How did the Catholic Church survive the French Revolution, the conquests of Napoleon, and the Revolutions of 1848? Was the Second Vatican Council a continuation of Vatican I? Was Pope Leo XIII, who issued Rerum Novarum, the social justice encyclical that sympathized with the working man, a conservative or a […]
Negotiations for a Concordat between France and the Pope dragged on for thirteen months and over two dozen drafts. O’Malley writes: “Pope Pius VII and” his secretary of state “Consalvi stalled for time, intent on getting out of Napoleon every concession they could. The delay drove Napoleon crazy. He threw tantrums. He threatened to become a Protestant. He threatened to have his troops march on Rome. But finally, on July 15, 1801, the concordat was signed.”
What were the terms of the concordat? Although it acknowledged that most French were Catholics, there was freedom of religion, and Catholicism was not the state religion of France. O’Malley notes: “The buildings and real estate seized from the church during the Revolution were to remain in the hands of the new owners, but cathedrals and churches needed for worship were put at the disposal of clergy as needed. The clergy, who must swear to uphold the government, were paid by the state, which is the first time in history for such a provision.” It reaffirmed that “the state had the right to nominate bishops, subject to the approval of the papacy.” […]
Chernow recounts: “Before Shiloh, Grant had nursed hopes for a titanic battle that would triumphantly crush the rebellion. Now, stunned by the combative spirit of his foes, he knew there would be many more bloodbaths in a long, grinding war of attrition. This began is conversion to a theory of total warfare in which all of southern society would have to be defeated.”
Chernow continues: “For Grant, Shiloh represented a personal victory. He had rescued his army from his own errors, showing a gumption and an audacity that altered the battle’s course. He had shown coolness under fire and a willingness to take monumental gambles. The battle also instilled lasting confidence in the Army of the Tennessee, shattering anew the fighting mystique of rebel soldiers.” […]
What was young Ulysses like? Chernow says that in his youth, Ulysses “seemed forgettable and colorless,” was not wayward or rambunctious or mischievous. “Like his mother, he was self-contained, as if he had trained his face to mask emotion and keep his inner life secret. Like Hannah, he was uncommonly even-tempered.” Unlike many great men of history, Ulysses in his youth had no vision of a great future and was prepared to live his life in obscurity. He was underestimated by many who met him.
Chernow describes traits that would serve him well later in life. “Never one to initiate a fight, he refused to back down when bullied. He was roused to fury if sadistic boys tormented an innocent child or a defenseless horse, and small boys embraced him as their steadfast protector.”
Ulysses was born with a love for horses. Chernow notes: “He liked to ride without a saddle or stirrups, sitting astride a blanket on the horse’s back, and he was so expert at handling horses that he began riding at age five. He became known for breaking in wild horses for local farmers.” “He tamed even the most refractory horses through a fine sensitivity to their nature rather than by his physical prowess.” […]
The Church Fathers of Vatican II believed that the Catholic guarantee of Religious Liberty was crucial for regaining the respect of many believers and the modern world. History had evolved so that the Catholic Church was not on the side of truth regarding religious liberty. From ancient times the Catholic Church was supported first by the Roman emperors starting with Constantine, and then the royalty of medieval Europe, but the absolute monarchies had all disappeared, giving way to dictators and republics, some of which were constitutional monarchies. The Jacobism of the French Revolution and its grandchild communism were the enemies of the church, and the church supported fascism to combat communism. World War II totally discredited fascism, now the Catholic Church saw democracy as the bulwark opposing communism, and religious liberty was a cornerstone for democracy. […]
The Jesuits shares with the medieval orders the vows of poverty, chastity, and obedience, but in addition the Jesuits take a fourth vow. O’Malley emphasizes this fourth vow is not a vow of loyalty to the pope, as many think it, but rather the fourth vow is a vow to go on “mission anywhere in the world, to be ready to travel among the Turks, or to the New World, or to the Lutherans, or to any others whether infidels or faithful.” They looked to the pope to send them out on mission, or to the superior general of the Jesuit order. The Jesuits also differed from the older religious orders in that they did not wear a distinctive habit, they did not give up their family name, and they were not be required to meet for group prayer several times a day.
The Jesuits started a modern ministry, the RETREAT, based on Loyola’s major work, the Spiritual Exercises. Weekend retreats today are common, Jesuit retreats can be longer, and are times of self-reflection similar to Loyola’s time of self-reflection when he asked for God’s guidance. Many in the sixteenth century criticized these retreats for under emphasizing the sacramental and penitential life and over emphasizing the direct communication of the individual believer with God, which many felt was a false mysticism. Indeed, Loyola’s Constitutions, the rule for Jesuits, does not prescribe penances or austerities for the brothers. […]
Copyright 2017
