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By Francis Oakley
Within the early 15th century, the final council assembled at Constance and, representing the common Church, placed an finish to the scandalous schism which for nearly 40 years had divided the Latin Church among rival strains of claimants to the papal workplace. It did so by means of claiming and exercise an expert better to that of the pope, an expert via advantage of which it will probably impose constitutional limits at the workout of his prerogatives, stand in judgment over him, and if want be, depose him for wrongdoing. In so performing the council gave old expression to a convention of conciliarist constitutionalism which lengthy competed for the allegiance of Catholics world wide with the excessive papalist monarchical imaginative and prescient that was once destined to triumph in 1870 at Vatican I and to develop into pointed out with Roman Catholic orthodoxy itself. This e-book units out to reconstruct the half-millennial historical past of that vanquished rival tradition.
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Extra resources for The Conciliarist Tradition: Constitutionalism in the Catholic Church 1300-1870
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Having failed in an attempt to seize Rome by military force, he abandoned Italy in May–June 1379, and took up residence at Avignon. Subsequent military and diplomatic efforts, notwithstanding, neither claimant proved able to displace the other or to win the allegiance of all Christian nations. As a result, the protracted schism which ensued was a far more serious affair than any of its numerous predecessors and, despite repeated attempts to end it, it was to endure for almost forty years. Both claimants stubbornly refused, either individually or concurrently, to withdraw; both went on damagingly to appoint new flights of cardinals.
Under the influence of barbarian custom 8 See above, Prologue. Dictatus papae, arts. 3, 5, 13, 25; in S. Z. Ehler and J. B. , Church and State through the Centuries (London: Burns & Oates, 1954), 43–4. 9 24 Era of Councils from Pisa to Trent and feudal institutions, that system had grown up during the early medieval centuries and had spread throughout Western Europe until it embraced most of the parish churches and a goodly proportion of the monasteries, too. The long-term significance of this particular failure lies less in the further measure of lay control it left standing—for churches had come to be owned directly by bishops and monasteries as well as by kings and nobles10—than in the fact that it permitted a further transformation in the notion of ecclesiastical office itself, a blurring of the crucial distinction that the Romans had made and that we ourselves make between the holding of office and the ownership of property.
Presumably because of that, the greater part of Latin Christendom appears to have recognized not only the legitimacy of the Council of Pisa itself, but also the validity of the actions it had taken, including the unanimous election by the cardinals of both obediences of a new pope, Alexander V (1409–10), whose legitimacy Alexander VI, by his own choice of title, was still to recognize a century later. Indeed, the survival of the Roman and Avignonese pontiffs in their drastically reduced obediences may have been assured only by Alexander V’s death and by the fact that his successor, John XXIII (1410–15), was by the most generous of estimates a man of less than praiseworthy life.