Pope Viii Quotes

Upon learning of Cardinal Richelieu’s death, Pope Urban VIII is alleged to have said, “If there is a God, the Cardinal de Richelieu will have much to answer for. If not… well, he had a successful life.

in 1484, Pope Innocent VIII ordered that all cats seen in the company of women be considered their familiars; these witches were to be burned along with their animals. The cats’ extermination contributed to the growth of the rat population, so aggravating subsequent outbreaks of disease—which were blamed on witches

a leading humanist scholar and occupied many public offices, including that of Lord Chancellor from 1529 to 1532. More coined the word "utopia", a name he gave to an ideal, imaginary island nation whose political system he described in a book published in 1516. He is chiefly remembered for his principled refusal to accept King Henry VIII's claim to be supreme head of the Church of England, a decision which ended his political career and led to his execution as a traitor. In 1935, four hundred years after his death, More was canonized in the Catholic Church by Pope Pius XI, and was later declared the patron saint of lawyers and statesmen

Sir Thomas More (7 February 1478 – 6 July 1535), also known as Saint Thomas More, was an English lawyer, author, and statesman. During his lifetime he earned a reputation as a leading humanist scholar and occupied many public offices, including that of Lord Chancellor from 1529 to 1532. More coined the word "utopia", a name he gave to an ideal, imaginary island nation whose political system he described in a book published in 1516. He is chiefly remembered for his principled refusal to accept King Henry VIII's claim to be supreme head of the Church of England, a decision which ended his political career and led to his execution as a traitor. In 1935, four hundred years after his death, More was canonized in the Catholic Church by Pope Pius XI, and was later declared the patron saint of lawyers and statesmen. He shares his feast day, June 22 on the Catholic calendar of saints, with Saint John Fisher, the only Bishop during the English Reformation to maintain his allegiance to the Pope. More was added to the Anglican Churches' calendar of saints in 1980. Source: Wikipedia

Quickening was crucial, because most people believed that the fetus did not receive a soul until the time when it could be felt moving (Hull, 1996:105). This understanding of ensoulment didn't change until the nineteenth century, when Pope Pius IX decided that souls entered the embryo at conception (Simon, 1998:2).

Europeans eventually took to coffee with a passion. Pope Clement VIII, who died in 1605, supposedly tasted the Muslim drink at the behest of his priests, who wanted him to ban it. “Why, this Satan’s drink is so delicious,” he reputedly exclaimed, “that it would be a pity to let the infidels have exclusive use of it. We shall fool Satan by baptizing it and making it a truly Christian beverage.

The theme of tonight’s dinner is apotheosis. What does it mean to become God? If Father Francis has no problem with lesser mortals like ourselves bursting into kaleidoscopic rainbows after decades of intense meditation, then why not simply drink the sacred potion and cut to the chase? At the end of the day, aren’t we both talking about that cryptic promise from Eleusis: overcoming the limitations of the physical body and cheating death? That “moment of intense rapture” sought by the maenads of Dionysus, until they “became identified with the god himself.” And aren’t he and Ruck both committing the same arch-heresy by suggesting that the original, obscured truth of Christianity has nothing to do with worshipping Jesus, and everything to do with becoming Jesus? Aren’t we all just gods and goddesses in the making? Maybe the concept of apotheosis doesn’t sound particularly heretical today. But a few hundred years ago, it got the likes of Giovanni Pico della Mirandola into a load of trouble. In 1484 the upstart Italian was only twenty-one years old when he met Lorenzo de’ Medici, who promptly invited him into the Florentine Academy that was about to punch the Renaissance into high gear. Already a student of Greek, as well as Latin, Hebrew, and Arabic, the newest Florentine got to work writing Oratio de hominis dignitate (Oration on the Dignity of Man): the so-called Manifesto of the Renaissance. He wanted to publicly debut the Oratio, together with his 900 Theses, in Rome on the Epiphany of 1487, the God’s Gift Day. But Pope Innocent VIII was not impressed. He put a halt to the spectacle and condemned every one of Pico della Mirandola’s theses for “renovating the errors of pagan philosophers.

Indeed, no sultan or Muslim ruler in Islamic history ever kneeled to ask forgiveness before a grand mufti in the way that Henry IV was forced to do before the pope in 1077 in Canossa for challenging papal authority on some key secular matters. Henry VIII of England had to break with Rome entirely simply to secure the divorce he sought from his wife. Thus, intimate linkage between religious and state power marked most of Christian history in a way that has had no parallel in Islam.

Of special significance was the action of Henry VIII of England. Not content with ordering Luther s writings to be publicly burned in London, he also turned theologian and wrote a book of 78 quarto pages dedicated to the pope, denouncing Luther and defending the Catholic positions on the sacraments. Henry's book so pleased the pope that he issued a special bull declaring that it was written with the help of the Holy Spirit, granting an indulgence of ten years to everyone who would read it, and bestowing upon Henry and his successors the title 'Defender of the Faith.

Even though Pope Urban VIII reversed the pronouncements of his predecessors by declaring slavery unacceptable in the mid-seventeenth century, the vast majority of Protestant Christians in America considered slavery and white supremacy to be absolutely consistent with “biblical” Christianity. It would take American Protestants over a hundred years to make slavery history. Even then, they would find ways to cleverly camouflage the old Doctrine of Discovery and its white supremacist scaffolding under distinctly American terms like Manifest Destiny and American exceptionalism, terms still celebrated in many sectors of US society today. Professor

I have the body but of a weak, feeble woman,” she told her troops as the Spanish Armada sailed for home in 1588, “but I have the heart and stomach of a king, and of a king of England too.” Relishing opposites, the queen was constant only in her patriotism, her insistence on keeping ends within means, and her determination—a requirement for pivoting—never to be pinned down. 38 Her hopes for religion reflected this. Knowing the upheavals her country had undergone—Henry VIII’s expulsion of the pope from English Catholicism, the shift to strict Protestantism in Edward VI’s brief reign, the harsh reversion to Rome under Mary—Elizabeth wanted a single church with multiple ways of worship. There was, she pointed out, “only one Jesus Christ.” Why couldn’t there be different paths to Him? Theological quarrels were “trifles,” or, more tartly, “ropes of sand or sea-slime leading to the Moon.” 39 Until they affected national sovereignty. God’s church, under Elizabeth, would be staunchly English: whether “Catholic” or “Protestant” mattered less than loyalty. This was, in one sense, toleration, for the new queen cared little what her subjects believed. She would watch like a hawk, though, what they did. “Her Majesty seems to me incomparably more feared than her sister,” Feria warned Philip—which was saying something since that lady had been “bloody” Mary. “We have lost a kingdom,

In the sixteenth century, new challenges to Eucharistic faith were presented by the various Protestant movements. In response, the Council of Trent solemnly affirmed the age-old teaching of the Church that the Eucharist is truly the Body and Blood of Christ. The Council also declared in 1551 that Our Lord is to be adored in the Blessed Sacrament, honored with festive celebrations, carried solemnly in processions, and publicly exposed for the people’s adoration. The declarations of Trent prepared the way for a new era of Eucharistic devotion. Pope Clement VIII (reigned 1592–1605) issued a document establishing the practice of the forty hours devotion at Rome, a custom that had been popular in the city of Milan. From Rome, the devotion slowly spread throughout the Church. In

England's King Henry VIII initially opposed Luther, but he rejected Catholicism in 1534 after the pope refused to allow him to divorce his wife, Catherine ofAragon.

Therefore there is one body and one head of this one and only church, namely Christ and Christ’s vicar, Peter and Peter’s successor.” Pope Boniface VIII had written this three years earlier in 1302, and it was that claim of papal sovereignty over Christendom that was the source of all the trouble.

Coffee has long been a subject of controversy for humanity. King Charles II of England, Murad IV of the Ottoman Empire, and even Henry Ford have sought to banish coffee from their empires and enterprises, while Pope Clement VIII, Napoleon Bonaparte, and President John Adams championed the beverage.

This was an anthology of historical texts, many of which were drawn from Arthurian legend, which proved that the king, not the Pope, had the right to exercise supreme authority over all aspects of his realm.

The University’s charter of privileges, dating from 1200, was its greatest pride. Exempted from civil control, the University was equally haughty in regard to ecclesiastical authority, and always in conflict with Bishop and Pope. “You Paris masters at your desks seem to think the world should be ruled by your reasonings,” stormed the papal legate Benedict Caetani, soon to be Pope Boniface VIII. “It is to us,” he reminded them, “that the world is entrusted, not to you.” Unconvinced, the University considered itself as authoritative in theology as the Pope, although conceding to Christ’s Vicar equal status with itself as “the two lights of the world.

We declare, say, define, and pronounce that none of those existing outside the Catholic Church, not only pagans, but also Jews and heretics and schismatics, can have a share in life eternal; but that they will go into the eternal fire which was prepared for the devil and his angels, unless before death they are joined with her; and that so important is the unity of this ecclesiastical body that only those remaining within this unity can profit by the Sacraments of the Church unto salvation, and they alone can receive an eternal recompense for their fasts, their almsgivings, their other works of Christian piety, and the duties of a Christian soldier. No one, let his almsgiving be as great as it may, no one, even if he pour out his blood for the Name of Christ, can be saved, unless he remains within the bosom and the unity of the Catholic Church.

Unfortunately for Henry, Pope Clement VII was at the time imprisoned and under the direct control of Holy Roman Emperor Charles V, who was Queen Catherine’s nephew and unsurprisingly was ardently opposed to Henry’s attempt to dissolve the marriage with his aunt. Henry was now compelled to ask Wolsey to effectuate a solution, and Wolsey obliged by convening an ecclesiastical court to resolve the annulment question. It remains unlikely that the papal legate ever was empowered by the Vatican to grant the annulment. The Pope rejected the authority of such a court to grant Henry his annulment and ruled that a decision would be given only in Rome, where Henry’s hand-picked jury could not pre-ordain a result in his favor. But before the Pope issued such a decision, Queen Catherine’s polite, respectful, formidable and defiant plea before the court secured for itself a place in the legends.  She played deftly the part of a woman wronged and scorned by a philandering, lying husband. It also earned Catherine permanent isolation from the King and her daughter Mary. Henry VIII’s means of extortion were that only if Catherine would accept that her marriage to the King was invalid, she might regain her access to Mary and vice versa. Both refused. Catherine died in 1536, probably of cancer.

I have the authority of the King of Kings. I am all in all, and above all, so that God Himself and I, the Vicar of Christ, have but one consistory, and I am able to do almost all that God can do. What therefore, can you make of me but God?” – Pope Boniface VIII To

To say Pope Boniface VIII was a controversial pope would be putting it lightly. For one, the man had his fair share of critics, some of whom called him the “Magnanimus Peccator” (“Great-Hearted Sinner”). Others candidly blamed him for the papacy's demise. The sentiments of Dante Alighieri, the author of Dante's Inferno, were not any kinder; Dante claimed that the pope had “turned Peter's burial place into a sewer.

While Henry VIII is widely credited with founding the Church of England, and thus establishing the Protestant faith in England, Henry was not a Protestant. His break with Rome was political in both motivation and intention, meant to free him from the authority of the Pope and give him control of the church hierarchy in England, but from a doctrinal standpoint, Henry remained quite Catholic.

In 1302 Pope Boniface VIII issued a Bull declaring that submission to the Roman Pope was, for every human being, necessary to his soul’s salvation. From this the consequence was decreed that there is no God-given authority in the world apart from that which is derived from the Pope.

Dr. White quotes with great confidence and absolute assurance a Papal decree issued in the year 1300 by Pope Boniface VIII., which forbade the mutilation of the human body and consequently hampered all possibility of progress in anatomy for {30} several important centuries in the history of modern science. Indeed, this supposed Papal prohibition of dissection is definitely stated to have precluded all opportunity for the proper acquisition of anatomical knowledge until the first half of the sixteenth century, when the Golden Age of modern anatomy set in. This date being coincident with the spread of the movement known as the Protestant Reformation, many people at once conclude that somehow the liberality of spirit that then came into the world, and is supposed at least to have put an end to all intolerance,

Then, in 1632, Italian astronomer Galileo Galilei (1564-1642) published his Dialogo sopra i due massimi sistemi del mondo (Dialogue Concerning the Two Chief World Systems), wherein he established the superiority of the Copernican model. For this, as well as for the disrespectful tone of the book toward Pope Urban VIII (1568-1644), Galileo was tried and convicted of heresy, forced to recant his championing of the heliocentric model, and spent the remainder of his life under house arrest. Nevertheless,

When the facts of slave labour and especially the slave trade from Africa began to filter through to the Vatican chambers in Rome, popes began to express their concern. This was good. The popes began to criticise the exploitation of the native peoples. But unfortunately, they did not examine the principle of slavery itself. Thus Pope Paul III, in 1537, condemned the indiscriminate enslavement of Indians in South America. But when challenged, he confirmed ten years later that both clergy and laity had the right to own slaves. A century later, in 1639, Pope Urban VIII criticised unjust practices against the natives, but did not deny the four 'just titles' for owning slaves. Pope Benedict XIV condemned the wholesale enslavement of natives in Brazil — without denouncing slavery as such, nor the importation of slaves from Africa.

It was the last time in history that a pope was to crown an emperor; on that day the seven-hundred-year-old tradition, which had begun in ad 800, when Pope Leo III had laid the imperial crown on the head of Charlemagne, was brought to an end.

I read Let’s hear it for Pope Clement VIII, took a long sip, read it again and finally thought about turning the mug around. In the 16th Century, he baptised coffee, turning it from the devil’s drink into one fit for a God (or a Pope).

Against such the Lord complains by the prophet, saying, They have reigned, and not by Me; they have been set up as princes, and I knew it not (Hos. viii. 4).

okay as long as there was a chance it wasn’t sinful; this was condemned by Pope Innocent IX in 1591. Others advocated for “rigorism,” where something was forbidden if there was any chance at all that it was sinful; this was condemned by Pope Alexander VIII in 1690.73 A great number of other competing theories weighed the probability of a rule being correct or the percentage of reasonable people who believed it. “Probabiliorism,” for instance, held that you should do something only if it was less likely to be sinful than not; “equiprobabilism” held that it was also okay if the chance was perfectly even. The “pure probabilists” believed that a rule was optional as long as there was a “reasonable” probability that it might not be true; their cry was Lex dubia non obligat: “A doubtful law does not bind.” However, in contrast to the free-spirited laxists, the probabilists stressed that the argument for ignoring the rule, while it didn’t need to be more probable than the argument for obeying the law, nonetheless needed to be “truly and solidly probable, for if it is only slightly probable it has no value.”74 Much ink was spilled, many accusations of heresy hurled, and papal declarations issued during this time. The venerable Handbook of Moral Theology concludes its section on “The Doubting Conscience, or, Moral Doubt” by offering the “Practical Conclusion” that rigorism is too rigorous, and laxism too lax, but

For with this dispensation in place, and the marriage blessed by the pope, what could possibly go wrong?

Pope Innocent VIII made such hysterical nonsense official Catholic dogma in his 1484 Bull, Summis desiderantes affectibus: Men and women straying from the Catholic faith have abandoned themselves to devils, incubi and succubi [male and female demonic sexual partners], and by their incantations, spells, conjurations. . .have slain infants yet in the mother's womb, as also the offspring of cattle, have blasted the produce of the earth. . . .24

Among the conclusions that emerge from this combination of qualities is the fact that in no sense was Trujillo a man of revolutionary aspiration or tendency. He did not wish to overthrow the system of government developed by Heureaux; he merely wanted to inherit it. He did not want to pull down or overturn; he preferred to extend and build. But above all, and without limit, he wanted to dominate. He embodied in every one of his attitudes the view that Macaulay attributed to Henry VIII in respect to the Roman Catholic faith: 'an orthodox Catholic except that he chose to be his own Pope.

In Protestant countries, the Reformation removed the anointing (and the excommunicating) of secular rulers from the jurisdiction of Rome. The doctrine of the divine right of kings was invented to enable kings to be anointed by bishops they had themselves appointed, rather than by appointees of the Pope. The interests of national kings and their peoples were certainly closer than those of popes or emperors. But however much the interest of kings and their peoples might seem close at a time of national peril—as at the time of the Spanish Armada—at other times they might be in the harshest conflict, with ensuing revolutions and civil wars. The national Church of England, established by Henry VIII's break with Rome, had as its most fundamental doctrine that of passive obedience to the king, under all circumstances and at any cost. But such a doctrine could not survive the contingency of the King himself becoming Catholic. In the Glorious Revolution of 1689, the Church of England itself was converted from the divine right of kings to popular sovereignty, exercised in and through the Parliament.

Even though Vasari listed herbs and their properties as one of Leonardo’s areas of interest, this is one of those subjects that has been taboo around Renaissance studies. But the use of herbs for artistic and philosophical purposes was old when the ancient Greeks discovered it two thousand years before. In a rule-breaking and innovative time such as the Florentine Renaissance, inhaling a little canapa might’ve helped with the night’s entertainment, especially if you played the lira and improvised a lot. We know it was around. After all, Pope Innocent VIII had banned the practice as sacrament during mass in 1484. How bad did the practice have to get before the Pope himself had to step in? Perhaps the reason the subject remains untouched is because Leonardo Studies arose with Italian Renaissance Studies in Victorian England, where some subjects were allowed and others weren’t. Cannabis was one. Homosexuality another.

Academics not long ago had gotten permission to X-ray the tomb of Pope Celestine V, who had allegedly died at the hands of his overeager successor, Boniface VIII. The researchers had hoped the X-ray might reveal some small hint of foul play—a broken bone perhaps. Incredibly, the X-ray had revealed a ten-inch nail driven into the Pope’s skull.

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