In a recent article, Emmet O’Regan has argued that the First Vatican Council not only defined dog... more In a recent article, Emmet O’Regan has argued that the First Vatican Council not only defined dogmatically that the papal Magisterium is infallible under certain conditions but also “definitively excluded the possibility of a heretical pope” by elevating St. Robert Bellarmine’s “fourth proposition” to the “dignity of a dogma.” This article argues that when Pastor Aeternus is read in light of the official Relatio, it is clear that the council was not intending to exclude the possibility of a heretical pope, that is, the opinion of Albert Pighius. Instead, Gasser makes it clear that the council was intending to define what Bellarmine called the “most common and certain opinion,” which is “whether the pope is able to be a heretic or not, he is not able in any way to define a heretical proposition that must be believed by the whole Church.” O’Regan has misidentified which view of Bellarmine the council intended to define.
In the sixteenth century, St. Robert Bellarmine (1542-1621) in his Disputationes de controversiis... more In the sixteenth century, St. Robert Bellarmine (1542-1621) in his Disputationes de controversiis Christianae fidei adversus huius temporis haereticos defended the authority of the conciliar magisterium. Bellarmine, like other sixteenth-century Thomists, held that there were conditions under which God necessarily protects a general council from teaching error, but he did not deny that councils can and have erred. This article explains Bellarmine's classification of the different types of councils. It also examines the conditions under which he believes that God necessarily protects a council from teaching error. It then discusses Bellarmine's teaching on what kinds of councils can err and under what conditions a council can do so. Finally, the article will discuss his historical examination of various alleged conciliar errors.
conciliarist work, found in the Dis-putationes de controversiis Christianae fidei adversus huius ... more conciliarist work, found in the Dis-putationes de controversiis Christianae fidei adversus huius temporis haereticos, emphasizing his theolog-of conciliarism. Bellarmine sees the conciliarists as attacking the divinely instituted Petrine structure of the Church. He does not advocate for an absolute papal monarchy in which there are no cred Scripture and Apostolic Tradition, have supreme authority in the Church: one which the magisterium, whether papal or conciliar, must accept in humility and pass on unsullied. Only Christ has a true fullness of power; the pope has a fullness only relative to that of the bishops. Nevertheless, Christ immediately instituted the pope as the supreme head of the Church on earth, and as such, the pope has supreme ecclesiastical power over the whole Church on earth.
This article examines the ecclesiology of Lawrence of Brindisi’s Lutheranismi hypotyposis. It giv... more This article examines the ecclesiology of Lawrence of Brindisi’s Lutheranismi hypotyposis. It gives a short account of Lawrence’s life and his debate with the Lutheran theologian Polycarp Leyser in Prague. This article then explains the history and structure of Lawrence’s written response to Leyser, the Lutheranismi hypotyposis. It then evaluates his argument that the Catholic Church alone is the one true Church of Christ and that Lutheran churches, as such, are not part of this one true Church. Finally, this article will consider how Brindisi’s thought anticipates later magisterial teaching contained in the Second Vatican Council, in so far as he recognized elements of sanctification and truth in the Lutheran communities.
Although Henry Edward Manning, archbishop and later cardinal of Westminster, often is labeled an ... more Although Henry Edward Manning, archbishop and later cardinal of Westminster, often is labeled an extreme ultramontanist, he can be more accurately described as holding a "moderate" view of infallibility similar to the one defined at the First Vatican Council and held by Cardinal John Henry Newman. Manning thought that the Council's definition of papal infallibility came at an opportune moment; he also accepted a wider range of secondary objects that can be defined infallibly by the pope than did Newman.
Many contemporary theologians argue that when the Second Vatican Council replaced est with subsis... more Many contemporary theologians argue that when the Second Vatican Council replaced est with subsistit in, it repudiated the exclusive identification of the Catholic Church with the Church of Christ. This article argues historically that the council did not intend to reject the pre-conciliar teaching nor did it intend simply to restate that doctrine; rather subsistit in represents a development of doctrine that preserved intact pre-conciliar magisterial teaching yet also clarified the way the Catholic Church as the sole Church of Christ relates to non-Catholic Christian communities. Finally, the article denies that the council's recognition of other communities as "church" or as having "elements of sanctification and of truth" meant that it rejected the exclusive identification of the Catholic Church with the Church of Christ.
In a recent article, Emmet O’Regan has argued that the First Vatican Council not only defined dog... more In a recent article, Emmet O’Regan has argued that the First Vatican Council not only defined dogmatically that the papal Magisterium is infallible under certain conditions but also “definitively excluded the possibility of a heretical pope” by elevating St. Robert Bellarmine’s “fourth proposition” to the “dignity of a dogma.” This article argues that when Pastor Aeternus is read in light of the official Relatio, it is clear that the council was not intending to exclude the possibility of a heretical pope, that is, the opinion of Albert Pighius. Instead, Gasser makes it clear that the council was intending to define what Bellarmine called the “most common and certain opinion,” which is “whether the pope is able to be a heretic or not, he is not able in any way to define a heretical proposition that must be believed by the whole Church.” O’Regan has misidentified which view of Bellarmine the council intended to define.
In the sixteenth century, St. Robert Bellarmine (1542-1621) in his Disputationes de controversiis... more In the sixteenth century, St. Robert Bellarmine (1542-1621) in his Disputationes de controversiis Christianae fidei adversus huius temporis haereticos defended the authority of the conciliar magisterium. Bellarmine, like other sixteenth-century Thomists, held that there were conditions under which God necessarily protects a general council from teaching error, but he did not deny that councils can and have erred. This article explains Bellarmine's classification of the different types of councils. It also examines the conditions under which he believes that God necessarily protects a council from teaching error. It then discusses Bellarmine's teaching on what kinds of councils can err and under what conditions a council can do so. Finally, the article will discuss his historical examination of various alleged conciliar errors.
conciliarist work, found in the Dis-putationes de controversiis Christianae fidei adversus huius ... more conciliarist work, found in the Dis-putationes de controversiis Christianae fidei adversus huius temporis haereticos, emphasizing his theolog-of conciliarism. Bellarmine sees the conciliarists as attacking the divinely instituted Petrine structure of the Church. He does not advocate for an absolute papal monarchy in which there are no cred Scripture and Apostolic Tradition, have supreme authority in the Church: one which the magisterium, whether papal or conciliar, must accept in humility and pass on unsullied. Only Christ has a true fullness of power; the pope has a fullness only relative to that of the bishops. Nevertheless, Christ immediately instituted the pope as the supreme head of the Church on earth, and as such, the pope has supreme ecclesiastical power over the whole Church on earth.
This article examines the ecclesiology of Lawrence of Brindisi’s Lutheranismi hypotyposis. It giv... more This article examines the ecclesiology of Lawrence of Brindisi’s Lutheranismi hypotyposis. It gives a short account of Lawrence’s life and his debate with the Lutheran theologian Polycarp Leyser in Prague. This article then explains the history and structure of Lawrence’s written response to Leyser, the Lutheranismi hypotyposis. It then evaluates his argument that the Catholic Church alone is the one true Church of Christ and that Lutheran churches, as such, are not part of this one true Church. Finally, this article will consider how Brindisi’s thought anticipates later magisterial teaching contained in the Second Vatican Council, in so far as he recognized elements of sanctification and truth in the Lutheran communities.
Although Henry Edward Manning, archbishop and later cardinal of Westminster, often is labeled an ... more Although Henry Edward Manning, archbishop and later cardinal of Westminster, often is labeled an extreme ultramontanist, he can be more accurately described as holding a "moderate" view of infallibility similar to the one defined at the First Vatican Council and held by Cardinal John Henry Newman. Manning thought that the Council's definition of papal infallibility came at an opportune moment; he also accepted a wider range of secondary objects that can be defined infallibly by the pope than did Newman.
Many contemporary theologians argue that when the Second Vatican Council replaced est with subsis... more Many contemporary theologians argue that when the Second Vatican Council replaced est with subsistit in, it repudiated the exclusive identification of the Catholic Church with the Church of Christ. This article argues historically that the council did not intend to reject the pre-conciliar teaching nor did it intend simply to restate that doctrine; rather subsistit in represents a development of doctrine that preserved intact pre-conciliar magisterial teaching yet also clarified the way the Catholic Church as the sole Church of Christ relates to non-Catholic Christian communities. Finally, the article denies that the council's recognition of other communities as "church" or as having "elements of sanctification and of truth" meant that it rejected the exclusive identification of the Catholic Church with the Church of Christ.
Martin Becanus (1563-1624) was an important and prolific Jesuit theologian. This short work is a ... more Martin Becanus (1563-1624) was an important and prolific Jesuit theologian. This short work is a defense of the indefectibility of the faith of the Catholic Church. Calvin had claimed that the Catholic Church in his day did not teach the same doctrines as the early church. Becanus leads his Calvinist readers through a series of conclusions to see that the Catholic Church has never failed in adhering to the faith which Christ gave her. He demonstrates that the faith of the Church of the first five hundred years is the same as the faith of the Catholic Church. He also shows that the teaching of Calvin is not the same as the teaching of the early church.
St. Robert Bellarmine (1542-1621) was a Jesuit theologian, Archbishop of Capua, and spiritual dir... more St. Robert Bellarmine (1542-1621) was a Jesuit theologian, Archbishop of Capua, and spiritual director to St. Aloisius Gonzaga, S.J. He wrote this catechism when Pope Clement VIII ordered him to do so. Bellarmine, the patron saint of catechists, arranged his catechism as a series of short questions and answers. Later the Baltimore Catechism drew inspiration from Bellarmine's A Short Catholic Catechism for Children. Pope Pius XI canonized him and proclaimed him a Doctor of the Church.
Articuli:
Niklaus Kuster, Franz von Assisi ganz menschlich: Anfragen an Volker Leppins neue Biog... more Articuli:
Niklaus Kuster, Franz von Assisi ganz menschlich: Anfragen an Volker Leppins neue Biografie: 5-49 Aleksander Horowski, San Bonaventura da Bagnoregio e il vangelo “Ego sum pastor bonus”: tra esegesi e predicazione: 51-117 Massimo Ezio Putano, Bonaventura secondo Guardini: «membra» del Corpo Mistico: 119-144 Felice Accrocca, “Giotto” nascosto: Per una lettura del ciclo francescano di Assisi: 145-188 Christian D. Washburn, St. Lawrence of Brindisi on the One True Church of Christ: 189-222 Vincenzo Criscuolo, Il “Testamento spirituale” autografo di san Giuseppe da Leonessa: 223-247 Alexa Bianchini, “Ordo Sancti Damiani” e “Ordo Sanctae Clarae” nella Lombardia del XIII secolo: 249-299
Notae:
Giuseppe Santarelli, Nuove acquisizioni documentali su una tela del Cortona trasferita dai cappuccini di Amandola alla Pinacoteca Brera: 301-308 Vincenzo Criscuolo, Bonifacio da Tossignano e Agostino da Lugo: due viaggiatori cappuccini nell’Europa di metà Seicento: 309-320 Agnese Macchiarelli, Seminario di formazione in Storia religiosa e Studi francescani (Assisi, 8-19 luglio 2018): Cronaca: 321-326 Maria Cardillo, Libri e biblioteche: le letture dei frati Mendicanti tra Rinascimento ed età moderna (Assisi, 18-20 ottobre 2018). Cronaca del Convegno SISF: 327-332
Recensiones: 333-393 Novità editoriali dell’Istituto Storico dei Cappuccini: 395-397 Opera ad directionem missa ab ianuario ad Iunium 2019: 399-404 Abbreviationes frequentiores: 405-407 Istruzioni per i collaboratori della rivista: 409-410 Index generalis: 411-414
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the council was not intending to exclude the possibility of a heretical pope, that is,
the opinion of Albert Pighius. Instead, Gasser makes it clear that the council was intending to define what Bellarmine called the “most common and certain opinion,” which is “whether the pope is able to be a heretic or not, he is not able in any way to define a heretical proposition that must be believed by the whole Church.” O’Regan has misidentified which view of Bellarmine the council intended to define.
the council was not intending to exclude the possibility of a heretical pope, that is,
the opinion of Albert Pighius. Instead, Gasser makes it clear that the council was intending to define what Bellarmine called the “most common and certain opinion,” which is “whether the pope is able to be a heretic or not, he is not able in any way to define a heretical proposition that must be believed by the whole Church.” O’Regan has misidentified which view of Bellarmine the council intended to define.
Niklaus Kuster, Franz von Assisi ganz menschlich: Anfragen an Volker Leppins neue Biografie: 5-49
Aleksander Horowski, San Bonaventura da Bagnoregio e il vangelo “Ego sum pastor bonus”: tra esegesi e predicazione: 51-117
Massimo Ezio Putano, Bonaventura secondo Guardini: «membra» del Corpo Mistico: 119-144
Felice Accrocca, “Giotto” nascosto: Per una lettura del ciclo francescano di Assisi: 145-188
Christian D. Washburn, St. Lawrence of Brindisi on the One True Church of Christ: 189-222
Vincenzo Criscuolo, Il “Testamento spirituale” autografo di san Giuseppe da Leonessa: 223-247
Alexa Bianchini, “Ordo Sancti Damiani” e “Ordo Sanctae Clarae” nella Lombardia del XIII secolo: 249-299
Notae:
Giuseppe Santarelli, Nuove acquisizioni documentali su una tela del Cortona trasferita dai cappuccini di Amandola alla Pinacoteca Brera: 301-308
Vincenzo Criscuolo, Bonifacio da Tossignano e Agostino da Lugo: due viaggiatori cappuccini nell’Europa di metà Seicento: 309-320
Agnese Macchiarelli, Seminario di formazione in Storia religiosa e Studi francescani (Assisi, 8-19 luglio 2018): Cronaca: 321-326
Maria Cardillo, Libri e biblioteche: le letture dei frati Mendicanti tra Rinascimento ed età moderna (Assisi, 18-20 ottobre 2018). Cronaca del Convegno SISF: 327-332
Recensiones: 333-393
Novità editoriali dell’Istituto Storico dei Cappuccini: 395-397
Opera ad directionem missa ab ianuario ad Iunium 2019: 399-404
Abbreviationes frequentiores: 405-407
Istruzioni per i collaboratori della rivista: 409-410
Index generalis: 411-414