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Baris 11: Pada [[1378]], Gregorius XI memindahkan takhta kepausan kembali ke Roma dan meninggal di sana. Karena adanya pertikaian mengenai pemilihan penggantinya, sekelompok [[kardinal]] mendirikan apa yang disebut [[anti paus]] kembali di Avignon. Ini adalah permulaan dari suatu masa sulit sejak 1378 hingga 1414 yang disebut oleh para sarjana Katolik sebagai "[[skisma Barat]]" atau "pertikaian besar mengenai para anti paus" (yang juga disebut sebagai "[[skisma besar]] kedua" oleh sejumlah ahli sejarah sekular dan [[Protestan]]), ketika golongan-golongan di lingkungan Gereja Katolik terbagi-bagi kesetiaannya terhadap sejumlah orang yang mengklaim berhak atas takhta paus. [[Konsili Konstans]] pada 1414 akhirnya memecahkan pertikaian ini dengan mencabut sisa-sisa terakhir dari kepausan Avignon. Negara Kepausan (yang kini terbatas hanya pada kota [[Vatikan]]) termasuk tanah di sekitar Avignon (''[[Comtat Venaissin]]'') dan sebuah ~~enklaf~~kantong di sebelah timur. Daerah-daerah itu tetap menjadi bagian Negara Kepausan hingga [[Revolusi Prancis]], dan menjadi bagian dari Prancis pada [[1791]]. ==Latar belakang== ~~!<-- == Background ==~~ Pada akhir abad-abad pertengahan kepausan memiliki suatu peranan [[sekular]] yang besar, selain peranan rohaninya. Konflik antara [[Paus]] dan [[Kaisar Romawi Suci]] pada dasarnya berakar pada suatu pertikaian tentang siapa di antara mereka berdua yang menjadi pemimpin Dunia Kristen dalam masalah-masalah sekular. Pada awal [[abad ke-14]], kepausan telah melewati masa puncaknya. Kejayaannya telah berlalu pada [[abad ke-12]] dan [[abad ke-13]]. Keberhasilan [[Perang Salib\|Perang-perang Salib]] yang awal telah menambahkan kewibawaan Paus sebagai pemimpin sekular Dunia Kristen, sementara para monarki seperti [[Raja-raja Inggris]], Prancis dan bahkan Kaisar hanya bertindak sebagai bawahan paus, dan memimpin tentara-tentara "mereka". Yang terkecuali adalah [[Frederick II, Kaisar Romawi Suci\|Frederick II]], yang dua kali [[pengucilan\|dikucilkan]] oleh Paus pada salah satu perang salib. Frederick II mengabaikannya dan bahkan cukup berhasil di [[Tanah Suci]]. Mulai [[Clemens V]], yang diangkat pada 1305, semua paus yang pada saat itu tinggal di Avignon adalah orang Prancis. Namun demikian, fakta yang sederhana ini cenderung melebi-lebihkan pengaruhnya. Prancis Selatan pada waktu itu mempunyai budaya yang agak independen dari Prancis Utara, yaitu asal kebanyakan penasihat Raja Prancis waktu itu. [[Arles]] saat itu masih merdeka. Resmini ini adalah bagian dari [[Kekaisaran Romawi Suci]]. Wilayah-wilayah seperti [[Toulouse]] menikmati kemerdekaan terbatas. Sastra yang dihasilkan oleh masa "[[troubadour]]" di daerah [[Languedoc]], bersifat unik dan sangat kuat membedakan budayanya dari budaya kalangan Kerajaan di utara. Bahkan dalam segi agama, daerah Selatan menghasilkan variannya sendiri, yaitu gerakan [[Kathar]], yang pada akhirnya dinyatakan sesat, karena bertabrakan dengan doktrin-doktrin Gereja. Tetapi semua ini hanyalah menunjukkan betapa Prancis Selatan cenderung bebas dari Utara. The Papacy in the late medieval ages had a major [[secular]] role in addition to its spiritual role. The conflict between the [[Pope]] and the [[Holy Roman Emperor]] basically boiled down to a dispute over which of them was the leader of Christendom in secular matters. In the early [[14th century]], the papacy was well past its prime – its peak of importance had passed in the [[12th century\|12th]] and [[13th century\|13th centuries]]. The success of the early [[crusade]]s added greatly to the prestige of the Popes as secular leaders of the Christendom, with monarchs like the of [[Kings of England]], France and even the Emperor merely acting as [[Marshal]]s for the popes, and leading "their" armies. One exception to this was [[Frederick II, Holy Roman Emperor\|Frederick II]], who was twice [[excommunicate]]d by the Pope during one crusade. Frederick II ignored this and was rather successful in the [[Holy Land]]. <!-- A stronger source of influence was the move of the [[Roman Curia]] from [[Rome]] to [[Avignon]] in [[1305]]. Following the impasse during the previous [[papal election\|conclave]] and to escape from the infighting between the powerful families that produced former Popes, such as the [[Colonna]] and the [[Orsini]], the Church looked for a safer place and found it in [[Avignon]], a papal fief in the [[Comtat Venaissin]]. Formally it was part of Arles, but in reality it was under the strong influence of the French king. During the time in Avignon the Papacy adopted many features of the Royal court: the life-style of its [[cardinal (Catholicism)\|cardinals]] was more reminiscent of princes than clerics; more and more French cardinals, often relatives of the ruling pope, took key positions; and the closeness of French troops was a constant reminder of where the secular power lay, with the memory of [[Boniface VIII]] still fresh.▼ Beginning with [[Clement V]], elected 1305, all popes during the residence of the [[papacy]] in Avignon were French. However, this simple fact tends to overestimate this influence. Southern France at that time had a quite independent culture from Northern France, where most of the advisers to the King of France were coming from. [[Arles]] was at that time still independent, formally a part of the [[Holy Roman Empire]]. Domains such as [[Toulouse]] enjoyed a quasi-independence. The literature produced by the "[[troubadour]]" age in the [[Languedoc]] area, is unique and strongly distinguishes its culture from that of the Royal circles in the north. Even in terms of religion, the South produced its own variant, the [[Cathar]] movement, which was ultimately declared heretic, as it clashed with doctrines of the Church. But this merely demonstrated a strong sense of independence in Southern France. ▲A stronger source of influence was the move of the [[Roman Curia]] from [[Rome]] to [[Avignon]] in [[1305]]. Following the impasse during the previous [[papal election\|conclave]] and to escape from the infighting between the powerful families that produced former Popes, such as the [[Colonna]] and the [[Orsini]], the Church looked for a safer place and found it in [[Avignon]], a papal fief in the [[Comtat Venaissin]]. Formally it was part of Arles, but in reality it was under the strong influence of the French king. During the time in Avignon the Papacy adopted many features of the Royal court: the life-style of its [[cardinal (Catholicism)\|cardinals]] was more reminiscent of princes than clerics; more and more French cardinals, often relatives of the ruling pope, took key positions; and the closeness of French troops was a constant reminder of where the secular power lay, with the memory of [[Boniface VIII]] still fresh. One of the most damaging developments for the Church grew directly out of its successful reorganisation and centralisation of the administration under [[Clement V]] and [[John XXII]]. The Papacy now directly controlled the appointments of [[benefice]]s, abandoning customary election processes to secure this considerable income. Many other forms of payment brought riches to the Holy See and its cardinals: [[Tithe]]s, a ten percent tax on church property, [[annates]], the income of the first year after filling a position such as [[bishop]], special taxes for crusades that never happened, and all forms of dispensation, from entering benefices without basic qualifications such as literacy to request by a converted Jew to visit his unconverted parents. Popes such as [[John XXII]], [[Benedict XII]] and [[Clement VI]] reportedly spent fortunes on expensive wardrobe and at banquets; silver and gold plates were used. Overall the public life of leading church members, resembled more those of princes, rather than members of the clergy. This splendor and corruption from the head of the church found its way to the lower ranks: when a bishop had to pay up to a year's income for gaining Baris 26 ⟶ 25: Ludwig of Bavaria in Munich. In response William Ockham charged the pope with seventy errors and seven heresies. ~~<!-- maybe put into another section on detailed aspects of this age -->~~ The proceedings against the [[Knights Templar\|Templars]] in the [[Council of Vienne]] represent an episode of this time, reflecting the powers and their relationship. In [[1314]] the collegium at [[Vienne]] summoned to rule over the Templars. The council, overall unconvinced about the guilt of the order as a whole, was unlikely to condemn the entire order based on the scarce evidence brought forward. Exerting massive pressure, in order to gain part of the substantial funds of the order, the king managed to get the ruling he wanted. Pope Clement V ordered by decree the suppression of the order. In the cathedral of St-Maurice in Vienne, the King of France, and his son the King of [[Navarre]], were sitting next to him, when he issued the decree. Under pain of [[excommunication]], no one was allowed to speak at that occasion, except when asked by the Pope. The Templars who appeared in Vienne to defend their order, were not allowed to present their case: originally cardinals of the collegium ruled that they should be allowed to raise a defense, only after the arrival of the King of France personally in Vienne, putting pressure on the collegium, the decision was revised. Baris 42 ⟶ 40: administration of the church; and the preservation of an untainted image of the church as the sole instrument of God's will on earth. The latter was directly challenged by Philippe IV when he pushed for a trial against his former adversary, Pope Boniface VIII, for alleged [[heresy]]. Exerting strong influence on the cardinals of the collegium, this could mean a severe blow to the church's authority. And much of Clement's politics was designed to avoid such a blow, which he finally did. However, the price was concessions on various fronts; despite strong personal doubts, in the end he pushed for proceedings against the [[Knights Templar\|Templar]]s, and he personally ruled to suppress the order. Add something about the Cathar movement; maybe in background section check out Ladurie, E. le Roi. Montaillou, Catholics and Cathars in a French Village, 1294-1324, trans. B. Bray, 1978. Also published as Montaillou : The Promised Land of Error. Benedict XII's reports were used for this book. ~~-->~~▼ ~~<!--~~ ▲Add something about the Cathar movement; maybe in background section check out Ladurie, E. le Roi. Montaillou, Catholics and Cathars in a French Village, 1294-1324, trans. B. Bray, 1978. Also published as Montaillou : The Promised Land of Error. Benedict XII's reports were used for this book. --> One important issue during the Papacy of [[John XXII]] (born Jaques Dueze in [[Cahors]], and previously Archbishop in Avignon), was his conflict with [[Louis IV, Holy Roman Emperor]]. The latter refuted the right of the pope to install the Emperor by coronation. He resorted to a similar tactic as King of France Philippe earlier and summoned the nobles of Germany to back his decision. [[Marsilius of Padua]] gave the justification of this secular supremacy over the lands in the [[Holy Roman Empire]]. This conflict with the Emperor, often fought out in expensive wars, drove the Papacy even more into the arms of the French king. Baris 66 ⟶ 64: returning to Rome, the Pope was also under the influence of [[Catherine of Siena]], later canonised, who preached for a return to Rome. ~~<!-- expand section on coouncils -->~~ The schism itself was finally ended by a series of [[council]]s up to [[1417]]. The establishment of the church councils, with the power to decide over the position of Pope, was one of the main outcomes of the schism. However, it didn't survive long beyond [[1417]].

Kepausan Avignon: Perbedaan antara revisi