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Vicar

Vicar

In the broadest sense, a vicar (from the Latin vicarius) is anyone acting as a substitute or agent for a superior (compare "vicarious"). In this sense, the title is comparable to lieutenant. Usually the title appears in a number of Christian ecclesiastical contexts, but in the Holy Roman Empire a local representative of the emperor, perhaps an archduke, might be styled "vicar".

Roman Catholic

In Roman Catholic canon law, a vicar is the local representative of any ecclesiastic. The Romans had used the term to describe officials subordinate to the praetorian prefects. In the early Christian churches, bishops likewise had their vicars, such as the archdeacons and archpriests, and also the rural priest, the curate who had the cure of all the souls outside the episcopal cities. The position of the Roman Catholic vicar as it evolved, is sketched in the Catholic Encyclopedia, 1908 [http://www.newadvent.org/cathen/15401a.htm] The Pope uses the title Vicarius Christi, meaning, the vicar of Jesus Christ. The papacy first used this title in the eighth century; earlier they used the title vicar of St. Peter or vicarius principis apostolorum, the vicar of the chief of the apostles. The distinction in the claim for authority will be immediately apparent. Vicars have various different titles based on what role they are performing. An apostolic vicar heads a missionary diocese. A vicar capitular is a temporary ordinary of a diocese during a sede vacante period. A vicar general is a bishop's chief assistant in a diocese. Episcopal vicars and vicars forane lead territorial divisions of a diocese, episcopal vicars are normally titular bishops, while vicars forane are always priests. A parochial vicar is a priest assigned to a parish in addition to, and under the supervision of, the pastor. Some papal legates are honoured by the title Vicar of the Apostolic See.

Anglican

In the Church of England, vicar is the ordinary title given to certain parish priests. Historically, Anglican parish clergymen were divided into rectors, vicars, and perpetual curates. These were distinguished according to the way in which they were remunerated. The church was supported by tithes — taxes (traditionally, as the etymology of tithe suggests, of ten percent) levied on the agricultural output of the parish. These were divided into greater tithes levied on wheat, hay and wood, and lesser tithes levied on the remainder. A rector received both greater and lesser tithes, a vicar the lesser tithes only. A perpetual curate received no tithe income and was supported by the diocese. The adjective perpetual emphasises that such a clergyman enjoyed the same security of tenure as his more affluent peers. An Act of Parliament of 1868 permitted perpetual curates to style themselves vicars. The conjunction of this change with near-contemporaneous church reforms aimed at reducing the disparities of income among clergymen meant that the distinction between the grades of clergymen became progressively less relevant and remarked upon. Most parishes in England and Wales retain the historical title for their parish priest — rector or vicar — with vicar being more common. However, the distinction is now only historical. In the late twentieth century, a shortage of clergy and the disparity of workload between parish clergy led to the development of a number of new forms of parish ministry. One of these, which has proved relatively effective, is the Team ministry or benefice. A number of parishes join together to form the Team, but each parish retains its legal definition and independence. Rather than having clergy licensed to the individual parishes, a team of clergy are licensed to the entire Team. In this system, the more senior priest takes the title Team Rector and serves as parish priest in the main parish, and one or more stipendiary, experienced priests serve as Team Vicars (often installed into the other parishes). Non-stipendiary clergy and assistant curates take other titles, often Team Curate. In many other Anglican provinces, the distinction between a vicar and a rector is different. In the Church of Ireland and the Scottish Episcopal Church, most parish priests are rectors. In the Episcopal Church in the United States of America, a vicar is a priest in charge of a mission, that is, a congregation supported by its diocese, as opposed to a self-sustaining parish, which is headed by a rector.

Ulster

In early 17th century Ulster every church had a vicar and a parson instead of a co-arb and an erenagh. The vicar, like the co-arb, was always in orders. He said the mass (‘serveth the cure’) and received a share of the tithes. The parson, like the erenagh, had a major portion of the tithes, maintained the church and provided hospitality. As he was not usually in clerical orders, his responsibilities were mainly temporal. However, there were differences in the divisions of the tithes between various dioceses in Tyrone. In the Diocese of Clogher, the vicar and the parson shared the tithes equally between them; in the Diocese of Derry, church income came from both tithes and the rental of church lands (‘temporalities’). The vicar and the parson each received one third of the tithes and paid an annual tribute to the bishop. In places where there was no parson, the erenagh continued to receive two thirds of the income in kind from the church lands, and delivered the balance, after defraying maintenance, to the Bishop in cash as a yearly rental. In other places, the parson, the vicar and the erenagh shared the costs of church repairs equally between them. In the Diocese of Armagh the parson received two-thirds of the tithes and the vicar one third. The archbishop and the erenagh impropriated no part thereof, presumably because they received the entire income from the termon lands. The division of responsibilities between vicar and parson seems to derive from a much earlier precedent established in the old Celtic Church of St Columcille.

Notable vicars

In either tradition, a vicar can be the priest of a "chapel of ease", a church which is not a parish church. Non-resident canons led also to the institution of vicars choral, each canon having his own vicar, who sat in his stall in his absence (see Cathedral). Oliver Goldsmith's novel The Vicar of Wakefield (1766) and the Barsetshire novels of Anthony Trollope, and in France Honoré de Balzac's The Curate of Tours (Le Curé de Tours) all evoke the impoverished world of the 18th and 19th century vicar, while the satiric ballad "The Vicar of Bray" reveals the changes of conscience a vicar in Co. Wicklow might be forced through, in order to retain his meagre post, between the 1680s and 1720s. "The Curate of Ars" (usually in French: Le Curé d'Ars) is a style often used to refer to Saint Jean Vianney, a French parish priest canonized on account of his piety and simplicity of life. Many English culture figures started life as the educated but impoverished son of a vicar: Sir Francis Drake, Thomas Hobbes, John Henley, John Lightfoot, Samuel Taylor Coleridge, Adam Sedgwick, Cecil Rhodes, Nassau William Senior, or Charles Kingsley, for some examples drawn from various intellectual fields. Robert Herrick was himself a vicar.

The Lutheran Church, Missouri Synod

In the LCMS, a vicar is an intern pastor, usually in the third year of his seminary training, and at the end of his year of vicarage, he returns to his seminary and completes his final year. He is then given a "call" (assignment) and ordained as a full fledged pastor

External links

- [http://www.newadvent.org/cathen/15401a.htm The Catholic Encyclopedia: vicar]
- [http://www.stthomasu.ca/~hunt/braytext.htm The Vicar of Bray] e-text Category:Anglicanism Category:Roman Catholic Church offices Category:Ecclesiastical titles

Latin

Latin is an ancient Indo-European language originally spoken in the region around Rome called Latium. It gained great importance as the formal language of the Roman Empire. All Romance languages, those being most notably Spanish, French, Portuguese, Italian, and Romanian, are descended from Latin, and many words based on Latin are found in other modern languages such as English. The Latin alphabet, derived from the Greek, remains the most widely-used alphabet in the world. It is said that 80 percent of scholarly English words are derived from Latin (in a large number of cases by way of French). Moreover, in the Western world, Latin was a lingua franca, the learned language for scientific and political affairs, for more than a thousand years, being eventually replaced by French in the 18th century and English in the late 19th. Ecclesiastical Latin remains the formal language of the Roman Catholic Church to this day, and thus the official national language of the Vatican. The Church used Latin as its primary liturgical language until the Second Vatican Council in the 1960s. Latin is also still used (drawing heavily on Greek roots) to furnish the names used in the scientific classification of living things. The modern study of Latin, along with Greek, is known as Classics.

Main features

Latin is a synthetic inflectional language: affixes (which usually encode more than one grammatical category) are attached to fixed stems to express gender, number, and case in adjectives, nouns, and pronouns, which is called declension; and person, number, tense, voice, mood, and aspect in verbs, which is called conjugation. There are five declensions (declinationes) of nouns and four conjugations of verbs. There are six noun cases: #nominative (used as the subject of the verb or the predicate nominative), #genitive (used to indicate relation or possession, often represented by the English of or the addition of s to a noun), #dative (used of the indirect object of the verb, often represented by the English to or for), #accusative (used of the direct object of the verb, or object of the preposition in some cases), #ablative (separation, source, cause, or instrument, often represented by the English by, with, from), #vocative (used of the person or thing being addressed). In addition, some nouns have a locative case used to express location (otherwise expressed by the ablative with a preposition such as in), but this survival from Proto-Indo-European is found only in the names of lakes, cities, towns, small islands, and a few other words related to locations, such as "house", "ground", and "countryside". Latin itself, being a very old language, is far closer to Proto-Indo-European than are most modern Western European languages; it has, in fact, about the same relationship with PIE as modern Italian or French has to Latin. There are six general tenses in Latin (technically they are tense/aspect/mood complexes). The indicative mood can be used with all of them. The subjunctive mood, however, has only present, imperfect, perfect, and pluperfect tenses. These tenses in the subjunctive mood do not completely correlate in meaning to the tenses in the indicative. The following examples are of the first conjugation verb "laudare" ("to praise") in the indicative mood and the active voice:
Primary sequence tenses
# present (laudo, "I praise") # imperfect (laudabam, "I was praising") # future (laudabo, "I shall praise," "I will praise")
Secondary sequence tenses
# perfect (laudavi, "I praised", "I have praised") # pluperfect (laudaveram, "I had praised") # future perfect (laudavero, "I shall have praised," "I will have praised") The future perfect tense can also imply a normal future idea (like in "When I will have run...") and so may also sometimes be included in the primary sequence.
Latin and Romance
After the collapse of the Roman Empire, Latin evolved into the various Romance languages. These were for many centuries only spoken languages, Latin still being used for writing. For example, Latin was the official language of Portugal until 1296 when it was replaced by Portuguese. The Romance languages evolved from Vulgar Latin, the spoken language of common usage, which in turn evolved from an older speech which also produced the formal classical standard. Latin and Romance differ (for example) in that Romance had distinctive stress, whereas Latin had distinctive length of vowels. In Italian and Sardo logudorese, there is distinctive length of consonants and stress, in Spanish only distinctive stress, and in French even stress is no longer distinctive. Another major distinction between Romance and Latin is that all Romance languages, excluding Romanian, have lost their case endings in most words except for some pronouns. Romanian retains a direct case (nominative/accusative), an indirect case (dative/genitive), and vocative. In Italy, Latin is still compulsory in secondary schools as Liceo Classico and Liceo Scientifico which are usually attended by people who aim to the highest level of education. In Liceo Classico Ancient Greek is a compulsory subject.
Latin and English
See Latin influence in English for a more complete exposition. English grammar is independent of Latin grammar, though prescriptive grammarians in English have been heavily influenced by Latin. Attempts to make English grammar follow Latin rules — such as the prohibition against the split infinitive — have not worked successfully in regular usage. However, as many as half the words in English were derived from Latin, including many words of Greek origin first adopted by the Romans, not to mention the thousands of French, hundreds of Spanish, Portuguese and Italian words of Latin origin that have also enriched English. During the 16th and on through the 18th century English writers created huge numbers of new words from Latin and Greek roots. These words were dubbed "inkhorn" or "inkpot" words (as if they had spilled from a pot of ink). Many of these words were used once by the author and then forgotten, but some remain. Imbibe, extrapolate, dormant and inebriation are all inkhorn terms carved from Latin words. In fact, the word etymology is derived from the Greek word etymologia, meaning "true sense of the word." Latin was once taught in many of the schools in Britain with academic leanings - perhaps 25% of the total [http://www.channel4.com/history/microsites/T/teachem2/thennow/]. However, the requirement for it was gradually abandoned in the professions such as the law and medicine, and then, from around the late 1960s, for admission to university. After the introduction of the Modern Language GCSE in the 1980s, it was gradually replaced by other languages, although it is now being taught by more schools along with other classical languages.
Latin education
The linguistic element of Latin courses offered in high schools or secondary schools, and in universities, is primarily geared toward an ability to translate Latin texts into modern languages, rather than using it in oral communication. As such, the skill of reading is heavily emphasized, whereas speaking and listening skills are barely touched upon. However, there is a growing movement, sometimes known as the Living Latin movement, whose supporters believe that Latin can, or should, be taught in the same way that modern "living" languages are taught, that is, as a means of both spoken and written communication. One of the most interesting aspects of such an approach is that it assists speculative insight into how many of the ancient authors spoke and incorporated sounds of the language stylistically; without understanding how the language is meant to be heard it is very difficult to identify patterns in Latin poetry. Institutions offering Living Latin instruction include the Vatican and the University of Kentucky. In Britain the Classical Association encourages this approach, and there has been something of a vogue for books describing the adventures of a mouse called Minimus. In the United States there is a thriving competitive organization for high school Latin students, the National Junior Classical League (the second-largest youth organization in the world after the Boy Scouts), backed up by the Senior Classical League for college students. Many would-be international auxiliary languages have been heavily influenced by Latin, and the moderately successful Interlingua considers itself to be the modernized and simplified version of the language (le latino moderne international e simplificate). Latin translations of modern literature such as Paddington Bear, Winnie the Pooh, Harry Potter and the Philosopher's Stone, Le Petit Prince, Max und Moritz, and The Cat in the Hat have also helped boost interest in the language.
See also

About the Latin language

- Latin grammar
- Latin spelling and pronunciation
- Latin declension
- Latin conjugation
- Latin alphabet
- List of Latin words with English derivatives
- Latin verbs with English derivatives
- Latin nouns with English derivatives
- ablative absolute
- Word order in Latin
About the Latin literary heritage

- Latin literature
- Romance languages
- Loeb Classical Library
- List of Latin phrases
- List of Latin proverbs
- Brocard
- List of Latin and Greek words commonly used in systematic names
- List of Latin place names in Europe
- Carmen Possum
Other related topics

- Roman Empire
- Internationalism
References

- Bennett, Charles E. Latin Grammar (Allyn and Bacon, Chicago, 1908)
- N. Vincent: "Latin", in The Romance Languages, M. Harris and N. Vincent, eds., (Oxford Univ. Press. 1990), ISBN 0195208293
- Waquet, Françoise, Latin, or the Empire of a Sign: From the Sixteenth to the Twentieth Centuries (Verso, 2003) ISBN 1859844022; translated from the French by John Howe.
- Wheelock, Frederic. Latin: An Introduction (Collins, 6th ed., 2005) ISBN 0060784237
External links

- [http://www.jambell.com/latin.html Latin Phrases for after dinner conversation (Thanks to Elaine Poole)]
- [http://www.ethnologue.com/show_language.asp?code=lat Ethnologue report for Latin]
- [http://forumromanum.org/literature/index.html Corpus Scriptorum Latinorum] is a comprehensive webography of Latin texts and their translations.
- [http://www.perseus.tufts.edu/ The Perseus Project] has many useful pages for the study of classical languages and literatures, including [http://www.perseus.tufts.edu/cgi-bin/resolveform?lang=Latin an interactive Latin dictionary].
- [http://lysy2.archives.nd.edu/cgi-bin/words.exe words by William whitaker] is a dictionary program online capable of looking up various word forms.
- [http://retiarius.org/ Retiarius.Org] includes a Latin text search engine.
- [http://www.nd.edu/~archives/latgramm.htm Latin-English dictionary and Latin grammar from U of Notre Dame]
- [http://latin-language.co.uk/ Latin language] History of Latin language, Latin texts with English translation and a collection of dictionaries.
- [http://augustinus.eresmas.net/scl/ Societas Circulorum Latinorum] gathers together Latin Circles all over the world.
- [http://www.learnlatin.tk LearnLatin.tk] - Free online course in Latin
- [http://www.latintests.net/ LatinTests.net] - Lets Latin learners test their grammar and vocabulary with self-checking quizzes.
- [http://thelatinlibrary.com/ The Latin Library] contains many Latin etexts
- [http://www.textkit.com/ Textkit] has Latin textbooks and etexts.
- [http://www.websters-online-dictionary.org/definition/Latin-english/ Latin–English Dictionary]: from Webster's Rosetta Edition.
- [http://www.language-reference.com/ Language reference] Cross-foreign-language lexicon powered by its own search engine. All cross combinations between Latin and French, German, Italian, Spanish.
- [http://comp.uark.edu/~mreynold/rhetor.html Rhetor by Gabriel Harvey] was originally published in 1577 and never again reprinted.
- [http://freewebs.com/omniamundamundis omniamundamundis] Latin hypertexts from fourteen ancient Roman authors.
- [http://www.saltspring.com/capewest/pron.htm Pronunciation of Biological Latin, Including Taxonomic Names of Plants and Animals]
- [http://www.yleradio1.fi/nuntii Nuntii Latini (News in Latin)], written and spoken (RealAudio) news in latin. Weekly review of world news in Classical Latin, the only international broadcast of its kind in the world, produced by YLE, the Finnish Broadcasting Company.
- [http://www.tranexp.com:2000/InterTran?url=http%3A%2F%2F&type=text&text=Replace%20Me&from=eng&to=ltt InterTran Latin], Translate from Latin to ENGLISH or vice versa.
- [http://www.latinvulgate.com Latin Vulgate] The Latin and English of the Old & New Testaments in parallel, along with the Complete Sayings of Jesus in parallel Latin and English. Category:Classical languages Category:Ancient languages Category:Fusional languages Category:Languages of Italy Category:Languages of Vatican City als:Latein zh-min-nan:Latin-gí ko:라틴어 ja:ラテン語 simple:Latin language th:ภาษาละติน

Agent

Agent can mean:
- agent (grammar), a noun carrying out an action
- agent (law), a person authorised to act on behalf of another person
- literary agent, a person who represents a writer
- double agent
- election agent, a person responsible for a candidate's campaign
- free agent, a sports player who is out of contract
- real estate agent
- secret agent, a spy
- in science:
- Agent Orange, a herbicide
- biological agent, an infectious disease that can be used in biological warfare
- in computing:
- Forté Agent, a newsreader and email client
- software agent, software that acts on behalf of a user
- intelligent agent, an intelligent software agent
- user agent, a client application used with a particular network protocol
- in culture:
- Agent 212, a Belgian comic
- Matrix Agents, characters in The Matrix
- Secret Agent, a 1936 film
- The Agents, super-human characters in Seven Samurai 20XX ja:エージェント

ChristianIty

Christianity

Holy Roman Empire

:This page is about the Germanic empire. For the ancient empire centred on Rome, see Roman Empire. The Holy Roman Empire of the German Nation (German: Heiliges Römisches Reich Deutscher Nation , Latin Sacrum Romanum Imperium Nationis Germanicae, see names and designations of the empire) was a political conglomeration of lands in Central Europe in the Middle Ages and the early modern period. Emerging from the eastern part of the Frankish realm after its division in the Treaty of Verdun (843), it lasted almost a millennium until its dissolution in 1806. By the 18th century, it consisted of the larger part of modern Germany, the Czech Republic, Austria, Liechtenstein, Slovenia, Belgium, and Luxembourg, as well as large parts of modern Poland and small parts of the Netherlands. Previously, it had included all of the Netherlands and Switzerland, and parts of modern France and Italy. In the 18th century, Voltaire ridiculed its nomenclature by saying that the Holy Roman Empire was "neither Holy, nor Roman, nor an Empire".

Character of the empire

Empire The Holy Roman Empire was an institution that is unique in world history and therefore difficult to grasp. To understand what it was, it might be helpful to assess first what it was not.
- It was never a nation state. Despite the German ethnicity of most of its rulers and subjects, from the very beginning many ethnicities constituted the Holy Roman Empire. Many of its most important noble families and appointed officials came from outside the German-speaking communities. At the height of the empire it contained most of the territory of today's Germany, Austria, Switzerland, Liechtenstein, Belgium, the Netherlands, Luxembourg, Czech Republic and Slovenia, as well as eastern France, northern Italy and western Poland. Its languages thus comprised not only German and its many dialects and derivatives, but many Slavic languages and the languages which became modern French and Italian. Furthermore, its division into territories ruled by numerous secular and ecclesiastical princes, prelates, counts, imperial knights, and free cities made it, in the early modern period at least, far less cohesive than the emerging modern states around it.
- However, during most of its time it was more than a mere confederation. The concept of the Reich not only included the government of a specific territory, but had strong Christian religious connotations (hence the holy prefix). Until 1508, German Kings were not considered Emperors of the Reich until the Pope had formally crowned them as such. The Reich can thus best be described as a cross between a state and a religious confederation.

Names and designations of the empire

The Holy Roman Empire was an attempt to resurrect the Western Roman Empire in western Europe, which was established in 800 when Pope Leo III crowned Charlemagne as Roman Emperor on Christmas Day, though the empire and the imperial office did not become formalized for some decades. Charlemagne went on to adopt the title 'Augustus' from earlier Roman times. The name of the Empire in different languages:
- German: Heiliges Römisches Reich (later: Heiliges Römisches Reich deutscher Nation)
- Italian: Sacro Romano Impero
- Latin: Sacrum Romanum Imperium
- Czech: Svatá říše římská (later: Svatá říše římská národa německého)
- French: Saint Empire Romain Germanique
- Spanish: Sacro Imperio Romano Germánico
- Portuguese: Sacro Império Romano-Germânico
- Polish: Święte Cesarstwo Rzymskie Narodu Niemieckiego
- Dutch: Heilige Roomse Rijk
- Slovene: Sveto rimsko cesarstvo
- Serbian: Sveto rimsko carstvo nemačke narodnosti
- Hungarian: Német-Római Császárság
- Russian: Священная Римская Империя (later: Священная Римская Империя немецкой нации) Contemporary terminology for the Empire varied greatly over the centuries. The term Roman Empire was used in 1034 to denote the lands under Conrad II, and Holy Empire in 1157. The use of the term Roman Emperor to refer to Northern European rulers started earlier with Otto II (Emperor 973–983). Emperors from Charlemagne (c. 742 or 747 – 814) to Otto I the Great (Emperor 962–973) had simply used the phrase Imperator Augustus ("August Emperor"). The precise term Holy Roman Empire dates from 1254; the final version Holy Roman Empire of the German Nation (German Heiliges Römisches Reich Deutscher Nation) appears in 1512, after several variations in the late 15th century. Contemporaries did not quite know how to describe this entity either. In his famous 1667 description De statu imperii Germanici, published under the alias Severinus de Monzambano, Samuel Pufendorf wrote: "Nihil ergo aliud restat, quam ut dicamus Germaniam esse irregulare aliquod corpus et monstro simile ..." ("We are therefore left with calling Germany a body that conforms to no rule and resembles a monster"). Voltaire later described it as "neither Holy, nor Roman, nor an Empire". In Faust I, in a scene written in 1775, the German author Goethe has one of the drinkers in Auerbach's Cellar in Leipzig ask "Our Holy Roman Empire, lads, what still holds it together?" Goethe also has a longer, not very favourable essay about his personal experiences as a trainee at the Reichskammergericht in his autobiographical work Dichtung und Wahrheit.

Structure and institutions

From the High Middle Ages onwards, the Reich was stamped by a most peculiar coexistence of the Empire with the struggle of the dukes of the local territories to take power away from it. As opposed to the rulers of the West Frankish lands, which later became France, the Emperor never managed to gain much control over the lands that he formally owned. Instead, the Emperor was forced to grant more and more powers to the individual dukes in their respective territories. This process began in the 12th century and was more or less concluded with the 1648 Peace of Westphalia. Several attempts were made to reverse this degradation of the Reich's former glory, but failed. Formally, the Reich comprised the King, to be crowned Emperor by the pope (until 1508), on one side, and the Reichsstände (imperial estates) on the other.

King of the Romans (German king)

Peace of Westphalia.]] The pope's crowning of Charlemagne as Augustus in 800 formed the example that later kings would follow: it was the result of Charlemagne having defended the pope against the rebellious inhabitants of Rome, which initiated the notion of the Reich being the protector of the church. Becoming Emperor required becoming King of the Romans (Rex romanorum/römischer König) first. German kings had been elected since time immemorial: in the 9th century by the leaders of the five most important tribes (the Franks, Saxons, Bavarians, Swabians and Thuringians), later by the main lay and clerical dukes of the kingdom, finally only by the so-called Kurfürsten (electing dukes, electors). This college was formally established by a 1356 decree known as the Golden Bull. Initially, there were seven electors: the Count Palatine of the Rhine, the King of Bohemia, the Count Palatine of Saxony, the Margrave of Brandenburg, and the Archbishops of Köln, Mainz, and Trier. During the Thirty Years War, the Duke of Bavaria was given the right to vote as the eighth elector. In order to be elected king, a candidate had to first win over the electors, usually with bribes or promises of land. Until 1508, the newly-elected king then travelled to Rome to be crowned Emperor by the Pope. In many cases, this took several years while the King was held up by other tasks: frequently he first had to resolve conflicts in rebellious northern Italy or was in quarrel with the Pope himself. At no time could the Emperor simply issue decrees and govern autonomously over the Empire. His power was severely restricted by the various local leaders: after the late 15th century, the Reichstag established itself as the legislative body of the Empire, a complicated assembly that convened irregularly at the request of the Emperor at varying locations. Only after 1663 would the Reichstag become a permanent assembly.

Imperial estates

An entity was considered Reichsstand (imperial estate) if, according to feudal law, it had no authority above it except the Holy Roman Emperor himself. They included:
- Territories governed by a prince or duke, and in some cases kings. (Rulers of the Holy Roman Empire, with the exception of the King of Bohemia, were not allowed to become a king within the Empire, but some had kingdoms outside the Empire, as was, for instance, the case in the Kingdom of Great Britain, where the ruler was also the Prince-elector of Hanover.)
- Clerical territories led by a Bishop or Prince-Bishop. In the latter case, the territory was frequently the same as a bishopric, giving the Bishop both worldly and clerical powers. An example, among many others, was Osnabrück. A noteworthy Prince-Bishop (Fürstbischof) within the Holy Roman Empire was the Bishop of Mainz with his see at Mainz Cathedral.
- Imperial Free Cities The number of territories was amazingly large, rising to several hundred at the time of the Peace of Westphalia. Many of these comprised no more than a few square miles. The Empire is thus aptly described as a "patchwork carpet" (Flickenteppich) by many. For a list as in 1792, see List of Reichstag participants (1792).

Reichstag

The Reichstag was the legislative body of the Holy Roman Empire. It was divided into three distinct classes:
- The Council of Electors, which included the Electors of the Holy Roman Empire.
- The Council of Princes, which included both laypersons and clerics.
- The Secular Bench: Princes (those with the title of Prince, Grand Duke, Duke, Count Palatine, Margrave, or Landgrave) held individual votes; some held more than one vote on the basis of ruling several territories. Also, the Council included Counts or Grafs, who were grouped into four Colleges: Wetterau, Swabia, Franconia, and Westphalia. Each College could cast one vote as a whole.
- The Ecclesiastical Bench: Bishops, certain Abbots, and the two Grand Masters of the Teutonic Order and the Order of St John had individual votes. Certain other Abbots were grouped into two Colleges: Swabia and the Rhine. Each College held one collective vote.
- The Council of Imperial Cities, which included representatives from Imperial Cities grouped into two Colleges: Swabia and the Rhine. Each College had one collective vote. The Council of Imperial Cities was not fully equal to the others; it could not vote on several matters such as the admission of new territories.

Imperial courts

The Reich also had two courts: the Reichshofrat (also known in English as the Aulic Council) at the court of the King/Emperor (that is, later in Vienna), and the Reichskammergericht (Imperial Chamber Court), established with the Imperial Reform of 1495.

Imperial circles

As part of the Reichsreform, ten Imperial Circles were established in 1512. These were regional groupings of most (though not all) of the various states of the Empire for the purposes of defence and imperial taxation. Each circle had its own Kreisrat ("Circle Diet").

Chronology

From the East Franks to the Investiture Controversy

1512. From the 'Atlas to Freeman's Historical Geography', edited by J.B. Bury, Longmans Green and Co. Third Edition 1903.]] The Holy Roman Empire is usually considered to have been founded at the latest in 962 by Otto I the Great. Although some date the beginning of the Holy Roman Empire from the coronation of Charlemagne as Emperor of the Romans in 800, Charlemagne himself more typically used the title king of the Franks. This title also makes clearer that the Frankish Kingdom covered an area that included modern-day France and Germany and was thus the kernel of both countries. Most historians therefore consider the establishment of the Empire to be a process that started with the split of the Frankish realm in the Treaty of Verdun in 843, continuing the Carolingian dynasty independently in all three sections. The eastern part fell to Louis the German, who was followed by several leaders until the death of Louis the Child, the last Carolingian in the eastern part. The leaders of Alamannia, Bavaria, Frankia and Saxonia elected Conrad I of the Franks, not a Carolingian, as their leader in 911. His successor, Henry (Heinrich) I the Fowler (r. 919–936), a Saxon elected at the Reichstag of Fritzlar in 919, achieved the acceptance of a separate Eastern Empire by the West Frankish (still ruled by the Carolingians) in 921, calling himself rex Francorum orientalum (King of the East Franks). Heinrich designated his son Otto to be his successor, who was elected King in Aachen in 936. His later crowning as Emperor Otto I (later called "the Great") in 962 would mark an important step, since from then on the Empire – and not the West-Frankish kingdom that was the other remainder of the Frankish kingdoms – would have the blessing of the Pope. Otto had gained much of his power earlier, when, in 955, the Magyars were defeated in the Battle of Lechfeld. In contemporary and later writings, the crowning would be referred to as translatio imperii, the transfer of the Empire from the Romans to a new Empire. The German Emperors thus thought of themselves as being in direct succession of those of the Roman Empire; this is why they initially called themselves Augustus. Still, they did not call themselves "Roman" Emperors at first, probably in order not to provoke conflict with the Roman Emperor who still existed in Constantinople. The term imperator Romanorum only became common under Conrad II later. At this time, the eastern kingdom was not so much "German" as rather a "confederation" of the old Germanic tribes of the Bavarians, Alamanns, Franks and Saxons. The Empire as a political union probably only survived because of the strong personal influence of King Henry the Saxon and his son, Otto. Although formally elected by the leaders of the Germanic tribes, they were actually able to designate their successors. This changed after Henry II died in 1024 without any children. Conrad II, first of the Salian Dynasty, was then elected king in 1024 only after some debate. How exactly the king was chosen thus seems to be a complicated conglomeration of personal influence, tribal quarrels, inheritance, and acclamation by those leaders that would eventually become the collegiate of Electors. Already at this time the dualism between the "territories", then those of the old tribes rooted in the Frankish lands, and the King/Emperor, became apparent. Each king preferred to spend most time in his own homelands; the Saxons, for example, spent much time in palatinates around the Harz mountains, among them Goslar. This practice had only changed under Otto III (king 983, Emperor 996–1002), who began to utilize bishopries all over the Empire as temporary seats of government. Also, his successors, Henry II, Conrad II, and Henry III, apparently managed to appoint the dukes of the territories. It is thus no coincidence that at this time, the terminology changes and the first occurrences of a regnum Teutonicum are found. The glory of the Empire almost collapsed in the Investiture Controversy, in which Pope Gregory VII declared a ban on King Henry IV (king 1056, Emperor 1084–1106). Although this was taken back after the 1077 Walk to Canossa, the ban had wide-reaching consequences. Meanwhile, the German dukes had elected a second king, Rudolf of Swabia, whom Henry IV could only defeat after a three-year war in 1080. The mythical roots of the Empire were permanently damaged; the German king was humiliated. Most importantly though, the church became an independent player in the political system of the Empire.

The Empire under the Hohenstaufen

Conrad III came to the throne in 1138, being the first of the Hohenstaufen dynasty, which was about to restore the glory of the Empire even under the new conditions of the 1122 Concordat of Worms. It was Frederick I "Barbarossa" (king 1152, Emperor 1155–1190) who first called the Empire "holy", with which he intended to address mainly law and legislation. Also, under Barbarossa, the idea of the "Romanness" of the Empire culminated again, which seemed to be an attempt to justify the Emperor's power independently of the (now strengthened) Pope. An imperial assembly at the fields of Roncaglia in 1158 explicitly reclaimed imperial rights at the advice of quattuor doctores of the emerging judicial facility of the University of Bologna, citing phrases such as princeps legibus solutus ("the leader is not bound by law") from the Digestae of the Corpus Juris Civilis. That the Roman laws were created for an entirely different system and didn't fit the structure of the Empire was obviously secondary; the point here was that the court of the Emperor made an attempt to establish a legal constitution. Imperial rights had been referred to as regalia since the Investiture Controversy, but were enumerated for the first time at Roncaglia as well. This comprehensive list included public roads, tariffs, coining, collecting punitive fees, and the investiture, the seating and unseating of office holders. These rights were now explicitly rooted in Roman Law, a far-reaching constitutional act; north of the Alps, the system was also now connected to feudal law, a change most visible in the withdrawal of the feuds of Henry the Lion in 1180 which led to his public banning. Barbarossa thus managed for a time to more closely bind the stubborn Germanic dukes to the Empire as a whole. Another important constitutional move at Roncaglia was the establishment of a new peace (Landfrieden) for all of the Empire, an attempt to (on the one hand) abolish private vendettas not only between the many local dukes, but on the other hand a means to tie the Emperor's subordinates to a legal system of jurisdiction and public prosecution of criminal acts – a predecessor concept of "rule of law", in modern terms, that was, at this time, not yet universally accepted. In order to solve the problem that the emperor was (after the Investiture Controversy) no longer as able to use the church as a mechanism to maintain power, the Staufer increasingly lent land to ministerialia, formerly unfree service men, which Frederick hoped would be more reliable than local dukes. Initially used mainly for war services, this new class of people would form the basis for the later knights, another basis of imperial power. Another new concept of the time was the systematic foundation of new cities, both by the emperor and the local dukes. These were partly due to the explosion in population, but also to concentrate economic power at strategic locations, while formerly cities only existed in the shape of either old Roman foundations or older bishoprics. Cities that were founded in the 12th century include Freiburg, possibly the economic model for many later cities, and Munich. The later reign of the last Staufer Emperor, Frederick II, was in many ways different from that of earlier Emperors. Still a child, he first reigned in Sicily, while in Germany, Barbarossa's second son Philip of Swabia and Henry the Lion's son Otto IV competed with him for the title of King of the Germans. After finally having been crowned emperor in 1220, he risked conflict with the pope when he claimed power over Rome; astonishingly to many, he managed to claim Jerusalem in a Crusade in 1228 while still under the pope's ban. While Frederick brought the mythical idea of the Empire to a last highpoint, he was also the one to initiate the major steps that led to its disintegration. On the one hand, he concentrated on establishing a – for the times – extraordinarily modern state in Sicily, with public services, finances, and jurisdiction. On the other hand, Frederick was the emperor who granted major powers to the German dukes in two far-reaching privileges that would never be reclaimed by the central power. In the 1220 Confoederatio cum principibus ecclesiasticis, Frederick basically gave up a number of regalia in favour of the bishops, among them tariffs, coining, jurisdiction and fortification. The 1232 Statutum in favorem principum mostly extended these privileges to the other (non-clerical) territories (Frederick II was forced to give those privileges by a rebellion of his son, Henry). Although many of these privileges had existed earlier, they were now granted globally, and once and for all, to allow the German dukes to maintain order north of the Alps while Frederick wanted to concentrate on his homelands in Italy. The 1232 document marked the first time that the German dukes were called domini terrae, owners of their lands, a remarkable change in terminology as well. The Teutonic Knights were invited to Poland by the duke of Masovia Konrad of Masovia to Christianize the Prussians in 1226.

The rise of the territories after the Staufen

After the death of Frederick II in 1250, none of the dynasties worthy of producing the king proved able to do so, and the leading dukes elected several competing kings. The time from 1246 (beginning with the election of Heinrich Raspe and William of Holland) to 1273, when Rudolph I of Habsburg was elected king, is commonly referred to as the Interregnum. During the Interregnum, much of what was left of imperial authority was lost, as the princes were given time to consolidate their holdings and become even more independent rulers. The difficulties in electing the king eventually led to the emergence of a fixed college of electors, the Kurfürsten, whose composition and procedures were set forth in the Golden Bull of 1356. This development probably best symbolizes the emerging duality between Kaiser und Reich, emperor and realm, who were no longer considered identical. This is also revealed in the way the post-Staufen kings attempted to sustain their power. Earlier, the Empire's strength (and finances) greatly relied on the Empire's own lands, the so-called Reichsgut, which always belonged to the respective king (and included many Imperial Cities). After the 13th century, its relevance faded (even though some fractions of it did remain until the Empire's end in 1806). Instead, the Reichsgut was increasingly pawned to local dukes sometimes to raise money for the Empire but, more frequently, to reward faithful duty or as an attempt to civilize stubborn dukes. The direct governance of the Reichsgut no longer matched the needs of either the king or the dukes. Instead, the kings, beginning with Rudolph I of Habsburg, increasingly relied on the lands of their respective dynasties to support their power. In contrast with the Reichsgut, which was mostly scattered and difficult to administer, the territories were comparably compact and thus easier to control. In 1282, Rudolph I thus lent his own Austria and the Steiermark to his own sons. With Henry VII, the House of Luxembourg entered the stage. In 1312, he was crowned as the first Holy Roman Emperor since Frederick II. After him all kings and emperors relied on the lands of their own family (Hausmacht): Louis IV of Wittelsbach (king 1314, emperor 1328–1347) relied on his lands in Bavaria; Charles IV of Luxembourg, the grandson of Henry VII, drew strength from his own lands in Bohemia. Interestingly, it was thus increasingly in the king's own interest to strengthen the power of the territories, since the king profited from such a benefit in his own lands as well. The 13th century also saw a general structural change in how land was administered. Instead of personal duties, money increasingly became the common means to represent economic value in agriculture. Peasants were increasingly required to pay tribute for their lands. The concept of "property" more and more replaced more ancient forms of jurisdiction, although they were still very much tied together. In the territories (not at the level of the Empire), power became increasingly bundled: Whoever owned the land had jurisdiction, from which other powers derived. It is important to note, however, that jurisdiction at this time did not include legislation, which virtually did not exist until well into the 15th century. Court practice heavily relied on traditional customs or rules described as customary. It is during this time that the territories began to transform themselves into predecessors of modern states. The process varied greatly among the various lands and was most advanced in those territories that were most identical to the lands of the old Germanic tribes, e.g. Bavaria. It was slower in those scattered territories that were founded through imperial privileges.

Imperial Reform

The "constitution" of the Empire was still largely unsettled at the beginning of the 15th century. Although some procedures and institutions had been fixed, for example by the Golden Bull of 1356, the rules of how the king, the electors, and the other dukes should cooperate in the Empire much depended on the personality of the respective king. It therefore proved somewhat fatal that Sigismund of Luxemburg (king 1410, emperor 1433–1437) and Frederick III (king 1440, emperor 1452–1493) neglected the old core lands of the empire and mostly resided in their own lands. Without the presence of the king, the old institution of the Hoftag, the assembly of the realm's leading men, deteriorated. The Reichstag as a legislative organ of the Empire did not exist yet. Even worse, dukes often went into feuds against each other that, more often than not, escalated into local wars. At the same time, the church was in crisis too. The conflict between several competing popes was only resolved at the Council of Constance (1414–1418); after 1419, much energy was spent on fighting the heresy of the Hussites. The medieval idea of a unified Corpus christianum, of which the papacy and the Empire were the leading institutions, began to decline. With these drastic changes, much discussion emerged in the 15th century about the Empire itself. Rules from the past no longer adequately described the structure of the time, and a reinforcement of earlier Landfrieden was urgently called for. During this time, the concept of "reform" emerges, in the original sense of the Latin verb re-formare, to regain an earlier shape that had been lost. When Frederick III needed the dukes to finance war against Hungary in 1486 and at the same time had his son, later Maximilian I elected king, he was presented with the dukes' united demand to participate in an Imperial Court. For the first time, the assembly of the electors and other dukes was now called Reichstag (to be joined by the Imperial Cities later). While Frederick refused, his more conciliant son finally convoked the Reichstag at Worms in 1495, after his father's death in 1493. Here, the king and the dukes agreed on four bills, commonly referred to as the Reichsreform (Imperial Reform): a set of legal acts to give the disintegrating Empire back some structure. Among others, this act produced the Imperial Circle Estates and the Reichskammergericht, (Imperial Chamber Court); structures that would – to a degree – persist until the end of the Empire in 1806. thumb However, it should take a few more decades until the new regulation was universally accepted and the new court began to actually function; only in 1512 would the Imperial Circles be finalized. The King also made sure that his own court, the Reichshofrat, continued to function in parallel to the Reichskammergericht. It is interesting to note that in this year, the Empire also receives its new title, the Heiliges Römisches Reich Deutscher Nation ("Holy Roman Empire of the German Nation").

Crisis after Reformation

When Martin Luther in 1517 initiated what would later be known as the Reformation, many local dukes saw the chance to oppose the Emperor Charles V. The empire became fatally divided along religious lines, with the North and East and many of the major cities, such as Strassburg, Frankfurt and Nuremberg, becoming Protestant, and the southern and western regions largely remaining Catholic. Religious conflicts were waged in various parts of Europe for a century, though in German regions there was relative quiet from the Peace of Augsburg in 1555 until the Defenestration of Prague in 1618. When Bohemians rebelled against the emperor, the immediate result was the series of conflicts known as the Thirty Years' War (1618–1648), which devastated the Empire. Foreign powers, including France and Sweden intervened in the conflict, strengthening those fighting Imperial power, and seizing considerable chunks of territory for themselves. The long conflict bled the empire which would never recover its former strength.

The long decline

The actual end of the empire came in several steps. After the Peace of Westphalia in 1648, which gave the territories almost complete sovereignty, even allowing them to form independent alliances with other states, the Empire was only a mere conglomeration of largely independent states. By the rise of Louis XIV of France, the Holy Roman Empire had lost all power and clout in major European politics. The Habsburg emperors relied more on their role as Austrian archdukes when challenged by Prussia, a partially constituent kingdom. Throughout the 18th century, the Habsburgs were embroiled in various European conflicts. From 1792 onwards, revolutionary France was at war with various parts of the Empire intermittently. The Empire was formally dissolved on August 6, 1806 when the last Holy Roman Emperor Francis II (from 1804, Emperor Francis I of Austria) abdicated, following a military defeat by the French Army under Napoleon (see Treaty of Lunéville). Napoleon reorganized much of the empire into the Confederation of the Rhine. This ended the so-called First Reich. Francis II's family continued to be called Austrian emperors until 1918. Germany itself would not become one unified state until 1871 after the Franco-Prussian War.

Analysis

It has been said that modern history of Germany was primarily predetermined by three factors: the Reich, the Reformation, and the later dualism between Austria and Prussia.[1] Many attempts have been made to explain why the Reich never managed to gain a strong centralised power over the territories, as opposed to neighbouring France. Some reasons include:
- The Reich had been a very federal body from the beginning: again, as opposed to France, which had mostly been part of the Roman Empire, in the eastern parts of the Frankish kingdom, the Germanic tribes were much more independent and reluctant to cede power to a central authority. All attempts to make the kingdom hereditary failed; instead, the king was always elected. Later, every candidate for the king had to make promises to his electorate, the so-called Wahlkapitulationen (election capitulations), thus granting the territories more and more power over the centuries.
- Due to its religious connotations, the Reich as an institution was severely damaged by the contest between the Pope and the German Kings over their respective coronations as Emperor. It was never entirely clear under which conditions the pope would crown the emperor and especially not whether the worldly power of the emperor was dependent on the clerical of the pope. Much debate occurred over this, especially during the 11th century, eventually leading to the Investiture Controversy and the Concordat of Worms in 1122.
- Whether the feudal system of the Reich, where the King formally was the top of the so-called "feudal pyramid", was a cause for or a symptom of the Empire's weakness, is unclear. In any case, military obedience, which – according to Germanic tradition – was closely tied to the giving of land to tributaries, was always a problem: when the Reich had to go to war, decisions were slow and brittle.
- Until the sixteenth century, the economic interests of the south and west diverged from those of the north where the Hanseatic League operated. This was far more closely allied to Scandinavia and the Baltic than the rest of Germany.

Successive German Reichs

After the unification of Germany as a nation state in 1871 (see German Empire), the Holy Roman Empire was sometimes known as the First Reich while the new empire was known as the Second Reich. After the end of World War I, the creation of the Weimar Republic, and Nazi Germany's rise, the Nazis referred to Germany as the Third Reich, counting the 1871 Empire as the second, to connect itself with an idealized past and present itself as being in continuity with ancient traditions.

References

# Heinrich August Winkler, Der lange Weg nach Westen, Vol. 1: Deutsche Geschichte vom Ende des Alten Reiches bis zum Ende der Weimarer Republik, ISBN 3-406-46001-1, p. 5. # The Holy Roman Empire by James Bryce ISBN 0333036093

External links

- [http://www.orteliusmaps.com/book/ort56.html 1570 map of H.R.E. Germany with double-headed eagle flag]
- [http://www.zum.de/whkmla/military/germany/milxhrempire.html List of Wars of the Holy Roman Empire]
- [http://www.mgh-bibliothek.de/lexikothek/reich2.html Deutschland beim Tode Kaiser Karls IV. 1378 (The Holy Roman Empire at the death of emperor Charles IV.) taken from "Meyers Kleines Konversationslexikon in sechs Bänden. Bd. 2. Leipzig u. Wien : Bibliogr. Institut 1908", map inserted after page 342]
- Germany Category:History of Austria Category:Emperors Category:Habsburg Category:Former monarchies Category:History of Austria Category:History of Germany Roman zh-min-nan:Sèng Roma Tè-kok ja:神聖ローマ帝国

Canon law

In Western culture, canon law is the law of the Roman Catholic and Anglican churches. The Eastern Orthodox concept of canon law is similar to but not identical to the more legislative and juridical model of the West. In both traditions, a canon is a rule adopted by a council (From Greek kanon / κανών, for rule, standard, or measure); these canons formed the foundation of canon law. In the official Anglican Church of England, the ecclesiastical courts that formerly decided many matters such as disputes relating to marriage, divorce, wills, and defamation, still have jurisdiction of certain church-related matters (e.g., discipline of clergy, alteration of church property, and issues related to churchyards). Their separate status dates back to the 12th century when the Normans split them off from the mixed secular/religious county and local courts used by the Saxons. In contrast to the other courts of England the law used in ecclesiastical matters is at least partially a civil law system, not common law, although heavily governed by parliamentary statutes. Since the Reformation, ecclesiastical courts in England have been royal courts. The teaching of canon law at the Universities of Oxford and Cambridge was abrogated by Henry VIII; thereafter practitioners in the ecclesiastical courts were trained in civil law, receiving a Doctor of Civil Law (D.C.L.) degree from Oxford, or an LL.D. from Cambridge. Such lawyers (called "doctors" and "civilians") were centered at "Doctors Commons," a few blocks south of St Paul's Cathedral in London, where they monopolized probate, matrimonial, and admiralty cases until their jurisdiction was removed to the common law courts in the mid-19th century. (Admiralty law was also based on civil law instead of common law, thus was handled by the civilians too.) Other churches in the Anglican Communion around the world (e.g., the Episcopal Church in the United States, and the Anglican Church of Canada) still function under their own private systems of canon law. In the Roman Catholic church, the canons of the councils were supplemented with decretals of the Popes, which were gathered together into collections such as the Liber Extra (1234), the Liber Sextus (1298) and the Clementines (1317). In the 20th century, the Roman Catholic Church began attempting to codify canon law, which two millennia of development had become a complex and difficult system of interpretation and cross-referencing. The first code of canon law was promulgated in 1917 and took force in 1918. A revised code, the Codex Iuris Canonici (Code of Canon Law, CIC) was promulgated in January 1983 and took effect in November 1983. Canon law within the Catholic Church is a fully developed legal system, with all the familiar trappings of courts (including lawyers); the highest degree of education in canon law is the J.C.D. (Juris Canonici Doctor, Doctor of Canon Law). The Eastern Catholic Churches have a separate code of canon law. The first attempt to codify Eastern law under the name Codex Iuris Canonici Orientalis (Code of Eastern Canon Law) was partially completed when Pope Pius XII promulgated portions of the canons in 1948. However, when the project neared completion in 1959, Pope John XXIII suspended work as the expected conciliar reforms would affect the code. The Codex Canonum Ecclesiarum Orientalium (Code of Canons of the Eastern Churches, CCEO) was promulgated in November 1990. The majority of canons correspond closely to the Roman code, but incorporates certain differences in the hierarchy, administration and other areas. The Orthodox Christian tradition is generally much less legalistic, and treats many of the canons more as guidelines than as absolute laws, adjusting them to cultural and other local circumstances. Some Orthodox canon scholars point out that, had the Ecumenical Councils (which deliberated in Greek) meant for the canons to be used as laws, they would have called them nomoi/νομοι (laws) rather than kanones/κανονες (standards). Greek-speaking Orthodox have collected canons and commentary upon them in a work known as the Pedalion/Πεδαλιον (rudder--so called because it is meant to "steer" the Church). However, this is not a codification, but simply a compilation of one tradition of interpretation of the canons.

External links

- [http://www.intratext.com/X/ENG0017.htm "Code of Canon Law"] (Latin Church, Roman Catholic)
- [http://www.intratext.com/IXT/ENG1199/_INDEX.HTM "Code of Canons of the Oriental Churches"] (Eastern Catholic Churches)
- [http://www.vatican.va/archive/ENG1104/_INDEX.HTM "Roman Catholic 1983 Code of Canon Law," Hosted by the Vatican]
- [http://canonlaw.anglican.org/ "Resources for Anglican Canon Law"]
- [http://www.newadvent.org/cathen/09056a.htm Catholic Encyclopedia: Canon Law] Category:Canon law ko:교회법

Curate

From the Latin curatus (compare Curator), a curate is a person who is invested with the care, or cure (cura), of souls of a parish. In this sense, it means a parish priest. However, it has come to mean an assistant priest or deacon. Originally, a bishop would entrust a priest with the 'cure of souls' (pastoral ministry) of a parish. When, in medieval Europe, this included the legal freehold of church land in the parish, the parish priest was the perpetual curate (curatus perpetuus). Occasionally, a bishop might appoint a temporary or assistant curate (curatus temporalis). This was particularly the case when the perpetual curate was absent or needed assistance. As the church became more embedded into the fabric of feudal Europe, various other titles often supplanted 'curate' for the senior parish priest. 'Rector' was the usual substitute name, but, particularly in England and Wales, 'vicar' became more common. The British Parliament passed an act in 1868 that authorized all perpetual curates to use the title 'vicar'. In the Anglican Communion and English-speaking Roman Catholic churches, 'curate' has come to mean an assistant parish priest. The Book of Common Prayer (1662) of the Church of England refers to the clergy as bishops and curates in the text of prayer of intercession for Holy Communion. Church of England curates are officially assistant curates. In French, curé refers to the senior parish priest, and likewise the Italian curato and Spanish cura.

Pope

:This entry is about the Catholic Pontiff. For other uses of the word, see Pope (disambiguation). The pope is the Patriarch of the West and Bishop of Rome, and leader of the Catholic Church. The office of the pope is called the Papacy; his ecclesiastical jurisdiction is called the Holy See (Sancta Sedes). Early bishops of Rome were designated vicar (representative) of Peter; for later popes the more authoritative vicar of Christ was substituted; this designation was first used by the Roman Synod of AD 495 to refer to Pope Gelasius I, an originator of papal supremacy among the patriarchs. The first Patriarch of Rome to bear the title of "Pope" was Pope Boniface III in 607, the first Bishop of Rome to assume the title of "universal Bishop" by decree of Emperor Phocas. Previous Patriarchs of Rome are called "Popes" by courtesy. In addition to his service in this spiritual role, the pope is also head of state of the independent sovereign State of the Vatican City, a city-state and nation entirely enclaved by the city of Rome. Prior to 1870, the pope's temporal authority extended over a large area of central Italy, the territory of the Papal States that was formally known as the "Patrimony of St Peter". Although the document on which the territorial powers of the Pontificate was based — the so-called Donation of Constantine — was proved a forgery in the 15th century, the papacy retained sovereign authority over the Papal States until the Italian Unification of 1870; a final political settlement with the Italian government was not reached until the Lateran Treaties of 1929. The current pope is Benedict XVI (born Joseph Ratzinger), who was elected at the age of 78 on 19 April 2005. He succeeds the late John Paul II, who was elected at the age of 58 in 1978. Pope Benedict XVI is the second non-Italian to be elected to the pontificate since Adrian VI, who was pope briefly in 1522-23 — John Paul II was the first — and is the first German to take the seat since the eleventh century (unless Adrian VI, who lived in Holland but came from German ancestors before Holland was separated from Germany, is counted as German rather than Dutch).

Office and nature

In canon law, the Catholic Pope is referred to as the Roman Pontiff (Pontifex Romanus). He is styled "Your Holiness" (Sanctitas Vestra) and is frequently referred to as the Holy Father. The title "Pope" is an informal one meaning "papa"; the formal title of the pope is "Bishop of Rome, Vicar of Jesus Christ, Successor of the Prince of the Apostles, Supreme Pontiff of the Universal Church, Patriarch of the West, Primate of Italy, Archbishop and Metropolitan of the Roman Province, Sovereign of the State of the Vatican City, Servant of the Servants of God". This full title is rarely used. The pope's signature is usually in the format "NN. PP. x" (e.g., Pope Paul VI signed his name as "Paulus PP. VI"), the "PP." standing for Papa ("Pope") (or, according to unofficial sources, Pater Patrum, "Father of Fathers"), and his name is frequently accompanied in inscriptions by the abbreviation "Pont. Max." or "P.M." (abbreviation of the ancient title Pontifex Maximus, literally "Greatest Bridge-maker", but usually translated "Supreme Pontiff"). The signature of Papal bulls is customarily NN. Episcopus Ecclesia Catholicae ("NN. Bishop of the Catholic Church"), while the heading is NN. Episcopus Servus Servorum Dei ("NN. Bishop and Servant of the Servants of God"), the latter title dating to the time of Pope Gregory I the Great. Other titles used in some official capacity include Summus Pontifex ("Highest Pontiff"), Sanctissimus Pater and Beatissimus Pater ("Most Holy Father" and "Most Blessed Father"), Sanctissimus Dominus Noster ("Our Most Holy Lord"), and, in the Medieval period, Dominus Apostolicus ("Apostolic Lord"). This title, however, was not abandoned altogether: the pope is still refered to as "Dominum Apostolicum" in the Latin version of the Litany of the Saints, a solemn Catholic prayer, and in some translations of it. Medieval period]] The pope's official seat is the Basilica di San Giovanni in Laterano, and his official residence is the Palace of the Vatican. He also possesses a summer palace at Castel Gandolfo (situated on the site of the ancient city-state Alba Longa). Historically the official residence of the pope was the Lateran Palace, donated by the Roman Emperor Constantinus I. The former Papal summer palace, the Quirinal Palace, has subsequently been the official residence of the Kings of Italy and President of the Italian Republic. It is the pope's ecclesiastical jurisdiction (the Holy See) and not his secular jurisdiction (Vatican City) which conducts international relations; for hundreds of years, the pope's court (the Roman Curia) has functioned as the government of the Catholic Church. The name "Holy See" (also "Apostolic See") is in ecclesiastical terminology the ordinary jurisdiction of the Bishop of Rome (including the Roman Curia); the pope's various honours, powers, and privileges within the Catholic Church and the international community derive from his Episcopate of Rome in lineal succession from the Apostle St. Peter (see Apostolic Succession). Consequently Rome has traditionally occupied a central position in the Catholic Church, although this is not necessarily so. The pope derives his Pontificate from being Bishop of Rome but is not required to live there; according to the Latin formula ubi Papa, ibi Curia, wherever the pope resides is the central government of the Church, provided that the pope is Bishop of Rome. As such, between 1309 and 1378 the popes lived in Avignon (the Avignon Papacy), a period often called the Babylonian Captivity in allusion to the Biblical exile of Israel. Catholic tradition maintains that the institution of the Pontificate can be found in the Bible, and cites certain key passages in support of this contention. Chief among these passages is Matthew 16: 18 – 19, wherein Jesus Christ says to St. Peter: :"Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock I will build my church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." Other important passages include Luke 22: 31 – 32, John 1: 42, and John 21: 15 – 17.

Regalia and insignia

John 21: 15 – 17 Main article: Papal regalia and insignia.
- The "triregnum" also called the "tiara" or "triple crown"; recent popes have not, however, worn the triregnum though it remains the symbol of the papacy and has not been abolished. In liturgical ceremonies popes wear an episcopal mitre (an erect cloth hat).
- Staff topped by a crucifix, a custom established before the 13th century.
- The pallium (a circular band of fabric about two inches wide, worn over the chasuble about the neck, breast and shoulders and having two twelve-inch-long pendants hanging down in front and behind, ornamented with six small, black crosses distributed about the breast, back, shoulders, and pendants).
- The "Keys to the Kingdom of Heaven", the image of two keys, one gold and one silver. The silver key symbolises the power to bind and loose on Earth, and the gold key the power to bind and loose in Heaven.
- The Fisherman's Ring, a gold ring decorated with a depiction of St. Peter in a boat casting his net, with the name of the reigning pope around it.
- The umbracullum (better known in the Italian form ombrellino) is a canopy or umbrella (consisting of alternating red and gold stripes).
- One of the most familiar (and now discontinued) trappings of the Papacy was the sedia gestatoria, a mobile throne carried by twelve footmen (palafrenieri) in red uniforms, accompanied by two attendants bearing flabella (fans made of white ostrich-feathers). The use of the sedia gestatoria and of the flabella was discontinued by Pope John Paul II, with the former being replaced by the so-called Popemobile. In heraldry, each pope has his own Papal Coat of Arms. Though unique for each pope, the arms are always surmounted by the aforementioned two keys in saltire (i.e., crossed over one another so as to form an X) behind the escutcheon (one key silver and one key gold, tied with a red cord), and above them a silver triregnum with three gold crowns and red infulae, or the red strips of fabric hanging from the back over the shoulders when worn ("two keys in saltire or and argent, interlacing in the rings or, beneath a tiara argent, crowned or"). The flag most frequently associated with the pope is the yellow and white flag of Vatican City, with the arms of the Holy See ("Gules, two keys in saltire or and argent, interlacing in the rings or, beneath a tiara argent, crowned or") on the right hand side in the white half of the flag. This flag was first adopted in 1808, whereas the previous flag had been red and gold, the traditional colours of the Pontificate.

Status and authority

1808, 2005.]] The status and authority of the pope in the Catholic Church was dogmatically defined by the First Vatican Council in its Dogmatic Constitution of the Church of Christ (July 18, 1870). The first chapter of this document is entitled "On the institution of the apostolic primacy in blessed Peter", and states that (s.1) "according to the Gospel evidence, a primacy of jurisdiction over the whole church of God was immediately and directly promised to the blessed apostle Peter and conferred on him by Christ the Lord" and that (s.6) "if anyone says that blessed Peter the apostle was not appointed by Christ the Lord as prince of all the apostles and visible head of the whole church militant; or that it was a primacy of honour only and not one of true and proper jurisdiction that he directly and immediately received from our Lord Jesus Christ Himself: let him be anathema." The Dogmatic Constitution's second chapter, "On the permanence of the primacy of blessed Peter in the Roman pontiffs", states that (s.1) "that which our Lord Jesus Christ [...] established in the blessed apostle Peter [...] must of necessity remain forever, by Christ's authority, in the church which, founded as it is upon a rock, will stand firm until the end of time," that (s.3) "whoever succeeds to the chair of Peter obtains by the institution of Christ Himself, the primacy of Peter over the whole church", and that (s.5) "if anyone says that it is not by the institution of Christ the Lord Himself (that is to say, by divine law) that blessed Peter should have perpetual successors in the primacy over the whole church; or that the Roman pontiff is not the successor of blessed Peter in this primacy: let him be anathema." The Dogmatic Constitution's third chapter, "On the power and character of the primacy of the Roman pontiff," states that (s.1) "the definition of the ecumenical council of Florence, which must be believed by all faithful Christians, namely that the apostolic see and the Roman pontiff hold a world-wide primacy, and that the Roman pontiff is the successor of blessed Peter, the prince of the apostles, true vicar of Christ, head of the whole church and father and teacher of all Christian people," that (s.2) "by divine ordinance, the Roman church possesses a pre-eminence of ordinary power over every other church, and that the jurisdictional power of the Roman pontiff is both episcopal and immediate" and that "clergy and faithful, of whatever rite and dignity, both singly and collectively, are bound to submit to this power by the duty of hierarchical subordination and true obedience, and this not only in matters concerning faith and morals, but also in those which regard the discipline and government of the church throughout the world." The powers of the pope are defined by the Dogmatic Constitution (ch.3, s.8) such that "he is the supreme judge of the faithful, and that in all cases which fall under ecclesiastical jurisdiction recourse may be had to his judgement" and that "the sentence of the apostolic see (than which there is no higher authority) is not subject to revision by anyone, nor may anyone lawfully pass judgement thereupon" (can. 331 defines the power of the pope as "supreme, full, immediate and universal ordinary power in the Church, and he can always freely exercise this power"). It also dogmatically defined (ch.4, s.9) the doctrine of Papal infallibility, sc. such that :when the Roman Pontiff speaks ex cathedra, that is, when in the exercise of his office as shepherd and teacher of all Christians, in virtue of his supreme apostolic authority, he defines a doctrine concerning faith or morals to be held by the whole church, he possesses, by the divine assistance promised to him in blessed Peter, that infallibility which the divine Redeemer willed His church to enjoy in defining doctrine concerning faith or morals. Therefore, such definitions of the Roman pontiff are of themselves, and not by the consent of the church, irreformable. The Roman Catholic Church teaches that "it is absolutely necessary for the salvation of every creature to be united to the Roman Pontiff" (Pope Boniface VIII). This teaching is often summarized by the phrase "extra Ecclesiam nulla salus" (outside the Church exists no salvation), which has been reaffirmed by many popes throughout the centuries. Blessed John XXIII said: "Into this fold of Jesus Christ no man may enter unless he be led by the Sovereign Pontiff, and only if they be united to him can men be saved." Pope Paul VI also said: "Those outside the Church do not possess the Holy Spirit. The Catholic Church alone is the Body of Christ... and if separated from the Body of Christ he is not one of His members, nor is he fed by His Spirit." However, this dogma has been misinterpreted by both Catholics and non-Catholics alike. Many popes stressed that those who are invincibly ignorant of the Catholic religion can still obtain salvation. Pope Pius IX stated in his encyclical Quanto conficiamur moeror (1868): "We all know that those who are afflicted with invincible ignorance with regard to our holy religion, if they carefully keep the precepts of the natural law that have been written by God in the hearts of all men, if they are prepared to obey God, and if they lead a virtuous and dutiful life, can attain eternal life by the power of divine light and grace." Pope John Paul II wrote in his encyclical Redemptoris Missio: "But it is clear that today, as in the past, many people do not have an opportunity to come to know or accept the Gospel revelation or to enter the Church.... For such people, salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally a part of the Church but enlightens them in a way which is accommodated to their spiritual and material situation. This grace comes from Christ; it is the result of his sacrifice and is communicated by the Holy Spirit. It enables each person to attain salvation through his or her free cooperation." The pope has many powers which he exercises. He can appoint bishops to dioceses, erect and suppress dioceses, appoint prefects to the Roman dicasteries, approve or veto their acts, modify the Liturgy and issue liturgical laws, revise the Code of Canon Law, canonize and beatify individuals, approve and suppress religious orders, impose canonical sanctions, act as a judge and hear cases, issue encyclicals, and issue infallible statements on matters pertaining to faith and morals which, according to the Church, must be believed by all Catholics. Most of these functions are performed by and through the various dicasteries of the Roman Curia, with the pope simply approving their actions prior to becoming official. While approval is generally granted, it is at the pope's discretion. See Donation of Constantine for discussion of the broader authority the papacy has argued the Catholic Church possesses in affairs of state.

Political role

Though the progressive Christianisation of the Roman Empire in the fourth century did not confer upon bishops civil authority within the state, the gradual withdrawal of imperial authority during the 5th century left the pope the senior Imperial civilian official in Rome, as bishops were increasingly directing civil affairs in other cities of the Western Empire. This status as a secular and civil leader was vividly displayed by Pope Leo I's confrontation with Attila in 452 and was substantially increased in 754, when the Frankish ruler Pippin the Younger donated to the pope a strip of territory which formed the core of the so-called Papal States (properly the Patrimony of St. Peter). In 800, Pope Leo III crowned the Frankish ruler Charlemagne as Roman Emperor, a major step toward establishing what later became known as the Holy Roman Empire; from that date it became the pope's prerogative to crown the Emperor or any monarch with affiliations with the church until the crowning of Napoleon. As has been hitherto mentioned, the pope's sovereignty over the Papal States ended in 1870 with their annexation by Italy. In addition to the pope's position as a territorial ruler and foremost prince bishop of Christianity (especially prominent with the Renaissance popes like Pope Alexander VI, an ambitious if spectacularly corrupt politico, and Pope Julius II, a formidable general and statesman) and as the spiritual head of the Holy Roman Empire (especially prominent during periods of contention with the Emperors, such as during the Pontificates of Pope Gregory VII and Pope Alexander III), the pope also possessed a degree of political and temporal authority in his capacity as Supreme Pontiff. Some of the most striking examples of Papal political authority are the Bull Laudabiliter in 1155 (authorising Henry II of England to invade Ireland), the Bull Inter Caeteras in