Monday, May 4, 2015
R&R Article Summary "Martin Luther Burns at the Stake, 1521"
Martin Luther, born in Saxony, decided to become a priest when a bolt of lightning struck him; thanking God, he devoted his life to being an Augustinian monk. After studying for many years, he began an incredibly thorough inspection of the Bible which revealed to him that the only way to receive repentance from Christ was to live a faithful life. He made this discovery in a time of indulgences which were payments for the forgiveness of sins. In response, on October 31, 1517 Martin Luther release ninety-five theses, or objections, to the Catholic Church to open up discussion. These humanist statements supported the individuals betterment of his or herself and the need to work for the remission of sins. The Pope heard of this question to his papal authority and called him to Rome in 1518 to explain his objections. However, Frederick of Saxony, Luther’s suzerain, forced the German emperor at the time to move Luther’s meeting to Germany due to Frederick’s political influence in getting the current emperor’s nephew the title of future leader. At this discussion, Luther stated that “The Pope is not above, but under the word of God” which obviously angered the Pope. He retaliated by stating that everyone must obey his teachings on indulgences. Shortly after, another theologian, John Eck, challenged Luther stating that Jan Hus, a man Luther had previously denounced, had criticized indulgences and the power of the Pope. Luther realized that Hus spoke the truth, and that he would have to do the same. After further inspection of the Pope’s practices, he said “I am in deep turmoil since I can hardly doubt that the pope is the true Antichrist whom everyone has been expecting.” He also wished the church to treat heretics with more respect by asking that they not simply denounce them, but try to argue their beliefs. In further denial of the Pope, Luther stated that “Every man is his own priest” suggesting that priests, bishops, or popes are not needed when communicating with God. Later, Eck said that 41 of Luther’s theses were doctrinal errors and asked him to recant; if he did not, he would be excommunicated. In defiance, Luther burnt this decree. The month after that the Pope excommunicated him and then asked Charles V to outlaw him. After further political maneuvering from Frederick, Luther was allowed a hearing in early 1521. This came to be known as the Diet of Worms. At the same time in Switzerland, Huldrych Zwingli agreed with Luther and started his own reformation movement. Luther’s revolution is different from many peaceful ones that are well known today (such as Gandhi’s or Dr. King’s marches) because it included him writing in a room to inspire people. He could not openly protest against the government due to fear of being killed by the almost omniscient church. At this point, if Charles V had burned all these critics, it would have been too late to stop real change from occurring. The printing press made copies of reform doctrines too widespread to completely wipe out. Another three major political concerns at the time prevented Protestant teachings from being obliterated. Killing Luther’s doctrines would have angered Fredrick, a high tax payer, and Charles needed Protestant troops and taxes to fight the incoming invasion of the Turks. Also, it would be incredibly hard for him to support any of these decrees as he tried to put down a major rebellion in Spain. However, without Luther, the world would lack his translation of the Bible for a while as well as 3,100 of his other publications. These publications started the grassroots movement that formed the multiple branches of Protestantism that are known today. This would have prevented the cohesiveness of the movement as well as destroying a suitable ideological barrier against the future Counter-Reformation. The lack of a solid movement fighting for a single cause is very effective as shown by Martin Luther King’s uniting influence on the American civil rights movement of the 1960’s On the other hand, the less aggressive revolution without Luther may have dragged the papacy into a calm state which could have paved the way for a recombination of the Protestant-Catholic schism. Also, without Luther, the Dutch Revolt and the Thirty Years War, both religious wars, may not have happened. Without Luther’s guiding influence, there may have been a Reformation, but it would have looked completely different.
The Edict of Nantes
Author Bio: Henry IV was born on December 13, 1553, and took to the throne in 1589; he died in 1610. As a man wearied by war and religious struggles, he believed that political stability could be achieved only through religious toleration. The Edict of Nantes gave Huguenots (French Protestants) partial religious freedom within France, which was officially Catholic. Although he converted to Catholicism in order to bring peace to France and ascend the throne, he was formerly Protestant. This no doubt affected his sympathies toward the Protestants and possibly gave them more freedoms than would have been enjoyed under a different king. He was not inclined to give rights to other groups such as Calvinists and Lutherans.
Speaker: See above.
Date/Context: The edict was passed in 1598. In the past century, Erasmus and Luther had been at work in northern Europe, inciting the flames of rebellion that would spark several religious conflicts in countries like Switzerland, England, and Germany. In 1572, the Saint Bartholomew's Day Massacre takes place, in which 3,000 Huguenots in Paris and 20,000 in the rest of France were murdered. The destruction of Spanish Armada by the English navy occurred in 1588. Clearly, these events point to religious turmoil; as stated in the previous section, Henry IV was worried that such violence would engulf all of Europe and so decided to pass the edict in order to hopefully quell this religious fervor. After the Edict of Nantes, a sort of cold war ensued, followed later by the Thirty Years War from 1614 to 1648, quite possibly the worst catastrophe Europe had encountered since the Black Death.
Summary: The document opens by Henry IV stating that Catholics should continue to peacefully practice their religion. Then, he goes on to say that those who practice "Reformed Religion" (Protestantism) are permitted to live in his "Realm" (France), so long as they follow the rules. He states that they are permitted to practice their faith in all the towns/districts of his region which were pre-approved in 1596 and 1597. He states that the practice of Protestantism is banned in all places save those mentioned in the previous paragraph. Such banned areas include the "court and suite," French controlled areas beyond the mountains, Paris, and those within "five leagues thereof."
Key Quotations: "And to leave no occasion for trouble or difference among our subjects: We permit those of the so-called Reformed Religion to live and abide in all the towns and districts of this our Realm . . . free from inquisition, molestation or compulsion to do anything in the way of Religion, against their conscience . . . provided that they observe the provisions of this Edict . . ."
Speaker: See above.
Date/Context: The edict was passed in 1598. In the past century, Erasmus and Luther had been at work in northern Europe, inciting the flames of rebellion that would spark several religious conflicts in countries like Switzerland, England, and Germany. In 1572, the Saint Bartholomew's Day Massacre takes place, in which 3,000 Huguenots in Paris and 20,000 in the rest of France were murdered. The destruction of Spanish Armada by the English navy occurred in 1588. Clearly, these events point to religious turmoil; as stated in the previous section, Henry IV was worried that such violence would engulf all of Europe and so decided to pass the edict in order to hopefully quell this religious fervor. After the Edict of Nantes, a sort of cold war ensued, followed later by the Thirty Years War from 1614 to 1648, quite possibly the worst catastrophe Europe had encountered since the Black Death.
Summary: The document opens by Henry IV stating that Catholics should continue to peacefully practice their religion. Then, he goes on to say that those who practice "Reformed Religion" (Protestantism) are permitted to live in his "Realm" (France), so long as they follow the rules. He states that they are permitted to practice their faith in all the towns/districts of his region which were pre-approved in 1596 and 1597. He states that the practice of Protestantism is banned in all places save those mentioned in the previous paragraph. Such banned areas include the "court and suite," French controlled areas beyond the mountains, Paris, and those within "five leagues thereof."
Key Quotations: "And to leave no occasion for trouble or difference among our subjects: We permit those of the so-called Reformed Religion to live and abide in all the towns and districts of this our Realm . . . free from inquisition, molestation or compulsion to do anything in the way of Religion, against their conscience . . . provided that they observe the provisions of this Edict . . ."
Thursday, April 30, 2015
R&R Article Summary
To wrap up our examination of the Renaissance and the Reformation, please read one of the "What If?" articles OR find and read an article in History Today relating to something discussed in the unit. After you've read your chosen source, please post your unique reflection as a comment to this blog post.
Your comment should demonstrate both completion and understanding of the reading AND should also make connections to other learning (in Western Civ. & beyond). (10 points)
Reflection incorporates specific evidence from the article - 5 points
Reflection connects to other learning - 5 points
Your comment should demonstrate both completion and understanding of the reading AND should also make connections to other learning (in Western Civ. & beyond). (10 points)
Reflection incorporates specific evidence from the article - 5 points
Reflection connects to other learning - 5 points
Wednesday, April 29, 2015
THE PRAISE OF FOLLY
Author Bio- Desiderius Erasmus Roterodamus known as Erasmus of Rotterdam, or simply Erasmus was a Dutch Renaissance Humanist, Catholic priest, social critic, teacher,and theologian.
Born on 27 October, 1446 and Died on 12 July 1536.
Was a classical scholar who wrote in pure latin style. Amongst humanists, he enjoyed the sobriquet "Prince of the Humanists"; he has been called "the crowning glory of the Christian humanists.Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament. These raised questions that would be influential in the Protestant Reformation and Catholic Protestant Reformation.
Speaker- Erasmus himself
Date and Context- Essay was written in Latin in 1509 by Erasmus of Rotterdam and first printed in 1511. The essay was inspired by De Triumpho Stultitiae, written by the Italian humanist Faustino Perisauli, born at Tredozio, near Forli.
Summary-The essay is filled with classical allusions delivered in a style typical of the learned humanists of the Renaissance. Folly parades as a goddess, offspring of Plutus, the god of wealth and a nymph, Freshness. She was nursed by two other nymphs Inerbrition and Ignorance, her faithful companions include Philautia (self-love), Kolkia (flattery), Lethe (forgetfulness), Misoponia (laziness), Hedone (pleasure),Anonia (madness), Tryphe (wantonness) and two gods Komos (intemperance) and Eegretos Hypnos (dead sleep). Folly praises herself endlessly, arguing that life would be dull and distasteful without her. Of earthly existence, Folly pompously states, "you'll find nothing frolic or fortunate that it owes not to me."
Key Quotation- " The popes of Rome....pretend themselves Christ's vicars; if they would but imitate his exemplary life .... an unintermitted course of preaching attendance with poverty, nakedness, hunger and a contempt of this world;.."
Born on 27 October, 1446 and Died on 12 July 1536.
Was a classical scholar who wrote in pure latin style. Amongst humanists, he enjoyed the sobriquet "Prince of the Humanists"; he has been called "the crowning glory of the Christian humanists.Using humanist techniques for working on texts, he prepared important new Latin and Greek editions of the New Testament. These raised questions that would be influential in the Protestant Reformation and Catholic Protestant Reformation.
Speaker- Erasmus himself
Date and Context- Essay was written in Latin in 1509 by Erasmus of Rotterdam and first printed in 1511. The essay was inspired by De Triumpho Stultitiae, written by the Italian humanist Faustino Perisauli, born at Tredozio, near Forli.
Summary-The essay is filled with classical allusions delivered in a style typical of the learned humanists of the Renaissance. Folly parades as a goddess, offspring of Plutus, the god of wealth and a nymph, Freshness. She was nursed by two other nymphs Inerbrition and Ignorance, her faithful companions include Philautia (self-love), Kolkia (flattery), Lethe (forgetfulness), Misoponia (laziness), Hedone (pleasure),Anonia (madness), Tryphe (wantonness) and two gods Komos (intemperance) and Eegretos Hypnos (dead sleep). Folly praises herself endlessly, arguing that life would be dull and distasteful without her. Of earthly existence, Folly pompously states, "you'll find nothing frolic or fortunate that it owes not to me."
Key Quotation- " The popes of Rome....pretend themselves Christ's vicars; if they would but imitate his exemplary life .... an unintermitted course of preaching attendance with poverty, nakedness, hunger and a contempt of this world;.."
Friday, April 24, 2015
How Many Sins Are Committed In A Day?
Author Bio: Johann Tetzel was a Roman Catholic friar and preacher. He studied at the University of Leipzig and was known for exchanging money for indulgences. These indulgences of the church allowed remission of temporal punishment for a sin, a choice which Martin Luther was opposed to. Tetzel was later condemned from the church for immorality due to several cases of fraud and embezzlement.
Date/Context: This document was written in 1517 during the Renaissance.
Summary: Johann Tetzel is speaking directly to the reader. He begins by saying that the reader should feel blessed for the gifts that God has given them. He reminds the reader that life is a “constant struggle”, and about “what bonds of sins encompass us.” Tetzel mentions that God is forgiving, and that he saves us through his “divine mercy”. He insists that through means of contrition and confession you will avoid the horrors of Purgatory and find yourself in Heaven. Tetzel tells the reader that after confession and contrition, it takes seven years of penitence to rid yourself of a sin, whether this takes place in life, or in Purgatory. He ponders the question “How many mortal sins are committed in a day, a week, a month, or a year? ” He shares his opinion that all those who commit sins deserve to “suffer the endless punishment in the burning pains of purgatory.” Tetzel encourages the reader to exchange money for indulgences from the church that help you to get rid of your sins and ensure that “your divine and immortal soul goes safe and sound into the land of Paradise?”
Speaker: The speaker is Tetzel himself.
Key Quotation: “Are you not willing, then, for the fourth part of a florin, to obtain these letters, by virtue of which you may bring, not your money but your divine and immortal soul safe and sound into the land of Paradise?”
The Rule of Cosimo d'Medici
Author Bio: Vespasiano was an Italian Humanist and Librarian. He was a dealer in books, and was a well known helping hand in the creation of many famous libraries at the time. He guided Cosimo d'Medici with creating the Laurentian Library. He always helped with distributing the works of classical authors in the Vatican Library.
Speaker: See Above.
Date/Context: "The Rule of Cosimo d'Medici" focuses on the famous man of Florence, Cosimo d'Medici. Florence is known as the best representation for the Renaissance. Home to many famous scientists, artists, and literary figures, Florence was ruled by one family; Medici. This family would not have achieved such high status, if it had not been for Cosimo d'Medici. With his skills and personality, his family became the bankers of the papacy.
Summary: At a party, you would most likely catch Cosimo d'Medici talking to other men of very high status. He liked men who knew how to invest in themselves, and never associated with frivolous ones. Cosimo usually discussed important topics; and his high station came from his many "praiseworthy" qualities. Medici could be considered sly, but in a good way. He did not like to cause much attention to himself. If he wanted something, he would go about obtaining it in a way that almost seemed as if it were supposed to happen, through the actions of someone else. His personality is one of the reasons he was very meritorious. Medici was a very patient and kind man who never bad mouthed anyone; he would be angered by those that slandered others. Cosimo could also be considered a "Jack of all trades". He could express his lover for literature with a man of letter, and religion with a theologian. Cosimo di Giovanni d'Medici was a praiseworthy individual, that many people admired.
Key Quotations:
Speaker: See Above.
Date/Context: "The Rule of Cosimo d'Medici" focuses on the famous man of Florence, Cosimo d'Medici. Florence is known as the best representation for the Renaissance. Home to many famous scientists, artists, and literary figures, Florence was ruled by one family; Medici. This family would not have achieved such high status, if it had not been for Cosimo d'Medici. With his skills and personality, his family became the bankers of the papacy.
Summary: At a party, you would most likely catch Cosimo d'Medici talking to other men of very high status. He liked men who knew how to invest in themselves, and never associated with frivolous ones. Cosimo usually discussed important topics; and his high station came from his many "praiseworthy" qualities. Medici could be considered sly, but in a good way. He did not like to cause much attention to himself. If he wanted something, he would go about obtaining it in a way that almost seemed as if it were supposed to happen, through the actions of someone else. His personality is one of the reasons he was very meritorious. Medici was a very patient and kind man who never bad mouthed anyone; he would be angered by those that slandered others. Cosimo could also be considered a "Jack of all trades". He could express his lover for literature with a man of letter, and religion with a theologian. Cosimo di Giovanni d'Medici was a praiseworthy individual, that many people admired.
Key Quotations:
- "Cosimo di Giovanni d'Medici was of most honorable descent, a very prominent citizen and one of great weight in the republic."
- "So great was his knowledge of all things, that he could find some matter of discussion with men of all sorts.."
- "I once heard Cosimo say that they great mistake of his life was that he did not begin to spend his wealth ten years earlier; because knowing well the disposition of his fellow-citizens, he was sure that, in the lapse of fifty years, no memory would remain of his personality or of his house save the few fabrics he might have built."
- "I know that after my death my children will be in worse case than those of any other Florentine who has died for many years past."
Wednesday, April 22, 2015
"Constitution" by St. Ignatius of Loyola
Author Bio: The author of “Constitution” is St. Ignatius of Loyola. St. Ignatius of Loyola was a soldier in the Spanish Army until he was injured in the Battle of Pamplona. After the battle he turned to religion and developed an unshakeable relationship with the Pope. He is described as being obedient to the Pope until death. St. Ignatius formed the Society of Jesus for Jesuit priests and became the Society’s first Superior General.
Speaker: See Above
Date/ Context: The “Constitution” was written in 1540 at the time of the formation of the Society of Jesus. This primary document was written to reaffirm that the Jesuits will be faithful to the pope. “Constitution” was written around the time of the Reformation and the Counter- Reformation when their was a divide in the church. During this time St. Ignatius of Loyola emerged as a strong leader in the Counter- Reformation movement along with his Jesuit priests.
Summary:
St. Ignatius of Loyola is trying to say in the “Constitution” that society is built through the Church and through Jesus Christ. He goes on to say that if you are part of society you must believe and have unshakable faith in the Roman pontiff, the pope. In the second half of his “Constitution”, St. Ignatius is referring to the Society of Jesus that he has created. The Society of Jesus is a society of holy roman catholics that call themselves Jesuits. Jesuits are held to slightly higher standards than normal priests are are suppose to be all faithful to the pope and to God. St. Ignatius states that if a person is a member of his society he should have unshakable faith in God and the Roman pontiff as well as teach and spread the word of Jesus. He states that members of the Society should without question or excuse go wherever it is deemed necessary by Ignatius or the pope and teach by spreading the word of God.
Quotes:
“... We are pledged to obey without evasion or excuse, instantly, so far as in us lies, whether he send us to the Turks or any other infidels…”
“All the members shall realize, and shall revall daily, as long as they live, that this society as a whole and in every part is fighting for God under faithful obedience to one most holy lord, the pope, and to other Roman pontiffs who succeed him.”
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