Kepausan Avignon: Perbedaan antara revisi
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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.
<!-- 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.
Baris 69:
The period has been called the "[[Babylonian captivity]]" of the popes, particularly by [[Martin Luther King]] but also by many Catholic writers. This [[nickname]] is polemical, in that it refers to the claim by critics that the prosperity of the church at this time was accompanied by a profound compromise of the Papacy's spiritual integrity, especially in the alleged subordination of the powers of the Church to the ambitions of the French kings. Coincidentally, the "captivity" of the popes at Avignon lasted around the same duration as the exile of the [[Jew]]s in [[Babylon]], making the analogy all the more convenient and rhetorically potent. For this reason, the Avignon papacy has been and is often today depicted as being totally dependent on the French kings, and sometimes as even being treacherous to its spiritual role and its heritage in Rome.
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Hubungan antara [[Paus|Kepausan]] dan [[Prancis]] berubah secara drastis pada [[abad ke-14]]. Dimulai dengan konflik terbuka antara [[Paus Bonifacius VIII]] dan Raja [[Philippe IV dari Prancis]], hubungan ini berubah menjadi kerja sama dari [[1305]] hingga [[1342]], dan akhirnya kepausan berada di bawah pengaruh kuat takhta Prancis hingga [[1378]]. Sifat partisan dari kepausan ini merupakan salah satu alasan dari jatuhnya kehormatan lembaga tersebut, yang pada gilirannya merupakan salah satu alasan untuk [[Skisma Barat|skisma]] dari [[1378]]-[[1417]]. Pada masa Skisma ini, perebutan kekuasaan dalam kepausan menjadi daerah pertempuran dari kekuatan-kekuatan utama, dengan prancis yang mendukung Paus di [[Avignon]] dan Inggris mendukung Paus di [[Roma]]. Pada akhir abad itu, masih dalam keadaan skisma, kepausan telah kehilangan sebagian besar dari kekuasaan politiknya, dan negara-negara [[bangsa|kebangsaan]] Prancis dan Inggris muncul sebagai kekuatan utama di Eropa.
Overall, it seems an exaggeration to characterise the Papacy as a puppet of the French throne. Even during its Avignon period, [[1305]] - [[1378]], the Papacy always pursued its own goals of uniting Christian lords (for example by mediating between France and England) and to uphold the position of the Church (for example by preventing charges of [[heresy]] against [[Boniface VIII]] made by King Philippe). Only in later times, when a strong French King faced a weak pope, the Papacy made significant concessions to the French king, as under the most French-friendly Pope [[Urban V]] who was pressured by the King of France. The basis for exerting such pressure can be found in the changed balance of power in the [[14th century]]. The claim of the Papacy for [[universal sovereignty]], reiterated since Gregory VII's "[[Dictatus Papae]]" and championed by [[Boniface VIII]] at the beginning of the century, was impossible to uphold in the face of [[Scholastic]] movements and the influential works of [[Marsilius of Padua]] and [[William of Occam]]. The administrative reorganisation beginning with [[Clement V]] was successful in bringing funds to the [[Holy See]]. However, the focus on administrative and juristic issues characterised the entire Avignon Papacy and consequently it lost much respect among lower nobility and common people, who were more sympathetic to religious orders vowed to poverty rather than to a church hierarchy where cardinals often lived lives of Princes. -->
== Pranala luar ==
*[http://www.newadvent.org/cathen/02158a.htm Catholic Encyclopedia: Avignon]
==
#Propylaen Weltgeschichte, Band 5 "''Islam, Die Entstehung Europas''",
#Chapter "''Das Hochmittelalter''", Francois Louis Ganshof,
#Chapter "''Religioese und Geistige Bewegungen im Hochmittelalter''" Arno Brost,
#Chapter "''Europa im 14. Jahrhundert''", A.R. Myers, 563ff,
#George Holmes (ed) "''The Oxford History of Medieval Europe''", Oxford University Press, 1988.
# Chapter "''The Civilization of Courts and Cities in the North, 1200-1500''", Malcom Vale,
#Piers Paul Read, "''The Templars''", Phoenix Press..
#Chapter 17, "''The Temple Destroyed''",
#Jonathan Sumption, "''Trial by Fire''", Faber and Faber, 1999.
#Barbara Tuchman "''A Distant Mirror''", Papermac, 1978.
#Chapter 16 "''The Papal Schism''"
#"Weltgeschichte", Sechster Band, Mitteleuropa und Nordeuropa, Bibliographisches Institut, Leipzig und Wien, 1906
#Hans F. Helmolt VI. "''Die westliche Entfaltung des Christentums''"
#Ladurie, E. le Roi. "''Montaillou, Catholics and Cathars in a French Village, 1294-1324''",
#Yves Renouard "''Avignon Papacy''"
==
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