The French Revolution had wrought religious and civil havoc in France and the Italian states. Thousands of French priests had been killed or deported; other priests and bishops were forming a schismatic national Church; the previous Pope had been kidnapped and had died in exile. Catholics were losing the Faith and adopting an attitude of resistance to all authority..This was the beginning of the reign of Pope Pius VII (1800-1823)--one of the most difficult and confusing eras in Catholic history. Impr. 240 pgs; PB
Controversial Concordats offers an engaging survey of the relationship of the Roman Catholic Church with three dictatorial figures in the nineteenth and twentieth centuries: Napoleon, Mussolini, and Hitler.
A groundbreaking account of Napoleon Bonaparte, Pope Pius VII, and the kidnapping that would forever divide church and state In the wake of the French Revolution, Napoleon Bonaparte, First Consul of France, and Pope Pius VII shared a common goal: to reconcile the church with the state. But while they were able to work together initially, formalizing an agreement in 1801, relations between them rapidly deteriorated. In 1809, Napoleon ordered the Pope’s arrest. Ambrogio Caiani provides a pioneering account of the tempestuous relationship between the emperor and his most unyielding opponent. Drawing on original findings in the Vatican and other European archives, Caiani uncovers the nature of Catholic resistance against Napoleon’s empire; charts Napoleon’s approach to Papal power; and reveals how the Emperor attempted to subjugate the church to his vision of modernity. Gripping and vivid, this book shows the struggle for supremacy between two great individuals—and sheds new light on the conflict that would shape relations between the Catholic church and the modern state for centuries to come.
Reviewing 262 Popes - provides historical and theological contexts for each profile. He groups his entries into 8 historical periods, his approach is down to earth and critical.
The French Revolution had wrought religious and civil havoc in France and the Italian states. Thousands of French priests had been killed or deported; other priests and bishops were forming a schismatic national Church; the previous Pope had been kidnapped and had died in exile. Catholics were losing the Faith and adopting an attitude of resistance to all authority..This was the beginning of the reign of Pope Pius VII (1800-1823)--one of the most difficult and confusing eras in Catholic history.
The startling changes that have taken place within the Catholic Church since World War II were the direct accomplishments of Pius XII and his successors. These modern popes, however, formed their policies and wrought these changes based on the work of four transitional popes who preceded them: Leo XIII (1878-1903), who re-established a direct link between the papacy and the lay communicant; Pius X (1903-1914), who was a conservative reactionary; and Benedict XV (1914-1922) and Pius XI (1922-1939), who revived and extended Leo's efforts to modernize the Church and its policies. Based largely on unpublished or ephemeral materials, Papal Elections in the Age of Transition recounts the stories of how these four men rose to the papal throne, including previously unpublished details of the conclaves. This fascinating narrative sheds new light on the rise to power of the popes who prepared the way for the Catholic Church at the dawn of the twenty-first century.
The short; cryptic prophecies of St. Malachy; the Primate of Ireland; made circa 1140 while on a visit at Rome; about each Pope from his time till the End of Time--all based on visions he had at the time. From what we know of recent Popes; these prophecies are accurate; based on interior evidence alone. What is so very sobering is the fact there are only 2 Popes left after Pope John Paul II!!
THE Encyclical of our Holy Father, Pius XI., on the Institution of the Feast of Christ Our King is a fitting crown to the devotion and the vast spiritual awakening which marked the Holy Year, 1925. In fulfilment of the commission of Our Lord to St. Peter, and aided by the light and grace that are given to every man according to his need, the Vicar of Christ addresses words of timely guidance and help to the Catholic world. We need that guidance today. In their greed for wealth, the senseless hurry of business, and the rush for pleasure men forget, then reject, Divine things. Our superficial education, the shallow science and the sensationalism of the newspapers bewilder men's minds. They cannot think steadily and soundly; they are "tossed about by every wind of doctrine." They lose Christ - not from rebellion, but from indifference. Man-made religions and scientific theories come and go like the leaves from spring to winter, and as they pass they leave men more and more confused. Outside the Catholic Church, there is no centre of spiritual authority, no institution that can claim to possess that body of truths which was the legacy of Christ to His Apostles, to be guarded by them for men through all time. There is no other infallible teacher. Man's life must be reasonable, founded on true philosophy. For very many of those who do not recognise the Divine claims of Christ there is a philosophy of life - but it is a destructive philosophy. Its authority is unstable and uncertain, that of a learning which imposes itself on the less learned. It changes as new theories are born, but always leaves greater uncertainty, as it saps the foundations of faith and drives men to religious indifference or to scepticism. Truth is put farther and farther away. Religion, then, and philosophy for such men come to be no more than a collection of words, of hazy definitions, of vague counsels of morality, with no firm foundation. Consequently, the law of sacrifice and the Christian moral code, so clearly stated in the teaching of Our Lord, are rejected, and men accept gladly those theories of conduct only which demand no moral effort and impose no burden of sacrifice. The God of the new philosophies is not real: He is not personal; He does not command. Christ for them is not the Divine Christ, who knew Himself to be God, who loved men, and lived and taught in Galilee with an authority which He claimed as Divine; who confirmed the Divine law and made laws as His own; whose praise and blame are for eternity; whose Kingdom we must enter by the way which He has appointed, through faith, baptism, sacrifice and good works.
