Conciliarism at the Fifth Lateran Council?
Conciliarism at the Fifth Lateran Council? Despite the current interest in things conciliar this is a strange and, no doubt to some, a rather forced juxta position. For what, after all, is there to be said about it? The council may indeed have been a great non-event in the religious history of the s...
| Κύριος συγγραφέας: | |
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| Τύπος μέσου: | Ηλεκτρονική πηγή Άρθρο |
| Γλώσσα: | Αγγλικά |
| Έλεγχος διαθεσιμότητας: | HBZ Gateway |
| Journals Online & Print: | Φόρτωση...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Έκδοση: |
Cambridge Univ. Press
1972
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| Στο/Στη: |
Church history
Έτος: 1972, Τόμος: 41, Τεύχος: 4, Σελίδες: 452-463 |
| Διαθέσιμο Online: |
Volltext (JSTOR) Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Παράλληλη έκδοση: | Ηλεκτρονική πηγή
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| 520 | |a Conciliarism at the Fifth Lateran Council? Despite the current interest in things conciliar this is a strange and, no doubt to some, a rather forced juxta position. For what, after all, is there to be said about it? The council may indeed have been a great non-event in the religious history of the sixteenth century but it was surely a highly papalist non-event. Was it not, in form and procedure, a faithful copy of the papal general councils of the pre-Conciliar era—of Lateran IV (1215), of Lyons (1274), of Vienne (1311)? To what did it owe its convocation if not the desire of Julius II to cut the ground from under the feet of the dissident conciliabulum of Pisa (1511–12)—itself, of course, summoned by the cardinals of the opposition with the support of the French king and very much a conciliarist's council? Were not the first half-dozen sessions occupied almost exclusively with the condemnation of the activities of that council, the proscription of those who persisted in adhering to it and the reconciliation of those who had abandoned it? Did not the eleventh session witness the definitive rejection of the Pragmatic Sanction of Bourges, the base from which for so long conciliarist thinkers had been able to operate with impunity? Did it not witness also the unambiguous assertion of the superiority of pope to council, and was not this principle underlined in practice by the craven responsiveness of the council fathers to papal demands? And so on. It is easy enough to envisage the questions, the queries, the dissents.1 | ||
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