Translated from German into English, this forty volume-collection spans five centuries of important Catholic Church history. Beyond his research in the Vatican Library and Vatican Archives, Pastor also garnered numerous other sources from never before accessed institutions, such as the Archives of the Lateran Palace, Archives of the Inquisition, Archives of the Propaganda Fide, Archives from the Secretariate of Briefs, the Library and private Archives of Rome, the private Archives of the Angelica Library, and more.
Each volume contains a detailed table of contents and timeline, a valuable list of sources, as well as introductions to the main political and historical context for each Pope. Pastor delves deep into the character and history for each Pontiff, tracking their contributions to the Church and the world. Major historical events and transformations are covered in detail, including the Council of Trent, the influence of Martin Luther, the Reformation and the Counter-Reformation, the Thirty Years' War, the rise of secular states, and more, making The History of the Popes from the Close of the Middle Ages 40 vols.
This makes these texts more powerful and easier to access than ever before for scholarly work or personal Bible study. Click on the highest price you'd pay. If the final price is lower, that's what you'll pay. Sample Pages: 1 2 3 4 5 6 7. Contents include:.
Church and State in the Comedy – Digital Dante
Pastor taught at the University of Innsbruck from —, and was awarded an honorary doctorate from the University of Leuven. Emperor Francis Joseph I elevated him to the nobility, creating him Freiherr von Campersfelden in In he was appointed the Republic of Austria's ambassador to the Holy See. Ludwig Pastor started his magnum opus The History of the Popes from the Close of the Middle Ages in and continuously labored on it until his death in Be the first to rate this. Place Your Bid Click on the highest price you'd pay. Key Features Five centuries of important Catholic Church history Spans the pontificates of fifty-six Popes Detailed table of contents for each volume Completely searchable by topic, name, or Scripture reference.
Aid comes in the form of a man who has all the public connections and purpose Dante lacks. Virgil is a poet, a Roman who served the highest form of political society, the empire, with his poetry. He must prepare Dante to become like him, a Roman and a poet of the empire. He is the first character in the Comedy to speak and he identifies himself by region, city, period, government, and role, bringing the poem abruptly from the moral allegorical into the real historical sphere. Virgil connects himself with the origin and high moments of the empire, and provides all the social identifications Dante so far lacks: nationality, citizenship, public function as poet.
The language of the outlawed rebel associates Virgil with Dante, who is historically in that position when he writes the poem, although he was not when the poem is supposed to take place. Virgil began his speech with the Roman empire on earth; he ends it with the empire in heaven, making a connection between the two which Dante will carry through the poem, reinforced by the souls in Paradise. The last to make the poem, reinforced by the souls in Paradise. The allusions to their journeys establish certain important points. Aeneas is described in the first canto as the son of Anchises who came from Troy 1.
He was chosen by heaven to be the father of Rome and of its empire 2. The empire had to prepare the way for the church. What Aeneas learned in Hell was the cause of his victory and also of the papal mantle 2.
Can Dante have failed to understand this as meaning that the Christian faith restored the empire? The first lesson Dante learns towards this mission after he enters Hell is the importance of making a commitment, the first step in social action; the neutrals, men and angels who never took sides, never made a public commitment. The neutrals lived for themselves alone, refusing to choose either good or evil and are therefore scorned by both heaven and hell, by mercy and justice 3. Cut off from all recognized human and divine laws, they are men without a country; the world has forgotten them 3.
Most early commentators take this to be Celestine V, whose abdication left the papacy to Boniface Vlll, one of the major villains of the Comedy. There is one group of souls in Hell who chose good action, the inhabitants of Limbo, but they too failed in one crucial respect. They did not acknowledge the existence of God and therefore their action was not directed to his purpose. The moral life alone is not sufficient, it must serve the creation of the perfect society according to the divine plan.
In every other respect, the three groups of virtuous pagans Dante sees together constitute an almost ideal society: the poets, who taught others the highest values and who accept Dante as one of them; the great spirits, who sacrificed themselves for country or principle; and the philosophers, who sought the truth.
The last include moral and theological writers, scientists, and commentators; together they represent all aspects of human knowledge, but that is not sufficient to save them or to enable them to succeed. In the sun, Dante will see, side by side, philosophers who took opposing views now completing the figure of perfection, the circle, because they were all motivated by faith. The society of Limbo is peaceful, the only harmonious community in Hell, but it lacks joy because it lacks the deepest motivation for the good society, the salvation of its citizens.
Of the four roles Dante recognizes in civil life see Pr. Beyond Limbo, Dante sees souls who felt no responsibility outside themselves; the next three sections of Hell are devoted to different kinds of selfish action: lust, gluttony, greed. But Dante makes it clear that the self is not the only victim. The circle of lust is filled with figures of great social responsibility, queens and princes, who chose indulgence of their passions over duty to their peoples.
The queens are given a lot of attention by the early commentators, particularly Benvenuto da Imola, who details their great deeds as rulers as well as their vices 1. The only men named are Achilles, Paris, and Tristan, all princes: Achilles died ignominiously fighting over love, Paris and Tristan both stole the wives of kings, one of his host, the other of his uncle, and their affairs led to serious trouble for their countries.
The violence such love engenders, spreading the effects of self-indulgence well beyond the immediate actors, is part of the responsibility they must now bear for their sin, which in life interfered with their fulfilling their assigned obligations as leaders of their people.
The next stage of self-indulgence is to satisfy the body without even the excuse of a nobler impulse, simply to feed it as an animal does. Gluttony is so completely centered on the physical senses that it becomes virtually impossible for the gluttonous individual to give of himself, even with words, to others. This self-indulgence leads to a self-absorption that necessarily interferes with social exchange.
The gluttons lose the power to act or to communicate with others. For a city as for a man, overfeeding is self-destructive; more wealth and power than it can handle will first disrupt its natural processes and then destroy it. The implication is that a modicum of virtue can stem the corruption of society, but the corruption of Florence is so great that its good men cannot save it. Greed and gluttony are aspects of the same impulse, the amassing of more material than can be used. In other words, the distribution of worldly goods and power seems random to man because he cannot understand it and wrongly blames fortune 7.
It is not accidental that the group Dante concentrates on in this section is identified by their tonsures; they are all churchmen, whose function was to give, not to possess, and to teach others the vanity of earthly goods. Dante follows a logical progression in sinful impulses from the indulgence of natural physical desires for sex and food to the indulgence of desires for less natural, but still necessary, goods like wealth, which is essential to social existence.
The more the sins are centered on the self, the more hostile they render the individual to others. The glutton is only noncommunicative, the miser is aggressive. The rage that begins to surface in the circle of greed in the accusing shouts of the souls, but without a specific object, erupts in the next three circles against very specific objects, other people, the self, and God.
It bursts out like the stream that has boiled underground but pours forth into the Styx 7. As we learn later, all the rivers of Hell are connected, just as tendencies to sin are connected, so the Styx must flow underground from the Acheron; in other words, wrath is latent in all the sins of self-indulgence, but after greed it comes to the surface and finds its object in another being. In the upper circles, the sins and sinners are wrapped up in themselves; from wrath down, there is much more interaction between the souls and between them and Dante.
Dante consciously aligns himself with divine justice and against the attacking soul, making it clear, as he has not before, that he is an alien in Hell. The scene is dramatic, with a much larger cast of active characters than has been seen heretofore, and the atmosphere is much more overtly civic. Beginning with the exchange of signals between towers, which suggests a hostile setting, the approach of an alien, perhaps an enemy, as Benvenuto notes 1.
In the earlier circles, there were guards who objected ineffectually to his presence. Now there is sophisticated communication among beings he cannot see. Dante and Virgil enter this city as hostile aliens, although Virgil is himself an inhabitant of Hell, a fellow countryman from a different region, so to speak; for Dante, the experience is one he lived in his own life, an alien everywhere but in Florence, where he was an unwanted outlaw.
The action of the fallen angels is, of course futile; they cannot shut this gate against the divine will. Their whole rebellion won them only the loss of heaven, not even the control of their own domain, which, like the Italian cities that defy the emperor, is filled with chaos and self-destructive violence. The angel who brings divine help asks the devils why they bother to resist a will that cannot be thwarted, an action which can only increase their pains, 9. That is an important question for Dante and the reader to ponder before entering the lower circles where the sins are a conscious and continuous affirmation of evil and rejection of God, but it is also a reminder to Florence that, however successful it may be at thwarting the emperor temporarily, the divine will must ultimately prevail on earth as in Hell.
The city of Dis is the core of the corrupt society. Inside it, Dante concentrates on four large categories of sin, those which are the most socially destructive: 1 heresy, the limited or distorted truth, which prevents acceptance of the larger truth and kills the soul, is the equivalent of factionalism in politics, the narrow view that destroys the body politic; 2 violence, the flouting of the most basic natural laws which rule men in their relations with others, with themselves, and with God; 3 fraud, the willful deception of others in order to exploit them; and 4 betrayal, the willful and harmful deception of those to whom one owes a special kind of loyalty.
The souls he concentrates on are Epicureans, a sect which indulges the body and denies the immortality of the soul; politically, these souls deny the larger reality of empire or even city in order to indulge the smallest segment, their party. They are buried along with those they misled, a point that is carefully made twice 9. That love for Florence was strong enough while he was alive to make him oppose a-lone the destruction of Florence, Benvenuto comments that the Florentines are worse partisans than any other people in Italy 1.
And both of them, in their zeal to attack each other, ignore the feeling of their fellow Florentine. Dante focuses our attention on the special nature of the other sins inside Dis by breaking his narrative pattern before he leaves the circle of heresy and devoting the better part of a canto 11 to a discussion of the sins of the last three circles of Hell. This is an unusual pause in the poem, the only purely didactic, nondramatic canto in Hell. It is made partly because the lower sins are complicated by subdivisions, and Dante the pilgrim, like the reader, must be prepared in order to understand them properly; but also because Dante the author is about to make a break with traditional presentations of sin, and he is calling attention to that.
Heresy, which is inside, is treated more as a political than as a theological problem. The remaining sins are presented, with some reference to Aristotelian categories, essentially as sins against society, sins against others within a social context: violence, fraud, treachery.
Pietro remarks, apropos of violence, that if man were a solitary animal, the double order of reason and divine law would suffice, but since he is a political and social animal, as Aristotle says in the Politics, there must be a third order by which men are ordered to other men, hence violence is divided into three sections The Aristotelian distinction serves mainly to divide the lower sins of malice from those of incontinence, which are outside the city of Dis.
Aristotle opposed it to superhuman virtue, which is found only in heroic and divine natures, and says it is rarely found among men. Aquinas, in his commentary on the Ethics, makes the same point 7. Bestial malice, he says, is worse than human malice or incontinence if men become like animals; men can progress beyond the limits of human life in taking on the desires of beasts.http://gonsamuel.dev3.develag.com/bepyq-putas-en.php
Coins of the Bad Popes
Modern commentators take one of two positions on bestiality in the Comedy: they either equate it with one section or they see it as part of other sins. Benvenuto also notes how rare it is among men; he connects it with madmen who cut open the wombs of pregnant women to eat the embryos and barbarians who eat human flesh and live without rule in the open cf. Inasmuch as they indulge their lower impulses without the control of reason, they are bestial and antisocial. What is most significant in canto 11 is the discussion of the three lower sins and their various subdivisions, which emphasize the social nature of the sins, particularly in their focus on the victim.
In violence and treachery, the divisions are made according to the nature of the victim or his relation to the sinner; in fraud, the sinner manipulates his victim to involve him in the sin which in turn has other, often numerous, victims. Malice, the willful harm to others either by force or fraud But fraud, for Dante, is worse than force because it is an evil peculiar to man Only men can deceive each other.
Fraud is the quintessential social sin because it plays on the natural bond of love that should unite all men with their fellows. It can be practiced indiscriminately on any available victim or, and far worse, on those to whom one is bound by special trust, and then it is treachery, the worst sin of all. But in either case, the effects of the act have wide-reaching repercussions. All three sins involve a perversion of the reasoning process, a conscious decision to harm others in order to satisfy personal desires.
The circle of violence is divided into three sections according to the object of the violent act—others, the self, or God.
Related THE ITALIAN PRINCES (A HISTORY OF THE PAPACY FROM THE GREAT SCHISM TO THE SACK OF ROME Book 5)
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