Relevant bibliographies by topics / IV Lateran Council

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  2. Dissertations / Theses
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Academic literature on the topic 'IV Lateran Council'

Author: Grafiati
Published: 24 April 2022

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Journal articles on the topic "IV Lateran Council"

1

Bürgel, Matthias. "Riflessi del IV Concilio Lateranense nel Tesaur di Peire de Corbian." Annuarium Historiae Conciliorum 49, no. 1 (April 28, 2020): 197–225. http://dx.doi.org/10.30965/25890433-04901010.

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Abstract This article intends to prove that the first constitution of the IVth Lateran Council, Firmiter, is a direct source for Peire de Corbian’s Tesaur. This allows establishing a more sicure terminus post quem for this Provençal enyclopaedic poem (1215). The references in question affirm the trinitarian faith in One God, Creator ex nihilo of the material and the immaterial world and hence oppose contrary Cathar teachings. As is shown by the character of the manuscript tradition, this intentional antiheretic bias of the text was determining for the poem’s fortune. Still, the simultaneous presence of the idea of man as a remplacement for fallen angels demonstrates that Peire did not rely consistently on the Council’s promulgations: rejected opinions could persist in generally orthodox texts.
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2

Schabel, Chris. "Pope, Council, and the Filioque in Western Theology, 1274–1439." Medieval Encounters 21, no. 2-3 (July 2, 2015): 190–213. http://dx.doi.org/10.1163/15700674-12342191.

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The doctrine of the Filioque was officially determined at the Fourth Lateran Council in 1215, at the Second Council of Lyon in 1274 the determination was clarified, and this clarification was repeated in 1439 in the formulation of the Council of Florence. Yet the Filioque was already universally accepted in the Latin West by 1100, while the clarification at Lyon was the general teaching before 1274. Rather than establish doctrine, then, Innocent iii at Lateran iv and Gregory x at Lyon ii merely codified it, offering codifications that were later incorporated into canon law under Gregory ix and Boniface viii, respectively. A survey of several dozen university treatments of the procession of the Holy Spirit between 1274 and 1439 reveals that the conciliar pronouncements under the popes played little role in the discussion, and where they appear, it is usually as a brief statement of what was official. By the late fourteenth century, some theologians doubted that the Filioque as expressed in 1215 and 1274 could be defended rationally, an indication that convincing the Greeks at Florence to accept true dogmatic union would be impossible.
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3

Larson, Atria A. "Archiepiscopal and Papal Involvement in Episcopal Elections: The Origins and Reception of Lateran IV cc. 23–24 from the Third Lateran Council to the Liber Sextus." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (September 1, 2016): 73–98. http://dx.doi.org/10.26498/zrgka-2016-0106.

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Abstract Constitutions 23 and 24 of the Fourth Lateran Council dealt with episcopal elections, providing the proper timeframe and three possible electoral procedures, respectively. Although the former stipulated that an electoral body’s proximate superior was to gain the potestas eligendi and thus make an appointment if the electoral body failed to elect within the specified three months, the latter constitution was far less explicit about to whom the power to elect devolved if an electoral body did not follow proper procedure. The former constitution also failed to identify clearly which office constituted the ‘proximate superior’. Both constitutions were based in some sense on recent conciliar decrees (from the Third Lateran Council) or pre-1215 decretals issued from Innocent III’s curia. Since both constitutions lacked certain points of legal precision, several more decretals and conciliar decrees were needed in the thirteenth century before it was fully and clearly decided when the power to elect devolved to the metropolitan and when it devolved to the pope. A constitution by Boniface VIII in the Liber Sextus finally resolved the matter. This essay traces this development.
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Lincoln, Kyle C. "Riots, reluctance, and reformers: the church in the Kingdom of Castile and the IV Lateran Council." Journal of Medieval Iberian Studies 12, no. 2 (May 3, 2020): 230–47. http://dx.doi.org/10.1080/17546559.2020.1761990.

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5

Taylor, Brian. "A William IV Chalice." Antiquaries Journal 79 (September 1999): 406–8. http://dx.doi.org/10.1017/s0003581500044620.

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One of the pastoral consequences of the English Reformation was a change in the way that the viaticum was administered. For many centuries the sacrament had been reserved in churches, and this had been compulsory since the Fourth Lateran Council of 1215. Holy communion was taken to the sick and dying, often accompanied with much ceremonial, but now this was brought to an end. Every edition of the Book of Common Prayer had contained a form for ‘the communion of the sick’, a celebration of the eucharist in ‘a convenient place in the sick man's house’. The 1549 book also had provision for what we should now call ‘communion by extension’, taking the consecrated elements to the sick after a celebration in church, but that disappeared in 1552, and is disallowed by a strict following of the rubric in 1662. William Kennedy long ago argued that communion by extension had probably been legal after 1552, but that he had found no mention of it in the visitation papers of the period. ‘With infrequent communions provided in the year – three or four, or twelve at the most – the opportunities for ‘carrying the communion’ to the sick were very few, and communion by means of a private celebration became the regular method.’
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Wytrwał, Tomasz. "Kościelny "modus procedendi" w przypadkach pedofilii." Prawo Kanoniczne 52, no. 1-2 (June 5, 2009): 229–53. http://dx.doi.org/10.21697/pk.2009.52.1-2.09.

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In ancient Greece and in the countries of the East paedophile activities were, generally, not prosecuted; they were considered to be normal sexual practices. The Church saw this issue differently and, from the very beginning, condemned paedophilia. The earliest Church documents bear witness to that: Didache (ca 100), St. Justin condemns it in his Apologia (ca 153), Synod of Elwira (305-306), Apostolic Constitutions (ca 380), Gratian’s Decretum (ca 1140), the third Lateran Council (1179), the fourth Lateran Council (1215), the Code of Canon Law of 1917, and the Code of Canon Law of 1983. Paedophilia is a sexual deviation when an adult experiences sexual gratification only in relations with children that have not yet developed secondary and tertiary sexual features. According to the International Classifications of Diseases ICD-10, and according to the classification of the American Psychological Association DSM-IV, paedophilia belongs to the disturbances of sexual preferences. Paedophilia may take various forms: with or without the physical contact, with or without the use of force, it can also take the form of child’s pornography. According to can. 1395,2 of the Code of Canon Law the following are the distinctive elements that make up the crime of paedophilia: a) the age of the victim (below the age of eighteen) b) t he sexual nature of the offense against the sixth commandment of the Decalogue; c) the perpetrator must be a cleric. The Church’s Modus Procedendi stipulates that in cases of the molesting of minors, in the light of the Code of Canon Law of 1983 and of the EPISTULA a Congregatione pro Doctrina Fidei missa ad totius Catholicae Ecclesiae Episcopos aliosque Ordinarios et Hierarchas interesse habentes: DE DELICTIS GRAVIORIBUS eidem Congregationi pro Doctrina Fidei reservatis of 18th May 2001, the ecclesiastic superior must be notified of the likelihood of an offense having been committed. He conducts the preliminary investigation of which he, then, notifies the Congregation for the Doctrine of the Faith. The Congregation for the Doctrine of the Faith, having studied the findings of the preliminary investigation conducted by the ecclesiastic superior, issues him with an instruction as to the further proceedings. In the Church, the prosecution in cases of the molesting of minors terminates when ten years have lapsed since the victim came of age.
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7

Preston, Patrick. "Cardinal Cajetan and Fra Ambrosius Catharinus in the Controversy over the Immaculate Conception of the Virgin in Italy, 1515–51." Studies in Church History 39 (2004): 181–90. http://dx.doi.org/10.1017/s0424208400015084.

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The development of the doctrine of the Immaculate Conception of the Virgin has a long history. This article deals with a small but important segment of this development, by providing some account of what was at stake and of the main stages by which the contest was fought out, principally within the Dominican Order, between 1515 and 1551.The development here considered is really sandwiched between two Councils, the Fifth Lateran on the one hand, and Trent on the other, at which the thought of settling a very contentious issue was first entertained and then dismissed. The need for a settlement became apparent in the fifteenth century when the increasing popularity of the doctrine exacerbated the longstanding rivalry between the Franciscans, its principal devotees, and the Dominicans, its traditional opponents. Pope Sixtus IV went some way towards satisfying the Immaculists by the constitution Cum praeexcelsa of 1476, but the constitution Grave nimis of 1483 gave some satisfaction to their opponents, because it explicitly stated that, in the case of this doctrine, the Church had not yet made up its mind.
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8

Harvey, M. "Conciliorum Oecumenicorum Generaliumque Decreta: Editio Critica. Volume II: The General Councils of Latin Christendom. Part 1: From Constantinople IV to Pavia-Siena (869-1424). Edited by A. GARCIA Y GARCIA, P. GEMEINHARDT, G. GRESSER, T. IZBICKI, A. LARSON, A. MELLONI, J. MIETHKE, K. PENNINGTON, B. ROBERG, R. SACCENTI, and P. STUMP. Part 2: From Basel to Lateran V (1431-1517). Edited by F. LAURITZEN, N. H. MINNICH, J. STIEBER, H. SUERMANN, and J. UHLICH." Journal of Theological Studies 66, no. 1 (November 12, 2014): 483–85. http://dx.doi.org/10.1093/jts/flu187.

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9

Brandmüller, Walter Kardinal. "Conciliorum oecumenicorum generaliumque decreta, ed. Istituto per le scienze religiose Bologna, General Editors Giuseppe Alberigo - Alberto Melloni. Vol. II/1: The General Councils of Latin Christendom from Constantinopel IV to Pavia-Siena (869-1424), curantibus Antonio Garcia y Garcia, Peter Gemeinhardt, Georg Gresser, Thomas M. Izbicki, Atria A. Larson, Alberto Melloni, Jürgen Miethke, Kenneth Pennington, Burkhard Roberg, Riccardo Saccenti, Phillip H. Stump; vol. II/2: From Basel to Lateran V (1431-1517), curantibus Frederick Lauritzen, Nelson H. Minnich, Joachim W. Stieber, Harald Suermann, Jürgen Uhlich, Brepols Publishers: Turnhout 2013 (= Corpus Christianorum). pp. XII + 661 pp. u. 849 pp." Annuarium Historiae Conciliorum 46, no. 1-2 (June 20, 2014): 456–59. http://dx.doi.org/10.30965/25890433-0460102026.

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10

Larson, Atria A. "Archiepiscopal and Papal Involvement in Episcopal Elections: The Origins and Reception of Lateran IV cc. 23–24 from the Third Lateran Council to the Liber Sextus." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 102, no. 1 (January 1, 2016). http://dx.doi.org/10.7767/zrgka-2016-0106.

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AbstractConstitutions 23 and 24 of the Fourth Lateran Council dealt with episcopal elections, providing the proper timeframe and three possible electoral procedures, respectively. Although the former stipulated that an electoral body’s proximate superior was to gain the potestas eligendi and thus make an appointment if the electoral body failed to elect within the specified three months, the latter constitution was far less explicit about to whom the power to elect devolved if an electoral body did not follow proper procedure. The former constitution also failed to identify clearly which office constituted the ‘proximate superior’. Both constitutions were based in some sense on recent conciliar decrees (from the Third Lateran Council) or pre-1215 decretals issued from Innocent III’s curia. Since both constitutions lacked certain points of legal precision, several more decretals and conciliar decrees were needed in the thirteenth century before it was fully and clearly decided when the power to elect devolved to the metropolitan and when it devolved to the pope. A constitution by Boniface VIII in the Liber Sextus finally resolved the matter. This essay traces this development.
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Dissertations / Theses on the topic "IV Lateran Council"

1

Newman, Jonathan M. "Satire of Counsel, Counsel of Satire: Representing Advisory Relations in Later Medieval Literature." Thesis, 2008. http://hdl.handle.net/1807/16806.

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Satire and counsel recur together in the secular literature of the High and Late Middle Ages. I analyze their collocation in Latin, Old Occitan, and Middle English texts from the twelfth to the fifteenth century in works by Walter Map, Alan of Lille, John of Salisbury, Daniel of Beccles, John Gower, William of Poitiers, Thomas Hoccleve, and John Skelton. As types of discourse, satire and counsel resemble each other in the way they reproduce scenarios of social interaction. Authors combine satire and counsel to reproduce these scenarios according to the protocols of real-life social interaction. Informed by linguistic pragmatics, discourse analysis, sociolinguistics and cultural anthropology, I examine the relational rhetoric of these texts to uncover a sometimes complex and reflective ethical discourse on power which sometimes implicates itself in the practices it condemns. The dissertation draws throughout on sociolinguistic methods for examining verbal interaction between unequals, and assesses what this focus can contribute to recent scholarly debates on the interrelation of social and literary practices in the later Middle Ages. In the first chapter I introduce the concepts and methodologies that inform this dissertation through a detailed consideration of Distinction One of Walter Map’s De nugis curialium . While looking at how Walter Map combines discourses of satire and counsel to negotiate a new social role for the learned cleric at court, I advocate treating satire as a mode of expression more general than ‘literary’ genre and introduce the iii theories and methods that inform my treatment of literary texts as social interaction, considering also how these approaches can complement new historicist interpretation. Chapter two looks at how twelfth-century authors of didactic poetry appropriate relational discourses from school and household to claim the authoritative roles of teacher and father. In the third chapter, I focus on texts that depict relations between princes and courtiers, especially the Prologue of the Confessio Amantis which idealizes its author John Gower as an honest counselor and depicts King Richard II (in its first recension) as receptive to honest counsel. The fourth chapter turns to poets with the uncertain social identities of literate functionaries at court. Articulating their alienation and satirizing the ploys of courtiers—including even satire itself—Thomas Hoccleve in the Regement of Princes and John Skelton in The Bowge of Court undermine the satirist-counselor’s claim to authenticity. In concluding, I consider how this study revises understanding of the genre of satire in the Middle Ages and what such an approach might contribute to the study of Jean de Meun and Geoffrey Chaucer.
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Books on the topic "IV Lateran Council"

1

García, Antonio García y. Historia del Concilio IV Lateranense de 1215. Salamanca: Centro de Estudios Orientales y Ecuménicos "Juan XXIII", 2005.

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2

García, Antonio García y. Historia del Concilio IV Lateranense de 1215. Salamanca: Centro de Estudios Orientales y Ecuménicos "Juan XXIII", 2005.

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3

The German episcopacy and the implementation of the decrees of the fourth Lateran Council, 1216-1245: Watchmen on the tower. Leiden: E.J. Brill, 1995.

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4

Pixton, Paul B. The German Episcopacy and the Implementation of the Decrees of the Fourth Lateran Council - 1216-1245: Watchmen on the Tower (Studies in the History of Christian Thought). Brill Academic Publishers, 1997.

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Book chapters on the topic "IV Lateran Council"

1

Watson, Sethina. "Robert de Courson and the Northern Reformers." In On Hospitals, 261–94. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198847533.003.0008.

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This chapter, the first study of hospital reform under papal legate Robert de Courson, offers a new picture of the legation in preparation for Lateran IV. Courson’s hospital decree is well-known from his councils of Paris (1213) and Rouen (1214). The chapter begins by exploring the origins of the decree, finding that it did not emerge from Courson’s own moral theology, nor from the Parisian theological circle of which he was a leading member. Documentary evidence reveals an earlier iteration of the same decree and unearths a lost first council under Courson, at Reims (1213). Further investigation reveals that the legation was not launched at Paris, as has always been assumed, but with a preaching tour of Flanders and Brabant in June 1213, followed by the council at Reims. The new geography offers a new source for the hospital reform, which is explored through the spread of hospital rules, westward out of Brabant, in the late twelfth and early thirteenth century. It argues, finally, that the reform was closely tied to the beguine movement and, especially, to Jacques de Vitry. After Courson’s council at Rouen (1214), it was not adopted at any other council, including Lateran IV.
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2

Ryguła, Piotr. "Kryteria dopuszczenia dzieci do pierwszej komunii św." In Warunki dopuszczalności do sakramentów ze szczególnym uwzględnieniem sakramentu małżeństwa, 43–68. Uniwersytet Papieski Jana Pawła II w Krakowie. Wydawnictwo Naukowe, 2019. http://dx.doi.org/10.15633/9788374388153.04.

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Criteria for the admission of children to First Holy CommunionThe subject of the article is the criteria for the admission of children to the First Communion. The author of the article – in accordance with the an-cient rule ex nihilo nihilo fit – is not limited to a discussion of the cur-rent regulations of the Code of Canon Law of 1983 in this matter, but tries to analyze the historical sources of the regulations in force today. The whole article is divided into four parts. The first one discusses the period of the first twelve centuries. At that time the practice of baptismal communion, i.e. receiving the Eucharistic Body – both by small children and adults – immediately after baptism, together with confirmation, as one of the three sacraments of Christian initiation, dominated. This practice was interrupt-ed with the implementation of the 21 Constitutions of Lateran Council IV, in which, for the adoption of the first communion, the legislator demanded a proper discernment of the person receiving it. This led – as the second part of the article says – to the postponement to later years oflife of the moment of the first reception of Holy Communion and the connection of this event with the pre-communion sacramental confession. The third part of the article discusses the decree of the Holy Congregation for the Sacraments Quam singulari of August 8, 1910, in which the ecclesiastical legislator defined the level of discernment necessary to receive the first communion at the level of seven years of age. Finally, the fourth examines the provisions of the 1917 Code of Canon Law and, in particular, of the 1983 Code of Canon Law, as the regulations that determine the criteria currently in force for the admission of children to the first communion of Saint John of God.
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Simaika, Samir, and Nevine Henein. "The Awakening of the Coptic Church." In Marcus Simaika. American University in Cairo Press, 2017. http://dx.doi.org/10.5743/cairo/9789774168239.003.0010.

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This chapter discusses Marcus Simaika's role in the reformist movement within the Coptic Orthodox Church. To understand the position of the Copts in Egypt during Simaika's lifetime, it is important to revisit the year 1854, when Said Pasha, son of Muhammad Ali Pasha, became wali (viceroy) of Egypt. In that same year, Cyril IV ascended to the patriarchal throne as the 110th successor to Saint Mark. Two years later, the Hatt-i Humayon, the most important Turkish reform edict of the nineteenth century, was decreed by Sultan Abd al-Mejid I. This edict established community councils for Christian and other non-Muslim communities. Simaika became a member of the community council, or majlis milli, in 1889 and became involved in the campaign for church reform. The chapter examines Cyril V's banishment and triumphant return and the subsequent defeat of the reformist movement within the Coptic Church.
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Watson, Sethina. "Reading around the Edges." In On Hospitals, 31–56. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198847533.003.0002.

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This chapter re-evaluates the place of hospitals in canon law by looking at the period c.1140–c.1275, the critical era that witnessed, simultaneously, the charitable revolution and the consolidation of classical canon law. It surveys the main—and conflicting—hypotheses for the development of hospitals in law at this time, to unearth an underlying problem: lack of explicit canon law for hospitals. The chapter goes on to argue that this absence of law provides the key to understanding welfare houses under the church. It was the consequence of the church’s inability to claim a general jurisdiction over hospitals and so to address them in canon law. This inability provides a key to reading law, as the general papal councils reveal. Lateran IV (1215) offered a call for alms to provide for the poor in hospitals, while Alexander III’s Lateran III (1179) offered Cum dicat Apostolus, an argument for the ecclesiastical defence of leper-houses that made no mention of the places themselves. In a similar fashion, Lateran II (1139) issued a decree against false nuns that aimed to stamp out a problem (and opportunity) fostered by the growing number of hospitals. Together, they reveal both the constraints and the imaginative legal activity of councils, who reached beyond the facilities themselves to solicit others to act. The implication, the chapter concludes, is that councils could act on people, not places, and that welfare facilities were places, not communities.
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