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The fifteenth century is part of the High Middle Ages, the period from the coronation of Charlemagne in 800 to the close of the fifteenth century, which saw the fall of Constantinople (1453), the end of the Hundred Years War (1453), the discovery of the New World (1492), and thereafter the Protestant Reformation (1515). This century also saw the later years of Scholasticism and the growth of Christian humanism and other developments of the early Renaissance.

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Scholasticism

Scholasticism comes from the Latin word scholasticus, which means "that [which] belongs to the school", and was a method of learning taught by the academics (or schoolmen) of medieval universities circa 1100–1500. Scholasticism originally began to reconcile the philosophy of the ancient classical philosophers with medieval Christian theology. It is not a philosophy or theology in itself, but a tool and method for learning which puts emphasis on dialectical reasoning. The primary purpose of scholasticism was to find the answer to a question or resolve a contradiction. It is most well known in its application in medieval theology, but was eventually applied to classical philosophy and many other fields of study.

Scholastic theology continued to develop as the thirteenth century gave way to the fourteenth, becoming ever more complex and subtle in its distinctions and arguments. The fourteenth century saw in particular the rise to dominance of the nominalist or voluntarist theologies of men like William of Ockham. The fourteenth century was also a time in which movements of widely varying character worked for the reform of the institutional church, such as conciliarism, Lollardy and the Hussites. Spiritual movements such as the Devotio Moderna also flourished.

Notable authors include:

Eastern Orthodoxy

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Fall of Constantinople

The fall of the Ottoman was precipitated by the Roman Catholic and Eastern Orthodox disputed possession of the Church of the Nativity and the Church of the Holy Sepulchre in Jerusalem. During the early 1850s, the two sides made demands which the Sultan could not possibly satisfy simultaneously. In 1853, the Sultan adjudicated in favour of the French, despite the vehement protestations of the local Orthodox monks.

In 1453, Constantinople fell to the Ottoman Empire. By this time Egypt had been under Muslim control for some seven centuries, but Orthodoxy was very strong in Russia which had recently acquired an autocephalous status; and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople.

In 1453AD, the city of Constantinople the last stronghold of the Byzantine Empire fell to the Ottoman Empire.

In 1453, the Eastern Roman Empire fell to the Ottoman Empire. But Orthodoxy was still very strong in Russia which became autocephalous (since 1448, although this wasn't officially accepted by Constantinople until 1589); and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople.

Eastern Christians expressed a belief that the Fall of Constantinople was God's punishment for the Emperor and clergy accepting the West's doctrines of Filioque, Purgatory and the supremacy of the Papacy. The West did not fulfil its promise to the Eastern Emperor of troops and support if he agreed to the reconciliation. The Sack of Constantinople is still considered proof by the East that the West ultimately succeeded in its endeavor to destroy the East.

Under Ottoman rule, the Orthodox Church acquired power as an autonomous millet. The ecumenical patriarch was the religious and administrative ruler of the entire Rum Millet (Ottoman administrative unit), which encompassed all the Eastern Orthodox subjects of the Empire. Those appointed to the role where chosen by the Muslims rulers not the Church.

As a result of the Ottoman conquest, the entire Orthodox communion of the Balkans and the Near East became suddenly isolated from the West. For the next four hundred years, it would be confined within the Islamic world, with which it had little in common religiously or culturally. The Russian Orthodox Church and the Orthodox Churches from Wallachia and Moldavia were the only part of the Orthodox communion that remained outside the control of the Ottoman Empire.

Orthodoxy however was very strong in Russia which had recently acquired an autocephalous status; and thus Moscow called itself the Third Rome, as the cultural heir of Constantinople.

Under Ottoman rule, the Greek Orthodox Church acquired power as an autonomous millet. The ecumenical patriarch was the religious and administrative ruler of the entire "Greek Orthodox nation" (Ottoman administrative unit), which encompassed all the Eastern Orthodox subjects of the Empire.

The Ottoman Empire was marked by periods of limited tolerance and periods of often bloody repression of non-Muslims. One of the worst such episodes occurred under Yavuz Sultan Selim I.[1][2] These event include the atrocities against the Serbs in AD 1804-1878 the Greeks in AD 1814-1832 .[3] and the Bulgarian AD 1876-1877[4] to selectively name but a few instances (also see Phanariote). As well as many individual Christians being made martyrs for stating their faith or speaking negatively against Islam.[5][6]

Stavronikita monastery, South-East view

Isolation from the West

As a result of the Ottoman conquest of the Byzantine Empire in 1453, and the Fall of Constantinople, the entire Orthodox communion of the Balkans and the Near East became suddenly isolated from the West. For the next four hundred years, it would be confined within a hostile Islamic world, with which it had little in common religiously or culturally. The Russian Orthodox Church was the only part of the Orthodox communion which remained outside the control of the Ottoman empire. It is, in part, due to this geographical and intellectual confinement that the voice of Eastern Orthodoxy was not heard during the Reformation in sixteenth century Europe. As a result, this important theological debate often seems strange and distorted to the Orthodox. They never took part in it and thus neither Reformation nor Counter-Reformation is part of their theological framework.

Religious Rights under the Ottoman Empire

The new Ottoman government that arose from the ashes of Byzantine civilization was neither primitive nor barbaric. Islam not only recognized Jesus as a great prophet, but tolerated Christians as another People of the Book. As such, the Church was not extinguished nor was its canonical and hierarchical organization completely destroyed. Its administration continued to function though in lesser degree, no longer being the state religion. One of the first things that Mehmet the Conqueror did was to allow the Church to elect a new patriarch, Gennadius Scholarius. The Hagia Sophia and the Parthenon, which had been Christian churches for nearly a millennium were converted into mosques, yet most other churches, both in Constantinople and elsewhere, remained in Christian hands. Moreover, it is striking that the patriarch's and the hierarchy's position was considerably strengthened and their power increased. They were endowed with civil as well as ecclesiastical power over all Christians in Ottoman territories. Because Islamic law makes no distinction between nationality and religion, all Christians, regardless of their language or nationality, were considered a single millet, or nation. The patriarch, as the highest ranking hierarch, was thus invested with civil and religious authority and made ethnarch, head of the entire Christian Orthodox population. Practically, this meant that all Orthodox Churches within Ottoman territory were under the control of Constantinople. Thus, the authority and jurisdictional frontiers of the patriarch were enormously enlarged.

However, these rights and privileges (see Dhimmitude), including freedom of worship and religious organisation, were often established in principle but seldom corresponded to reality. The legal privileges of the patriarch and the Church depended, in fact, on the whim and mercy of the Sultan and the Sublime Porte, while all Christians were viewed as little more than second-class citizens. Moreover, Turkish corruption and brutality were not a myth. That it was the "infidel" Christian who experienced this more than anyone else is not in doubt. Nor were pogroms of Christians in these centuries unknown (see Greco-Turkish relations).[7][8] Devastating, too, for the Church was the fact that it could not bear witness to Christ. Missionary work among Moslems was dangerous and indeed impossible, whereas conversion to Islam was entirely legal and permissible. Converts to Islam who returned to Orthodoxy were put to death as apostates. No new churches could be built and even the ringing of church bells was prohibited. Education of the clergy and the Christian population either ceased altogether or was reduced to the most rudimentary elements.

Corruption

The Orthodox Church found itself subject to the Turkish system of corruption. The patriarchal throne was frequently sold to the highest bidder, while new patriarchal investiture was accompanied by heavy payment to the government. In order to recoup their losses, patriarchs and bishops taxed the local parishes and their clergy. Nor was the patriarchal throne ever secure. Few patriarchs between the fifteenth and the nineteenth centuries died a natural death while in office. The forced abdications, exiles, hangings, drownings, and poisonings of patriarchs are well documented. But if the patriarch's position was precarious so was the hierarchy's. The hanging of patriarch Gregory V from the gate of the patriarchate on Easter Sunday 1821 was accompanied by the execution of two metropolitans and twelve bishops.

Devshirmeh

Devshirmeh was the system of the collection of young boys from conquered Christian lands by the Ottoman sultans as a form of regular taxation in order to build a loyal army (formerly largely composed of war captives) and the class of (military) administrators called the "Janissaries", or other servants such as tellak in hamams. The word devşirme means "collecting, gathering" in Ottoman Turkish. Boys delivered to the Ottomans in this way were called ghilmán or acemi oglanlar ("novice boys").

Antioch

However, in the 15th century, the Church of Antioch was moved to Damascus in response to the Ottoman invasion of Antioch. Its traditional territory includes Syria, Lebanon, Iran, Iraq, Kuwait and parts of Turkey. The remainder of the Church of Antioch, primarily local Greeks or Hellenized sections of the indigenous population, remained in communion with Rome, Constantinople, Alexandria, and Jerusalem

Western Schism

In 1409, a council was convened at Pisa to resolve the issue. The council declared both existing popes to be schismatic (Gregory XII from Rome, Benedict XIII from Avignon) and appointed a new one, Alexander V. But the existing popes refused to resign and thus there were three papal claimants. Another council was convened in 1414, the Council of Constance. In March 1415 the Pisan pope, John XXIII, fled from Constance in disguise; he was brought back a prisoner and deposed in May. The Roman pope, Gregory XII, resigned voluntarily in July. The Avignon pope, Benedict XIII, refused to come to Constance; nor would he consider resignation. The council finally deposed him in July 1417. The council in Constance, having finally cleared the field of popes and antipopes, elected Pope Martin V as pope in November.

Church and the Italian Renaissance (1399–1599)

Michelangelo's Pietà in St. Peter's Basilica, Vatican City

The Renaissance was a period of great cultural change and achievement, marked in Italy by a classical orientation and an increase of wealth through mercantile trade. The City of Rome, the Papacy, and the Papal States were all affected by the Renaissance. On the one hand, it was a time of great artistic patronage and architectural magnificence, where the Church pardoned such artists as Michelangelo, Brunelleschi, Bramante, Raphael, Fra Angelico, Donatello, and da Vinci. On the other hand, wealthy Italian families often secured episcopal offices, including the papacy, for their own members, some of whom were known for immorality, such as Alexander VI and Sixtus IV.

Scholasticism comes from the Latin word scholasticus, which means "that [which] belongs to the school", and was a method of learning taught by the academics (or schoolmen) of medieval universities circa 1100–1500. Scholasticism originally began to reconcile the philosophy of the ancient classical philosophers with medieval Christian theology. It is not a philosophy or theology in itself, but a tool and method for learning which puts emphasis on dialectical reasoning. The primary purpose of scholasticism was to find the answer to a question or resolve a contradiction. It is most well known in its application in medieval theology, but was eventually applied to classical philosophy and many other fields of study.

Scholastic theology continued to develop as the thirteenth century gave way to the fourteenth, becoming ever more complex and subtle in its distinctions and arguments. The fourteenth century saw in particular the rise to dominance of the nominalist or voluntarist theologies of men like William of Ockham. The fourteenth century was also a time in which movements of widely varying character worked for the reform of the institutional church, such as conciliarism, Lollardy and the Hussites. Spiritual movements such as the Devotio Moderna also flourished.

Notable authors include:

Protestant Reformation Roots and precursors: 15th century

The Council of Constance confirmed and strengthened the traditional medieval conception of Churches and Empires. It did not address the national tensions, or the theological tensions which had been stirred up during the previous century. The council could not prevents schism and the Hussite Wars in Bohemia.[9]

Historical upheaval usually yields much new thinking as to how society should be organized. This was the case leading up to the Protestant Reformation. Following the breakdown of monastic institutions and scholasticism in late medieval Europe, accentuated by the "Babylonian Captivity" of the Avignon Papacy, the Great Schism, and the failure of the Conciliar movement, the sixteenth century saw the fomenting of a great cultural debate about religious reforms and later fundamental religious values (See German mysticism). Historians would generally assume that the failure to reform (too many vested interests, lack of coordination in the reforming coalition) would eventually lead to a greater upheaval or even revolution, since the system must eventually be adjusted or disintegrate, and the failure of the Conciliar movement helped lead to the Protestant Reformation in Europe. These frustrated reformist movements ranged from nominalism, devotio moderna (modern devotion), to humanism occurring in conjunction with economic, political and demographic forces that contributed to a growing disaffection with the wealth and power of the elite clergy, sensitizing the population to the financial and moral corruption of the secular Renaissance church.

Older reformed churches, such as the Unitas Fratrum (Unity of the Brethren), Moravian Brethren or the Bohemian Brethren trace their origin to the time of Jan Hus in the early 15th century.

As it was led by a majority of Bohemian nobles and recognized for a time by the Basel Compacts, this was the first Magisterial Reformation in Europe. The outcome of the Black Death encouraged a radical reorganization of the economy, and eventually of European society. In the emerging urban centers, however, the calamities of the fourteenth and early fifteenth century, and the resultant labor shortages, provided a strong impetus for economic diversification and technological innovations. Following the Black Death, the initial loss of life due to famine, plague, and pestilence contributed to an intensification of capital accumulation in the urban areas, and thus a stimulus to trade, industry, and burgeoning urban growth in fields as diverse as banking (the Fugger banking family in Augsburg and the Medici family of Florence being the most prominent); textiles, armaments, especially stimulated by the Hundred Years' War, and mining of iron ore due, in large part, to the booming armaments industry. Accumulation of surplus, competitive overproduction, and heightened competition to maximize economic advantage, contributed to civil war, aggressive militarism, and thus to centralization. As a direct result of the move toward centralization, leaders like Louis XI of France (1461–1483), the "spider king", sought to remove all constitutional restrictions on the exercise of their authority. In England, France, and Spain the move toward centralization begun in the thirteenth century was carried to a successful conclusion.

But as recovery and prosperity progressed, enabling the population to reach its former levels in the late 15th and 16th centuries, the combination of both a newly-abundant labor supply as well as improved productivity, were 'mixed blessings' for many segments of Western European society. Despite tradition, landlords started the move to exclude peasants from "common lands". With trade stimulated, landowners increasingly moved away from the manorial economy. Woollen manufacturing greatly expanded in France, Germany, and the Netherlands and new textile industries began to develop.

The invention of movable type would lead to the Protestant zeal for translating the Bible and getting it into the hands of the laity. This would advance the culture of Biblical literacy.

The "humanism" of the Renaissance period stimulated unprecedented academic ferment, and a concern for academic freedom. Ongoing, earnest theoretical debates occurred in the universities about the nature of the church, and the source and extent of the authority of the papacy, of councils, and of princes.

  • González, Justo L. (1984). The Story of Christianity: Vol. 1: The Early Church to the Reformation. San Francisco: Harper. ISBN 0-06-063315-8. 
  • Latorette, Kenneth Scott (1975). A History of Christianity, Volume 1: Beginnings to 1500 (Revised). San Francisco: Harper. ISBN 0-06-064952-6 (paperback). 

Reunion attempts

In the 15th century, the eastern emperor John VIII Palaeologus, pressed hard by the Ottoman Turks, was keen to ally himself with the West, and to do so he arranged with Pope Eugene IV for discussions about reunion to be held again, this time at the Council of Ferrara-Florence. After several long discussions, the emperor managed to convince the Eastern representatives to accept the Western doctrines of Filioque, Purgatory and the supremacy of the Papacy. On 6 June 1439 an agreement was signed by all the Eastern bishops present but one, Mark of Ephesus, who held that Rome continued in both heresy and schism. It seemed that the Great Schism had been ended. However, upon their return, the Eastern bishops found their agreement with the West broadly rejected by the populace and by civil authorities (with the notable exception of the Emperors of the East who remained committed to union until the Fall of Constantinople two decades later). The union signed at Florence has never been accepted by the Eastern churches.

Discoveries and Missionaries

Through the late 15th and early 16th centuries, European missionaries and explorers spread Catholicism to the Americas, Asia, Africa and Oceania. Pope Alexander VI, in the papal bull Inter caetera, awarded colonial rights over most of the newly discovered lands to Spain and Portugal.[10] Under the patronato system, state authorities controlled clerical appointments and no direct contact was allowed with the Vatican.[11] On December 1511, the Dominican friar Antonio de Montesinos openly rebuked the Spanish authorities governing Hispaniola for their mistreatment of the American natives, telling them "... you are in mortal sin ... for the cruelty and tyranny you use in dealing with these innocent people".[12][13][14] King Ferdinand enacted the Laws of Burgos and Valladolid in response. Enforcement was lax, and while some blame the Church for not doing enough to liberate the Indians, others point to the Church as the only voice raised on behalf of indigenous peoples.[15]

Muslim history

In the 15th and 16th centuries three major Muslim empires were created: the aforementioned Ottoman Empire in much of the Middle East, the Balkans and Northern Africa; the Safavid Empire in Greater Iran; and the Mughul Empire in South Asia. These new imperial powers were made possible by the discovery and exploitation of gunpowder, and more efficient administration.[16] By the end of the 19th century, all three had declined significantly, and by the early 20th century, with the Ottomans' defeat in World War I, the last Muslim empire collapsed.

Further growth was brought to a sudden halt, as Bayezid I had been captured by Mongol warlord Timur (also known as "Tamerlane") in the Battle of Ankara in 1402, upon which a turbulent period known as the Ottoman Interregnum ensued. This episode was characterized by the division of the Ottoman territory amongst Bayezid I's sons, who submitted to Timurid authority. When a number of the territories recently conquered by the Ottomans regained independent status, potential ruin for the Ottoman Empire became imminent. However, the empire quickly recovered, as the youngest son of Bayezid I, Mehmed I, waged offensive campaigns against his ruling brothers, thereby reuniting Asia Minor and declaring himself the new Ottoman sultan in 1413.[17]

At around this time the naval fleet of the Ottomans developed considerably, such that they were able to challenge Venice, traditionally a naval power. Focus was also directed towards reconquering the Balkans. By the time of Mehmed I's grandson, Mehmed II (ruled 1444 — 1446; 1451 — 1481), the Ottomans felt strong enough to lay siege to Constantinople, the capital of Byzantium. A decisive factor in this siege was the use of firearms and large cannons introduced by the Ottomans (adapted from Europe and improved upon), against which the Byzantines were unable to compete. The Byzantine fortress finally succumbed to the Ottoman invasion in 1453, 54 days into the siege. Mehmed II, entering the city victorious, renamed it Istanbul. With its capital conceded to the Ottomans, the rest of the Byzantine Empire quickly disintegrated.[17] The future successes of the Ottomans and later empires would depend heavily upon the exploitation of gunpowder.[18]

The Suleiman Mosque (Süleymaniye Camii) in Istanbul was built on the order of sultan Suleiman the Magnificent by the great Ottoman architect Mimar Sinan in 1557

References

  1. ^ In Memory Of The 50 Million Victims Of The Orthodox Christian Holocaust
  2. ^ History of the Copts of Egypt
  3. ^ History of THE OTTOMAN EMPIRE
  4. ^ History of BULGARIA
  5. ^ Paroulakis, Peter H. The Greek War of Independence Hellenic International Press 1984
  6. ^ Altruistic Suicide or Altruistic Martyrdom? Christian Greek orthodox Neomartyrs: A Case Study http://www.myriobiblos.gr/texts/english/constantelos_altrouistic_4.html
  7. ^ The Australian Institute for Holocaust and Genocide Studies The New York Times.
  8. ^ http://www.helleniccomserve.com/pdf/BlkBkPontusPrinceton.pdf
  9. ^ Hussites
  10. ^ Koschorke, A History of Christianity in Asia, Africa, and Latin America (2007), pp. 13, 283
  11. ^ Dussel, Enrique, A History of the Church in Latin America, Wm B Eerdmans Publishing, 1981, pp. 39, 59
  12. ^ Woods, How the Church Built Western Civilization (2005), p. 135
  13. ^ Johansen, Bruce, The Native Peoples of North America, Rutgers University Press, New Brunswick, 2006, pp. 109, 110, quote: "In the Americas, the Catholic priest Bartolome de las Casas avidly encouraged enquiries into the Spanish conquest's many cruelties. Las Casas chronicled Spanish brutality against the Native peoples in excruciating detail."
  14. ^ Koschorke, A History of Christianity in Asia, Africa, and Latin America (2007), p. 287
  15. ^ Dussel, Enrique, A History of the Church in Latin America, Wm B Eerdmans Publishing, 1981, pp. 45, 52, 53 quote: "The missionary Church opposed this state of affairs from the beginning, and nearly everything positive that was done for the benefit of the indigenous peoples resulted from the call and clamor of the missionaries. The fact remained, however, that widespread injustice was extremely difficult to uproot ... Even more important than Bartolome de Las Casas was the Bishop of Nicaragua, Antonio de Valdeviso, who ultimately suffered martyrdom for his defense of the Indian."
  16. ^ Armstrong (2000) p. 116
  17. ^ a b Applied History Research Group. "The Islamic World to 1600". University of Calagary. http://www.ucalgary.ca/applied_history/tutor/islam/index2.html. Retrieved 2007-04-18. 
  18. ^ Armstrong (2000), p.116
  19. ^ Latourette, 1953, p. 652-653
  20. ^ a b Barrett, p. 25
  21. ^ a b c Kane, p. 57
  22. ^ Kamen, Henry. The Spanish Inquisition: A Historical Revision, Yale University Press, 1999, p. 56
  23. ^ Kane, 57
  24. ^ Latourette, 1953, p. 613-614
  25. ^ De Graft-Johnson. African Glory: The Story of Vanished Negro Civilizations, Praeger, 1954, p. 132
  26. ^ Kane, 69
  27. ^ Pané, Ramón, An Account of the Antiquities of the Indians: Chronicles of the New World, edited by Jose Arrom and translated by Susan C. Griswold. Duke University Press, 1999 p. 32
  28. ^ Barrett, p. 26

Further reading

  • Esler, Phillip F. The Early Christian World. Routledge (2004). ISBN 0415333121.
  • White, L. Michael. From Jesus to Christianity. HarperCollins (2004). ISBN 0060526556.
  • Freedman, David Noel (Ed). Eerdmans Dictionary of the Bible. Wm. B. Eerdmans Publishing (2000). ISBN 0802824005.
  • Pelikan, Jaroslav Jan. The Christian Tradition: The Emergence of the Catholic Tradition (100-600). University of Chicago Press (1975). ISBN 0226653714.

External links

See also

History of Christianity: The Middle Ages
Preceded by:
Christianity in
the 14th century
15th
Century
Followed by:
Christianity in
the 16th century
BC 1st 2nd 3rd 4th 5th 6th 7th 8th 9th 10th
11th 12th 13th 14th 15th 16th 17th 18th 19th 20th 21st

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