The Papal Conspiracy Exposed..
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Vatican conspiracy theories are conspiracy theories that concern the Pope or the Roman Catholic Church. A majority of the theories allege that the Church and its representatives are secretly controlling secular society with a Satanic agenda for global domination.
Pope John Paul I died in September 1978, only a month after his election to the papacy. The timing of his death and the Vatican's alleged difficulties with ceremonial and legal death procedures have fostered several conspiracy theories. British author David Yallop wrote extensively about unsolved crimes and conspiracy theories, and in his 1984 book In God's Name suggested that John Paul I died because he was about to uncover financial scandals allegedly involving the Vatican.[1] John Cornwell responded to Yallop's charges in 1987 with A Thief In The Night, in which he analyzed the various allegations and denied the conspiracy.[2] According to Eugene Kennedy, writing for the New York Times, Cornwell's book "helps to purge the air of paranoia and of conspiracy theories, showing how the truth, carefully excavated by an able journalist in a refreshing volume, does make us free."[3]
In September 2018, Your News Wire -- a website known for distorting and sensationalizing news stories, as well as publishing conspiracy theories -- claimed that Pope Francis had described efforts to uncover child sexual abuse within the Catholic church as "Satan's work."
On October 31, 1517, Martin Luther posted his Ninety-five Theses against papal indulgences, or the atonement of sins through monetary payment, on the door of the church at Wittenberg, Germany. Within less than four years, the Catholic Church would brand Luther a heretic, and the Holy Roman Empire would condemn him as an outlaw. These were the early years of the Protestant Reformation, a turning point in history that would transform not only the Christian faith, but also the politics and society of all of Europe.
When he posted his theses, Luther was a thirty-four-year-old priest and professor of theology at Wittenberg University, a provincial institution that had been founded only fifteen years earlier. Most depictions of Luther posting his theses show a defiant monk swinging his hammer against the church door, but the scene depicted here is probably more accurate: an assistant posts the theses while Luther discusses them with a colleague. Luther composed his theses in Latin and intended them as the basis of a disputation, or scholarly debate, on papal indulgences. Posting a notice for such an event on the doors of the church, which was affiliated with the university, was a common practice at the time.
Luther's critique of indulgences was not just academic. The Catholic Church had granted indulgences since the Middle Ages to penitent Christians as a form of absolution after they fulfilled proscribed conditions such as prayer or fasting, but by Luther's time the church was selling indulgences outright as a source of revenue. The indulgence document shown below includes a space to fill in the name of the "contributor." As a priest, Luther thought selling indulgences weakened his flock's personal motivation to seek divine grace and exploited their sacred quest for salvation for the profane ends of power and wealth. Luther was especially angered by the flagrant hawking of indulgences in German lands by the papal agent Johannes Tetzel, who is credited with the phrase, "When the coin in the coffer rings/the soul from purgatory springs." For Luther, this monetization of faith was an abuse of church practice in his jurisdiction that he was duty-bound to report to his superiors. He did so on the same day he posted the theses, including a copy of them with a letter to his archbishop, Albrecht of Mainz.
The Roman Church's initial response to Luther's theses followed the scholarly and deliberative pattern he had established. Rome dispatched high-ranking clergy and theologians to debate Luther in disputations and offer him the opportunity to retract or mollify his views. The debate at Leipzig in July 1519, documented here, was a turning point. In debates with the formidable theologian Johannes Eck, Luther stood his ground in what was interpreted as a direct challenge to papal authority. Eck was later instrumental in urging Pope Leo to issue the papal bull, or edict, condemning Luther's views as heresy and threatening him with excommunication.
Shortly after Luther's disputation with Eck in Leipzig, rumors circulated that Rome was preparing a papal bull, or decree, condemning Luther's reformism as heresy and threatening him with excommunication. Luther was not sure whether the rumored bull was a ruse concocted by Eck to threaten him into submission, or a genuine papal edict. In the text Against the Bull of the Antichrist, Luther launched a preemptive attack and condemned "whoever wrote this bull" as the Antichrist. He challenged Eck and his other critics to "show that I am a heretic, or dry up their spittle."
A work that vividly displays Luther's growing estrangement from the Catholic Church, The Babylonian Captivity of the Church was published only a few months after To the Christian Nobility. With the papal bull looming, The Babylonian Captivity marks Luther's shift from reform to a revolutionary break with Rome. Luther abandons the moderate tone of the earlier work and aims an embittered and angry attack against the foundation of the church's authority. Comparing the church to the infamous biblical city of Babylon, Luther argues it has abused Christ's sacraments in the interest of maintaining its power as an intermediary between God and the faithful. The prominent woodcut portrait by Hans Baldung Grien is an example of the importance of artists in the growing popular awareness of Luther as an individual facing the arrayed powers of church and state.
The freedom of the individual is a thread running through much of Luther's work and endowed his theological arguments with a political and social force both church and state were quick to recognize. Luther drafted On the Freedom of a Christian with an accompanying letter to Pope Leo shortly after receiving the papal bull. A manifesto of individual freedom in faith, On the Freedom of a Christian would become one of the most important documents in the establishment of a new, reformed church. Facing the threats of excommunication and execution, Luther makes an impassioned plea for the individual liberty of the Christian in his personal relationship with God and his fellow man, unmediated by earthly powers. In his letter to Pope Leo, Luther takes a conciliatory tone toward the pontiff, but only to distinguish him, "a sheep among wolves, like Daniel among the lions," from the "godlessness" of the Roman curia, which he compares to Babylon, Sodom, and Gomorrah. Although addressed to the pope, Luther published his message in German as an open letter intended for a national audience. By the time Pope Leo received it, in a language he could not read, it had already become a bestseller.