Continued
from previous post –
Catholic
Reformation
Council
of Trent: 1545-1563
Pope
Paul III first proposes in 1536 a council to tackle the issues raised
by the Protestant reformers. He also sets up a commission of
cardinals to report on abuses within the church. The cardinals find
evidence of many of the failings pointed to by Martin Luther,
including inadequate training of priests, incompetence of bishops,
laxity in the monastic and mendicant orders and the scandal of
prelates holding multiple appointments.
It
is nine years before Paul III finally assembles his council, at Trent
in 1545. The delay caused by many conflicting interests - including
those of the emperor Charles V, who insists on it being held in
imperial territory, and Francis I of France who fears it may somehow
benefit Charles V,
king of France.
From
an unpromising start (only 3 papal legates and 31 prelates at the
first session), the council grows in stature during a period of 18
years. There are long intervals during which it is not convened. The
sessions occur in 1545-47 under Paul III, in 1551-52 under Julius III
and in 1562-63 under Pius IV. All this was happening when
construction of St. Peter was undergoing.
By
the end, it proves a turning point for the Roman Catholic Church
largely because the council responds differently to the two prongs of
the Protestant challenge - in each case with considerable vigor.
On
the question of abuses within the church, the council accepts the
validity of the criticism and puts in place corrective measures -
improved seminaries to educate clergy, strict rules about bishops
residing in their dioceses, reforms within the monastic orders.
With
these practical steps taken, the council refuses by contrast to yield
an inch on doctrinal matters. The number of "Sacraments"
remains at seven, "marriage
for priests"
is rejected,
"justification
by works"
and "justification
by faith" both supported, and the efficacy of relics and
"indulgences"
is reaffirmed - as also
is the "cult of the Virgin Mary" and the saints.
With
the ancient colorful certainties thus reinforced, and an improved
priesthood entering service, including the invaluable Jesuits,
the Roman Catholic Church after the Council of Trent is suddenly well
placed to confront the Protestant challenge.
During
the period of the council, in 1562, the Spanish mystic and ascetic,
Teresa of Avila, founds the first of many convents in the movement
known as the Carmelite Reform. St John of the Cross applies the same
reforming zeal to monasteries.
Saints
such as Teresa of Avila (and there will be several during the 17th
century) are the perfect Roman Catholic response to the Protestant
reformers. They are as morally severe as any northern puritan is, but
there is an ecstatic quality to their religion, which is distinctly
southern (European). In its new style, the baroque,
the Roman Church has the ideal medium in which to hint at religious
ecstasy. Now with renewed force confession and inquisition continued
with new form.
It is conventional
to call this renewal of Roman Catholicism the Counter-Reformation,
but the phrase is too negative. Originally, a response to northern
(European) reform the movement amounts in the end to a full-scale
southern (European) alternative. Catholic Reformation is a more
accurate description.
Continues in the
next post –
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