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A primary emphasis of the Counter-Reformation was a mission to reach parts of the world that had been colonized as predominantly Catholic and also try to reconvert nations such as Sweden and England that once were Catholic from the time of the Christianisation of Europe, but had been lost to the Reformation. [1]
In response, the Catholic Church began its own reformation process known as the "counter-reformation" which culminated in the Council of Trent. This council was responsible for several practical changes and doctrinal clarifications. [11] In spite of this, the two parties remained notably dissimilar.
The Counter-Reformation, or Catholic Reformation, was the response of the Catholic Church to the Protestant Reformation. The essence of the Counter-Reformation was a renewed conviction in traditional practices and the upholding of Catholic doctrine as the source of ecclesiastic and moral reform, and the answer to halting the spread of ...
Considered as the start of the scientific revolution. December 13, 1545: Ecumenical Council of Trent convened during the pontificate of Paul III, to prepare the Catholic response to the Protestant Reformation. Its rulings set the Counter-Reformation tone of Catholic Church for four centuries until the Second Vatican Council (1962–1965).
To effect a reformation in discipline or administration. This object had been one of the causes calling forth the reformatory councils and had been lightly touched upon by the Fifth Council of the Lateran under Pope Julius II. The obvious corruption in the administration of the Church was one of the numerous causes of the Reformation.
As a result, the theological debates surrounding the reformation are largely alien to the Orthodox church. Neither Reformation nor Counter-Reformation, in the Western sense, are present in the Orthodox Church's historical theology. The new Ottoman government that arose from the ashes of Byzantine civilisation was neither primitive nor barbaric.
The European wars of religion are also known as the Wars of the Reformation. [3] [10] [11] [12] In 1517, Martin Luther's Ninety-five Theses took only two months to spread throughout Europe with the help of the printing press, overwhelming the abilities of Holy Roman Emperor Charles V and the papacy to contain it.
Much Catholic missionary work has undergone a profound change since the Second Vatican Council (1962–1965), and has become explicitly conscious of the dangers of cultural imperialism or economic exploitation. Contemporary Christian missionaries try to observe the principles of inculturation in their missionary work.