subsection

対抗宗教改革

Bauer, Stefan. The Invention of Papal History: Onofrio Panvinio between Renaissance and Catholic Reform . Bireley, Robert. The Refashioning of Catholicism, 1450–1700: A Reassessment of the Counter Reformation    Dickens, A. G. The Counter Reformation  expresses the older view that it was a movement of reactionary conservatism. Harline, Craig. "Official Religion: Popular Religion in Recent Historiography of the Catholic Reformation", Archiv für Reformationsgeschichte , Vol. 81, pp 239–262. Jones, Martin D. W. The Counter Reformation: Religion and Society in Early Modern Europe , emphasis on historiography Jones, Pamela M. and Thomas Worcester, eds. From Rome to Eternity: Catholicism and the Arts in Italy, ca. 1550–1650  Lehner, Ulrich L. The Catholic Enlightenment  Mourret, Fernand. History of the Catholic Church   Mullett, Michael A. The Catholic Reformation  O'Connell, Marvin. Counter-reformation, 1550–1610  Ó hAnnracháin, Tadhg. Catholic Europe, 1592–1648: Centre and Peripheries . . Ogg, David. Europe in the Seventeenth Century . pp 82–117. Olin, John C. The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, 1495–1540  O'Malley, John W. Trent and All That: Renaming Catholicism in the Early Modern Era . Pollen, John Hungerford. The Counter-Reformation   Soergel, Philip M. Wondrous in His Saints: Counter Reformation Propaganda in Bavaria. Berkeley CA: University of California Press, 1993. Thaler, Peter. Protestant Resistance in Counterreformation Austria. New York: Routledge, 2020. Unger, Rudolph M. Counter-Reformation . Wright, A. D. The Counter-reformation: Catholic Europe and the Non-christian World , advanced.

Prompt: 対抗宗教改革の文脈で、一般業務と現代の出来事を説明してください。英語で出力して下さい。

Austria
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Europe


subsection

対抗宗教改革

Bauer, Stefan. The Invention of Papal History: Onofrio Panvinio between Renaissance and Catholic Reform . Bireley, Robert. The Refashioning of Catholicism, 1450–1700: A Reassessment of the Counter Reformation    Dickens, A. G. The Counter Reformation  expresses the older view that it was a movement of reactionary conservatism. Harline, Craig. "Official Religion: Popular Religion in Recent Historiography of the Catholic Reformation", Archiv für Reformationsgeschichte , Vol. 81, pp 239–262. Jones, Martin D. W. The Counter Reformation: Religion and Society in Early Modern Europe , emphasis on historiography Jones, Pamela M. and Thomas Worcester, eds. From Rome to Eternity: Catholicism and the Arts in Italy, ca. 1550–1650  Lehner, Ulrich L. The Catholic Enlightenment  Mourret, Fernand. History of the Catholic Church   Mullett, Michael A. The Catholic Reformation  O'Connell, Marvin. Counter-reformation, 1550–1610  Ó hAnnracháin, Tadhg. Catholic Europe, 1592–1648: Centre and Peripheries . . Ogg, David. Europe in the Seventeenth Century . pp 82–117. Olin, John C. The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, 1495–1540  O'Malley, John W. Trent and All That: Renaming Catholicism in the Early Modern Era . Pollen, John Hungerford. The Counter-Reformation   Soergel, Philip M. Wondrous in His Saints: Counter Reformation Propaganda in Bavaria. Berkeley CA: University of California Press, 1993. Thaler, Peter. Protestant Resistance in Counterreformation Austria. New York: Routledge, 2020. Unger, Rudolph M. Counter-Reformation . Wright, A. D. The Counter-reformation: Catholic Europe and the Non-christian World , advanced.

Prompt: 対抗宗教改革の現代の出来事に関する一般業務を説明してください。英語で出力して下さい。

Austria
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Europe


subsection

対抗宗教改革

Bauer, Stefan. The Invention of Papal History: Onofrio Panvinio between Renaissance and Catholic Reform . Bireley, Robert. The Refashioning of Catholicism, 1450–1700: A Reassessment of the Counter Reformation    Dickens, A. G. The Counter Reformation  expresses the older view that it was a movement of reactionary conservatism. Harline, Craig. "Official Religion: Popular Religion in Recent Historiography of the Catholic Reformation", Archiv für Reformationsgeschichte , Vol. 81, pp 239–262. Jones, Martin D. W. The Counter Reformation: Religion and Society in Early Modern Europe , emphasis on historiography Jones, Pamela M. and Thomas Worcester, eds. From Rome to Eternity: Catholicism and the Arts in Italy, ca. 1550–1650  Lehner, Ulrich L. The Catholic Enlightenment  Mourret, Fernand. History of the Catholic Church   Mullett, Michael A. The Catholic Reformation  O'Connell, Marvin. Counter-reformation, 1550–1610  Ó hAnnracháin, Tadhg. Catholic Europe, 1592–1648: Centre and Peripheries . . Ogg, David. Europe in the Seventeenth Century . pp 82–117. Olin, John C. The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, 1495–1540  O'Malley, John W. Trent and All That: Renaming Catholicism in the Early Modern Era . Pollen, John Hungerford. The Counter-Reformation   Soergel, Philip M. Wondrous in His Saints: Counter Reformation Propaganda in Bavaria. Berkeley CA: University of California Press, 1993. Thaler, Peter. Protestant Resistance in Counterreformation Austria. New York: Routledge, 2020. Unger, Rudolph M. Counter-Reformation . Wright, A. D. The Counter-reformation: Catholic Europe and the Non-christian World , advanced.

Prompt: 対抗宗教改革では、どのように現代の出来事の一般業務が説明されていますか？英語で出力して下さい。

Austria
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Europe


subsection

対抗宗教改革

Bauer, Stefan. The Invention of Papal History: Onofrio Panvinio between Renaissance and Catholic Reform . Bireley, Robert. The Refashioning of Catholicism, 1450–1700: A Reassessment of the Counter Reformation    Dickens, A. G. The Counter Reformation  expresses the older view that it was a movement of reactionary conservatism. Harline, Craig. "Official Religion: Popular Religion in Recent Historiography of the Catholic Reformation", Archiv für Reformationsgeschichte , Vol. 81, pp 239–262. Jones, Martin D. W. The Counter Reformation: Religion and Society in Early Modern Europe , emphasis on historiography Jones, Pamela M. and Thomas Worcester, eds. From Rome to Eternity: Catholicism and the Arts in Italy, ca. 1550–1650  Lehner, Ulrich L. The Catholic Enlightenment  Mourret, Fernand. History of the Catholic Church   Mullett, Michael A. The Catholic Reformation  O'Connell, Marvin. Counter-reformation, 1550–1610  Ó hAnnracháin, Tadhg. Catholic Europe, 1592–1648: Centre and Peripheries . . Ogg, David. Europe in the Seventeenth Century . pp 82–117. Olin, John C. The Catholic Reformation: Savonarola to Ignatius Loyola: Reform in the Church, 1495–1540  O'Malley, John W. Trent and All That: Renaming Catholicism in the Early Modern Era . Pollen, John Hungerford. The Counter-Reformation   Soergel, Philip M. Wondrous in His Saints: Counter Reformation Propaganda in Bavaria. Berkeley CA: University of California Press, 1993. Thaler, Peter. Protestant Resistance in Counterreformation Austria. New York: Routledge, 2020. Unger, Rudolph M. Counter-Reformation . Wright, A. D. The Counter-reformation: Catholic Europe and the Non-christian World , advanced.

Prompt: 対抗宗教改革の現代の出来事における一般業務の特徴を説明してください。英語で出力して下さい。

Austria
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Europe


subsection

対抗宗教改革

Luebke, David, ed. The Counter-Reformation: The Essential Readings

Prompt: 対抗宗教改革の文脈で、一次資料と現代の出来事を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

Luebke, David, ed. The Counter-Reformation: The Essential Readings

Prompt: 対抗宗教改革の現代の出来事に関する一次資料を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

Luebke, David, ed. The Counter-Reformation: The Essential Readings

Prompt: 対抗宗教改革では、どのように現代の出来事の一次資料が説明されていますか？英語で出力して下さい。


subsection

対抗宗教改革

Luebke, David, ed. The Counter-Reformation: The Essential Readings

Prompt: 対抗宗教改革の現代の出来事における一次資料の特徴を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

Bradshaw, Brendan. "The Reformation and the Counter-Reformation", History Today  33#11 pp. 42–45. Marnef, Guido. "Belgian and Dutch Post-war Historiography on the Protestant and Catholic Reformation in the Netherlands", Archiv für Reformationsgeschichte  Vol. 100, pp. 271–292. Menchi, Silvana Seidel. "The Age of Reformation and Counter-Reformation in Italian Historiography, 1939–2009", Archiv für Reformationsgeschichte  Vol. 100, pp. 193–217.

Prompt: 対抗宗教改革の文脈で、歴史学と現代の出来事を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

Bradshaw, Brendan. "The Reformation and the Counter-Reformation", History Today  33#11 pp. 42–45. Marnef, Guido. "Belgian and Dutch Post-war Historiography on the Protestant and Catholic Reformation in the Netherlands", Archiv für Reformationsgeschichte  Vol. 100, pp. 271–292. Menchi, Silvana Seidel. "The Age of Reformation and Counter-Reformation in Italian Historiography, 1939–2009", Archiv für Reformationsgeschichte  Vol. 100, pp. 193–217.

Prompt: 対抗宗教改革の現代の出来事に関する歴史学を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

Bradshaw, Brendan. "The Reformation and the Counter-Reformation", History Today  33#11 pp. 42–45. Marnef, Guido. "Belgian and Dutch Post-war Historiography on the Protestant and Catholic Reformation in the Netherlands", Archiv für Reformationsgeschichte  Vol. 100, pp. 271–292. Menchi, Silvana Seidel. "The Age of Reformation and Counter-Reformation in Italian Historiography, 1939–2009", Archiv für Reformationsgeschichte  Vol. 100, pp. 193–217.

Prompt: 対抗宗教改革では、どのように現代の出来事の歴史学が説明されていますか？英語で出力して下さい。


subsection

対抗宗教改革

Bradshaw, Brendan. "The Reformation and the Counter-Reformation", History Today  33#11 pp. 42–45. Marnef, Guido. "Belgian and Dutch Post-war Historiography on the Protestant and Catholic Reformation in the Netherlands", Archiv für Reformationsgeschichte  Vol. 100, pp. 271–292. Menchi, Silvana Seidel. "The Age of Reformation and Counter-Reformation in Italian Historiography, 1939–2009", Archiv für Reformationsgeschichte  Vol. 100, pp. 193–217.

Prompt: 対抗宗教改革の現代の出来事における歴史学の特徴を説明してください。英語で出力して下さい。


subsubsection

対抗宗教改革

upright=1The Cologne War  was a conflict between Protestant and Catholic factions that devastated the Electorate of Cologne. After Archbishop Gebhard Truchsess von Waldburg, the prince-elector ruling the area, converted to Protestantism, Catholics elected another archbishop, Ernst of Bavaria, and successfully defeated Gebhard and his allies.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についてのケルンを説明してください。英語で出力して下さい。

Archbishop
Cologne War
Electorate of Cologne


subsubsection

対抗宗教改革

upright=1The Cologne War  was a conflict between Protestant and Catholic factions that devastated the Electorate of Cologne. After Archbishop Gebhard Truchsess von Waldburg, the prince-elector ruling the area, converted to Protestantism, Catholics elected another archbishop, Ernst of Bavaria, and successfully defeated Gebhard and his allies.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関するケルンを説明してください。英語で出力して下さい。

Archbishop
Cologne War
Electorate of Cologne


subsubsection

対抗宗教改革

upright=1The Cologne War  was a conflict between Protestant and Catholic factions that devastated the Electorate of Cologne. After Archbishop Gebhard Truchsess von Waldburg, the prince-elector ruling the area, converted to Protestantism, Catholics elected another archbishop, Ernst of Bavaria, and successfully defeated Gebhard and his allies.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事はケルンをどのように取り入れていますか？英語で出力して下さい。

Archbishop
Cologne War
Electorate of Cologne


subsubsection

対抗宗教改革

upright=1The Cologne War  was a conflict between Protestant and Catholic factions that devastated the Electorate of Cologne. After Archbishop Gebhard Truchsess von Waldburg, the prince-elector ruling the area, converted to Protestantism, Catholics elected another archbishop, Ernst of Bavaria, and successfully defeated Gebhard and his allies.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事のケルンをどのように議論しますか？英語で出力して下さい。

Archbishop
Cologne War
Electorate of Cologne


subsubsection

対抗宗教改革

The effects of the Council of Trent and the Counter-Reformation also paved the way for Ruthenian Orthodox Christians to return to full communion with the Catholic Church while preserving their Byzantine tradition. Pope Clement VIII received the Ruthenian bishops into full communion on February 7, 1596. Under the treaty of the Union of Brest, Rome recognized the Ruthenians' continued practice of Byzantine liturgical tradition, married clergy, and consecration of bishops from within the Ruthenian Christian tradition. Moreover, the treaty specifically exempts Ruthenians from accepting the Filioque clause and Purgatory as a condition for reconciliation.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についてのウクライナを説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Christian tradition
Christians
Pope Clement VIII
Council of Trent


subsubsection

対抗宗教改革

The effects of the Council of Trent and the Counter-Reformation also paved the way for Ruthenian Orthodox Christians to return to full communion with the Catholic Church while preserving their Byzantine tradition. Pope Clement VIII received the Ruthenian bishops into full communion on February 7, 1596. Under the treaty of the Union of Brest, Rome recognized the Ruthenians' continued practice of Byzantine liturgical tradition, married clergy, and consecration of bishops from within the Ruthenian Christian tradition. Moreover, the treaty specifically exempts Ruthenians from accepting the Filioque clause and Purgatory as a condition for reconciliation.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関するウクライナを説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Christian tradition
Christians
Pope Clement VIII
Council of Trent


subsubsection

対抗宗教改革

The effects of the Council of Trent and the Counter-Reformation also paved the way for Ruthenian Orthodox Christians to return to full communion with the Catholic Church while preserving their Byzantine tradition. Pope Clement VIII received the Ruthenian bishops into full communion on February 7, 1596. Under the treaty of the Union of Brest, Rome recognized the Ruthenians' continued practice of Byzantine liturgical tradition, married clergy, and consecration of bishops from within the Ruthenian Christian tradition. Moreover, the treaty specifically exempts Ruthenians from accepting the Filioque clause and Purgatory as a condition for reconciliation.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事はウクライナをどのように取り入れていますか？英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Christian tradition
Christians
Pope Clement VIII
Council of Trent


subsubsection

対抗宗教改革

The effects of the Council of Trent and the Counter-Reformation also paved the way for Ruthenian Orthodox Christians to return to full communion with the Catholic Church while preserving their Byzantine tradition. Pope Clement VIII received the Ruthenian bishops into full communion on February 7, 1596. Under the treaty of the Union of Brest, Rome recognized the Ruthenians' continued practice of Byzantine liturgical tradition, married clergy, and consecration of bishops from within the Ruthenian Christian tradition. Moreover, the treaty specifically exempts Ruthenians from accepting the Filioque clause and Purgatory as a condition for reconciliation.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事のウクライナをどのように議論しますか？英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Christian tradition
Christians
Pope Clement VIII
Council of Trent


subsubsection

対抗宗教改革

The st Judgment, a fresco in the Sistine Chapel by Michelangelo , came under persistent attack in the Counter-Reformation for, among other things, nudity , not showing Christ seated or bearded, and including the pagan figure of Charon.Italian painting after 1520, with the notable exception of the art of Venice, developed into Mannerism, a highly sophisticated style striving for effect, that concerned many Churchmen as lacking appeal for the mass of the population. Church pressure to restrain religious imagery affected art from the 1530s and resulted in the decrees of the final session of the Council of Trent in 1563 including short and rather inexplicit passages concerning religious images, which were to have great impact on the development of Catholic art. Previous Catholic councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images.The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image, and further instructed that:</ref>}}Ten years after the decree Paolo Veronese was summoned by the Holy Office to explain why his st Supper, a huge canvas for the refectory of a monastery, contained, in the words of the Holy Office: "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three-month period. He just changed the title to The Feast in the House of Levi, still an episode from the Gospels, but a less doctrinally central one, and no more was said.The number of such decorative treatments of religious subjects declined sharply, as did "unbecomingly or confusedly arranged" Mannerist pieces, as a number of books, notably by the Flemish theologian Molanus, Charles Borromeo and Cardinal Gabriele Paleotti, and instructions by local bishops, amplified the decrees, often going into minute detail on what was acceptable. Much traditional iconography considered without adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art, and almost all nudity, including that of the infant Jesus.According to the great medievalist Émile Mâle, this was "the death of medieval art", but it paled in contrast to the Iconclasm present in some Protestant circles and did not apply to secular paintings. Some Counter Reformation painters and sculptors include Titian, Tintoretto, Federico Barocci, Scipione Pulzone, El Greco, Peter Paul Rubens, Guido Reni, Anthony van Dyck, Bernini, Zurbarán, Rembrandt and Bartolomé Esteban Murillo.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についてのディクリーソナートを説明してください。英語で出力して下さい。

Anthony van Dyck
Bartolomé Esteban Murillo
Charles Borromeo
Counter-Reformation
Counter-Reformation
Catholic art
Charles Borromeo
Jesus
Council of Trent
El Greco
Federico Barocci


subsubsection

対抗宗教改革

The st Judgment, a fresco in the Sistine Chapel by Michelangelo , came under persistent attack in the Counter-Reformation for, among other things, nudity , not showing Christ seated or bearded, and including the pagan figure of Charon.Italian painting after 1520, with the notable exception of the art of Venice, developed into Mannerism, a highly sophisticated style striving for effect, that concerned many Churchmen as lacking appeal for the mass of the population. Church pressure to restrain religious imagery affected art from the 1530s and resulted in the decrees of the final session of the Council of Trent in 1563 including short and rather inexplicit passages concerning religious images, which were to have great impact on the development of Catholic art. Previous Catholic councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images.The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image, and further instructed that:</ref>}}Ten years after the decree Paolo Veronese was summoned by the Holy Office to explain why his st Supper, a huge canvas for the refectory of a monastery, contained, in the words of the Holy Office: "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three-month period. He just changed the title to The Feast in the House of Levi, still an episode from the Gospels, but a less doctrinally central one, and no more was said.The number of such decorative treatments of religious subjects declined sharply, as did "unbecomingly or confusedly arranged" Mannerist pieces, as a number of books, notably by the Flemish theologian Molanus, Charles Borromeo and Cardinal Gabriele Paleotti, and instructions by local bishops, amplified the decrees, often going into minute detail on what was acceptable. Much traditional iconography considered without adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art, and almost all nudity, including that of the infant Jesus.According to the great medievalist Émile Mâle, this was "the death of medieval art", but it paled in contrast to the Iconclasm present in some Protestant circles and did not apply to secular paintings. Some Counter Reformation painters and sculptors include Titian, Tintoretto, Federico Barocci, Scipione Pulzone, El Greco, Peter Paul Rubens, Guido Reni, Anthony van Dyck, Bernini, Zurbarán, Rembrandt and Bartolomé Esteban Murillo.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関するディクリーソナートを説明してください。英語で出力して下さい。

Anthony van Dyck
Bartolomé Esteban Murillo
Charles Borromeo
Counter-Reformation
Counter-Reformation
Catholic art
Charles Borromeo
Jesus
Council of Trent
El Greco
Federico Barocci


subsubsection

対抗宗教改革

The st Judgment, a fresco in the Sistine Chapel by Michelangelo , came under persistent attack in the Counter-Reformation for, among other things, nudity , not showing Christ seated or bearded, and including the pagan figure of Charon.Italian painting after 1520, with the notable exception of the art of Venice, developed into Mannerism, a highly sophisticated style striving for effect, that concerned many Churchmen as lacking appeal for the mass of the population. Church pressure to restrain religious imagery affected art from the 1530s and resulted in the decrees of the final session of the Council of Trent in 1563 including short and rather inexplicit passages concerning religious images, which were to have great impact on the development of Catholic art. Previous Catholic councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images.The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image, and further instructed that:</ref>}}Ten years after the decree Paolo Veronese was summoned by the Holy Office to explain why his st Supper, a huge canvas for the refectory of a monastery, contained, in the words of the Holy Office: "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three-month period. He just changed the title to The Feast in the House of Levi, still an episode from the Gospels, but a less doctrinally central one, and no more was said.The number of such decorative treatments of religious subjects declined sharply, as did "unbecomingly or confusedly arranged" Mannerist pieces, as a number of books, notably by the Flemish theologian Molanus, Charles Borromeo and Cardinal Gabriele Paleotti, and instructions by local bishops, amplified the decrees, often going into minute detail on what was acceptable. Much traditional iconography considered without adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art, and almost all nudity, including that of the infant Jesus.According to the great medievalist Émile Mâle, this was "the death of medieval art", but it paled in contrast to the Iconclasm present in some Protestant circles and did not apply to secular paintings. Some Counter Reformation painters and sculptors include Titian, Tintoretto, Federico Barocci, Scipione Pulzone, El Greco, Peter Paul Rubens, Guido Reni, Anthony van Dyck, Bernini, Zurbarán, Rembrandt and Bartolomé Esteban Murillo.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事はディクリーソナートをどのように取り入れていますか？英語で出力して下さい。

Anthony van Dyck
Bartolomé Esteban Murillo
Charles Borromeo
Counter-Reformation
Counter-Reformation
Catholic art
Charles Borromeo
Jesus
Council of Trent
El Greco
Federico Barocci


subsubsection

対抗宗教改革

The st Judgment, a fresco in the Sistine Chapel by Michelangelo , came under persistent attack in the Counter-Reformation for, among other things, nudity , not showing Christ seated or bearded, and including the pagan figure of Charon.Italian painting after 1520, with the notable exception of the art of Venice, developed into Mannerism, a highly sophisticated style striving for effect, that concerned many Churchmen as lacking appeal for the mass of the population. Church pressure to restrain religious imagery affected art from the 1530s and resulted in the decrees of the final session of the Council of Trent in 1563 including short and rather inexplicit passages concerning religious images, which were to have great impact on the development of Catholic art. Previous Catholic councils had rarely felt the need to pronounce on these matters, unlike Orthodox ones which have often ruled on specific types of images.The decree confirmed the traditional doctrine that images only represented the person depicted, and that veneration to them was paid to the person, not the image, and further instructed that:</ref>}}Ten years after the decree Paolo Veronese was summoned by the Holy Office to explain why his st Supper, a huge canvas for the refectory of a monastery, contained, in the words of the Holy Office: "buffoons, drunken Germans, dwarfs and other such scurrilities" as well as extravagant costumes and settings, in what is indeed a fantasy version of a Venetian patrician feast. Veronese was told that he must change his painting within a three-month period. He just changed the title to The Feast in the House of Levi, still an episode from the Gospels, but a less doctrinally central one, and no more was said.The number of such decorative treatments of religious subjects declined sharply, as did "unbecomingly or confusedly arranged" Mannerist pieces, as a number of books, notably by the Flemish theologian Molanus, Charles Borromeo and Cardinal Gabriele Paleotti, and instructions by local bishops, amplified the decrees, often going into minute detail on what was acceptable. Much traditional iconography considered without adequate scriptural foundation was in effect prohibited, as was any inclusion of classical pagan elements in religious art, and almost all nudity, including that of the infant Jesus.According to the great medievalist Émile Mâle, this was "the death of medieval art", but it paled in contrast to the Iconclasm present in some Protestant circles and did not apply to secular paintings. Some Counter Reformation painters and sculptors include Titian, Tintoretto, Federico Barocci, Scipione Pulzone, El Greco, Peter Paul Rubens, Guido Reni, Anthony van Dyck, Bernini, Zurbarán, Rembrandt and Bartolomé Esteban Murillo.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事のディクリーソナートをどのように議論しますか？英語で出力して下さい。

Anthony van Dyck
Bartolomé Esteban Murillo
Charles Borromeo
Counter-Reformation
Counter-Reformation
Catholic art
Charles Borromeo
Jesus
Council of Trent
El Greco
Federico Barocci


subsubsection

対抗宗教改革

The Council of Trent is believed to be the apex of the Counter-Reformation's influence on Church music in the 16th century. However, the council's pronouncements on music were not the first attempt at reform. The Catholic Church had spoken out against a perceived abuse of music used in the Mass before the Council of Trent ever convened to discuss music in 1562. The manipulation of the Creed and using non-liturgical songs was addressed in 1503, and secular singing and the intelligibility of the text in the delivery of psalmody in 1492. The delegates at the council were just a link in the long chain of Church clergy who had pushed for a reform of the musical liturgy reaching back as far as 1322.Probably the most extreme move at reform came late in 1562 when, instructed by the legates, Egidio Foscarari  and Gabriele Paleotti  began work on reforming religious orders and their practices involving the liturgy. The reforms prescribed to the cloisters of nuns, which included omitting the use of an organ, prohibiting professional musicians, and banishing polyphonic singing, were much more strict than any of the council's edicts or even those to be found in the Palestrina legend.Fueling the cry for reform from many ecclesial figures was the compositional technique popular in the 15th and 16th centuries of using musical material and even the accompanying texts from other compositions such as motets, madrigals, and chansons. Several voices singing different texts in different languages made any of the text difficult to distinguish from the mixture of words and notes. The parody mass would then contain melodies  and words from songs that could have been, and often were, on sensual subjects. The musical liturgy of the Church was being more and more influenced by secular tunes and styles. The Council of Paris, which met in 1528, as well as the Council of Trent were making attempts to restore the sense of sacredness to the Church setting and what was appropriate for the Mass. The councils were simply responding to issues of their day.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についてのトリエント公会議前の改革を説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Trent
Creed
Egidio Foscarari


subsubsection

対抗宗教改革

The Council of Trent is believed to be the apex of the Counter-Reformation's influence on Church music in the 16th century. However, the council's pronouncements on music were not the first attempt at reform. The Catholic Church had spoken out against a perceived abuse of music used in the Mass before the Council of Trent ever convened to discuss music in 1562. The manipulation of the Creed and using non-liturgical songs was addressed in 1503, and secular singing and the intelligibility of the text in the delivery of psalmody in 1492. The delegates at the council were just a link in the long chain of Church clergy who had pushed for a reform of the musical liturgy reaching back as far as 1322.Probably the most extreme move at reform came late in 1562 when, instructed by the legates, Egidio Foscarari  and Gabriele Paleotti  began work on reforming religious orders and their practices involving the liturgy. The reforms prescribed to the cloisters of nuns, which included omitting the use of an organ, prohibiting professional musicians, and banishing polyphonic singing, were much more strict than any of the council's edicts or even those to be found in the Palestrina legend.Fueling the cry for reform from many ecclesial figures was the compositional technique popular in the 15th and 16th centuries of using musical material and even the accompanying texts from other compositions such as motets, madrigals, and chansons. Several voices singing different texts in different languages made any of the text difficult to distinguish from the mixture of words and notes. The parody mass would then contain melodies  and words from songs that could have been, and often were, on sensual subjects. The musical liturgy of the Church was being more and more influenced by secular tunes and styles. The Council of Paris, which met in 1528, as well as the Council of Trent were making attempts to restore the sense of sacredness to the Church setting and what was appropriate for the Mass. The councils were simply responding to issues of their day.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関するトリエント公会議前の改革を説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Trent
Creed
Egidio Foscarari


subsubsection

対抗宗教改革

The Council of Trent is believed to be the apex of the Counter-Reformation's influence on Church music in the 16th century. However, the council's pronouncements on music were not the first attempt at reform. The Catholic Church had spoken out against a perceived abuse of music used in the Mass before the Council of Trent ever convened to discuss music in 1562. The manipulation of the Creed and using non-liturgical songs was addressed in 1503, and secular singing and the intelligibility of the text in the delivery of psalmody in 1492. The delegates at the council were just a link in the long chain of Church clergy who had pushed for a reform of the musical liturgy reaching back as far as 1322.Probably the most extreme move at reform came late in 1562 when, instructed by the legates, Egidio Foscarari  and Gabriele Paleotti  began work on reforming religious orders and their practices involving the liturgy. The reforms prescribed to the cloisters of nuns, which included omitting the use of an organ, prohibiting professional musicians, and banishing polyphonic singing, were much more strict than any of the council's edicts or even those to be found in the Palestrina legend.Fueling the cry for reform from many ecclesial figures was the compositional technique popular in the 15th and 16th centuries of using musical material and even the accompanying texts from other compositions such as motets, madrigals, and chansons. Several voices singing different texts in different languages made any of the text difficult to distinguish from the mixture of words and notes. The parody mass would then contain melodies  and words from songs that could have been, and often were, on sensual subjects. The musical liturgy of the Church was being more and more influenced by secular tunes and styles. The Council of Paris, which met in 1528, as well as the Council of Trent were making attempts to restore the sense of sacredness to the Church setting and what was appropriate for the Mass. The councils were simply responding to issues of their day.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事はトリエント公会議前の改革をどのように取り入れていますか？英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Trent
Creed
Egidio Foscarari


subsubsection

対抗宗教改革

The Council of Trent is believed to be the apex of the Counter-Reformation's influence on Church music in the 16th century. However, the council's pronouncements on music were not the first attempt at reform. The Catholic Church had spoken out against a perceived abuse of music used in the Mass before the Council of Trent ever convened to discuss music in 1562. The manipulation of the Creed and using non-liturgical songs was addressed in 1503, and secular singing and the intelligibility of the text in the delivery of psalmody in 1492. The delegates at the council were just a link in the long chain of Church clergy who had pushed for a reform of the musical liturgy reaching back as far as 1322.Probably the most extreme move at reform came late in 1562 when, instructed by the legates, Egidio Foscarari  and Gabriele Paleotti  began work on reforming religious orders and their practices involving the liturgy. The reforms prescribed to the cloisters of nuns, which included omitting the use of an organ, prohibiting professional musicians, and banishing polyphonic singing, were much more strict than any of the council's edicts or even those to be found in the Palestrina legend.Fueling the cry for reform from many ecclesial figures was the compositional technique popular in the 15th and 16th centuries of using musical material and even the accompanying texts from other compositions such as motets, madrigals, and chansons. Several voices singing different texts in different languages made any of the text difficult to distinguish from the mixture of words and notes. The parody mass would then contain melodies  and words from songs that could have been, and often were, on sensual subjects. The musical liturgy of the Church was being more and more influenced by secular tunes and styles. The Council of Paris, which met in 1528, as well as the Council of Trent were making attempts to restore the sense of sacredness to the Church setting and what was appropriate for the Mass. The councils were simply responding to issues of their day.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事のトリエント公会議前の改革をどのように議論しますか？英語で出力して下さい。

Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Trent
Creed
Egidio Foscarari


subsubsection

対抗宗教改革

The Council of Trent met sporadically from December 13, 1545, to December 4, 1563, to reform many parts of the Catholic Church. The 22nd session of the council, which met in 1562, dealt with Church music in Canon 8 in the section of "Abuses in the Sacrifice of the Mass" during a meeting of the council on September 10, 1562.Canon 8 is often quoted as the Council of Trent's decree on Church music, but that is a glaring misunderstanding of the canon; it was only a proposed decree. In fact, the delegates at the council never officially accepted canon 8 in its popular form but bishops of Granada, Coimbra, and Segovia pushed for the long statement about music to be attenuated and many other prelates of the council joined enthusiastically. The only restrictions actually given by the 22nd session was to keep secular elements out of the music, making polyphony implicitly allowed. The issue of textual intelligibility did not make its way into the final edicts of the 22nd session but were only featured in preliminary debates. The 22nd session only prohibited "lascivious" and "profane" things to be intermingled with the music but Paleotti, in his Acts, brings to equal importance the issues of intelligibility.The idea that the council called to remove all polyphony from the Church is widespread, but there is no documentary evidence to support that claim. It is possible, however, that some of the Fathers had proposed such a measure. The emperor Ferdinand I, Holy Roman Emperor has been attributed to be the "saviour of Church music" because he said polyphony ought not to be driven out of the Church. But Ferdinand was most likely an alarmist and read into the council the possibility of a total ban on polyphony. The Council of Trent did not focus on the style of music but on attitudes of worship and reverence during the Mass.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についての第22回会期中の改革を説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Council of Trent
Ferdinand I, Holy Roman Emperor


subsubsection

対抗宗教改革

The Council of Trent met sporadically from December 13, 1545, to December 4, 1563, to reform many parts of the Catholic Church. The 22nd session of the council, which met in 1562, dealt with Church music in Canon 8 in the section of "Abuses in the Sacrifice of the Mass" during a meeting of the council on September 10, 1562.Canon 8 is often quoted as the Council of Trent's decree on Church music, but that is a glaring misunderstanding of the canon; it was only a proposed decree. In fact, the delegates at the council never officially accepted canon 8 in its popular form but bishops of Granada, Coimbra, and Segovia pushed for the long statement about music to be attenuated and many other prelates of the council joined enthusiastically. The only restrictions actually given by the 22nd session was to keep secular elements out of the music, making polyphony implicitly allowed. The issue of textual intelligibility did not make its way into the final edicts of the 22nd session but were only featured in preliminary debates. The 22nd session only prohibited "lascivious" and "profane" things to be intermingled with the music but Paleotti, in his Acts, brings to equal importance the issues of intelligibility.The idea that the council called to remove all polyphony from the Church is widespread, but there is no documentary evidence to support that claim. It is possible, however, that some of the Fathers had proposed such a measure. The emperor Ferdinand I, Holy Roman Emperor has been attributed to be the "saviour of Church music" because he said polyphony ought not to be driven out of the Church. But Ferdinand was most likely an alarmist and read into the council the possibility of a total ban on polyphony. The Council of Trent did not focus on the style of music but on attitudes of worship and reverence during the Mass.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関する第22回会期中の改革を説明してください。英語で出力して下さい。

Catholic Church
Catholic Church
Council of Trent
Ferdinand I, Holy Roman Emperor


subsubsection

対抗宗教改革

The Council of Trent met sporadically from December 13, 1545, to December 4, 1563, to reform many parts of the Catholic Church. The 22nd session of the council, which met in 1562, dealt with Church music in Canon 8 in the section of "Abuses in the Sacrifice of the Mass" during a meeting of the council on September 10, 1562.Canon 8 is often quoted as the Council of Trent's decree on Church music, but that is a glaring misunderstanding of the canon; it was only a proposed decree. In fact, the delegates at the council never officially accepted canon 8 in its popular form but bishops of Granada, Coimbra, and Segovia pushed for the long statement about music to be attenuated and many other prelates of the council joined enthusiastically. The only restrictions actually given by the 22nd session was to keep secular elements out of the music, making polyphony implicitly allowed. The issue of textual intelligibility did not make its way into the final edicts of the 22nd session but were only featured in preliminary debates. The 22nd session only prohibited "lascivious" and "profane" things to be intermingled with the music but Paleotti, in his Acts, brings to equal importance the issues of intelligibility.The idea that the council called to remove all polyphony from the Church is widespread, but there is no documentary evidence to support that claim. It is possible, however, that some of the Fathers had proposed such a measure. The emperor Ferdinand I, Holy Roman Emperor has been attributed to be the "saviour of Church music" because he said polyphony ought not to be driven out of the Church. But Ferdinand was most likely an alarmist and read into the council the possibility of a total ban on polyphony. The Council of Trent did not focus on the style of music but on attitudes of worship and reverence during the Mass.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事は第22回会期中の改革をどのように取り入れていますか？英語で出力して下さい。

Catholic Church
Catholic Church
Council of Trent
Ferdinand I, Holy Roman Emperor


subsubsection

対抗宗教改革

The Council of Trent met sporadically from December 13, 1545, to December 4, 1563, to reform many parts of the Catholic Church. The 22nd session of the council, which met in 1562, dealt with Church music in Canon 8 in the section of "Abuses in the Sacrifice of the Mass" during a meeting of the council on September 10, 1562.Canon 8 is often quoted as the Council of Trent's decree on Church music, but that is a glaring misunderstanding of the canon; it was only a proposed decree. In fact, the delegates at the council never officially accepted canon 8 in its popular form but bishops of Granada, Coimbra, and Segovia pushed for the long statement about music to be attenuated and many other prelates of the council joined enthusiastically. The only restrictions actually given by the 22nd session was to keep secular elements out of the music, making polyphony implicitly allowed. The issue of textual intelligibility did not make its way into the final edicts of the 22nd session but were only featured in preliminary debates. The 22nd session only prohibited "lascivious" and "profane" things to be intermingled with the music but Paleotti, in his Acts, brings to equal importance the issues of intelligibility.The idea that the council called to remove all polyphony from the Church is widespread, but there is no documentary evidence to support that claim. It is possible, however, that some of the Fathers had proposed such a measure. The emperor Ferdinand I, Holy Roman Emperor has been attributed to be the "saviour of Church music" because he said polyphony ought not to be driven out of the Church. But Ferdinand was most likely an alarmist and read into the council the possibility of a total ban on polyphony. The Council of Trent did not focus on the style of music but on attitudes of worship and reverence during the Mass.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事の第22回会期中の改革をどのように議論しますか？英語で出力して下さい。

Catholic Church
Catholic Church
Council of Trent
Ferdinand I, Holy Roman Emperor


subsubsection

対抗宗教改革

The crises regarding polyphony and intelligibility of the text and the threat that polyphony was to be removed completely, which was assumed to be coming from the council, has a very dramatic legend of resolution. The legend goes that Giovanni Pierluigi da Palestrina , a Church musician and choirmaster in Rome, wrote a Mass for the council delegates in order to demonstrate that a polyphonic composition could set the text in such a way that the words could be clearly understood and that was still pleasing to the ear. Palestrina's Missa Papae Marcelli  was performed before the council and received such a welcoming reception among the delegates that they completely changed their minds and allowed polyphony to stay in use in the musical liturgy. Therefore, Palestrina came to be named the "saviour of Church polyphony". This legend, though unfounded, has long been a mainstay of histories of music. The saviour-myth was first spread by an account by Aggazzari and Banchieri in 1609 who said that Pope Marcellus was trying to replace all polyphony with plainsong. Palestrina's "Missa Papae Marcelli" was, though, in 1564, after the 22nd session, performed for the Pope while reforms were being considered for the Sistine Choir.The Pope Marcellus Mass, in short, was not important in its own day and did not help save Church polyphony. What is undeniable is that despite any solid evidence of his influence during or after the Council of Trent, no figure is more qualified to represent the cause of polyphony in the Mass than Palestrina. Pope Pius IV upon hearing Palestrina's music would make Palestrina, by Papal Brief, the model for future generations of Catholic composers of sacred music.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についての救世主-伝説を説明してください。英語で出力して下さい。


subsubsection

対抗宗教改革

The crises regarding polyphony and intelligibility of the text and the threat that polyphony was to be removed completely, which was assumed to be coming from the council, has a very dramatic legend of resolution. The legend goes that Giovanni Pierluigi da Palestrina , a Church musician and choirmaster in Rome, wrote a Mass for the council delegates in order to demonstrate that a polyphonic composition could set the text in such a way that the words could be clearly understood and that was still pleasing to the ear. Palestrina's Missa Papae Marcelli  was performed before the council and received such a welcoming reception among the delegates that they completely changed their minds and allowed polyphony to stay in use in the musical liturgy. Therefore, Palestrina came to be named the "saviour of Church polyphony". This legend, though unfounded, has long been a mainstay of histories of music. The saviour-myth was first spread by an account by Aggazzari and Banchieri in 1609 who said that Pope Marcellus was trying to replace all polyphony with plainsong. Palestrina's "Missa Papae Marcelli" was, though, in 1564, after the 22nd session, performed for the Pope while reforms were being considered for the Sistine Choir.The Pope Marcellus Mass, in short, was not important in its own day and did not help save Church polyphony. What is undeniable is that despite any solid evidence of his influence during or after the Council of Trent, no figure is more qualified to represent the cause of polyphony in the Mass than Palestrina. Pope Pius IV upon hearing Palestrina's music would make Palestrina, by Papal Brief, the model for future generations of Catholic composers of sacred music.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関する救世主-伝説を説明してください。英語で出力して下さい。


subsubsection

対抗宗教改革

The crises regarding polyphony and intelligibility of the text and the threat that polyphony was to be removed completely, which was assumed to be coming from the council, has a very dramatic legend of resolution. The legend goes that Giovanni Pierluigi da Palestrina , a Church musician and choirmaster in Rome, wrote a Mass for the council delegates in order to demonstrate that a polyphonic composition could set the text in such a way that the words could be clearly understood and that was still pleasing to the ear. Palestrina's Missa Papae Marcelli  was performed before the council and received such a welcoming reception among the delegates that they completely changed their minds and allowed polyphony to stay in use in the musical liturgy. Therefore, Palestrina came to be named the "saviour of Church polyphony". This legend, though unfounded, has long been a mainstay of histories of music. The saviour-myth was first spread by an account by Aggazzari and Banchieri in 1609 who said that Pope Marcellus was trying to replace all polyphony with plainsong. Palestrina's "Missa Papae Marcelli" was, though, in 1564, after the 22nd session, performed for the Pope while reforms were being considered for the Sistine Choir.The Pope Marcellus Mass, in short, was not important in its own day and did not help save Church polyphony. What is undeniable is that despite any solid evidence of his influence during or after the Council of Trent, no figure is more qualified to represent the cause of polyphony in the Mass than Palestrina. Pope Pius IV upon hearing Palestrina's music would make Palestrina, by Papal Brief, the model for future generations of Catholic composers of sacred music.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事は救世主-伝説をどのように取り入れていますか？英語で出力して下さい。


subsubsection

対抗宗教改革

The crises regarding polyphony and intelligibility of the text and the threat that polyphony was to be removed completely, which was assumed to be coming from the council, has a very dramatic legend of resolution. The legend goes that Giovanni Pierluigi da Palestrina , a Church musician and choirmaster in Rome, wrote a Mass for the council delegates in order to demonstrate that a polyphonic composition could set the text in such a way that the words could be clearly understood and that was still pleasing to the ear. Palestrina's Missa Papae Marcelli  was performed before the council and received such a welcoming reception among the delegates that they completely changed their minds and allowed polyphony to stay in use in the musical liturgy. Therefore, Palestrina came to be named the "saviour of Church polyphony". This legend, though unfounded, has long been a mainstay of histories of music. The saviour-myth was first spread by an account by Aggazzari and Banchieri in 1609 who said that Pope Marcellus was trying to replace all polyphony with plainsong. Palestrina's "Missa Papae Marcelli" was, though, in 1564, after the 22nd session, performed for the Pope while reforms were being considered for the Sistine Choir.The Pope Marcellus Mass, in short, was not important in its own day and did not help save Church polyphony. What is undeniable is that despite any solid evidence of his influence during or after the Council of Trent, no figure is more qualified to represent the cause of polyphony in the Mass than Palestrina. Pope Pius IV upon hearing Palestrina's music would make Palestrina, by Papal Brief, the model for future generations of Catholic composers of sacred music.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事の救世主-伝説をどのように議論しますか？英語で出力して下さい。


subsubsection

対抗宗教改革

200pxrightLike his contemporary Palestrina, the Flemish composer Jacobus de Kerle  was also credited with giving a model of composition for the Council of Trent. His composition in four-parts, Preces, marks the "official turning point of the Counter Reformation's a cappella ideal." Kerle was the only ranking composer of the Netherlands to have acted in conformity with the council. Another musical giant on equal standing with Palestrina, Orlando di sso  was an important figure in music history though less of a purist than Palestrina. He expressed sympathy for the council's concerns but still showed favor for the "Parady chanson Masses." It was left then up to the local Church leaders and Church musicians to find proper application for the council's decrees.Though originally theological and directed towards the attitudes of the musicians, the Council's decrees came to be thought of by Church musicians as a pronouncement on proper musical styles. Composers who reference the council's reforms in prefaces to their compositions do not adequately claim a musical basis from the council but a spiritual and religious basis of their art. Borromeo was likely involved or heard of the questions regarding textual clarity because of his request to Ruffo.Ruffo took Borromeo's commission seriously and set out to compose in a style that presented the text so that all words would be intelligible and the textual meaning be the most important part of the composition. His approach was to move all the voices in a homorhythmic manner with no complicated rhythms, and to use dissonance very conservatively. Ruffo's approach was certainly a success for textual clarity and simplicity, but if his music was very theoretically pure it was not an artistic success despite Ruffo's attempts to bring interest to the monotonous four-part texture. Ruffo's compositional style which favored the text was well in line with the council's perceived concern with intelligibility. Thus the belief in the council's strong edicts regarding textual intelligibility became to characterize the development of sacred Church music.The Council of Trent brought about other changes in music: most notably developing the Missa brevis, uda and "Spiritual Madrigal" . Additionally, the numerous sequences were mostly prohibited in the 1570 Missal of Pius V. The remaining sequences were Victimae paschali laudes for Easter, Veni Sancte Spiritus for Pentecost, uda Sion Salvatorem for Corpus Christi, and Dies Irae for All Souls and for Masses for the Dead.Another reform following the Council of Trent was the publication of the 1568 Roman Breviary.

Prompt: 対抗宗教改革の現代の出来事に焦点を当てて、現代の出来事についてのトリエント公会議後の改革を説明してください。英語で出力して下さい。


subsubsection

対抗宗教改革

200pxrightLike his contemporary Palestrina, the Flemish composer Jacobus de Kerle  was also credited with giving a model of composition for the Council of Trent. His composition in four-parts, Preces, marks the "official turning point of the Counter Reformation's a cappella ideal." Kerle was the only ranking composer of the Netherlands to have acted in conformity with the council. Another musical giant on equal standing with Palestrina, Orlando di sso  was an important figure in music history though less of a purist than Palestrina. He expressed sympathy for the council's concerns but still showed favor for the "Parady chanson Masses." It was left then up to the local Church leaders and Church musicians to find proper application for the council's decrees.Though originally theological and directed towards the attitudes of the musicians, the Council's decrees came to be thought of by Church musicians as a pronouncement on proper musical styles. Composers who reference the council's reforms in prefaces to their compositions do not adequately claim a musical basis from the council but a spiritual and religious basis of their art. Borromeo was likely involved or heard of the questions regarding textual clarity because of his request to Ruffo.Ruffo took Borromeo's commission seriously and set out to compose in a style that presented the text so that all words would be intelligible and the textual meaning be the most important part of the composition. His approach was to move all the voices in a homorhythmic manner with no complicated rhythms, and to use dissonance very conservatively. Ruffo's approach was certainly a success for textual clarity and simplicity, but if his music was very theoretically pure it was not an artistic success despite Ruffo's attempts to bring interest to the monotonous four-part texture. Ruffo's compositional style which favored the text was well in line with the council's perceived concern with intelligibility. Thus the belief in the council's strong edicts regarding textual intelligibility became to characterize the development of sacred Church music.The Council of Trent brought about other changes in music: most notably developing the Missa brevis, uda and "Spiritual Madrigal" . Additionally, the numerous sequences were mostly prohibited in the 1570 Missal of Pius V. The remaining sequences were Victimae paschali laudes for Easter, Veni Sancte Spiritus for Pentecost, uda Sion Salvatorem for Corpus Christi, and Dies Irae for All Souls and for Masses for the Dead.Another reform following the Council of Trent was the publication of the 1568 Roman Breviary.

Prompt: 対抗宗教改革の現代の出来事の現代の出来事に関するトリエント公会議後の改革を説明してください。英語で出力して下さい。


subsubsection

対抗宗教改革

200pxrightLike his contemporary Palestrina, the Flemish composer Jacobus de Kerle  was also credited with giving a model of composition for the Council of Trent. His composition in four-parts, Preces, marks the "official turning point of the Counter Reformation's a cappella ideal." Kerle was the only ranking composer of the Netherlands to have acted in conformity with the council. Another musical giant on equal standing with Palestrina, Orlando di sso  was an important figure in music history though less of a purist than Palestrina. He expressed sympathy for the council's concerns but still showed favor for the "Parady chanson Masses." It was left then up to the local Church leaders and Church musicians to find proper application for the council's decrees.Though originally theological and directed towards the attitudes of the musicians, the Council's decrees came to be thought of by Church musicians as a pronouncement on proper musical styles. Composers who reference the council's reforms in prefaces to their compositions do not adequately claim a musical basis from the council but a spiritual and religious basis of their art. Borromeo was likely involved or heard of the questions regarding textual clarity because of his request to Ruffo.Ruffo took Borromeo's commission seriously and set out to compose in a style that presented the text so that all words would be intelligible and the textual meaning be the most important part of the composition. His approach was to move all the voices in a homorhythmic manner with no complicated rhythms, and to use dissonance very conservatively. Ruffo's approach was certainly a success for textual clarity and simplicity, but if his music was very theoretically pure it was not an artistic success despite Ruffo's attempts to bring interest to the monotonous four-part texture. Ruffo's compositional style which favored the text was well in line with the council's perceived concern with intelligibility. Thus the belief in the council's strong edicts regarding textual intelligibility became to characterize the development of sacred Church music.The Council of Trent brought about other changes in music: most notably developing the Missa brevis, uda and "Spiritual Madrigal" . Additionally, the numerous sequences were mostly prohibited in the 1570 Missal of Pius V. The remaining sequences were Victimae paschali laudes for Easter, Veni Sancte Spiritus for Pentecost, uda Sion Salvatorem for Corpus Christi, and Dies Irae for All Souls and for Masses for the Dead.Another reform following the Council of Trent was the publication of the 1568 Roman Breviary.

Prompt: 対抗宗教改革に関して、現代の出来事の現代の出来事はトリエント公会議後の改革をどのように取り入れていますか？英語で出力して下さい。


subsubsection

対抗宗教改革

200pxrightLike his contemporary Palestrina, the Flemish composer Jacobus de Kerle  was also credited with giving a model of composition for the Council of Trent. His composition in four-parts, Preces, marks the "official turning point of the Counter Reformation's a cappella ideal." Kerle was the only ranking composer of the Netherlands to have acted in conformity with the council. Another musical giant on equal standing with Palestrina, Orlando di sso  was an important figure in music history though less of a purist than Palestrina. He expressed sympathy for the council's concerns but still showed favor for the "Parady chanson Masses." It was left then up to the local Church leaders and Church musicians to find proper application for the council's decrees.Though originally theological and directed towards the attitudes of the musicians, the Council's decrees came to be thought of by Church musicians as a pronouncement on proper musical styles. Composers who reference the council's reforms in prefaces to their compositions do not adequately claim a musical basis from the council but a spiritual and religious basis of their art. Borromeo was likely involved or heard of the questions regarding textual clarity because of his request to Ruffo.Ruffo took Borromeo's commission seriously and set out to compose in a style that presented the text so that all words would be intelligible and the textual meaning be the most important part of the composition. His approach was to move all the voices in a homorhythmic manner with no complicated rhythms, and to use dissonance very conservatively. Ruffo's approach was certainly a success for textual clarity and simplicity, but if his music was very theoretically pure it was not an artistic success despite Ruffo's attempts to bring interest to the monotonous four-part texture. Ruffo's compositional style which favored the text was well in line with the council's perceived concern with intelligibility. Thus the belief in the council's strong edicts regarding textual intelligibility became to characterize the development of sacred Church music.The Council of Trent brought about other changes in music: most notably developing the Missa brevis, uda and "Spiritual Madrigal" . Additionally, the numerous sequences were mostly prohibited in the 1570 Missal of Pius V. The remaining sequences were Victimae paschali laudes for Easter, Veni Sancte Spiritus for Pentecost, uda Sion Salvatorem for Corpus Christi, and Dies Irae for All Souls and for Masses for the Dead.Another reform following the Council of Trent was the publication of the 1568 Roman Breviary.

Prompt: 対抗宗教改革の現代の出来事について見たとき、その現代の出来事のトリエント公会議後の改革をどのように議論しますか？英語で出力して下さい。


subsection

対抗宗教改革

The regular orders made their first attempts at reform in the 14th century. The 'Benedictine Bull' of 1336 reformed the Benedictines and Cistercians. In 1523, the Camaldolese Hermits of Monte Corona were recognized as a separate congregation of monks.In 1435, Francis of Paola founded the Poor Hermits of Saint Francis of Assisi, who became the Minim Friars. In 1526, Matteo de Bascio suggested reforming the Franciscan rule of life to its original purity, giving birth to the Capuchins, recognized by the pope in 1619. This order was well known to the laity and played an important role in public preaching.To respond to the new needs of evangelism, clergy formed into religious congregations, taking special vows but with no obligation to assist in a monastery's religious offices. These regular clergy taught, preached and took confession but were under a bishop's direct authority and not linked to a specific parish or area like a vicar or canon. the members subsequently became the key players in the church handling the Reformation. In 1548, then-layman Philip Neri founded a Confraternity of the Most Holy Trinity of Pilgrims and Convalescents: this developed into the relatively-free religious community the Oratorians, who were given their constitutions in 1564 and recognized as a religious  order by the pope in 1575. They used music and singing to attract the faithful.

Prompt: 対抗宗教改革の文脈で、司祭と修道会と参考文献を説明してください。英語で出力して下さい。

Benedictines Camaldolese Cistercians Confraternity


subsection

対抗宗教改革

The regular orders made their first attempts at reform in the 14th century. The 'Benedictine Bull' of 1336 reformed the Benedictines and Cistercians. In 1523, the Camaldolese Hermits of Monte Corona were recognized as a separate congregation of monks.In 1435, Francis of Paola founded the Poor Hermits of Saint Francis of Assisi, who became the Minim Friars. In 1526, Matteo de Bascio suggested reforming the Franciscan rule of life to its original purity, giving birth to the Capuchins, recognized by the pope in 1619. This order was well known to the laity and played an important role in public preaching.To respond to the new needs of evangelism, clergy formed into religious congregations, taking special vows but with no obligation to assist in a monastery's religious offices. These regular clergy taught, preached and took confession but were under a bishop's direct authority and not linked to a specific parish or area like a vicar or canon. the members subsequently became the key players in the church handling the Reformation. In 1548, then-layman Philip Neri founded a Confraternity of the Most Holy Trinity of Pilgrims and Convalescents: this developed into the relatively-free religious community the Oratorians, who were given their constitutions in 1564 and recognized as a religious  order by the pope in 1575. They used music and singing to attract the faithful.

Prompt: 対抗宗教改革の参考文献に関する司祭と修道会を説明してください。英語で出力して下さい。

Benedictines Camaldolese Cistercians Confraternity


subsection

対抗宗教改革

The regular orders made their first attempts at reform in the 14th century. The 'Benedictine Bull' of 1336 reformed the Benedictines and Cistercians. In 1523, the Camaldolese Hermits of Monte Corona were recognized as a separate congregation of monks.In 1435, Francis of Paola founded the Poor Hermits of Saint Francis of Assisi, who became the Minim Friars. In 1526, Matteo de Bascio suggested reforming the Franciscan rule of life to its original purity, giving birth to the Capuchins, recognized by the pope in 1619. This order was well known to the laity and played an important role in public preaching.To respond to the new needs of evangelism, clergy formed into religious congregations, taking special vows but with no obligation to assist in a monastery's religious offices. These regular clergy taught, preached and took confession but were under a bishop's direct authority and not linked to a specific parish or area like a vicar or canon. the members subsequently became the key players in the church handling the Reformation. In 1548, then-layman Philip Neri founded a Confraternity of the Most Holy Trinity of Pilgrims and Convalescents: this developed into the relatively-free religious community the Oratorians, who were given their constitutions in 1564 and recognized as a religious  order by the pope in 1575. They used music and singing to attract the faithful.

Prompt: 対抗宗教改革では、どのように参考文献の司祭と修道会が説明されていますか？英語で出力して下さい。

Benedictines Camaldolese Cistercians Confraternity


subsection

対抗宗教改革

The regular orders made their first attempts at reform in the 14th century. The 'Benedictine Bull' of 1336 reformed the Benedictines and Cistercians. In 1523, the Camaldolese Hermits of Monte Corona were recognized as a separate congregation of monks.In 1435, Francis of Paola founded the Poor Hermits of Saint Francis of Assisi, who became the Minim Friars. In 1526, Matteo de Bascio suggested reforming the Franciscan rule of life to its original purity, giving birth to the Capuchins, recognized by the pope in 1619. This order was well known to the laity and played an important role in public preaching.To respond to the new needs of evangelism, clergy formed into religious congregations, taking special vows but with no obligation to assist in a monastery's religious offices. These regular clergy taught, preached and took confession but were under a bishop's direct authority and not linked to a specific parish or area like a vicar or canon. the members subsequently became the key players in the church handling the Reformation. In 1548, then-layman Philip Neri founded a Confraternity of the Most Holy Trinity of Pilgrims and Convalescents: this developed into the relatively-free religious community the Oratorians, who were given their constitutions in 1564 and recognized as a religious  order by the pope in 1575. They used music and singing to attract the faithful.

Prompt: 対抗宗教改革の参考文献における司祭と修道会の特徴を説明してください。英語で出力して下さい。

Benedictines Camaldolese Cistercians Confraternity


subsection

対抗宗教改革

The 1530 Confutatio Augustana was the Catholic response to the Lutheran Augsburg Confession.

Prompt: 対抗宗教改革の文脈で、コンフタティオ・アウグスタナと参考文献を説明してください。英語で出力して下さい。

Augsburg Confession
Confutatio Augustana


subsection

対抗宗教改革

The 1530 Confutatio Augustana was the Catholic response to the Lutheran Augsburg Confession.

Prompt: 対抗宗教改革の参考文献に関するコンフタティオ・アウグスタナを説明してください。英語で出力して下さい。

Augsburg Confession
Confutatio Augustana


subsection

対抗宗教改革

The 1530 Confutatio Augustana was the Catholic response to the Lutheran Augsburg Confession.

Prompt: 対抗宗教改革では、どのように参考文献のコンフタティオ・アウグスタナが説明されていますか？英語で出力して下さい。

Augsburg Confession
Confutatio Augustana


subsection

対抗宗教改革

The 1530 Confutatio Augustana was the Catholic response to the Lutheran Augsburg Confession.

Prompt: 対抗宗教改革の参考文献におけるコンフタティオ・アウグスタナの特徴を説明してください。英語で出力して下さい。

Augsburg Confession
Confutatio Augustana


subsection

対抗宗教改革

Pope Paul III  is considered the first pope of the Counter-Reformation,It rejected all compromise with Protestants, restating basic tenets of the Catholic Faith. The council upheld salvation appropriated by grace through faith and works of that faith  because "faith without works is dead", as the Epistle of James states .Transubstantiation, according to which the consecrated bread and wine are held to have been transformed really and substantially into the body, blood, soul and divinity of Christ, was also reaffirmed, as were the traditional seven sacraments of the Catholic Church. Other practices that drew the ire of Protestant reformers, such as pilgrimages, the veneration of saints and relics, the use of venerable images and statuary, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually commendable practices.The council, in the Canon of Trent, officially accepted the Vulgate listing of the Old Testament Bible, which included the deuterocanonical works  on a par with the 39 books found in the Masoretic Text. This reaffirmed the previous Council of Rome and Synods of Carthage , which had affirmed the Deuterocanon as scripture. The council also commissioned the Roman Catechism, which served as authoritative Church teaching until the Catechism of the Catholic Church .While the traditional fundamentals of the Church were reaffirmed, there were noticeable changes to answer complaints that the Counter-Reformers were, tacitly, willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the clerics and the laity; many members of the clergy in the rural parishes had been poorly educated. Often, these rural priests did not know tin and lacked opportunities for proper theological training. Addressing the education of priests had been a fundamental focus of the humanist reformers in the past.Parish priests were to be better educated in matters of theology and apologetics, while Papal authorities sought to educate the faithful about the meaning, nature and value of art and liturgy, particularly in monastic churches . Handbooks became more common, describing how to be good priests and confessors.Thus, the Council of Trent attempted to improve the discipline and administration of the Church. The worldly excesses of the secular Renaissance Church, epitomized by the era of Alexander VI , intensified during the Reformation under Pope Leo X , whose campaign to raise funds for the construction of Saint Peter's Basilica by supporting use of indulgences served as a key impetus for Martin Luther's 95 Theses. The Catholic Church responded to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements: humanism, devotionalism,  and observantism.The council, by virtue of its actions, repudiated the pluralism of the secular Renaissance that had previously plagued the Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of bishops for political reasons was no longer tolerated. In the past, the large landholdings forced many bishops to be "absent bishops" who at times were property managers trained in administration. Thus, the Council of Trent combated "absenteeism", which was the practice of bishops living in Rome or on landed estates rather than in their dioceses. The Council of Trent gave bishops greater power to supervise all aspects of religious life. Zealous prelates, such as Milan's Archbishop Carlo Borromeo , later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards.

Prompt: 対抗宗教改革の文脈で、トリエント公会議と参考文献を説明してください。英語で出力して下さい。

Archbishop
Bible
Canon of Trent
Catechism
Catechism of the Catholic Church
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Rome
Council of Trent
Epistle of James


subsection

対抗宗教改革

Pope Paul III  is considered the first pope of the Counter-Reformation,It rejected all compromise with Protestants, restating basic tenets of the Catholic Faith. The council upheld salvation appropriated by grace through faith and works of that faith  because "faith without works is dead", as the Epistle of James states .Transubstantiation, according to which the consecrated bread and wine are held to have been transformed really and substantially into the body, blood, soul and divinity of Christ, was also reaffirmed, as were the traditional seven sacraments of the Catholic Church. Other practices that drew the ire of Protestant reformers, such as pilgrimages, the veneration of saints and relics, the use of venerable images and statuary, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually commendable practices.The council, in the Canon of Trent, officially accepted the Vulgate listing of the Old Testament Bible, which included the deuterocanonical works  on a par with the 39 books found in the Masoretic Text. This reaffirmed the previous Council of Rome and Synods of Carthage , which had affirmed the Deuterocanon as scripture. The council also commissioned the Roman Catechism, which served as authoritative Church teaching until the Catechism of the Catholic Church .While the traditional fundamentals of the Church were reaffirmed, there were noticeable changes to answer complaints that the Counter-Reformers were, tacitly, willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the clerics and the laity; many members of the clergy in the rural parishes had been poorly educated. Often, these rural priests did not know tin and lacked opportunities for proper theological training. Addressing the education of priests had been a fundamental focus of the humanist reformers in the past.Parish priests were to be better educated in matters of theology and apologetics, while Papal authorities sought to educate the faithful about the meaning, nature and value of art and liturgy, particularly in monastic churches . Handbooks became more common, describing how to be good priests and confessors.Thus, the Council of Trent attempted to improve the discipline and administration of the Church. The worldly excesses of the secular Renaissance Church, epitomized by the era of Alexander VI , intensified during the Reformation under Pope Leo X , whose campaign to raise funds for the construction of Saint Peter's Basilica by supporting use of indulgences served as a key impetus for Martin Luther's 95 Theses. The Catholic Church responded to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements: humanism, devotionalism,  and observantism.The council, by virtue of its actions, repudiated the pluralism of the secular Renaissance that had previously plagued the Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of bishops for political reasons was no longer tolerated. In the past, the large landholdings forced many bishops to be "absent bishops" who at times were property managers trained in administration. Thus, the Council of Trent combated "absenteeism", which was the practice of bishops living in Rome or on landed estates rather than in their dioceses. The Council of Trent gave bishops greater power to supervise all aspects of religious life. Zealous prelates, such as Milan's Archbishop Carlo Borromeo , later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards.

Prompt: 対抗宗教改革の参考文献に関するトリエント公会議を説明してください。英語で出力して下さい。

Archbishop
Bible
Canon of Trent
Catechism
Catechism of the Catholic Church
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Rome
Council of Trent
Epistle of James


subsection

対抗宗教改革

Pope Paul III  is considered the first pope of the Counter-Reformation,It rejected all compromise with Protestants, restating basic tenets of the Catholic Faith. The council upheld salvation appropriated by grace through faith and works of that faith  because "faith without works is dead", as the Epistle of James states .Transubstantiation, according to which the consecrated bread and wine are held to have been transformed really and substantially into the body, blood, soul and divinity of Christ, was also reaffirmed, as were the traditional seven sacraments of the Catholic Church. Other practices that drew the ire of Protestant reformers, such as pilgrimages, the veneration of saints and relics, the use of venerable images and statuary, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually commendable practices.The council, in the Canon of Trent, officially accepted the Vulgate listing of the Old Testament Bible, which included the deuterocanonical works  on a par with the 39 books found in the Masoretic Text. This reaffirmed the previous Council of Rome and Synods of Carthage , which had affirmed the Deuterocanon as scripture. The council also commissioned the Roman Catechism, which served as authoritative Church teaching until the Catechism of the Catholic Church .While the traditional fundamentals of the Church were reaffirmed, there were noticeable changes to answer complaints that the Counter-Reformers were, tacitly, willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the clerics and the laity; many members of the clergy in the rural parishes had been poorly educated. Often, these rural priests did not know tin and lacked opportunities for proper theological training. Addressing the education of priests had been a fundamental focus of the humanist reformers in the past.Parish priests were to be better educated in matters of theology and apologetics, while Papal authorities sought to educate the faithful about the meaning, nature and value of art and liturgy, particularly in monastic churches . Handbooks became more common, describing how to be good priests and confessors.Thus, the Council of Trent attempted to improve the discipline and administration of the Church. The worldly excesses of the secular Renaissance Church, epitomized by the era of Alexander VI , intensified during the Reformation under Pope Leo X , whose campaign to raise funds for the construction of Saint Peter's Basilica by supporting use of indulgences served as a key impetus for Martin Luther's 95 Theses. The Catholic Church responded to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements: humanism, devotionalism,  and observantism.The council, by virtue of its actions, repudiated the pluralism of the secular Renaissance that had previously plagued the Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of bishops for political reasons was no longer tolerated. In the past, the large landholdings forced many bishops to be "absent bishops" who at times were property managers trained in administration. Thus, the Council of Trent combated "absenteeism", which was the practice of bishops living in Rome or on landed estates rather than in their dioceses. The Council of Trent gave bishops greater power to supervise all aspects of religious life. Zealous prelates, such as Milan's Archbishop Carlo Borromeo , later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards.

Prompt: 対抗宗教改革では、どのように参考文献のトリエント公会議が説明されていますか？英語で出力して下さい。

Archbishop
Bible
Canon of Trent
Catechism
Catechism of the Catholic Church
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Rome
Council of Trent
Epistle of James


subsection

対抗宗教改革

Pope Paul III  is considered the first pope of the Counter-Reformation,It rejected all compromise with Protestants, restating basic tenets of the Catholic Faith. The council upheld salvation appropriated by grace through faith and works of that faith  because "faith without works is dead", as the Epistle of James states .Transubstantiation, according to which the consecrated bread and wine are held to have been transformed really and substantially into the body, blood, soul and divinity of Christ, was also reaffirmed, as were the traditional seven sacraments of the Catholic Church. Other practices that drew the ire of Protestant reformers, such as pilgrimages, the veneration of saints and relics, the use of venerable images and statuary, and the veneration of the Virgin Mary were strongly reaffirmed as spiritually commendable practices.The council, in the Canon of Trent, officially accepted the Vulgate listing of the Old Testament Bible, which included the deuterocanonical works  on a par with the 39 books found in the Masoretic Text. This reaffirmed the previous Council of Rome and Synods of Carthage , which had affirmed the Deuterocanon as scripture. The council also commissioned the Roman Catechism, which served as authoritative Church teaching until the Catechism of the Catholic Church .While the traditional fundamentals of the Church were reaffirmed, there were noticeable changes to answer complaints that the Counter-Reformers were, tacitly, willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the clerics and the laity; many members of the clergy in the rural parishes had been poorly educated. Often, these rural priests did not know tin and lacked opportunities for proper theological training. Addressing the education of priests had been a fundamental focus of the humanist reformers in the past.Parish priests were to be better educated in matters of theology and apologetics, while Papal authorities sought to educate the faithful about the meaning, nature and value of art and liturgy, particularly in monastic churches . Handbooks became more common, describing how to be good priests and confessors.Thus, the Council of Trent attempted to improve the discipline and administration of the Church. The worldly excesses of the secular Renaissance Church, epitomized by the era of Alexander VI , intensified during the Reformation under Pope Leo X , whose campaign to raise funds for the construction of Saint Peter's Basilica by supporting use of indulgences served as a key impetus for Martin Luther's 95 Theses. The Catholic Church responded to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements: humanism, devotionalism,  and observantism.The council, by virtue of its actions, repudiated the pluralism of the secular Renaissance that had previously plagued the Church: the organization of religious institutions was tightened, discipline was improved, and the parish was emphasized. The appointment of bishops for political reasons was no longer tolerated. In the past, the large landholdings forced many bishops to be "absent bishops" who at times were property managers trained in administration. Thus, the Council of Trent combated "absenteeism", which was the practice of bishops living in Rome or on landed estates rather than in their dioceses. The Council of Trent gave bishops greater power to supervise all aspects of religious life. Zealous prelates, such as Milan's Archbishop Carlo Borromeo , later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards.

Prompt: 対抗宗教改革の参考文献におけるトリエント公会議の特徴を説明してください。英語で出力して下さい。

Archbishop
Bible
Canon of Trent
Catechism
Catechism of the Catholic Church
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
Council of Rome
Council of Trent
Epistle of James


subsection

対抗宗教改革

The 1559–1967 Index Librorum Prohibitorum was a directory of prohibited books which was updated twenty times during the next four centuries as books were added or removed from the list by the Sacred Congregation of the Index. It was divided into three classes. The first class listed heretical writers, the second class listed heretical works, and the third class listed forbidden writings which were published without the name of the author. The Index was finally suspended on 29 March 1967.

Prompt: 対抗宗教改革の文脈で、禁書目録と参考文献を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1559–1967 Index Librorum Prohibitorum was a directory of prohibited books which was updated twenty times during the next four centuries as books were added or removed from the list by the Sacred Congregation of the Index. It was divided into three classes. The first class listed heretical writers, the second class listed heretical works, and the third class listed forbidden writings which were published without the name of the author. The Index was finally suspended on 29 March 1967.

Prompt: 対抗宗教改革の参考文献に関する禁書目録を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1559–1967 Index Librorum Prohibitorum was a directory of prohibited books which was updated twenty times during the next four centuries as books were added or removed from the list by the Sacred Congregation of the Index. It was divided into three classes. The first class listed heretical writers, the second class listed heretical works, and the third class listed forbidden writings which were published without the name of the author. The Index was finally suspended on 29 March 1967.

Prompt: 対抗宗教改革では、どのように参考文献の禁書目録が説明されていますか？英語で出力して下さい。


subsection

対抗宗教改革

The 1559–1967 Index Librorum Prohibitorum was a directory of prohibited books which was updated twenty times during the next four centuries as books were added or removed from the list by the Sacred Congregation of the Index. It was divided into three classes. The first class listed heretical writers, the second class listed heretical works, and the third class listed forbidden writings which were published without the name of the author. The Index was finally suspended on 29 March 1967.

Prompt: 対抗宗教改革の参考文献における禁書目録の特徴を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1566 Roman Catechism provided material in tin to help the clergy catechize in the vernacular.

Prompt: 対抗宗教改革の文脈で、ローマ教理問答と参考文献を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1566 Roman Catechism provided material in tin to help the clergy catechize in the vernacular.

Prompt: 対抗宗教改革の参考文献に関するローマ教理問答を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1566 Roman Catechism provided material in tin to help the clergy catechize in the vernacular.

Prompt: 対抗宗教改革では、どのように参考文献のローマ教理問答が説明されていますか？英語で出力して下さい。


subsection

対抗宗教改革

The 1566 Roman Catechism provided material in tin to help the clergy catechize in the vernacular.

Prompt: 対抗宗教改革の参考文献におけるローマ教理問答の特徴を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1575 Nova ordinantia ecclesiastica was an addendum to the Liturgia Svecanæ Ecclesiæ catholicæ & orthodoxæ conformia, also called the "Red Book". This launched the Liturgical Struggle, which pitted John III of Sweden against his younger brother Charles. During this time, Jesuit urentius Nicolai came to lead the Collegium regium Stockholmense. This theatre of the Counter-Reformation was called the Missio Suetica.

Prompt: 対抗宗教改革の文脈で、ノヴァオルディナンティアエクレシアスティカと参考文献を説明してください。英語で出力して下さい。

Counter-Reformation
Counter-Reformation
Collegium regium Stockholmense


subsection

対抗宗教改革

The 1575 Nova ordinantia ecclesiastica was an addendum to the Liturgia Svecanæ Ecclesiæ catholicæ & orthodoxæ conformia, also called the "Red Book". This launched the Liturgical Struggle, which pitted John III of Sweden against his younger brother Charles. During this time, Jesuit urentius Nicolai came to lead the Collegium regium Stockholmense. This theatre of the Counter-Reformation was called the Missio Suetica.

Prompt: 対抗宗教改革の参考文献に関するノヴァオルディナンティアエクレシアスティカを説明してください。英語で出力して下さい。

Counter-Reformation
Counter-Reformation
Collegium regium Stockholmense


subsection

対抗宗教改革

The 1575 Nova ordinantia ecclesiastica was an addendum to the Liturgia Svecanæ Ecclesiæ catholicæ & orthodoxæ conformia, also called the "Red Book". This launched the Liturgical Struggle, which pitted John III of Sweden against his younger brother Charles. During this time, Jesuit urentius Nicolai came to lead the Collegium regium Stockholmense. This theatre of the Counter-Reformation was called the Missio Suetica.

Prompt: 対抗宗教改革では、どのように参考文献のノヴァオルディナンティアエクレシアスティカが説明されていますか？英語で出力して下さい。

Counter-Reformation
Counter-Reformation
Collegium regium Stockholmense


subsection

対抗宗教改革

The 1575 Nova ordinantia ecclesiastica was an addendum to the Liturgia Svecanæ Ecclesiæ catholicæ & orthodoxæ conformia, also called the "Red Book". This launched the Liturgical Struggle, which pitted John III of Sweden against his younger brother Charles. During this time, Jesuit urentius Nicolai came to lead the Collegium regium Stockholmense. This theatre of the Counter-Reformation was called the Missio Suetica.

Prompt: 対抗宗教改革の参考文献におけるノヴァオルディナンティアエクレシアスティカの特徴を説明してください。英語で出力して下さい。

Counter-Reformation
Counter-Reformation
Collegium regium Stockholmense


subsection

対抗宗教改革

The 1578 Defensio Tridentinæ fidei was the Catholic response to the Examination of the Council of Trent.

Prompt: 対抗宗教改革の文脈で、トリエント信仰の防衛と参考文献を説明してください。英語で出力して下さい。

Council of Trent
Defensio Tridentinæ fidei
Examination of the Council of Trent


subsection

対抗宗教改革

The 1578 Defensio Tridentinæ fidei was the Catholic response to the Examination of the Council of Trent.

Prompt: 対抗宗教改革の参考文献に関するトリエント信仰の防衛を説明してください。英語で出力して下さい。

Council of Trent
Defensio Tridentinæ fidei
Examination of the Council of Trent


subsection

対抗宗教改革

The 1578 Defensio Tridentinæ fidei was the Catholic response to the Examination of the Council of Trent.

Prompt: 対抗宗教改革では、どのように参考文献のトリエント信仰の防衛が説明されていますか？英語で出力して下さい。

Council of Trent
Defensio Tridentinæ fidei
Examination of the Council of Trent


subsection

対抗宗教改革

The 1578 Defensio Tridentinæ fidei was the Catholic response to the Examination of the Council of Trent.

Prompt: 対抗宗教改革の参考文献におけるトリエント信仰の防衛の特徴を説明してください。英語で出力して下さい。

Council of Trent
Defensio Tridentinæ fidei
Examination of the Council of Trent


subsection

対抗宗教改革

The 1713 papal bull Unigenitus condemned 101 propositions of the French Jansenist theologian Pasquier Quesnel . Jansenism was a Protestant-leaning or mediating movement within Catholicism, in France and the Spanish Netherlands, that was criticized for being crypto-Calvinist, denying that Christ died for all, promoting that Holy Communion should be received very infrequently, and more. After Jansenist propositions were condemned it led to the development of the Old Catholic Church of the Netherlands.

Prompt: 対抗宗教改革の文脈で、ウニゲニトゥスと参考文献を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1713 papal bull Unigenitus condemned 101 propositions of the French Jansenist theologian Pasquier Quesnel . Jansenism was a Protestant-leaning or mediating movement within Catholicism, in France and the Spanish Netherlands, that was criticized for being crypto-Calvinist, denying that Christ died for all, promoting that Holy Communion should be received very infrequently, and more. After Jansenist propositions were condemned it led to the development of the Old Catholic Church of the Netherlands.

Prompt: 対抗宗教改革の参考文献に関するウニゲニトゥスを説明してください。英語で出力して下さい。


subsection

対抗宗教改革

The 1713 papal bull Unigenitus condemned 101 propositions of the French Jansenist theologian Pasquier Quesnel . Jansenism was a Protestant-leaning or mediating movement within Catholicism, in France and the Spanish Netherlands, that was criticized for being crypto-Calvinist, denying that Christ died for all, promoting that Holy Communion should be received very infrequently, and more. After Jansenist propositions were condemned it led to the development of the Old Catholic Church of the Netherlands.

Prompt: 対抗宗教改革では、どのように参考文献のウニゲニトゥスが説明されていますか？英語で出力して下さい。


subsection

対抗宗教改革

The 1713 papal bull Unigenitus condemned 101 propositions of the French Jansenist theologian Pasquier Quesnel . Jansenism was a Protestant-leaning or mediating movement within Catholicism, in France and the Spanish Netherlands, that was criticized for being crypto-Calvinist, denying that Christ died for all, promoting that Holy Communion should be received very infrequently, and more. After Jansenist propositions were condemned it led to the development of the Old Catholic Church of the Netherlands.

Prompt: 対抗宗教改革の参考文献におけるウニゲニトゥスの特徴を説明してください。英語で出力して下さい。


subsection

対抗宗教改革

When the Calvinists took control of various parts of the Netherlands in the Dutch Revolt, the Catholics led by Philip II of Spain fought back. The king sent in Alexander Farnese as Governor-General of the Spanish Netherlands from 1578 to 1592.Farnese led a successful campaign 1578–1592 against the Dutch Revolt, in which he captured the main cities in the south  and returned them to the control of Catholic Spain. He took advantage of the divisions in the ranks of his opponents between the Dutch-speaking Flemish and the French-speaking Walloons, using persuasion to take advantage of the divisions and foment the growing discord. By doing so he was able to bring back the Walloon provinces to an allegiance to the king. By the treaty of Arras in 1579, he secured the support of the 'Malcontents', as the Catholic nobles of the south were styled.The seven northern provinces as well as the County of Flanders and Duchy of Brabant, controlled by Calvinists, responded with the Union of Utrecht, where they resolved to stick together to fight Spain. Farnese secured his base in Hainaut and Artois, then moved against Brabant and Flanders. City after city fell: Tournai, Maastricht, Breda, Bruges and Ghent opened their gates.Farnese finally laid siege to the great seaport of Antwerp. The town was open to the sea, strongly fortified, and well defended under the leadership of Marnix van St. Aldegonde. Farnese cut off all access to the sea by constructing a bridge of boats across the Scheldt. Antwerp surrendered in 1585 as 60,000 citizens  fled north. All of the Southern Netherlands was once more under Spanish control.In a war composed mostly of sieges rather than battles, he proved his mettle. His strategy was to offer generous terms for surrender: there would be no massacres or looting; historic urban privileges were retained; there was a full pardon and amnesty; return to the Catholic Church would be gradual.Meanwhile, Catholic refugees from the north regrouped in Cologne and Douai and developed a more militant, Tridentine identity. They became the mobilizing forces of a popular Counter-Reformation in the south, thereby facilitating the eventual emergence of the state of Belgium.

Prompt: 対抗宗教改革の文脈で、オランダと参考文献を説明してください。英語で出力して下さい。

Antwerp
Artois
Belgium
Bruges
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
County of Flanders
Duchy of Brabant


subsection

対抗宗教改革

When the Calvinists took control of various parts of the Netherlands in the Dutch Revolt, the Catholics led by Philip II of Spain fought back. The king sent in Alexander Farnese as Governor-General of the Spanish Netherlands from 1578 to 1592.Farnese led a successful campaign 1578–1592 against the Dutch Revolt, in which he captured the main cities in the south  and returned them to the control of Catholic Spain. He took advantage of the divisions in the ranks of his opponents between the Dutch-speaking Flemish and the French-speaking Walloons, using persuasion to take advantage of the divisions and foment the growing discord. By doing so he was able to bring back the Walloon provinces to an allegiance to the king. By the treaty of Arras in 1579, he secured the support of the 'Malcontents', as the Catholic nobles of the south were styled.The seven northern provinces as well as the County of Flanders and Duchy of Brabant, controlled by Calvinists, responded with the Union of Utrecht, where they resolved to stick together to fight Spain. Farnese secured his base in Hainaut and Artois, then moved against Brabant and Flanders. City after city fell: Tournai, Maastricht, Breda, Bruges and Ghent opened their gates.Farnese finally laid siege to the great seaport of Antwerp. The town was open to the sea, strongly fortified, and well defended under the leadership of Marnix van St. Aldegonde. Farnese cut off all access to the sea by constructing a bridge of boats across the Scheldt. Antwerp surrendered in 1585 as 60,000 citizens  fled north. All of the Southern Netherlands was once more under Spanish control.In a war composed mostly of sieges rather than battles, he proved his mettle. His strategy was to offer generous terms for surrender: there would be no massacres or looting; historic urban privileges were retained; there was a full pardon and amnesty; return to the Catholic Church would be gradual.Meanwhile, Catholic refugees from the north regrouped in Cologne and Douai and developed a more militant, Tridentine identity. They became the mobilizing forces of a popular Counter-Reformation in the south, thereby facilitating the eventual emergence of the state of Belgium.

Prompt: 対抗宗教改革の参考文献に関するオランダを説明してください。英語で出力して下さい。

Antwerp
Artois
Belgium
Bruges
Catholic Church
Catholic Church
Counter-Reformation
Counter-Reformation
County of Flanders
Duchy of Brabant