What Was The Revival Of Spirituality During The Sixteenth Century? (Solved)

What impact did the Renaissance have on contemporary theology?

  • However, the Renaissance had a profound effect on contemporary theology, particularly in the way people perceived the relationship between man and God. Many of the period’s foremost theologians were followers of the humanist method, including Erasmus, Zwingli, Thomas More, Martin Luther, and John Calvin.

How did religion change in the 16th century?

An English Book of Common Prayer was introduced. The Latin Mass was abolished and church services were changed to be Protestant. Priests could marry. Catholic shrines, images and decorations were removed.

What was religion like in the 16th century?

In the 16th century, there was a big change in the way some Christians worshipped God. Up until the 16th century most people were Roman Catholic and the Pope in Rome was the head of all the Christian Church. In 1517, a German monk called Martin Luther led a breakaway from the Roman Catholic church.

What was the new religious conversion strategy that emerged in Christianity in the 16th century?

Counter-Reformation, also called Catholic Reformation or Catholic Revival, in the history of Christianity, the Roman Catholic efforts directed in the 16th and early 17th centuries both against the Protestant Reformation and toward internal renewal.

What was happening in the church in the 16th century?

Reformation, also called Protestant Reformation, the religious revolution that took place in the Western church in the 16th century. Having far-reaching political, economic, and social effects, the Reformation became the basis for the founding of Protestantism, one of the three major branches of Christianity.

Why was religion so important in the 1600s?

In the 17th century, religion was far more important than it is today. It was a vital part of everyday life. Furthermore, there was no toleration in matters of religion. By law, everybody was supposed to belong to the Church of England (though in practice there were many Roman Catholics especially in the Northwest).

Why was the Catholic Church so important in the 16th century?

During the age of discovery the Roman Catholic Church established a number of missions in the Americas and other colonies in order to spread Christianity in the New World and to convert the indigenous peoples.

What was the main religion in Europe at the start of the 16th century?

The Protestant Reformation was the 16th-century religious, political, intellectual and cultural upheaval that splintered Catholic Europe, setting in place the structures and beliefs that would define the continent in the modern era.

What religion was Europe in 1600s?

While the Greek Orthodox Church held sway in Greece and the Balkan states, the Reformation of the 16th century had divided the rest of Europe broadly into Catholic and Protestant.

What religion was divided in the 16th century by the Reformation?

Library of Congress, Washington, D.C. The Reformation was the religious revolution in the 16th century that resulted in the split of Western Christianity between Roman Catholics and Protestants. Before the Reformation, Christianity had split once before.

Whose English New Testament helped to spread Protestant ideas in the sixteenth century?

The publication of William Tyndale’s English New Testament in 1526 helped to spread Protestant ideas.

What impact did the Protestant Reformation have on society in the sixteenth century?

Ultimately the Protestant Reformation led to modern democracy, skepticism, capitalism, individualism, civil rights, and many of the modern values we cherish today. The Protestant Reformation increased literacy throughout Europe and ignited a renewed passion for education.

What invention greatly helped the spread of this new form of Christianity?

BRIA 24 3 b Gutenberg and the Printing Revolution in Europe. Johann Gutenberg’s invention of movable-type printing quickened the spread of knowledge, discoveries, and literacy in Renaissance Europe. The printing revolution also contributed mightily to the Protestant Reformation that split apart the Catholic Church.

What did Lutherans believe?

The key doctrine, or material principle, of Lutheranism is the doctrine of justification. Lutherans believe that humans are saved from their sins by God’s grace alone (Sola Gratia), through faith alone (Sola Fide), on the basis of Scripture alone (Sola Scriptura).

What did Lutherans and Calvinists not agree on?

Lutherans and Calvinists disagreed on predestination. Lutherans and Calvinists disagreed on predestination.

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Frequently Asked Questions

What was the Counter-Reformation of the Roman Catholic Church?

In the history of Christianity, the Counter-Reformation (also known as the Catholic Reformation or the Catholic Revival) refers to the Roman Catholic efforts directed in the 16th and early 17th centuries both against the Protestant Reformation and toward internal renewal. To meet the Protestant challenge, the Roman Catholic Church first purified itself of the excesses and ambiguities that had paved the way for revolt, and then began on a mission of reunification with the schismatic branches of Western Christianity, with varying degrees of success.

The Counter-Reformation was a reaction to the Protestant Reformation, and it was a reaction to the Protestant Reformation.

Council of Trent

Early reform movements arose out of dissatisfaction with the worldly attitudes and policies of the Renaissance popes and many members of the clergy, but there was little significant papal response to either the Protestant Reformation or to reform movements within the Roman Catholic Church until the mid-nineteenth century. Pope Paul III, who ruled from 1534 to 1549, is often regarded as the founding father of the Counter-Reformation. The Council of Trent, which took place in 1545 and is often regarded as the most significant single event in the Counter-Reformation, was organized by him.

  1. As a result, it offers the official resolution of several issues that had been subject to ongoing uncertainty throughout the early church and the Middle Ages.
  2. Nicola Dorigati’s 1711 painting depicting the first session of the Council of Trent in 1545 is on display at the Museo Diocesano Tridentino (Diocese of Trent Museum), which is located in Trento, Italy.
  3. Dagli—De Agostini Editore/age fotostock A.
  4. As a result of this, the Protestant reformers’ “either/or” doctrines—justification by faith only, and the authority of Scripture alone—were denounced in favor of a “both/and” concept of justification by faith and deeds, based on the authoritative authority of both Scripture and tradition.
  5. The Council of Trent, which strove to reform—and re-form—the internal life and discipline of the church, was no less crucial in the creation of contemporary Roman Catholicism than the Council of Trent itself.
  6. Pluralism was denounced by the council as an abuse of power.

Indeed, two of its most far-reaching provisions were the requirement that everydioceseprovide for the proper education of its future clergy in seminaries under church auspices and the requirement that everydioceseprovide for the proper education of its future clergy in seminaries under church auspices.

  1. Measures were made to prevent clergy from living in excessive luxury, and the financial abuses that had been so prevalent across the church at all levels were brought under control.
  2. There were prescriptions for pastoral care and the delivery of the sacraments, and, in place of the liturgicalchaosthat had previously prevailed, the council made definite prescriptions for the shape of the mass and the music that would be used during the service.
  3. There were a number of Protestant reformers who spoke out against the Catholic Church outside of the Council, including the Jesuit St.
  4. New religious orders and other organizations were established in order to bring about a religious rebirth, such as the Theatines, the Capuchins, the Ursulines, and, most notably, the Jesuits.
  5. John of the Cross and St.
  6. St.
  7. John the Evangelist.

While the Roman Catholic Church was in the midst of a period of reform and retaliation, its theologians and leaders tended to emphasize the beliefs and devotional subjects that were being attacked directly by Protestants—for example, the real presence of Christ in the Eucharist, the Virgin Mary, and St.

Religious Movements of Renewal, Revival, and Revitalization in the

The University of Edinburgh will host a conference on June 28-30, 2012. Since the beginning of the Christian era, there have been movements that have deepened and politicized religious life in various ways. The goal of such organizations has frequently been to reclaim the simplicity and enthusiasm of the church of the New Testament, or to restore some component of original church life that has been lost or ignored over time. In certain cases, such movements make a long-lasting impression on Christian doctrine, institutions, worship, and patterns of behavior.

All of these actions demonstrate a desire to revitalize the Christian community and infuse it with fresh vitality and vigor.

Currents within the Catholic Reformation of the sixteenth century produced the missionaries who traveled to the lands that had recently become accessible to Europeans; movements that reformed old religious orders and established new ones, such as the Society of Jesus, provided the infrastructure that enabled them to travel.

Throughout the nineteenth century and beyond, radicalizing Christian groups infused new life into missions, giving them new dimensions and, in some cases, completely revolutionizing their tactics.

In contrast, radicalizing movements within the new churches of Africa, Asia, and the Pacific were commonplace: Tonga, Manchuria, Korea, Rwanda, and Uganda are just a few of the places where highly influential movements arose that were recognized by their contemporaries to be a phenomenon known in the West as “revival.” The missionaries were occasionally active in such movements, and they were sometimes split, and sometimes they were entirely bypassed.

“Pentecostal” and “charismatic” movements, which are common in modern world Christianity, are a distinctive feature of the movement.

In the West, their genetic tree is frequently linked to Los Angeles or Kansas, as well as to Western revival traditions that originated there; nevertheless, it is apparent that many have been shaped by currents indigenous to Africa, Asia, and Latin America, as well as other parts of the world.

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Sometimes the influence of missions resulted in movements of renewal within the old religion that were independent from or even antagonistic to Christianity; at other times (most notably in Melanesia), the impact of missions resulted in the emergence of a new religion entirely.

Ram Mohun Roy was the first of these extreme reformers.

Southern China was engulfed by a revolutionary social and political movement that drew its inspiration from the Christian Scriptures in the mid-nineteenth century.

The effect of Christianity on Japanese culture may be seen in a variety of new faiths that are transforming conventional Buddhism.

It has the potential to make the next gathering of the Yale Edinburgh Group just as interesting, exciting, and constructive and fruitful as any of its predecessors have been.

Our standard procedure has been to limit each oral presentation to 20-25 minutes, followed by a period of discussion.

Submissions of full papers are encouraged; if they are received before a deadline set by the organizers, they will be included on a CD that will be distributed to all attendees. WALLSLAMIN SANNEHBRIAN STANLEY ANDREW WALLSLAMIN SANNEHBRIAN STANLEY CONVENORS

Catholic Counter-Reformation Art

History: The Reformation;The Decline in Spirituality of Art Two important factors shaped the art ofthe Catholic Counter-Reformation, during the 16th and 17th centuries.First, a growth in the level of corruption within the Roman Catholic Church,from the Pope down. It was this corruption (specifically the sale of indulgencesto finance the renovation of St Peter’s in Rome), overseen by Pope LeoX (1513-21), that caused Luther to launch his Protestant rebellion. The second factor was artistic though it,too, reflected a similar spiritual decline. During the 15th century,EarlyRenaissance paintingcommissioned by the Church or its Christian followers,gradually became less and less religious. The Tornabuoni Chapel frescoes(1485–90), for instance, by Domenico Ghirlandaio, seem to be morefocused on the details of bourgeois city life than on their actual subjects,theLife of the Virginand that ofJohn the Baptist. Also,secular priorities began to intrude: the influential Andrea Mantegna (1431-1506),for instance, became increasingly involved with the rich Gonzaga familyin Mantua, while even the devout Botticelli (1445-1510) spent time paintinga number of pagan works for the powerful Medici family in Florence: see,for example,Primavera1482, andThe Birth of Venus1485,both marked by substantial nudity. The activity of the fiery DominicanpreacherGirolamo Savonarola(1452-98) -culminating in his Bonfire of the Vanities in 1497 – was a clear indicationof the lack of Christian devotion as well as the growing decadence ofthe time. The situation was further exacerbated during the era ofHighRenaissance painting, as Humanism (characteristically expressed inthe male and female nude) became an important feature of Renaissanceaesthetics:as demonstrated in the marble statue ofDavidby Michelangelo(1501-4), and theignudiin theGenesisfresco(1508-12) on the ceiling of the Sistine Chapel, by the sameartist. Worse was to follow, as the High Renaissance gave way to the opticalpretensions ofMannerist painting,during the 1520s and 30s: as exemplified by works like theDepositionAltarpiece(1526-8) in the Capponi Chapel, Florence, byPontormo (1494-1557). This non-traditional approach to art did not go down wellwith either Protestants or the more conservative factions in Rome. Anothercontentious work wasWeddingFeast at Cana(1563) by Veronese. The Councilof Trent To rebuild confidence in the authorityof the Roman Catholic Church, after the twin shocks of the ProtestantReformation (1517) and the Sack of Rome (1527), a campaign of reform wasnecessary. The impetus for such reform emanated from the Society of Jesus(the Jesuits), founded by S. Ignatius Loyola (1491-1556), and from the19th Ecumenical Council (the Council of Trent), initiated by Pope PaulIII (1534–1549), which held 25 sessions between 1545 and 1563. Reformersbelieved strongly in the educational and inspirational power ofvisualart, and promoted a number of guidelines to be followed in the productionofreligious paintingsand sculpture.These formed the basis for what became known as Catholic Counter-ReformationArt. Characteristicsof Catholic Counter-Reformation Art Reformers first stressed the need to distinguishthe one true Church from the breakaway group of Protestant churches. Artistsshould therefore focus on thedistinctive aspects of Catholic dogma,including: The Immaculate Conception, The Annunciation of the Virgin,The Transfiguration of Christ, and others. Also, any explicit portrayalof Christ’s suffering and agony on the Cross was deemed to be especiallyuplifting, and also served to illustrate the singular Catholic versionof Transubstantiation in the Eucharist. The roles of theVirgin Mary,the Saints and the Sacramentswere also a distinctive feature of Catholicismand were to be illustrated accordingly. Second, reformers stipulated thatBiblical painting should be direct and compellingin its narrativepresentation, and should be rendered in a clear, accurate fashion,withoutunnecessary or imaginary embellishments. Third, reformers – in particular,pious individuals such as Ignatius of Loyola, Teresa of Avila, John ofthe Cross, Francis de Sales and Philip Neri – insisted thatCatholicart should encourage piety: thus artists should paint and sculpt scenesof appropriate spiritual intensity. Fourth, as to how paintings and statueswere to be executed, reformers stressed the importance of making themasunderstandable and as relevant to ordinary people, as possible.Using these techniques, Catholic art was to combat the spread of Protestantismthroughout Europe, especially in areas like France, southern Germany,the Netherlands, Poland, Bohemia and Hungary. For an example of a 16thcentury Mannerist painter who changed his style of painting to complywith the Council of Trent, see:FedericoBarocci(1526-1612).Note: Later, major religious works likeThe Last Judgmentfresco(1536-61) by Michelangelo, and The Last Supper (renamedFeastin the House of Levi(1573) by Paolo Veronese, were censuredby the Catholic authorities: the former for its nudity, for depictingChrist without a beard, and for including the pagan figure of Charon;the latter for its inclusion of drunken Germans, midgets and other inappropriatefigures, as well as over-extravagant costumes.The Baroque ArtMovement Following the Council of Trent, the CatholicChurch – along with its new religious orders, such as the Barnabites,Capuchins, Discalced Carmelites, Jesuits, Theatines, and Ursulines – increasedits patronage of the arts across much of Europe. Out of this campaignof Counter-Reformation art emerged the anti-ManneristBologneseSchool(1590-1630) – led by Annibale Carracci along with brotherAgostinoCarracci(1557-1602) and cousinLudovicoCarracci(1555-1619) – and then the international movement we knowasBaroque art, a style which lasted until 1700or later. A typically powerful and dramatic style, it influenced all thearts, giving rise toBaroque architecture,as well asBaroque paintingand sculpure:indeed, projects often involved a combination of all these disciplines. Catholic Art inItaly Baroquearchitectsin Italy produced numerous textbook examples of Catholicarchitecture, notably the Basilica and surroundings ofSaintPeter’s Basilica(c.1506-1667), and the Church of the Gesu (1568-84),in Rome; while Counter-Reformation painters became noted for their classicalapproach, as exemplified in the works ofAnnibaleCarracci(1560-1609) and in late 16th centuryVenetianAltarpieces, notably those byTitian (c.1485/8-1576) andTintoretto (1518-94). The textbook example of Counter-ReformationBaroquesculpturewas TheEcstasyof Saint Teresa(1647-52) byBernini (1598-1680), in the Cornaro Chapel, Santa Maria della Vittoria, Rome.After Bernini, Rome’s greatest Catholic artist wasCarloMaratta(1625-1713). The most ‘real’ Catholic art, however,was created by the wayward geniusCaravaggio (1571-1610), whose religiousfigure painting was so natural and lifelike – and thus instantly understandable by ordinarychurchgoers – that it served as the quintessential example of CatholicCounter-Reformation painting. (See, for instance,Supperat Emmaus1601-2, National Gallery, London.) In fact, Caravaggio’suse of street people as models for his sacred figures, led to such realismthat he was criticised by conservatives for showing insufficient respectto the Virgin Mary. See also:Classicismand Naturalism in Italian 17th Century Painting. The masters of spiritual inspiration werethe artists who produced the awesome illusionistmuralpaintings- known asquadratura – on the walls and ceilings of Baroque churches. The finest of thesetrompel’oeil paintingsinclude:Assumptionof the Virgin (Parma Cathedral)(1526-30) byCorreggio – see theParma School of painting;TheTriumph of the Name of Jesus(1584, Church of the Gesu) by GiovanniBattista Gaulli;Allegoryof Divine Providence(1633-9, Palazzo Barberini) byPietroda Cortona; andTheApotheosisof St Ignatius(1691-4, San Ignazio, Rome) byAndreaPozzo. Compare these inspirational works with the muted, even austere,church interiors created by Protestant artists likePieterSaenredam(1597-1665) andEmanuelde Witte(1615-92). Catholic Art inSpain and Naples If Italy was the brain of the CatholicCounter-Reformation, its heart was Spain, the most pious country in Europe.Under the ultra-devout King Philip II (1527-98), painters and sculptorsof theSpanish Baroqueproduced someof the most spiritually intense illustrations of Catholic doctrine. Thegreatest of them wasEl Greco(1541-1614),whose masterpieces includeTheDisrobing of Christ(1577, Toledo Cathedral);TheBurial of the Count of Orgaz(1586, Church of San Tome, Toledo);Christdriving the Traders from the Temple(1600, National Gallery, London);The Ascension of the Virgin Mary(1607-13, S Cruz Museum, Toledo);andThe Adoration of the Shepherds(1613, Prado, Madrid). OtherSpanish Baroque artistsincluded:Velazquez(1599-1660) – ifonly for his masterpieceChriston the Cross(c.1632, Prado) -Zurbaran (1598-1664);BartolomeEsteban Murillo(1618-1682) and Juan de Valdes Leal (1622-1690). In the Spanish colony of Naples, the CatholicNeapolitan School of Painting (1600-56) was led by a series of devoutartists such as:BattistelloCaracciolo(1578-1635),JusepeRibera(1591-1652),GuidoReni(1575-1642) andLanfranco (1582-1647). After the plague of 1654-55, the Neapolitan Baroque was representedby masters likeMattia Preti (1613-99) andLuca Giordano (1634-1705); both had studiedCaravaggioin Naplesand both had absorbed the legacy ofVenetianpaintingfrom thecinquecento, notably the work of Paolo Veronese(1528-88). Spanish sculptors who contributed to theCatholic Counter-Reformation included:Juande Juni(1506-77); Jeronimo Hernandez (1540-86); Pablo de Rojas (1549-1611);Andres de Ocampo (1555-1623);JuanMartinez Montanes(1568-1649); Gregorio Fernandez (1576-1636);AlonsoCano(1601-67); and Pedro Roldan (1624-99). Catholic Artin Flanders Unlike their Dutch rivals to the north,the CatholicFlemish paintersof theSpanish Netherlands (Flanders was a Spanish colony) continued to paintlarge-scale religious canvases, for ecclesiastical clients.Flemishpaintingof the late 16th and 17th centuries was dominated byRubens (1577-1640) and his leading pupilAnthonyVan Dyck(1599-1641). Among Rubens’ many masterpieces of Catholicart are:Samsonand Delilah(1610, National Gallery, London);Massacre of theInnocents(1611, Private Collection);Descentfrom the Cross (Rubens)(1612-14, Cathedral of Our Lady, Antwerp);Christ Risen(1616, Palazzo Pitti, Galleria Palatina, Florence);Christ on the Cross(1620, Koninklijk Museum voor Schone Kunsten,Antwerp); andThe Assumption of the Virgin(1626, National Galleryof Art, Washington DC). Counter-Reformation art spread throughoutCatholic Europe and then into the overseas Spanish Catholic colonies ofAsia and the Americas. Championed by the Jesuits and Franciscans, it inspiredoverseas groups such as the Cuzco School, the Quito School, and ChiloteSchool of Catholic imagery. Catholic Counter-Reformation paintingsand sculpture can be seen in some of thebestart museumsin the world.
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Jewish Spirituality, Vol. 2: From the Sixteenth-Century Revival to the Present ( 9780824507633

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