Lihat sumber Reformasi Katolik

{{terjemah|Inggris}}
'''Reformasi Katolik''' (kadang-kadang disebut pula '''Kontra Reformasi''' atau '''Kebangunan Rohani Katolik''') adalah suatu periode Kebangunan Rohani [[Gereja Katolik Roma|Katolik]] sejak masa kepausan [[Paus Pius IV]] sampai dengan berakhirnya [[Perang Tiga Puluh Tahun]], 1648.

Reformasi Katolik merupakan suatu upaya yang komprehensif, dan terdiri atas lima unsur utama: 
# Doktrin
# Rekonfigurasi (penataan kembali) gerejawi atau struktural
# Ordo-ordo religius
# Gerakan-gerakan kerohanian
# Dimensi-dimensi politis 

Pembaharuan ini mencakup pula pendirian [[seminari|seminari-seminari]] untuk mendidik para imam dalam kehidupan rohani dan tradisi-tradisi teologis Gereja, pembaharuan hidup-membiara dengan mengembalikan ordo-ordo pada dasar-dasar rohaninya, dan gerakan-gerakan rohani baru yang terfokus pada kehidupan devosional dan suatu hubungan pribadi dengan Kristus, termasuk para [[mistikus Spanyol]] dan [[aliran spiritualitas Perancis]].

== Nama ==
Dua istilah di atas memperlihatkan aspek-aspek yang berlainan dari gerakan ini. Istilah Kontra-Reformasi, lebih banyak digunakan oleh kaum non-Katolik, menitikberatkan pandangan bahwa pembaharuan-pembaharuan tersebut dilakukan terutama akibat bangkitnya kaum Protestan dan perlakuan mereka terhadap lembaga-lembaga Katolik. Dalam pandangan ini, maksud utama dari pembaharuan-pembaharuan tersebut adalah untuk mengurangi jumlah umat yang berpindah ke Protestantisme. Istilah yang lain, yakni "Reformasi Katolik" memaknai pembaharuan-pembaharuan tersebut sebagai suatu tindakan Gereja, bukan sebagai suatu reaksi terhadap para tokoh Reformasi Protestan.

Peneliti seperti John C. Olin, dari [[Fordham University]], dan [[Henri-Daniel Rops]],<ref>http://www.ewtn.com/library/HOMELIBR/ROPSCARE.TXT</ref> mulai menggunakan istilah "Reformasi Katolik" pada paruh kedua dari abad ke-20 untuk memberi penekanan pada upaya-upaya pembaharuan, teologis dan disipliner, dalam Gereja Katolik Roma yang dimulai sebelum tanggal tradisional dimulainya [[Reformasi Protestan]] oleh [[Martin Luther]] atau pun sebelum [[Konsili Trente]] (peristiwa-peristiwa seperti [[Konsili Lateran V]], khotbah-khotbah tentang pembaharuan yang disampaikan oleh [[John Colet]] di Inggris, diterbitkannya [[Consilium de Emendanda Ecclesia]] oleh [[Gasparo Contarini]], didirikannya [[Oratorium Cinta Kasih Illahi]], dan seterusnya), dan untuk menunjukkan bahwa banyak di antara pembaharuan-pembaharuan Trente serta karya para tokoh Reformasi Katolik seperti St. [[Philipus Neri]], St. [[Ignatius Loyola]], dan St. [[Teresa dari Avila]], meskipun dipengaruhi oleh tanggapan terhadap kaum Protestan, jauh lebih luas dan lebih komprehensif dari pada sekedar suatu tanggapan belaka terhadap merebaknya Protestantisme. Mereka berpendapat bahwa banyak dari upaya-upaya tersebut berkenaan dengan pengurangan pelanggaran dan korupsi dalam Gereja Katolik Roma demi kepentingan Gereja Katolik Roma itu sendiri, dan bahwa perubahan-perubahan tersebut lebih luas cakupannya dari pada sekedar memberi cap "bidaah" kepada kaum Protestan.

== Konsili Trente ==
{{Main|Konsili Trente}}
[[Berkas: Council Trent.jpg|frame|Sebuah sesi dalam Konsili Trente, dari sebuah ukiran.]]
[[Paus Paulus III]] ([[1534]]-[[1549]]) memulai [[Konsili Trente]] (1545-1563), sebuah komisi yang terdiri atas para kardinal yang ditugasi melakukan pembaruan kelembagaan, untuk membahas masalah-masalah yang dipertikaikan seperti para uskup dan imam yang korup, [[indulgensia]], dan penyelewengan-penyelewengan keuangan lainnya. Konsili dengan tegas menolak posisi-posisi Protestan tertentu dan mengukuhkan struktur dasar dari Gereja Abad Pertengahan, sistem sakramentalnya, ordo-ordo keagamaan, dan doktrinnya. Konsili menolak semua kompromi dengan pihak Protestan, menegaskan kembali ajaran-ajaran dasar dari Katolisisme Abad Pertengahan. Konsili dengan tegas mendukung dogma keselamatan yang diperoleh melalui iman dan karya. [[Transubstansiasi]], yang menyatakan bahwa pada waktu misa, roti dan anggur yang dikonsekrasikan (disucikan) itu berubah (secara substansial) menjadi tubuh dan darah Kristus, dikukuhkan, bersama-sama dengan [[Sakramen (Gereja Katolik)|Ketujuh Sakramen]]. Praktik-praktik Katolik lainnya yang membangkitkan kemarahan di kalangan para reformator liberal di lingkungan Gereja, seperti indulgensia, [[ziarah]], penghormatan kepada para santo dan relikui, serta penghormatan kepada Bunda Maria dengan tegas dikukuhkan sebagai hal-hal yang penting secara rohani. 

<!--But while the basic structure of the Church was reaffirmed, there were noticeable changes to answer complaints that the Counter Reformers tacitly were willing to admit were legitimate. Among the conditions to be corrected by Catholic reformers was the growing divide between the priests and the flock; many members of the clergy in the rural parishes, after all, had been poorly educated. Often, these rural priests did not know [[Latin]] and lacked opportunities for proper theological training. (Addressing the education of priests had been a fundamental focus of the [[humanism|humanist]] reformers in the past.) Parish priests now became better educated, while Papal authorities sought to eliminate the distractions of the monastic churches. Notebooks and handbooks thus became common, describing how to be good priests and confessors.

Thus, the Council of Trent was dedicated to improving the discipline and administration of the Church. The worldly excesses of the secular [[Renaissance]] church, epitomized by the era of [[Alexander VI]] ([[1492]]-[[1503]]), exploded in the Reformation under [[Pope Leo X]] ([[1513]]-[[1522]]), whose campaign to raise funds in the German states to rebuild [[St. Peter's Basilica]] by supporting high-pressure sale of indulgences was a key impetus for Martin Luther's 95 Theses. But the Catholic Church would respond to these problems by a vigorous campaign of reform, inspired by earlier Catholic reform movements that predated the [[Council of Constance]] ([[1414]]-[[1417]]): humanism, devotionalism, legalist and the observatine tradition.

The Council, by virtue of its actions, repudiated the pluralism of the Secular Renaissance 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 and institutional rigidity of the Church - a rigidity to which the excessively large ranks of the clergy contributed - forced many bishops to study law not theology, relegating many "absent bishops" to the role of property managers trained in administration. Thus, the Council of Trent combated "absenteeism," which was the practice of bishops living in Roman or on landed estates rather than in their dioceses. Secular practices were combated while the Papacy clearly moved away from its Renaissance posture as a political church tantamount to one of the Italian city-states. The Council of Trent also gave bishops greater power to supervise all aspects of religious life. Zealous prelates such as
[[Milan]]'s Archbishop [[Saint Charles Borromeo|Carlo Borromeo]] ([[1538]]-[[1584]]), later canonized as a saint, set an example by visiting the remotest parishes and instilling high standards. At the parish level, the seminary-trained clergy who took over in most places during the course of the seventeenth century were generally faithful to the church's rule of [[celibacy]].

==Reform==
The reign of [[Pope Paul IV]] ([[1555]]-[[1559]]), who is sometimes deemed the first of the Counter-Reformation popes for his resolute determination to eliminate Protestantism - and the ineffectual institutional practices of the Church that contributed to its appeal - marks these efforts of Catholic renewal. Two of his key strategies were the [[Inquisition]] and censorship of [[Index Librorum Prohibitorum|prohibited books]]. In this sense, his aggressive and autocratic efforts of renewal greatly reflected the strategies of earlier reform movements, especially the legalist and observantine sides: burning heretics and strict emphasis on [[Canon law (Catholic Church)|Canon law]]. It also reflected the rapid pace toward absolutism that characterized the sixteenth century.

While the aggressive authoritarian approach was arguably destructive of personal religious experience, a new wave of reforms and orders conveyed a strong devotional side. Devotionalism, not subversive [[mysticism]] would provide a strong individual outlet for religious experience, especially through meditation such as the reciting of the [[Rosary]]. The devotional side of the Counter-Reformation combined two strategies of Catholic Renewal. For one, the emphasis of God as an unknowable absolute ruler - a God to be feared - coincided well with the aggressive absolutism of the Church of Paul IV. But it also opened up new paths toward popular piety and individual religious experience to its strong emotional and psychological side.

The Papacy of [[Pope Pius V|St. Pius V]] ([[1566]]-[[1572]]), in this sense, represented a strong effort not only to crack down against heretics and world abuses within the Church, but also improve popular piety in effort to firmly stem the appeal of Protestantism. A man of impoverished upbringing taken in by the [[Dominican Order|Dominicans]], he was trained in a solid and austere piety. It is thus no surprise that he began his pontificate by giving large alms to the poor, charity, and hospitals rather than focusing on patronage. As pontiff he practiced the virtues of a monk, known for daily meditations on bent knees in presence of the [[Blessed Sacrament]]. Known for consoling the poor and sick, St. Pius V sought to improve the public morality of the Church, promote the [[Jesuit]]s, support the Inquisition. He enforced the observance of the discipline of the Council of Trent, and supported the missions of the New World. The [[Spanish Inquisition]], brought under the direction of the absolutist Spanish state since [[Ferdinand II of Aragon|Ferdinand]] and [[Isabella of Castile|Isabella]], stemmed the growth of heresy before it could spread.

The pontificate of [[Pope Sixtus V]] ([[1585]]-[[1590]]) opened up the final stage of the Catholic Reformation characteristic of the [[Baroque]] age of the early seventeenth century, shifting away from compelling to attracting. His reign focused on rebuilding Rome as a great European capital and Baroque city, a visual symbol for the Catholic Church.

==The orders==
New religious orders were a fundamental part of this trend. Orders such as the [[Order of Friars Minor Capuchin|Capuchin]]s, [[Ursulines]], [[Theatines]], the [[Barnabites]], and especially the [[Society of Jesus|Jesuits]] strengthened rural parishes, improved popular piety, helped to curb corruption within the church, and set examples that would be a strong impetus for Catholic renewal. The Theatines were an order of devoted priests who undertook to check the spread of heresy and contribute to a regeneration of the clergy. The Capuchins, an offshoot of the [[Franciscan]] order notable for their preaching and for their care for the poor and the sick, grew rapidly in both size and popularity. The Capuchin fathers were an order based on the imitation of Jesus' life as described by the [[Gospel]]s. Capuchin-founded confraternities thus took special interest in the poor and lived austere lifestyles. These differing approaches were often complementary, as with the missions to rural areas poorly served by the existing parish structure. Members of orders active in overseas missionary expansionism expressed the view that the rural parishes, whose poor state of affairs contributed to the growth of Protestantism, often needed Christianizing as much as heathens of Asia and the Americas. The Ursulines focused on the special task of educating girls. Their devotion to the traditional works of mercy exemplifies the Catholic Reformations reaffirmation of salvation through faith and works, and firmly repudiated the [[sola scriptura]] of the Protestants emphasized by [[Lutheran Church|Lutherans]] and other Protestant sects. Not only did they make the Church more effective, they reaffirmed fundamental premises of the Medieval Church.

However, the Jesuits, founded by the Spanish nobleman and ex-soldier [[Ignatius of Loyola]] ([[1491]]-[[1556]]), were the most effective of the new Catholic orders. His ''Societas de Jesus'' was founded in [[1534]] and received papal authorization in 1534 under Paul III. An heir to the devotional, observantine, and legalist traditions, the Jesuits organized their order along military lines, they strongly reflected the autocratic zeal of the period. Characterized by careful selection, rigorous training, and iron discipline, the worldliness of the Renaissance Church had no part in the new order. Loyola's masterwork ''Spiritual Exercises'' reflected the emphasis of handbooks characteristic of the earlier generation of Catholic reformers before the [[Reformation]]. The great psychological penetration that it conveyed was strongly reminiscent of devotionalism. However, the Jesuits are really the heirs to the observantine reform tradition, taking strong monastic vows of chastity, obedience, and poverty and setting an example that improved the effectiveness of the entire Church. They became preachers, confessors to monarchs and princes, and educators reminiscent of the humanist reformers, and their efforts are largely credited with stemming Protestantism in [[Poland]], [[Bohemia]], [[Hungary]], southern [[Germany]], [[France]], and the Spanish [[Netherlands]]. They also strongly participated in the expansion of the Church in the Americas and Asia, conducting efforts in missionary activity that far outpaced even the aggressive Protestantism of the Calvinists. Even Loyola's biography contributed to the new emphasis on popular piety that had been waning under the eras of politically oriented popes such as [[Pope Alexander VI|Alexander VI]] and [[Pope Leo X|Leo X]]. After recovering from a severe battle wound, he took a vow to "serve only God and the Roman pontiff, His vicar on earth." Once again, the emphasis on the Pope is a key reaffirmation of the Medieval Church as the [[Council of Trent]] firmly defeated all attempts of [[Conciliarism]], the belief that general councils of the church collectively were God's representative on earth, rather than the Pope. Firmly legitimizing the new role of the Pope as an absolute ruler strongly characteristic of the new age of absolutism ushered in by the sixteenth century, the Jesuits strongly contributed to the reinvigoration of the Counter-Reformation Church.

== Spiritual Movements ==
In addition, between 1512 and the 1560s a movement of evangelical Catholics of high-ranking member of the [[curia]], called [[Spirituali]], actively tried to reform the Church through reform of the individual. This movement was strong and significant era in the Church.

==Church music==
The demand by the Council of Trent for simplicity in music in order that the words might be heard clearly placed a serious stumbling block in the path of the development of [[polyphony]] in the mid 16th Century.

The Council, in their '''''Canon on Music to be used for the Mass''''', stated:
''All things should indeed be so ordered that the masses, whether they be celebrated with or without singing, may reach tranquilly into the ears and hearts of those who hear them, when everything is executed clearly and at the correct speed. In the case of those masses which are celebrated with singing and with organ, let nothing profane be intermingled, but only hymns and divine praises. The whole plan of singing should be constituted not to give empty pleasure to the ear, but in such a way that the words be clearly understood by all. And thus the hearts of listeners be drawn to desire of heavenly harmonies in the contemplation of the joys of the Blessed. They shall also banish from church all music that contains whether in the singing or in the organ playing things that are lascivious or impure.''

While this was worded fairly vaguely, the intent was clear. Complex [[Polyphony]] was no longer deemed acceptable by the Council.

[[Giovanni Pierluigi da Palestrina|Palestrina]]'s musical mastery and his skill at word setting greatly affected the outcome of this difficult situation, by composing a six part polyphonic mass, called the [[Pope Marcellus Mass]], of 1555, to prove that [[Counterpoint]], that polyphony is indeed compatible with the doctrines of the Counter-Reformation. The Counter-Reformation, in looking at Palestrina's mass, says: 'Yes, all the words are clear, Polyphony is Okay after all' and Palestrina is hailed as the savior of Church Music.
While this may or may not be entirely accurate, Palestrina's music will become the model for the next generations of Catholic composers, and is still held as an ideal for polyphonic clarity.

The Netherlandish composer Jacob de Kerle (1531/32-1591) demonstrated to Council delegates that polyphony was capable of projecting the words in a coherent manner. It is quite possible that Kerle, not Palestrina, can be credited as the first "savior" of polyphony. Another composer, Vincenzo Ruffo (c.1508-1587) complied with the reforms of the Council of Trent. Ruffo devoted himself entirely to sacred music in the spirit of the Tridentine reforms. He may be considered the second "savior" of polyphony, composing sacred music that can almost entirely be labelled syllabic homophony. 
After all of the debate during the third meeting of the Council of Trent, the council's solutions gave composers very little room for artistic expression. Composers, such as Palestrina and Lasso, would find other ways of expressing their sacred themes during the Counter-Reformation.

The Council of Trent brought about other changes in music: most notably developing the Missa Brevis, Lauda and "Spiritual Madrigal" (Madrigali Spirituali).

==The inadvertent start of the [[scientific revolution]]==
Some historians such as [[James Burke (science historian)|James Burke]] have noted some of the directives initiated in the Counter-Reformation had consequences that would ironically create even more formidable challenges to the Catholic Church's authority and very world-view.

This came about with the initiative to make the Catholic Church more attractive to the common person. In addition to better training for the clergy, there was also the idea of making the Church's facilities and activities more attractive to the laypeople. Part of this including extensive decorations that would eventually encourage the [[baroque]] art style and more celebrations of holidays and similar events.

The need to have these events followed closely throughout the dioceses raised the problem with the accuracy of the [[calendar]]. By the sixteenth century the [[Julian calendar]] was almost ten days out of step with the seasons and the heavenly bodies. Among the astronomers who was asked to work on the problem of how the calendar could be reformed was [[Nicolaus Copernicus]], a canon at [[Frombork]] (Frauenburg). In the dedication to ''[[De revolutionibus orbium coelestium]]'' (1543), Copernicus mentioned the reform of the calendar proposed by the [[Fifth Council of the Lateran]] (1512-1517). As he explains, a proper measurement of the length of the year was a necessary foundation to calendar reform. By implication, his work replacing the [[Ptolemaic system]] with a [[heliocentric model]] was prompted in part by the need for calendar reform. An actual new calendar had to wait until the [[Gregorian calendar]] in 1582.

At the time of its publication, ''De revolutionibus'' passed with relatively little comment in the Catholic Church itself who treated the conception as little more than a mathematical convenience. However, the fact that the Earth's motion directly contradicted literal readings of the Bible and [[Aristotle]]'s philosophy eventually became an unavoidable issue. This occurred when scholars like [[Galileo Galilei]] began to amass physical evidence supporting heliocentrism, or at least undermining [[Ptolemy]]. This examination of the Copernican theory was a factor in starting the [[scientific revolution]] outside the Catholic Church who banned the study of these works until the mid nineteenth century.{{fact}}-->

== Tokoh-tokoh utama ==
* [[Paus Pius II]] (1503)
* [[Paus Paulus III]] (1534-1549)
* [[Paus Yulius III]] (1550-55)
* [[Paus Paulus IV]] (1555-59)
* [[Paus Pius IV]] (1559-65)
* St. [[Paus Pius V]] (1566-72)
* [[Paus Gregorius XIII]] (1572-85)
* [[Paus Siktus V]] (1585-90)
* St. [[Ignatius Loyola|Ignatius dari Loyola]]
* St. [[Teresa dari Avila]]
* St. [[Yohanes Salib]]
* St. [[Francis de Sales]]

== Rujukan ==
{{reflist|2}}
* Philipp M. Soergel: ''Wondrous in His Saints: Counter Reformation Propaganda in Bavaria.'' Berkeley CA: University of California Press, 1993

== Lihat pula ==
* [[Reformasi Protestan]]
* [[Konsili Trente]]
* [[Felipe II dari Spanyol]] (untuk sisi politik dari Reformasi Katolik)
* [[Paus Paulus IV]]
* [[Paus Pius V]]
* [[Paus Siktus V]]
* [[Paus Paulus III]]
* [[Serikat Yesus]]
* Penindasan kepada kaum [[Kathars]] 
* [[Inkuisisi Spanyol]]

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