An Agreement Reached By The Council Of Trent Was That What

The popes of the Renaissance, whose lifestyle and political ambitions were hardly designed to build trust, stubbornly refused to put their homes in order or to allow another organ of the Church. They tried to stick to the level of constitutional theory. Pontifical primacy, they argued, is a date of divine revelation that they were bound to defend, as they had received. They also objected to an external agency monitoring and most likely disrupting the work of their own court, the central bureaucracy of the Church. The reform of the Curia, they proclaimed, is the exclusive responsibility of the Supreme Pope. It was overcome only after the death of the two superior legates Gonzaga and Seripando (March 2 and 17 respectively) and replaced by Cardinals Giovanni Morone and Bernardo Navagero. Morone, the best diplomat who was then at the disposal of the Curia and who had the full confidence of the Pope, became the savior of the Council. Shortly after his arrival in Trent, he went to the emperor`s house in Innsbruck, allaying his fears that the Pope would neither want reform of the Church nor continue the Council. In several personal letters, the Pope assured the King of Spain that he was determined to continue the Council, to confirm and implement its decisions, in short to “do all that a good pope and a good Christian can and must do.” This put an end to the interference of secular States in the affairs of the Council. In Trento, Cardinal Morone`s diplomatic skill succeeded in convincing Cardinal Guise to find a compromise that involves a simple omission of the most important point of doctrinal controversy, the ius divinum of the ephesive function. The French monarchy boycotted the entire Council until the last minute, when a delegation, led by Charles de Guise, Cardinal of Lorraine, finally arrived in November 1562.

The first outbreak of the French Wars of Religion took place earlier this year and the French Church, faced with a large and powerful Protestant minority in France, experienced iconoclastic violence regarding the use of sacred images. Such concerns were not primary in the Italian and Spanish Churches. [Clarification needed] The last-minute inclusion of a decree on sacred images was a French initiative, and the text, which was never discussed on the grounds of the Council or referred to conciliar theologians, was based on a French project. [20] Concilium tridentinum: Diariorum, Actorum, Epistularum, Tractatuum Nova Collectio. Published by the company Görres. 13 volumes. Freiburg-in-Breisgau, 1901-2001. A critical expenditure of primary sources for the Council.

Traffic jams broke down, followed by a turbulent summer and autumn of communities facing a flood of reform ideas. The entire clerical succession was rearranged during these months. Moving easily through all factions, the man of the Pope, but also the man of the Council, Morone always insisted on adaptation, compromise and practical realization of the goal of restoring spiritual primacy for the work of the Church. Particular attention was paid to the elimination of chaos in the ecclesial administration, which had opened the door to so many abuses. Morone saved little time for theoretical discussions; The question of repunation, for example, which had given rise to the Lutheran Reformation, was not settled by a dogmatic decree, but by a reform decree. The same was true of the veneration of saints and relics. If the Council defined the sacramentality and indissolubility of marriage, it was even more concerned with suppressing secret marriages. Statistically, the performance was astonishing: during the short period of Morone`s legation, the Council passed three times as many reform laws as at all the meetings that preceded it. .

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