The Congregation of the Council and the Worldwide Provincial Councils, 1564–1622

E-Theologos. Theological revue of Greek Catholic Theological Faculty, 2012

Reformation versus Council of Trent and Rules for Interpretation from 16th to 19th Council of Trent confronts "sola Scriptura" the Holy Scripture and Tradition without explaining their mutual relation. At that time, the term Tradition was considered to refer to customs of the Church which dealt with the faith and practice of homily. The council emerged at the time of difficult social, agricultural, and political situation in Europe. Religious disputes were connected with the reformation which took place in Europe. Catholic reformation started even before Protestant one and Council of Trent and its findings were results of it.

Oxford Bibliographies Online Datasets, 2013

Living in Christ Series Document #: TX002946 The Council of Trent Decades earlier [before the Council of Trent], Luther and other reformers had called for a council to deal with the serious issues facing the Church. By the time the Council of Trent was convened in 1545, Luther had long gone his own way and the council that resulted was not going to bring about the sweeping changes in doctrine that he wanted. Nonetheless, this Council was a huge event. The bishops gathered there may not have made the changes that Luther and other reformers wanted, but they did give the clearest and most precise statements to date about many Catholic doctrines. This was work enough in itself, but the biggest success of the Council lay in its complete overhaul of the way the Church was organized and run. The Council met in three stages over the period 1545-1563. So why did it take almost 20 years for the Council to do its work? On the one hand, the bishops had too many things to deal with; on the other, wars were being fought over the very issues they were discussing, which meant that the Council had to disband at times to avoid danger. We can break down the Council's work into three main categories: the authority of Scripture and Tradition, issues related to doctrines and sacraments, and organizational reforms.

Tridentinischer Anspruch und kirchliche Autorität. Konzilskongregation und Apostolische Nuntien unter Papst Innozenz XI. (1676-1689)

The research project concentrates on the spiritual and political representatives of the Holy See, the so-called Nunciatures, as an instrument of administration, government and presence of the Catholic Church. The attention will not only be on the relations between the papal diplomats and the Roman Curia, in particular on the Congregation of the Council, but also on the processes of transfer and enforcement of the decisions of congregations in the area of jurisdiction of a Nunciature. The study emphasizes the Nunziatura di Vienna in the second half of the 17th century focusing especially on one of the great papal diplomats in this century: Cardinal Francesco BUONVISI (1626-1700), apostolic nuncio at the imperial court of Leopold I in Vienna from 1675 to 1689. The aim of the project is to explore the relationship of the nuncios with the Sacra Congregatio Concilii and to have for the first time a comprehensive look on papal diplomats as an indispensable partner for the administration of justice for the Congregation of the Council, the Roman Curia and the Pope as well as their role as important mediators for the monitoring, promotion and implementation of the reform decrees of the Council of Trent at the local level.

A PhD seminar paper written in Spring 2008 for "The Continental Reformation (Early Modern Catholicism)" taught by Rosalie Beck at Baylor University.

Tätigkeitsbericht des Max-Planck-Instituts für europäische Rechtsgeschichte, 2012-2014, Frankfurt am Main 2015, pp. 129-134, 2014

Political Theology, 2018

Church History, 1976

The ecciesiological problem posed by the authority of the pope in the Roman church is almost as old as the church itself. Likewise, the bases for the exercise of authority by the pope have long been a matter of dispute not only among churchmen but also among scholars. However, it can be stated with certainty that during the most critical years in papal history, the period from the mid-eleventh to the late fourteenth centuries, the papacy gained, and then lost, a considerable measure of leadership in western Europe. Most of the gains came as the popes affirmed what they interpreted to be their spiritual prerogatives—mention may be made, for example, of the priestly power to judge a penitent even if that penitent were a German emperor or a king of England—in a world which called its states regni Christianissimi and imperii Christianorum and assigned to its rulers similarly religious appellations.1 The losses resulted from an increasing secularization of the affairs of state and from a...

The Jurist, 2007

... Mots-clés anglais / English Keywords. Faithful. ; Catholic theology. ; History of theology. ; Luther (M.). ; Catholic catechism. ; Priesthood. ; Council of Trent. ; Mots-clés français / French Keywords. Fidèles. ; Théologie catholique. ; Histoire de la théologie. ; Luther (M.). ; ...

New Blackfriars, 2017

This paper argues that the record of theological dissent at Trent and Vatican I are positive and fruitful sources of theological reflection on the sensus fidelium. Not only do these "minority" voices (minority in the literal sense of opposing a majority group or opinion) help us to accurately interpret the drafts and final documents of these councils, but these minority figures can sometimes preserve the sensus fidelium through their calls for various concessions from the majority. First, I revisit Trent's decree on Scripture (1546). Due to the interventions of two Italians (Nacchianti, the Bishop of Chioggia, and Bonuccio, the General of the Servites), the question of the relationship between scripture and tradition was left open-that is, the "two-source" partim-partim theory was not dogmatically enshrined. This was an important episode wherein a tiny minority gained a critical concession. I argue that this minority intervention bore fruit not only in a final Tridentine document that better echoed the faith of the ages, but also bore fruit centuries later at Vatican II in Dei verbum. Second, I argue that the minority at Vatican I protected the Church from extreme ultramontanism. This relatively large and intellectually powerful minority, many of them rooted in Gallicanism, played a key role in tempering a dogmatic proclamation that was further balanced and interpreted a century later in Lumen gentium and Christus Dominus. I conclude by suggesting theologians should look for ways in which the minority at Vatican II could serve future generations of Catholics in unforeseen ways.

R. Haensch (ed.), with the collaboration of F. Hurlet et al., Recht haben und Recht bekommen im Imperium Romanum. Das Gerichtswesen der Römischen Kaiserzeit und seine dokumentarische Evidenz. Ausgewählte Beiträge einer Serie von drei Konferenzen an der Villa Vigoni in den Jahren 2010 bis 2012, Taubenschlag Foundation, Warsaw, 2016 (The Journal of Juristic Papyrology. Supplements, XXIV), p. 365-403.

This bibliography is an instrument to keep track of the rapidly increasing academic output generated in the past decade. It lists around 1,100 academic publications on synodality for the period 2013-2024 in four languages: English, French, German, and Spanish. The publications are ordered, firstly, per year, and secondly, on alphabetical order. A methodological introduction explains the choices that have been made. This is the 5th edition; it is also the final one.

Nihal Abeyasingha, 2020

The Catholic Church is constituted of 24 Individual Churches-23 from the Eastern tradition and the Roman Church (Western).They are in communion of faith and fellowship. In the East there is a synodal structure of governance. Pope Paul VI constituted the Synod of Bishops (1965), not as an instrument of governance, but as an instrument of the widest possible consultation. It consists of Bishops and other officials of the Western Church plus Bishops and representatives of the Eastern Churches. Fifty years later, Pope Francis has introduced the possibility of the Synod of bishops sharing in the ordinary papal magisterium. However, both the synodal structure of the East and the synod of bishops are institutions that take on the forms of this passing world and therefore in need of constant reform cf. (LG 48).The tension is between synodality (an ideal) and synodal governance/ synodal consultation (an institutional, therefore, imperfect,form of the ideal).This tension will never be resolved permanently.There is and will be the embodiment/ institution versus the call of the spirit inviting to constant discernment and conversion.

Cahiers Internationaux de Théologie Pratique, série "Documents" n° 17, en ligne : www.pastoralis.org, 2023

Le document contient une liste d’environ 700 publications académiques sur la synodalité pour la période 2013-2023 en quatre langues : l’allemand, l’anglais, l’espagnol et le français. Les publications sont présentées par année, et ensuite par ordre alphabétique. Une introduction méthodologique explique les choix qui ont été faits. La bibliographie permet entre autres de mettre en lumière une croissance étonnante du nombre de publications. C’est un outil très précieux pour des études thématiques transversales. L’auteur lui-même en publiera prochainement, ainsi qu’un article indépendant de la bibliographie pour interpréter cette évolution. Summary The document provides a list of around 700 academic publications on synodality for the period 2013-2023 in four languages: English, French, German, and Spanish. The publications are ordered, firstly, per year, and secondly, on alphabetical order. A methodological introduction explains the choices that have been made. Amongst other things, the bibliography shows a stunning growth in the number of publications. In the near future, the author will publish separately an article that interprets these and other feats.