the councils as representing definitive catholic consensus not only for doctrine, but also ecclesiastical order and governance. For all three of these theologians, the manner in which the first four ecumenical councils were summoned and conducted, as well as their enactments touching the Church’s life provided patristic norms for its rightful administration. Jewel, Hooker, and Carleton each argued that the English Protestant national Church as defined by the Elizabethan Settlement exemplified a faithful recovery of patristic conciliar ecclesiastical government as an essential component in England’s overall endeavor to return to the true Church Catholic. Jewel employed these councils in order to impeach the Council of Trent’s (1545-63) status as a general council, and to justify the transfer of the authority of general councils to national and regional synods under the direction of godly princes. Hooker proposes the recovery of general councils as a means of achieving Catholic consensus within a Christendom divided along national and confessional lines while at the same time employing the pronouncements of the first four general councils to uphold the authoritative patristic and catholic warrant for institutions and practices retained by the Elizabethan Church. Finally, amid the controversy surrounding the Oath of Allegiance during the reign of James VI/1 (r. 1603-25), George Carleton devoted his extensive examination of these councils to refute papal claims to coercive authority with which to depose monarchs as an extension of excommunication. In so doing, Carleton relocates this ‘coactive jurisdiction’ in the ecclesiastical authority divinely invested in the monarch, making the ruler the source of conciliar authority, and arguably of catholic consensus itself.