Power Of Bishops Research Articles

Inspection of the Monastic Hegumens of Lviv Union Eparchy in 1724

The aim of the research is to introduce an important source of the history of the church, in particular the monasticism of the Lviv Union eparchy of the first half of the XVIII century into scientific circulation – “Inspection of the hegumens of the Lviv eparchy in 1724”. The methodology of the researchis based on the principles of historicism, analytical and synthetic critique of sources. Comparative and typological general historical methods are also used.The scientific noveltyis in the introduction of the source, which most fully reflects the real state of monasticism of the Lviv eparchy in the first quarter of the XVIII century into wide circulation for the first time. Conclusions: As a result of archival searches, a historical source “Inspection of the hegumens of Lviv eparchyin 1724”was discovered and put into scientific circulation. It is the first complete description of the existing monasteries of the Lviv dioceseand allows to recreate their detailed network at the first quarter of the XVIII century. For the first time, the document also reliably outlines the number of monastic communities in the eparchy. Onthebasisofinspection it can be stated that the Lviv Union diocesein 1724 had 62 monasteries with 341 monks. The source also allows us to trace the power of bishops over monasteries, in particular the mechanism of hegumens subordination to bishops. The document contains valuable information about the relationship of monasteries, in particular the subordination of smaller monastic communities to larger ones. No less important are the sources about the economic situation of the monasteries.In 1724, only 34 out of 62 monasteries, showed documents for the right to own some land plots, which allows us to speak of a relatively modest monastic farming. “Inspection of the hegumens of the Lviv eparchy in 1724”, is a key source that allows us to characterize not only the state of monasteries, but also the Lviv eparchy in general in the first decades after the adoption of the Brest Union by the diocese.

Episcopal Justice in a Time of Change: The Court of Portalegre, 1780-1835

This study examines the judicial activity of the Episcopal Court of Portalegre, based on a large number of cases, in the late eighteenth century and the first decades of the following century. It is a period of change, marked by a structural and tumultuous rupture of the paradigms of Roman Catholic Church authority, the power of bishops and the role of religion, triggered by Pombalism and established after the Portuguese Liberal Revolution of 1820. As the pastoral office was already strongly marked by the limitations imposed by secular power, it is particularly interesting to analyze the performance of this Portuguese Ecclesiastical Court in that historical context.

Napięcie między subiektywnym a obiektywnym. Rozpoznanie działania Ducha Świętego w tradycji zachodniej i wschodniej

Tension between personal experience and community discernment, a prophesy and Church’s teaching, judgement of conscience and trueness of moral doctrine is still alive. Ultimately, it is all about what in the Church is subjective and what is objective. This reconciled opposition is inscribed in the identity of Christianity. Evangelical testimony of disciples going to Jerusalem after encountering Jesus in Emmaus and theirs confrontation with Peter’s experience demonstrates a model of appropriate route: subjective does not transgress objective, personal it is in tone with ecclesiastical. Despite an agreement among Christians in terms of general direction, a diff erence at level of details between particular traditions is noticed. Without depreciating individual and discerned, Catholic Church invariably supports the necessity to acknowledge The Teaching Office of the Church and the power of bishops within diocese. Of course all faithful take part in carrying and development of the legacy, especially through testimony and creative dialogue. Synods, councils and other bodies serve an example. However they do not cover doctrinal and disciplinary issues. Formation, obedience and spiritual guidance are important at personal level. Recognition of bishop’s authority, adherence to the Tradition and cannons and obedience to spiritual guide (the elder) are key elements of Orthodox tradition. Special attention is given to conciliarity (synodality) on various levels of Church. On the other side, for the post-reformation communities the fundamental and practically the only rule is Sola Scriptura. Bible does not give answer to each particular question and does not describe every form of Holy Spirit’s action therefore different conclusions and options arise in various denominations. Undertaking the process of discernment itself, historical Churches follow more codified path of Church’s discernment such as synods, councils, conferences while evangelical communities accept even more individual approach, recommending of course pastoral prudence and consultations with pastor or elders of the congregation. It is especially necessary among Pentecostal Christians accepting the presence of charismatic gifts, to include prophecy.

O Tribunal Episcopal de Portalegre, 1780-1835

Baseado em fontes originais, este estudo foca-se na ação do Tribunal Episcopal de Portalegre entre os decénios finais do século XVIII e as primeiras décadas da centúria seguinte. Trata-se de um período marcado pela alteração estrutural e tumultuosa dos paradigmas da autoridade da Igreja, do poder dos bispos e do lugar da religião, iniciada pelo Pombalismo e consumada depois da Revolução Liberal Portuguesa de 1820. O objetivo principal é o de analisar o desempenho revelado por este tribunal eclesiástico português nesse contexto histórico profundamente marcado pelas limitações impostas pelo poder secular ao ofício pastoral.

CRISTIANISMO, PODER E ESPAÇO NA ANTIGUIDADE TARDIA: o episkopeion como expressão do poder do bispo

RESUMO Na historiografia tradicional, a elite eclesiástica tardo-antiga exercia ampla autoridade e gozava de prestígio sendo capaz de influenciar imperadores em determinados acontecimentos. Um dos exemplos mais evocados, que evidenciaria o poder dos bispos, é o narrado por João Crisóstomo sobre a influência do bispo Flaviano junto Teodósio no conflito do Levante das Estátuas (387 d.C.). No presente artigo, argumentamos que os bispos ainda não exerciam tal influência no contexto do século IV. Para tanto, recorremos ao debate sobre o episkopeion a partir das evidências arqueológicas.No século IV, não há indícios da existência de residências episcopais definidas, separadas do espaço da Igreja - estas somente se desenvolveram entre os séculos V e VI. Isso significaria pensar que aquele desenvolvimento estivesse relacionado à ampliação gradual do prestígio e da atuação sociopolítica do bispo (CEYLAN, 2005, p. 170; MARANO, 2005, p. 97). Logo, refletiremos sobre o caso do bispo Flaviano e sua interferência no Levante das Estátuas de modo a definir os parâmetros do poder episcopal antioqueno no século IV.

Balancing and Limiting Episcopal Power: Bishop Thomas Barlow’s Use of Common Law in Disputes with Arminian Anglican Clerics

Thomas Barlow was a Reformed theologian simultaneously fighting on three fronts against Catholic, Dissenting Protestant and Arminian Anglican opponents. The first two of these groups threatened the Church of England from the outside, while the last group was transforming Anglican doctrine through its domination of the most important posts in the episcopal hierarchy. Barlow could not argue directly against the power of bishops without assisting the external opponents, yet he had to find a way to prevent other bishops from interfering in his continued support for Reformed theology. In order to reduce their power within the Church of England, Barlow had to look outside the institution for ways to limit his superior’s power. This essay examines two arguments in which Barlow ventured into polemics about the secular law of England in an effort to maintain limits on his Anglican opponents’ exercise of power.

Uniformitas vs diversitas en los monasterios femeninos de la Orden de Predicadores en Castilla (siglos XIII-XV)

Resumen: Una revision y replanteamiento de los procesosde fundacion y adscripcion a la Orden de Predicadores, laadopcion de un cierto corpus legislativo, las relaciones depatronazgo, asi como de los aspectos jurisdiccionales, ponende manifiesto un panorama de las dominicas castellanasbastante mas complejo y heterogeneo de la vision ofrecidapor la historiografia tradicional, todavia basada en la visionidealizada ofrecida por las cronicas y documentos oficiales.La magna tarea reformadora auspiciada por Humberto deRomans (1254-1263) no alcanzo la pretendida uniformitasni en estos ni en otros aspectos, situacion que se intentoocultar por medio de un corpus de escritos propagandisticos.El presente articulo explora la diversitas existente en elcaso concreto de los monasterios femeninos en Castilla, asicomo la autonomia de estas religiosas respecto a la Orden,tanto antes como despues del generalato de Romans, enlas cuestiones arriba mencionadas, y la pervivencia de estasituacion hasta finales del XV o incluso hasta el Concilio deTrento.Palabras clave: Cura monialium. Monjas dominicas.Humberto de Romans. Patronazgo. Constituciones.Abstract: A review and reconsideration of the foundationprocesses, the joining at the Order, the adoption of a certainlegal corpus, the jurisdictional issues, and the patronagerelationships, show a much more complex view of theDominican nuns from the 13th to the 15th century than whathas been generally assumed by the traditional historiography,and even nowadays. This oversimplified scene of nunsis a consequence of a non critical reading of the officialdocuments of the Order, as well as a generalised lack of agender perspective.The master general Humbert of Romans was not successulin bringing order, and ending the previous confusion inaffiliations of women to the Order of Preachers, and farfrom being settled in 1267, the cura monialium controversycarried on and the legal status of nunneries remainedvariable at least until the Council of Trent. The yearninguniformitas remained an utopia, and regional and localpeculiarities on issues such as legislation, jurisdiction,observance of enclosure, liturgy and architecture lingeredon for a long time. Although Romans himself was aware ofthis, he also tried to conceal it by comissioning, supportingor even writing himself some texts which settled the oficialhistoriographical tradition of the Order. Together with theworks of Romans himself, Thomas of Cantimpre and Gerardof Frachet, we can also include in this corpus some textsrelated to particular monasteries, like the Vita of Diana diAndalo and the inquiry of Raymond of Penafort about SanEsteban de Gormaz.Both before and after the general Chapter of 1255 newcommunities of females joined at the Order in differentways. In contrast to the Cistercians nuns, nuns affiliated tothe Order of Preachers did not have proper Dominican usesand customs until 1259, and even after that, influences fromother orders persisted. The papacy, kingship, and from the14th onwards, the aristocracy, founded and took under theirprotection many nunneries, pursuing their independencefrom episcopal jurisdiction. However, some nunneries stayedunder the power of bishops, even until the 16th century,sometimes coerced by them, but in other cases voluntarily,seeking more autonomy. In other cases, they rejected boththe Dominican and episcopal jurisdiction. Although noblepatronage was not important during the 13th century,it increased significantly tis importance throughoutthe next century, and even in the 15th century. Somenunneries were under the protection and governmentof an outstanding female figure, sometimes a founder,which could be linked with the «senoras» of the Cisterciannunneries, and with the Spanish tradition of the «Infantado».Thus, in some cases, and especially during the 15th century,nuns got to act with great independence and autonomy in themanagement and administration of their nunnery, gettingrid of the friars’ supervision, and they enjoyed great freedomof movement which frequently transgressed the normestablished by the Order and the papacy. However, thesenunneries coexisted with others which pursued a stricterobservance of the enclosure and a closer relationship withthe order.Keywords: Cura monialium. Dominican nuns. Humbert ofRomans. Patronage. Constitutions.

The Power of Bishop

The Power of Bishop

Michel de l'Hôpital: The Vision of a Reformist Chancellor during the French Wars of Religion by Seong-Hak Kim

book reviews553 that, for all its careful wording, still raised determined opposition. The suspension designed to shut down dissident voices in 1547 left big issues unresolved, including one with a long history in Spain: the question ofthe power ofbishops undertaking corrective visitations. Even when such visits were justified through the decrees of the first phase of Trent, exemptions from episcopal authority— usually held by cathedral chapters—limited that power. Gutiérrez gives over the first three chapters in this book to this problem and to examples of chapter opposition, and then follows with analysis of the diplomacy between the Spanish clerics, the Emperor, and the papacy in 1554 designed to reduce this contention . These negotiations were paralyzed, as Gutiérrez relates in the following four chapters, by the death ofJulius III and by an interlude that included hopeful signs for the cathedral clerics (like the election of Marcellus H) but also included decisive abandonment of diplomacy in the bellicose, anticonciliar pontificate of Paul IV The stories Gutiérrez presents establish the precedents to the wider diplomatic operations followed to gain reconvocation in 1561, and these he relates in chapters 9 through 15. Pius IV quickly overcame the conciliar lethargy characteristic of the Pauline pontificate to capitalize on the opportunity afforded by the Treaty of Cateau-Cambrésis, but only with hard work and complex diplomacy. Gutiérrez traces it all, demonstrating, for example,the symbolic barrier that the very city ofTrent constituted for Protestants, and the wide variety of fears operating: from papal fear of a French national council, to fear within the Consejo Real that renewed jurisdictional strife would result from conciliar reconsideration of episcopal authority. He does so with constant use of archival sources, and includes appendices with transcriptions of correspondence and other documents. Gutiérrez argues a familiar position, namely, that it was the determination of Pius IV that secured reconvocation, but he does so with a presentation of archival evidence that far surpasses those who have held it before. A brief episode—but one with a vast network of connections to the religious, political, and military history of the era—is reconsidered in this massive volume . Gutierrez's finely researched, detailed analysis represents a major contribution to the history of early-modern Catholicism, even though it is a relatively small portion of the study to which he has dedicated his scholarly career. William V Hudon Bloomsburg University Michel de l'Hôpital: The Vision of a Reformist Chancellor during the French Wars ofReligion. By Seong-Hak Kim. [Sixteenth Century Essays & Studies, Volume XXXVI.] (Kirksville, Missouri: Sixteenth Century Journal Publishers . 1997. Pp. xii, 216. $40.00.) A central figure in the fractious religious politics ofsixteenth-century France, Michel de l'Hôpital has surprisingly not received much attention in recent 554book reviews decades. The last major treatment of his life was A. Buisson's rather limited biography published in 1950. Apart from a few articles, nothing much new has been added to the nineteenth-century portrait of Hôpital as an early apostle of freedom of conscience guaranteed by a secular state. Kim's fine book revises this picture considerably by drawing on a wide array of archival sources and by devoting attention to the early stages ofHôpital's career. In the process, she captures the complex inconsistencies of a man who embodied a number of the central contradictions that plagued France during the Wars of Religion. Kim stresses the importance of Hôpital's own family history in explaining his rise to power. His father's involvement in Charles III de Bourbon's betrayal of François I in 1523 led to the family's exile in Italy,where young Michel grew up, taking a law degree from the University of Bologna. His firsthand exposure to Cinquecento Italian humanism impressed upon him a special sensibility regarding notions of civic duty and political morality that distinguished him from his counterparts back in France. Indeed, his Neo-Latin poetry demonstrated the close connection between literary humanism and careerism so emphasized by Italian courtly writers such as Castiglione and Delia Casa. Yet Hôpital's foreign upbringing only sharpened his own acute sense ofpatriotic devotion to France, where...

The Jurisdiction of the Bishop of Rome

THE DEVELOPMENT of the ecumenical dialogue shows that if, at first sight, papal infallibility seems the chief obstacle to recognition of the role of the bishop of Rome in the Church, the problem of universal jurisdiction as presented by Vatican I is the real stumbling block, at least when it comes to dogmatic reflection. Moreover, the impact of infallibility itself cannot be justly estimated unless there is a clear view of the type of that the primacy implies. The munera of the bishop of Rome, like those of any bishop, intermingle, and the munus regendi is coterminous with the munus docendi. We recall S. Bulgakov's remarks about Vatican I: in itself the definition of personal infallibility would be almost inoffensive, if it were not linked to the three canons of the chapter on pontifical jurisdiction, which he sees as a serious blow aimed at the power of bishops and hence at the freedom of the Church. It has been deplored that the tussles over infallibility at Vatican I have masked the importance of chapter 3 of Pastor aeternus, and especially that the Council fathers, while they were very precise in prescribing the limits of infallible magisterium, were less so about the exercise of the bishop of Rome's jurisdiction over pastors and faithful. Nevertheless, the minority saw clearly and went on raising precisely the difficulties we are still coming up against today. Here was work uncompleted; hardly four years after the Council dispersed, the conflict between the German bishops and Bismarck shows how serious was the failure to complete it. It was impossible to stop there. It was asked: Will not this be the task of a second Vatican Council? Vatican II arrived and gave back to the episcopate its traditional form. Nonetheless, we may regret its timidity on the point we are concerned with. Lumen gentium, though it explicitly put primacy back into the setting of episcopal collegiality, was afraid to take up again, in the light

The temporal power of bishops

The temporal power of bishops

The temporal power of bishops

The temporal power of bishops