By Louis B Pascoe S J
This paintings examines Pierre d'Ailly's (1351-1420) perspectives on bishops, theologians, and canon attorneys, now not basically of their conciliar context yet in the broader dimensions in their person prestige, workplace, and authority in the Church.These perspectives additionally spread, in various levels, in the apocalyptic context of his proposal and lead to a choice for either pastoral and private reform, specially for the episcopacy.This name, additionally, finds strongapostolic and evangelical impacts, particularly these of the Franciscans and the Brethren of the typical lifestyles, and provides a particular measurement to the big variety of past due medieval reform ideologies which, whereas having a few impression on the Council of Constance, contributed seriously to the reform decrees of Trent.
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Extra resources for Church And Reform: Bishops, Theologians, And Canon Lawyers In The Thought Of Pierre D'ailly (1351-1420) (Studies in Medieval and Reformation Traditions)
The experience of persecution remains central to his view of the Church’s history as does the role of the apostles, martyrs, and confessors in that experience. With regard to the agents of the persecution, there is the same gradual transition from external enemies to internal enemies as causes for the moral and spiritual decline within the individual members of the Church, especially its clerical members. In the De falsis prophetis, II, however, even greater emphasis is placed upon the hypocritical dimensions of the lives of the Church’s pastors.
1:1–3 of God’s creation of the world in six days as well as the New Testament passage in 2 Pet. ’ D’Ailly maintained, therefore, that Augustine argued that world history would unfold according to a sixfold pattern with each period lasting a thousand years. Augustine, d’Ailly continues, identiﬁed the thousand years of Rev. 20:1–4 during which the dragon remained bound with the sixth age of the world, namely the period of the Church. At the end of this period, the dragon, representing the Antichrist, would be released.
Francis in 1380, in his Sermon on St. Bernard, most likely written sometime after 1380, he began to entertain the opinion that some knowledge of the Antichrist was available to the Church of his day. Such knowledge, he argued, could be attained through a close reading of the Scriptures as well as through a detailed analysis of the contemporary experiences of the Church. While not challenging the prevailing Augustinian exegesis of Acts, 1:6–7, d’Ailly preferred to base his position upon 2 Thess.