Today in Catholic History – Humani Generis

On 12 August 1950, Pope Pius XII issued the encyclical Humani Generis, subtitled Concerning Some False Opinions Which Threaten to Undermine the Foundations of Catholic Doctrine.

In this encyclical, Pius addresses the importance of the teaching authority of the Church, the need to seek out the truths of divine revelation, and dangerous tendencies he sees in the modern exercise of theology.

Pius asserts that while human reason unaided can come to the knowledge of God’s existence, only divine revelation can enable us to understand the true relationship between God and humanity. While it is important for humanity to seek out this true relationship, it is also necessary to recognize the the existence of the teaching authority of the Church in order to avoid falling into error while doing theological inquiry.

Amongst the errors that Pius condemns are the belief that the theory of evolution can be used to explain all things so that religious beliefs only reflect a particular stage of humanity which will one day be left behind as the human species evolves. Pius also condemns a philosophy of existentialism which sees humanity only in terms of its temporary characteristics and does not concern itself with what Pius calls “their immutable essences” – that which is common to all humanity and is unchanging.

Overall, Pius wants to call Catholics back to what he believes are the unchanging truths of the faith and to condemn any treatment of these truths which would consider them as of only temporary importance. He agrees that some of these truths only came to their fullness through long periods of theological investigation, but denies that this history of a development of doctrine means that these truths can be rejected by simply treating them as relics of the past or by simply considering “truth” something relative to one’s situation in history.

In order to respond to these errors, Pius calls for all theologians to recognize the role of the Papacy to define and identify the unchanging truths of the faith and for a greater emphasis on the teaching of an authentic philosophy in the seminaries which would defend against the problems of relativism.

Of particular note are Pius XII’s comments in regard to the theory of evolution. While Pius is unwilling to accept the theory of evolution as definitively proved, he does state that scientists and theologians can continue to discuss it. However, what is not permitted is a belief that the creation of the human soul is also a product of evolution. He says, “Catholic faith obliges us to hold that souls are immediately created by God.” Pius also addresses the theory of polygenism, or the belief that the human species descended from multiple ancestors rather than from a single “Adam” and “Eve”. Pius believes that such an opinion would be incompatible with the Catholic understanding of original sin.

Pius XII is open to scientific and intellectual investigation, but argues that any authentic search for truth must not conflict with the truths of the faith as defined by the Catholic Church and her Magisterium.

Humani Generis

Today in Catholic History – The Ursuline Convent Riots

On the 11 August 1834, angry mobs of Protestants burned a convent of the Ursulines to the ground in Charleston, Massachusetts (near Boston).

Prior to the attack, tensions had been growing between the Catholics and Protestants. The vast majority of the women enrolled at the school operated by the Ursulines belonged to the the Protestant upper class and Boston was also experiencing a large increase in Irish Catholic into the labor market. Thus both religious and economic tensions contributed to the later riots.

However, a more immediate cause of the riot involved Rebecca Reed, a young Episcopalian, who had attended the Ursuline school and would later decide to enter the Ursuline novitiate in 1832. She left after six months and later wrote a text entitled “Six Months in a Convent” accusing the Ursulines of forcing girls into Catholicism and the convent as a place of terrible punishment.

On 28 July 1834, one of the Ursuline sisters who taught at the convent, Sister Mary John (Miss Elizabeth Harrison), mysteriously appeared at the home of a local resident in an agitated condition and asking to be taken to the home of an acquaintance. The resident took Sister Mary John where she wished to go and the next day returned to her acquaintance’s home to ask why she had desired to leave the convent only to find that Sister Mary John had returned to the convent accompanied by the Ursuline Mother Superior Mother Mary St. George and the bishop of Boston, Benedict Fenwick.

Local papers began to publish stories about a mysterious woman who was being kept against her will at the Ursuline convent. On 10 August, signs appeared in Boston saying: “To the Selectmen of Charlestown!! Gentlemen: It is currently reported that a mysterious affair has lately happened at the Nunnery in Charlestown, now it is your duty gentlemen to have this affair investigated immediately[;] if not the Truckmen of Boston will demolish the Nunnery thursday [sic] night—August 14.”

Concerned about the call for violence, local officials, with the permission of the Mother Superior, went to the convent to interview Sister Mary John. They prepared a statement to be published in the Boston Gazette that said Sister Mary John was in good health, was free to leave if she wished, and that the convent was in good condition.

However around 8:00 PM, a group of angry Protestants went to the convent demanding release of the “mysterious lady”. One nun appealed to the mob to disperse only to have the mob promise her protection should she leave. The crowd would become further incensed when the Mother Superior appeared and threatened the crowd: “The Bishop has twenty thousand of the vilest Irishmen at his command, and you may read your riot act till your throats are sore, but you’ll not quell them.”

Thus, while the crowd did disperse for a few hours, at about 11:00, a crowd of between fifty and sixty men set fire to tar barrels on the convent grounds. Fire companies that were called for help, failed to intervene, instead joining the crowd, which eventually grew to around 2,000 people. The crowd attacked the convent, breaking down doors and windows, and ransacked the buildings. The nuns and students were forced to flee. The rioters would eventually set fire to the buildings and destroyed them.

In response, the government of Boston passed a resolution condemning the riot and initiating an investigation into the attacks. Rewards were offered for information leading to the arrest of the perpetrators. Bishop Fenwick called for the Catholics to refrain from any revenge and thanked the Boston authorities for their actions.

Troops and police were ordered stationed at several sites around Boston and Charleston, including the Cathedral of the Holy Cross. However, no troops were posted near the remains of the convent and at about 10:00 PM on 12 August, a crowd again attacked the grounds of the convent. The crowd destroyed the convent gardens and orchards and fences. They set bonfires on the grounds.

While thirteen would be eventually arrested, twelve would be eventually acquitted at trial – including the self-confessed ringleader of the mob. Only a sixteen-year-old who had participated in a book burning was convicted. He was sentenced to life imprisonment at hard labor but was pardoned by the governor in response to a petition signed by five thousand citizens of Boston, including Bishop Fenwick and Sister Mary St. George.

The Boston archdiocese tried several times to receive indemnification from the city, county and state government on the grounds that they had failed to protect the convent but without any success.

There is a latter account of one Protestant gentleman from Boston seeking an audience with Pope Gregory XVI only to be asked, “Was it you who burned down my convent?”

The land on which the convent was built is now part of Somerville, MA. Nothing remains of the convent but some of the bricks of the convent are now part of the arch of the front vestibule in the present Cathedral of the Holy Cross in Boston.

Wikipedia has many good links to more information on the riots

Today in Catholic History – The Battle of St. Quentin

On 10 August 1557, the combined forces of Spain and England defeated those of France at the Battle of St. Quentin. This was the first military victory of Philip II as King of Spain.

At this time, Philip II, also the Holy Roman Emperor, was allied with England as a result of his marriage to Queen Mary of England. Spain and France had been at war for some years over which country would have greater dominance over Europe.

The battle took place on the feast day of Saint Lawrence, so Philip constructed the palace El Escorial [now the Monastery of Saint Lawrence] as a memorial to the victory and in the saint’s honor. One tradition holds that palace was constructed in the shape of a gridiron which was the shape of the instrument of Lawrence’s martyrdom. Others argue that the palace was constructed in the shape of the Temple of Solomon. The palace was completed in 1584.

Spain’s victory did not have much of an effect on the kingdoms of France, Spain or England but it did enable the Duchy of Savoy to obtain its independence from France.

Today in Catholic History – The Opening of the Sistine Chapel

On 9 August 1483, vespers were celebrated in the Sistine Chapel by Pope Sixtus IV, whose name would become associated with the chapel. One week later on the 15th of August, Pope Sixtus IV celebrated the first Mass in the chapel on the Feast of the Assumption of the Blessed Virgin Mary.

Sixtus IV restored and dedicated the chapel to the Assumption. The restored chapel was intended for private liturgies of the pope and included artwork by Pietro Perugino, Sandro Botticelli, and Domenico Ghirlandaio. The original chapel had existed since 1368 and had fallen into ruin.

It is in the Sistine Chapel that the conclaves for the elections of new popes take place. Other important religious services also take place here.

While the chapel is perhaps best known for Michelangelo’s paintings, these only appeared in 1512 during the papacy of Julius II.

Today in Catholic History – Quam Singulari

On 8 August 1910, Pope Pius X issued the decree Quam singulari stating that all children were obligated to receive their first communion and first confession by the time they obtained the age of reason. Pius asserted that this age was approximately the age of seven.

Pius X condemned the belief that only those who had a “full knowledge” of the faith should receive Communion as being contrary both to the history and teachings of the Catholic Church as expressed at the Lateran Council of 1215 and was harmful to the spiritual life of the child. For, denying Holy Communion and Confession to a child because the child did not have “full knowledge” of the faith risked forcing the child to live in a state in which the had child was subject to the temptation to sin without the ability to receive the grace that came from the Eucharist.

Quam Singulari did not condemn the traditional Eastern practice of the reception of Holy Communion by infants, indeed Pius X used the Eastern tradition to demonstrate how “full knowledge” of the faith should not be a condition for reception of the Eucharist. Rather, Quam Singulari is intended to set an age by which a child should receive their first communion not the age at which they should receive.

Quam singulari

Today in Catholic History – The Restoration of the Society of Jesus

On 7 August 1814, Pope Pius VII issued the bull Sollicitudo omnium ecclesiarum or “The care of all churches” which ended Clement XIV’s 1773 suppression of the Society of Jesus and restored the order throughout the world.

Clement XIV had been compelled to suppress the Jesuits due to the strong feelings against them by the various governments of Europe. The Society of Jesus was seen as the most powerful and public element of the Catholic Church in the years before the French Revolution, a time in which secular governments wished to enhance their position relative to that of the papacy. The desire to confiscate Jesuit wealth also encouraged the movement toward suppression.

When the governments of Europe threatened to break away from the Catholic Church unless the Jesuits were suppressed, Clement XIV felt he had no choice but to give into their demands. However, while the Jesuits were suppressed throughout the world, the Orthodox Russian Empress Catherine II refused to permit their suppression in her domain and there the Society of Jesus would survive until their later restoration.

Pius VII read the bull publically from the Jesuit church Il Gesu in Rome showing his great support for the Society of Jesus as a key element of his opposition to the forces of revolution which had contributed to the Napoleonic Wars. The Jesuits were to become tools in the new conservative movement that spread throughout Europe. Those nations that had previously sought the end of the Jesuits had also come to see the forces of the French Revolution as a greater threat.

Today in Catholic History – The End of the Holy Roman Empire

On 6 August 1806, the Emperor Francis II abdicated ending the Holy Roman Empire which had existed from the time of Otto I in 962.

After Napoleon’s defeat of the Austrian armies at the battles of Ulm and Austerlitz in 1805, Francis II was forced to sign the Treaty of Pressburg on 26 December 1805. This treaty required the Francis to cede much of his German territory, including Bavaria and Wurtemberg, to Napoleon and his allies. Napoleon would use this territory to form his Confederation of the Rhine.

While Francis II held the title of Holy Roman Empire, this empire was really understood as the German Empire and as a later letter from Napoleon to the Diet of the Holy Roman Empire noted, now that Bavaria and Wurtemburg as well as other fourteen other German states belonged to the Confederation of the Rhine, it was inappropriate to speak of the continued existence of a unified Holy Roman Empire. The end of the Empire did not cause much of a stir in Europe, Goethe noted that news of it concerned him less than an argument involving his coachman. Indeed, the decline of the Holy Roman Empire had been taking place for quite some time.

With his abdication, Francis II Holy Roman Emperor became Francis I Emperor of Austria.

Today in Catholic History – The Battle of Petrovaradin

On 5 August 1716, the Austrian Empire overcame the Ottoman empire at the Battle of Petrovaradin or Peterwardein – now in Serbia.

The Austrian army, led by Prince Eugene of Savoy, though outnumbered by the Ottoman forces 83,000 to approximately 120 to 150 thousand inflicted a significant defeat on the Ottoman forces. The Ottoman commander, Silahdar Damat Ali Pasha, was slain as were approximately 6,000 Ottoman soldiers. While the early stages of the battle appeared to indicated a victory for the Ottomans, the eagerness of their attack left their right flank exposed – a weakness that Prince Eugene was quick to spot and exploit.

After the battle, a church commemorating the victor was built on the hill over the battlefield. The church of Our Lady of Tekije or Snowy Mary is held in honor by both Orthodox and Catholics. It has an Orthodox and a Catholic altar and is used as worship by the two faiths.

Today in Catholic History – Aeterni Patris

On 4 August 1879, Pope Leo XIII issued the encyclical Aeterni Patris [Of the Eternal Father] which addressed the importance of authentically Christian philosophy and called for a increased attention to the works of St. Thomas Aquinas.

Leo believed that secular philosophy failed to lead people to the fullness of the truth – either by denying truth or at least by being unable to the highest truths which were known only by faith. Leo did not believe that faith and reason were opposed to one another but that reason needed and should lead one to faith. Authentic theology should, in turn, be based on philosophy.

While Leo noted the authentic relationship between faith and reason as expressed in the history of the Catholic Church, the foremost example of how theology should be done was reflected in the work of St. Thomas Aquinas. For this reason, Leo called for a return to a study of the scholastic theologians, especially Aquinas. It should, however, also be noted that Leo did not intend for philosophers or theologians to imitate Aquinas if, “there be anything that ill agrees with the discoveries of a later age, or, in a word, improbable in whatever way”.

Leo’s support of Aquinas contributed to the revival of Thomism at the end of the 19th and beginning of the 20th century and would influence the work of such philosophers and theologians as Karl Rahner, Bernard Lonergan, Jacques Maritain and Étienne Gilson.

One year later, on 4 August 1880, Leo would designate Aquinas the patron of all Catholic colleges, schools and universitis throughout the world.

Aeterni Patris

Today in Catholic History – The Exile of Nestorius

On 3 August 435, the former Patriarch of Constantinople, Nestorius, was exiled by Emperor Theodosius II to a monastery in the Great Oasis of Hibis in Egypt.

Nestorius had been condemned at the Ecumenical Council of Ephesus in 431 for his belief that the divinity and humanity of Jesus Christ were completely separate – Mary was Christotokos or Christ bearer not Theotokos or God bearer. Nestorius believed that if the divinity and humanity were joined in Christ than Christ would not be either like us in our humanity nor like God in his divinity. At Ephesus, his main opponent Cyril of Alexandria argued that if the divinity and humanity of Christ were completely separated than our humanity too remained completely separated from God and we were not saved. Cyril claimed that Nestorius believed that Christ was composed of two persons in one body.

Unfortunately for Nestorius, Cyril did not wait until Nestorius’ supporters arrived at the Council of Ephesus before he demanded a vote condemning Nestorius. Nestorius’ supporters would hold a rival council condemning Cyril but the emperor would side with Cyril against Nestorius. Nestorius’ supporters facing persecution would move into Persia and establish what is today known as the Assyrian Church of the East. While the Assyrian Church of the East recognizes Nestorius as a saint, it does not follow all of his teachings.