De substraccione obediencie by Simon de Cramaud, Howard Kaminsky

By Simon de Cramaud, Howard Kaminsky

An variation of the essay in corporatist ecclesiology by means of Simon de Cramaud, a key determine within the tale of ways the nice Schism within the Western church got here to be ended. English creation and notes, Latin variation.

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150-55; also idem, "The Problem of the Cardinalate in the Great Schism," in B. Tierney & P. , Authority and Power: Studies on Medieval Law and Government (Walter Ullmann Festschrift; Cambridge, 1980), pp. 226 f. For Ferrer's comments in his treatise of 1411, see Ampl. , 7:1467-69. 48 SdeC, pp. 281-85, for this and the following discussion of Pisa. 49 The text of the decree, which I take from Ampl. , 7:1096-98, is stylized as one huge sentence including much noise, which my compressed quotation omits: "Sancta et universalis synodus universalem ecclesiam repraesentans decernit et declarat omnia crimina deducta contra Petrum de Luna et Angelum Corrario fuisse vera atque notoria, ipsosque fuisse et esse notorios schismaticos necnon notorios haereticos et a fide devios, universalem ecclesiam notorie scandalisantes, et ex his se reddidisse The Political Context 25 time there were better-known Italian professionals to make the same case.

The extraordinary interest of modern scholars in the Councils of Pisa and Constance has been due to the ideas of church reform and constitutional conciliarism emerging in connection with them and transcending their context of strictly political action. Simon's treatise was part of that context and aimed no higher than was necessary, although it had its own profundities as the work of a politician and careerist—the man who now claims our attention. " Cf. the text of the subtraction ordinance of 1398, above, n.

Simon de Cramaud 33 however, Clement made Simon Patriarch of Alexandria, with the administration of the see of Avignon, and we find him there for over a year, his ducal chancellorship given up. 64 The crucial decision may have been made by 19 September 1391, when Clement shifted Simon from the see of Avignon to that of Carcassonne; although Simon remained in Avignon for almost a year afterwards, serving the papacy, it was probably because he had no place else to go. 66 His role in the dukes' discreet but definite shift to a union policy can only be guessed; perhaps the safest formulation would be that as Berry's councillor he was supposed to advise his patron, that his advice in matters of church policy might have been especially valued, and that he had his own reasons to see the Avignon adventure as no longer worth its price.

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