History of the Catholic Church, vol 1 by J. MacCaffrey (color ebook reader .TXT) 📖

when he went to the Council of Trent, where his services were invaluable especially on the question of Grace and Justification, acted for a time as confessor to Charles V., and returned finally to his chair at Salamanca. He was the last of the great commentators on the Sentences of Peter Lombard. His principal works were De Natura et Gratia, written for the information of the Fathers of Trent and De Justitia et Jure (1556). Another of the distinguished Spanish Dominicans of this period was Melchior Cano (1509-60), who had as his professor at Salamanca Francis of Vittoria. He taught at Alcala and Salamanca, accompanied Soto to the Council of Trent, was appointed bishop but resigned almost immediately, and served for some time as provincial of the Dominicans. His greatest work was the De Locis Theologicis (1563), in which as a kind of introduction to theology he endeavoured to establish scientifically the foundations of theological science. He discusses the ten loci or sources which he enumerates, namely, Scripture, Tradition, the Catholic Church, the Councils, the Fathers, the Roman Church, the Scholastics, Reason, the authority of philosophers, and the authority of historians. His style is simple, concise, and elegant.

 

Robert Bellarmine[3] (1542-1621) was born in Tuscany, joined the Society of Jesus (1560), studied at the Collegium Romanum and at Louvain, where he taught for some time, was recalled to Rome to assume charge of the new chair of controversy in the Collegium Romanum, took a prominent part in the preparation of the Clementine edition of the Vulgate, in the Congregatio de Auxiliis, and in the trial of Galileo, engaged in controversy with James I. of England in regard to the Catholic Oath, was created cardinal (1599), and appointed Archbishop of Capua (1602). Cardinal Bellarmine was a deeply religious man, severe only with himself, an indefatigable student always anxious to be just to his opponents, and specially gifted as a lecturer and writer. His greatest work was undoubtedly the Disputationes de controversis Christianae fidei articulis, in which he displayed a most minute and accurate knowledge of the religious tenets of all the sects of the Reformers. The book created such an enormous sensation in Europe at the time that special lecturers were employed at some of the Protestant universities to undertake its refutation. His commentary on the Psalms, and the Catechism prepared by him at the request of Clement VIII. also deserve special notice. The last complete edition of his writings was published at Paris in 1870. Francis Suarez[4]

(1548-1617) was born at Granada, joined the Society of Jesus in Salamanca (1564) and taught at Valladolid, Rome, Alcala, Salamanca, and Coimbra. Like Bellarmine Suarez was a man of great personal piety, well versed in the writings of the Fathers and in the literature of the Reformers. His works are clear and well arranged but somewhat too diffuse. The last edition (Vives) of his works was published at Paris (1856-61). John de Lugo (1583-1660) was born at Madrid, went to Salamanca to study law, and there joined the Jesuits. He lectured first at Valladolid, and later on at Rome where he attracted crowds of students, and he was created cardinal in 1643. In his works he has covered practically the entire field of dogmatic and moral theology.

The best known are perhaps De Justitia et Jure and his treatises on the Incarnation, the Sacraments, the Eucharist, and the Sacrifice of the Mass. The last edition of his published works was issued at Paris (1868-9). Dionysius Petavius[5] (Petau, 1583-1652) was born at Orleans, studied arts and theology at Paris, entered the Society of Jesus (1605), and taught theology at Paris for twenty-two years. He was one of the best known and most respected scholars of his age.

Quite apart from his merits as a theologian, his works on chronology, notably the De doctrina temporum and the Tabulae Chronologicae

would have been sufficient to place him in the first rank of the scholars of his period. In theology he is chiefly remarkable for the introduction and application of the historical method in his discussion of dogma, and hence he is referred to rightly as the “Father of the History of Dogma.” His principal theological work is the Dogmata Theologica (1644-50).

 

The splendid example of a scientific treatment of moral theology set by St. Thomas produced very little effect during the fourteenth and fifteenth centuries, for the simple reason that the Sentences, and not the Summa, was the text-book used generally in the schools.

Following along the lines marked out by Raymond of Penafort in his Summa de poenitentia et matrimonio (1235) a large number of Summae

or manuals for the use of confessors were published during the fourteenth and fifteenth centuries, the last of them being that of Silvester Prierias, one of the earliest opponents of Luther. One of the few writers of this period who undertook to give a scientific explanation of moral principles is St. Antoninus (1389-1459), the Dominican Archbishop of Florence, in his Summa Theologica Moralis.

 

The rejection of the Sentences in favour of the Summa, and the reform decrees of the Council of Trent gave a new impetus to the study of moral theology during the sixteenth and seventeenth centuries. Most of the great writers of this period, Gregory of Valencia (1550-1603), Vasquez (1549-1604), Lessius (1554-1623), Banez (1528-1604), Medina (1527-81), Sanchez (1550-1610), Saurez, and De Logo devoted special attention to the underlying principles of moral theology, and in some cases to their practical application. The De Poenitentia and the Responsa Moralia of De Lugo served as models of what might be called mixed treatment, partly scientific and partly casuistical. The Theologia Moralis of the Jesuit writer, Paul Laymann (1574-1635), the Instructio Sacerdotum of Cardinal Toledo and the Medulla Theologiae Moralis of Hermann Busenbaum (1600-68), which went through forty editions in his own lifetime, may be cited as examples of this method.

 

The controversy regarding Probabilism did not assume a serious aspect till the rise and condemnation of Jansenism. During this period the enemies of the Jesuits pointed to the approval given to Probabilism by the Fathers of the Society as a proof of the laxity of view introduced by Jesuit theologians. Whatever may be said of the system, one thing is certain, namely, that the Jesuit theologians were not the first to put it forward. It was followed in practice long before the institution of the Society of Jesus, was enunciated clearly enough as a theory by the Spanish Dominican Bartholomew Medina (1527-81) and was adopted, at least in their solutions of particular cases, by most of the great writers during the latter half of the sixteenth and the first half of the seventeenth centuries.

 

Amongst the most notable writers on ascetical theology of this period were St. Ignatius of Loyola, the author of the Spiritual Exercises, St. Teresa (1515-82) the zealous reformer of the Carmelites, St. John of God (1495-1550) the founder of the Brothers of St. John of God, the Dominican Louis of Granada (1504-88), St. Francis de Sales (1567-1622), the two Jesuit writers Alphonsus Rodriguez (1526-1616) and Louis de Ponte (1554-1624), and Jean Jacques Olier (1608-57) the founder of the Sulpicians.

 

Many causes combined to bring about a great revival in Scriptural studies. The Humanist movement ensured that commentators would bring to their task a ready knowledge of Greek and a critical appreciation of the age and value of manuscripts. The study of Hebrew was taken up enthusiastically by scholars like Reuchlin, and was rendered comparatively easy by the grammars and dictionaries published by Reuchlin, Santez, Pagnino, Pelikan, and Cardinal Bellarmine. The contention of the early Reformers that the Bible was the sole source of divine revelation, though never accepted by Catholic scholars, necessitated a close study of the words and literal meaning of the sacred text. In opposition to the private interpretation of the Reformers Catholics contended that the teaching authority of the Church and the interpretation of the Fathers were the only sure guides. The distinction between deutero-canonical and proto-canonical books was ended for Catholics by the decision of the Council of Trent attributing to both equal authority. The question of the extent of inspiration was left by the Council of Trent practically in the position in which it stood when the Council of Florence defined that God was the author of the sacred books. Many writers were inclined to hold the view that the divine assistance extended to the style and the words, while others rejected verbal inspiration. A few Catholic scholars, for example Lessius and Hamel, seemed to maintain that a book composed by human industry and without the assistance of the Holy Ghost might be regarded as inspired if afterwards the Holy Ghost testified that it contained no error. Since the Vatican Council such a view is no longer tenable.

 

The activity in the field of Scriptural studies is witnessed to by the edition of the Greek and Latin text of the New Testament prepared by Erasmus, by the Complutensian Polyglot published under the direction of Cardinal Ximenes (1514-17) to be followed by similar publications at Antwerp (1569-72) and at Paris (1628-45), by the edition of the Septuagint at the command of Sixtus V. and the edition of the Vulgate under Clement VIII. Amongst the great Catholic commentators of the age may be mentioned Cardinal Cajetan (+1534), the Dominican Santez Pagnino (+1541), Cornelius Jansen (1576), the Jesuit, John Maldonatus (+1583), whose commentary on the four Gospels is still unrivalled, William Estius (+1613), professor at Douay, whose views on Grace were not unaffected by the controversies then raging at Louvain, and Cornelius a Lapide, S.J. (+1673), professor at Louvain and Rome, who published an excellent commentary on the entire Scriptures.

 

Ecclesiastical History profited largely from the Humanist movement which brought to light many new documents, and tended to awaken a spirit of scholarly criticism. The contention put forward by the Reformers, that primitive Christianity had been completely corrupted by semi-Pagan novelties during the Middle Ages, made it imperative on Catholic scholars to direct their attention to the practices and teaching of the early centuries. New editions of the writings of the Fathers were prepared by the Dominicans, Jesuits, and by the Benedictines of St. Maur. The attempt made by the Magdeburg Centuriators to justify Lutheranism at the bar of history called forth the Annales Ecclesiastici of Cardinal Baronius (1538-1607). These Annals dealt with the history of the Church from the beginning till the year 1198. The work was continued by the Oratorians Raynaldus and Laderchi, by de Sponde, Bzovius and Augustine Theiner. The History of the Popes was written by the Augustinian Panvinio (+1568) and by the Dominican, Ciacconius (+1599). Hagiographical studies were pursued by Surius (+1578) and by the Jesuit Heribert Rosweyde (1569-1629). It was the latter who first conceived the plan of publishing the Lives of the Saints in one series. He died without having done much except to collect an immense mass of materials. The scheme was, however, taken up by other members of the society, notably, John Van Bolland (Bollandus, 1596-1665), Godfrey Henschen (1601-81) and Daniel von Papenbroeck (Papebroch, 1628-1714). These were the first of the Bollandists, and the first volume of the Acta Sanctorum appeared in 1643.

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[1] Quetif-Echard, Scriptores Ordinis Praedicatorum, ii. 14.

 

[2] Id., ii. 144-51.

 

[3] Couderc, Robert Bellarmin, 2 vols., 1893.

 

[4] Werner, Franz Suarez und die Scholastik der letzten jahrhunderte, 1861.

 

[5] Chatellain, Viz du Pere D. Petavius, 1884.

 

CHAPTER VII THE AGE OF ABSOLUTISM AND UNBELIEF

 

NEW CONTROVERSIES AND ERRORS

 

The centralisation movement, that began in the fifteenth century, and that tended to increase the power of the sovereign at the expense of the lesser nobles and of the people,