Get Academic Interests and Catholic Confessionalisation: The PDF

By Bruno Boute

Delving into the Tangled Involvement of educational associations with the benefice approach within the Early smooth interval, this booklet makes a speciality of an anomaly: medieval privileges that supplied lecturers at Louvain, the self-declared storm-troopers of Catholic and dynastic recovery within the Netherlands, with entry to the Post-Tridentine clerical activity marketplace.

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Additional info for Academic Interests and Catholic Confessionalisation: The Louvain Privileges of Nomination to Ecclesiastical Benefices (Education and Society in the Middle Ages and Renaissance)

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Teaching had become the monopoly of a handful of professors whose orthodoxy was, in the eyes of the circuits of power in Brussels, more guaranteed; an assessment that was not challenged by the academics—if they had not suggested it themselves. 103 Guelluy has convincingly argued in the early 1940s that this evolution reflected the way in which the Louvain theologians had redefined 99 Trent’s Sessio V of 16 June 1546 did not extend its stipulations on the organisation of teaching of Scripture to universities (Laplanche, “L’enseignement de l’Ecriture Sainte,” 372), but Louvain’s chair of Scripture was installed in the same year.

47 Pasture, La restauration religieuse, 122–23 and 204. 48 An inventory of sources and a complete bibliography in Cloet, Repertorium van dekanale visitatieverslagen. 14 chapter one respective dioceses;49 they have also allowed detection of the different rhythms in the christianisation of, respectively, cities and countryside. 51 Prosopographical research has shed an interesting light on the largely urban and upper middle-class origins, the formation, and the career patterns of the pastors of the diocese of Ghent in the 17th century.

Because of the opposition of (a minority of ) Belgian bishops against the first Roman condemnations, and because the soi-disant jansénistes tried to involve the secular authorities,73 “Jansenism” eventually became a versatile cover behind which to pick fresh fights over the implications of papal primacy or to renegotiate the feeble boundaries between Church and State in the Low Countries, in France, and, from the 18th century onwards, in other areas of Catholic Europe. 74 This problem has been tackled by the contrasting of the remarkable successes on the field ascribed to the Belgian episcopate, and the reportedly poor Tridentine record of a papacy that placed itself above the Council’s 71 The basics in Stella, “Augustinisme et orthodoxie,” 170–72.

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