The Impact of Christian Church on French Society in MiddleAges
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Because of general chaos and dominant position of barbarian in Middle Ages, theChristian church was the heir to Roman civilization in some extent. It played animportant role in the process of spreading civilization and cultivating Germanic people. Meanwhile, it also built up supreme authority in French. With the development of society and economy, its authority met with challenge from upper andlower society.Keywords:
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An introduction to the history of the Christian church from its inception to approximately 600 C.E., this volume seeks to balance the traditional presentation of notable figures, councils, and controversies with the telling of the story of the ordinary Christian during this era. An important feature of this work is its attendance to the stories of ordinary lay Christians--particularly women--and what Christian faith meant within the overall context of their lives. Other emphases include the church's changing role in society during this period (and the fateful consequences those changes have had for modern Christians) and the development of early Christian spirituality. Employing a socio-institutional approach, Hinson divides his material into five major periods: (1) Beginnings to 70 C.E. (2) 70-180, during which Christianity broadcast itself throughout the Roman Empire and beyond (3) 175-313, wherein the church achieved new status and came under official scrutiny as a threat to the empire (4) 313-400, in which the church faced the major challenge of Christianizing the empire now embracing it (5) 400-600, when the Germanic invasions led to a rift between East and West and posed new challenges to the church's survival and growth.
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"Civil society" may well be the Holy Grail of our time. Scholars and statesmen seek it with a fervor that borders on the spiritual. And recognizing it among the more mundane chalices has stymied many in their quest. For a historian of state-society relations like myself, the Charge of investigating civil society in Japan raises a thorny set of problems. Civil society has occupied an important place in modern Japan, I argue. Yet if we are to appreciate its complexities, we must first consider the limitations of a historically applying "civil society" to Japan.
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Reformation was a theological movement in 16 th century Europe to reform the Catholic Christianity.Luther, Calvin and Zwingli questioned the authority of dogma and supremacy of the pope in Rome.This led to the formation of hundreds of sects in Western Christianity.Salvation was sought outside the church.Consequently, church was excluded from the cultural life of Western societies.Reformation also gradually established the role of political authority in religious matters.‗Reformation' emerged as a theological movement during 16 th century in Europe which attempted to change and improve the Catholic Church, and resulted in the establishment of the Protestant Church.This movement was a revolt against the authority of medieval Catholic Church aimed at reforming the church of Christendom and removing its tribulations. 202 The Reformation was not a sudden upsurge or a reaction to any particular incident.It was the outcome of the Church's excesses spread over decades and numerous factors played important roles in this respect.The Reformation emerged as a historical consequence from the interaction of many complex cultural forces of Western history.Renaissance was an important factor in creating a fertile soil for Reformation.The spirit of the time even when intending to be hostile, proved friendly.The Renaissance that had raised the ancient classical world from its grave, was not itself opposed to the Catholic Church, but the reason it educated and the temperament it formed, the literature it produced and the languages it loved, the imagination it cultivated and the new sense of beauty it created, there were forces of subtle hostility to the system that had been built upon the ruins of classical antiquity. 203 The renaissance leaders rejected many of the attitudes and ideas of the Middle Ages.They emphasized people's responsibilities and duties to the society in which they lived, rejecting the older beliefs of praying to God.Renaissance thinkers paid more attention to the study of humanity than to theology.
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The Christian Church was intimately involved in the life of an individual within a family. Between state and church there was a mutual cooperation, the church having the right to exercise its moral jurisdiction, while the state controlled the civil and military aspects of family life, as well as children’s and wives’ inheritance and welfare. With the institution of an absolutist government in Transylvania in the 18th–19th centuries, the rela-tion between state and church changed, as the secular power began to claim rights over the church and to subordinate it, limiting the coercive power of the church as a moral instrument. As the processes of secularisation and modernization gained ground, the church gradually lost its prerogatives to state institutions, a process reaching completion with the series of laws passed between 1894 and 1895 by the Hungarian state, whereby all registry documents concerning marital status, matrimony, and divorce came under state jurisdiction.
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The fact that in the period of Renaissance, the Roman Catholic Church was deeply entangled in moral evils is fully reflected in the prevalence of the Simoniacs and Nicolaitans. At first glance, the clergymen of the church should be responsible for it because they could not resist the temptation of the mundane world and failed to transcend the limitation of the age. On second thought, however, the main reason is that the role of the church changed as history advanced. In fact, during the Renaissance, the Roman church gradually stopped to be the only vindicator and became one of its many vindicators of morality. All of the social institutions and cultural dimensions jointly played the role as a bearer of social morality of the time. The end of the Renaissance marked the end of the time when the church decisively affected and even determined social morality.
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The Church in Latin America after independence bore the marks of its Iberian and colonial past. From Spain Catholics inherited a tradition of strong faith, a basic doctrinal knowledge and an enduring piety. Observance itself was a medium of knowledge, for in the Mass, the Litanies and the Rosary the people learnt the doctrines, the scriptures, and the mysteries of the Catholic faith. Portugal too transmitted an orthodox Catholicism, but with less doctrinal knowledge and a lower degree of observance. Everywhere, religion in Latin America was a religion of the people, and the Church continued to receive the adherence and the respect of the Indians, mestizos and other popular sectors. Ruling groups were less committed, and the great fear of the Church in the nineteenth century was the apostasy of the elites, not the desertion of the masses. The Iberian tradition in religion favoured a privileged and a state-controlled Church. After independence, however, the wealth, influence and privileges of the Church were viewed by the new states as a rival focus of allegiance, an alternative power and a source of revenue. The threat of state control appeared in a new form. The Church had to look to its own resources and these in the early nineteenth century were diminishing.
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This thesis offers a re-examination of the expulsion, return and subsequent integration of the Jesuits into France during the reign of Henry IV and the regency of Marie de Medicis (1594- 1615). Drawing on archival material from Paris, Rome and London, it argues that in order to understand the Society of Jesus's role in seventeenth- and early eighteenth-century France one must understand the circumstances of their return. The critical moment for the Society in France, this study contends, was the promulgation of the Edict of Rouen in 1603, not their expulsion in 1594. The Edict and the royal goodwill which sanctioned it gave the Society a legal standing in France and established a set of conditions which formed the basis for a new Jesuit role in the French church and wider society. Moreover, the Edict of Rouen was more than just an attempt by Henry IV to bring peace to the Catholic church; it was also an important assertion of royal authority in the French church. Indeed, I argue that the return of the Society exclusively through royal clemency or grâce defined an important alliance between the monarchy and the Jesuits which was to be a significant feature of the French church for more than a century. Although numerous historians have already looked at various aspects of this important topic, this thesis is the first to argue that the most important development of this period for our understanding of the Society's position and role in France was the accommodation of the Society by the French church and French royal administrative structures after the king's will was expressed in 1603. It also asserts that it was the reality of compromise not the rhetoric of conflict which should shape our understanding of the Society's integration into France and their role in the French church in the seventeenth century.
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Education is the most important means of inheriting civilization of mankind from generation to generation. Every historical period has its own special character and value of the time, which provides some inevitable good examples for the consequential development. The European Education in the Middle Ages dominated by the main trend of Christian civilization was full of divinity. However, in order to cultivate the faithful servants of God, the church devoted itself to education and therefore played a significant role in the revival of European education. The revival of European education in the Middle Ages had undergone three important periods of development: Renaissance, which made great contributions to the completion of construction of the western and to the world educational system.
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