History of the Catholic Church from the Renaissance to the French Revolution - Volume 1 by James MacCaffrey (read dune .txt) 📕

could proceed with the trial, Alexander VII. died, and was succeeded by Clement IX. (1667). Several of the French bishops addressed a joint letter to the new Pope, in which by a rather unfair use of extracts from the works of theologians they sought to excuse the attitude of their brother bishops, and at the same time they hinted to the king that the controversy was taking a course likely to be fraught with great danger to the liberties of the Gallican Church. Louis XIV., who had been hitherto most determined in his efforts against the Jansenists, began to grow lukewarm, and the whole situation in France was fast becoming decidedly critical. Some of the French bishops offered their services as mediators. Through their intervention it was agreed that without expressly retracting their pastorals the bishops should consent to sign the formulary drawn up by the Pope, and induce the clergy to do likewise. The bishops signed the formulary, and held synods in which they secured the signatures of their clergy, but at the same time in their conversations and in their addresses they made it perfectly clear that they had done so only with the Jansenist restrictions and reservations. The announcement of their submission pure and simple was forwarded to the Pope without any reference to any conditions or qualifications, and the Pope informed the king that he was about to issue letters of reconciliation to the four bishops. Before the letters were forwarded, however, rumours began to reach Rome that all was not well, and a new investigation was ordered. Finally, in view of the very critical state of affairs it was decided that the Pope might proceed safely on the documents received from the nuncio and the mediators without reference to the information acquired from other sources. In January 1669 the letters of reconciliation were issued. The Jansenists hailed the /Clementine Peace/ as a great triumph for their party, and boasted publicly that Clement IX. had receded from the position taken up by his predecessor, by accepting the Jansenist distinction between law and fact. That their boasting was without foundation is sufficiently clear from a mere cursory examination of the papal letters. The Pope makes it perfectly evident that the letters were issued on the assumption that the bishops had subscribed without any reservation or restriction. He states expressly that he was firmly resolved to uphold the constitutions of his predecessors, and that he would never admit any restriction or reservation.
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[1] Calleawert, /Cornelius Jansenius d'Ypres, ses derniers moments, sa
soumission/, 1893.

[2] Montlaur, /Angelique Arnauld/, 1902.

[3] Giraud, /Pascal, l'homme, l'ouevre, l'influence/, 1905.


(d) The Immaculate Conception.

Passaglia, /De Immaculat. Concept. B.V.M./, 3 vols., 1855.
Strozzi, /Controversia dell' Immacolata Concezione/, 1700.
Roskovany, /De Beata Virgine in suo conceptu immaculata/, 1873-92.
Le Bachelet, /L'Immac. Conc./, 1903. Bishop, /The Origins of the
Feast of the Conception of B.V.M./, 1904. Ullathorne, /The
Immaculate Conception of the Mother of God/, 1904.

From the days of Dons Scotus the doctrine of the Immaculate Conception was received very generally by the universities and theologians. The Dominicans, feeling themselves called upon to support the views of St. Thomas, who argued against the Immaculate Conception as understood in his own time, opposed the common teaching. The question was brought before the schismatical assembly at Basle (1439), where it was defined that the Immaculate Conception of the Blessed Virgin was in harmony with reason and Scripture, and should be approved and accepted by all Christians. This teaching was confirmed by several provincial synods in France and Germany, as well as by many of the universities. Paris and Cologne, for example, obliged all their members to swear to defend the doctrine. Sixtus IV. bestowed indulgences on those who would observe the Feast of the Immaculate Conception (1476), but although favouring the doctrine he forbade the defenders or opponents to charge each other with heresy (1483). When in the discussions on Original Sin at the Council of Trent the subject was raised, no formal decision was given because the Fathers were determined to direct all their attention to the doctrines that had been rejected by the Reformers. At the same time the opinion of the Fathers was expressed clearly enough, since they declared that in their decrees regarding the universality of Original Sin they did not mean to include the Immaculate Virgin Mary (V. Sess. 1546). Pius V. condemned a proposition of Baius, in which it was laid down that Christ alone escaped the guilt of Original Sin, and that the Blessed Virgin suffered death on account of the guilt she contracted by her descent from Adam (1567). A Spanish Franciscan, Francis of Santiago, having claimed that he had a vision in support of the doctrine, a sharp controversy broke out in Spain, to end which Philip III. besought the Pope to give a definitive decision. Paul V. contented himself, however, with renewing the decrees of his predecessors Sixtus IV. and Pius V. forbidding charges of heresy to be bandied about by the disputants (1616), but in the following year he forbade any public defence of the theses directed against the doctrine of the Immaculate Conception. Gregory XV. though unwilling to yield to the request of the Spanish Court for a formal definition, prohibited either public or private opposition to the doctrine unless in case of those who had received special authorisation from the Holy See. Finally in 1661 Alexander VII. in the constitution, /Sollicitudo omnium Ecclesiarum/, explained the true meaning of the doctrine, and forbade any further opposition to what he declared to be the common and pious belief of the Church.


(e) Tyrannicide.

Hergenrother, /Katholische Kirche u. Christl. Staat/, 1872.
Parkinson, /Catholic Writers on Tyrannicide/ (/Month/, March-
April, 1873). Duhr. /Jesuiten-Fabeln/, 3 auf., pp. 659 sqq.

Whether Tyrannicide is lawful or unlawful was a question on which different views were held by theologians. The murder of the Duke of Orleans by orders of the Duke of Burgundy (1407) helped to stir up the controversy. Amongst the dependants of the Duke of Burgundy was a priest, John Parvus (Petit or Le Petit), who accompanied the Duke to Paris, and in a public assembly defended the Duke of Burgundy on the ground that it was lawful to murder a tyrant (1408). Nine propositions selected from this speech were condemned by the Bishop of Paris, by the Inquisition, and by the university (1414). The Duke of Burgundy appealed to Pope John XXIII., while the representatives of France at the Council of Constance were instructed to seek the opinion of the assembly. The discussion of the subject was complicated by political issues. As the Council of Constance was anxious to avoid all quarrels with the King of France, the Duke of Burgundy, or the Emperor, it contented itself with issuing a very general condemnation of Tyrannicide. Before the council closed, however, the question was raised once more in connexion with a book published by the Dominican, John of Falkenberg, who was a strong partisan of the Teutonic Knights in their struggle against the King of Poland, and who maintained that it was lawful to kill the King of Poland. He undertook the defence of Petit's work, and wrote strongly against the representatives of the University of Paris. The Poles demanded his condemnation, but though he was arrested and detained in prison his book was not condemned by the council. A Dominican chapter held in 1417 repudiated Falkenberg's teaching.

For a long time the subject was not discussed by Catholic theologians though Tyrannicide was defended by the leading Reformers, including Luther and Melanchthon, but during the religious wars in France and in Scotland it was advocated in theory by some of the French Calvinists such as Languet and Boucher as well as by the Scotch leader, John Knox, and put into practice by their followers against the Duke of Guise and Cardinal Beaton.[1] The Jesuits in France were accused of sympathising with this doctrine during the reign of Henry IV., but there was not sufficient evidence to support such a charge. Some of their theologians may have defended the legality of rebellion in certain circumstances, but this was a doctrine in no way peculiar to the Jesuits. The only serious argument brought forward by the opponents of the Jesuits was drawn from a work published by a Spanish Jesuit, Mariana (1536-1624). It was written for the instruction of some of the princes of Spain, and was dedicated to Philip III. In many respects it was an exceedingly praiseworthy work, but the author's reference to the murder of Henry III. of France and his defence of Tyrannicide, hedged round though it was by many restrictions and reservations, gave great offence in France, and provided the enemies of the Society with a splendid weapon for a general attack upon the entire body. As a matter of fact Mariana's book did not represent the views of the Jesuits. In 1610 the general, Aquaviva, forbade any of his subjects to defend the teaching on Tyrannicide it contained.
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[1] Lecky, /The History of the Rise and Influence of Rationalism in
Europe/, 1913, p. 164.


(f) The Copernican System. Galileo Galilei.

Muller, /Nicolaus Copernicus/ (/Stimmen aus M.-Laach/, 1898,
/Supp./ 72). Hipler, /Nicolaus Copernicus u. Martin Luther/, 1868.
Muller, /Galileo Galilei/, 1908. Von Gebler, /Galileo Galilei und
die Romische Curie/ (Eng. Trans., 1879). L'Epinois, /La question
de Galilee/, 1878, /The Month/ (Sept., 1867; March-April, 1868).

Nicolaus Copernicus (Koppernick or Koppernigk, 1473-1543) was born at Thorn, and was educated principally at Cracow, Bologna, Padua, and Ferrara. He was a canon of the chapter of Frauenberg, and most probably a priest. During his stay in Italy he was brought into contact with the new views put forward by Cardinal Nicholas of Cusa and others regarding the position of the earth in the system of the universe. His own studies let him to the conclusion that the sun was the centre round which the earth and all the heavenly bodies moved in their course. He communicated his conclusions to some of his special friends in 1531, but he hesitated to publish them on account of the ridicule that such a novel opinion was sure to excite. One of his pupils lectured at Rome on the subject, and explained the theories of Copernicus to Clement VII. (1533).

Yielding at last to the entreaties of Cardinal Schonberg, Archbishop of Capua, and Bishop Giese of Culm he entrusted his work for publication to one of his pupils, Rheticus, professor at Wittenberg, but the opposition of the Lutheran professors made it impossible to bring out the book in that city. It was finally published under the editorship of Osiander at Nurnberg in 1543. In the preface to the work Osiander made considerable changes out of deference to the views of Luther and Melanchthon, the most important of which was that he referred to the system of Copernicus as an hypothesis that might or might not be true. The