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Reformation History
The history of The Reformation started when Western European Catholics opposed what they believed to be false doctrines and ecclesiastic malpractice within the Catholic Church. The movement’s famous leaders include Martin Luther and John Calvin.
1,691 Questions
How can the days overlap in the new zodiac signs?
So many people are wondering! First, I'd like to say that if you are reading your horoscope, you will still read your original sign.
If you were born a Pisces, you are still a Pisces; your sign is determined by the position of the sun the moment you were born.
Since you can't change the sky or your birthday, you're still a Pisces.
As far as the dates overlapping, well, because the signs don't change at exactly midnight at the end of the period, and because people born on the edge of the sign, or cusp, often show traits from both signs, so I figure that its more efficient and logical that the days should just overlap.
I say this because say you are born on March 11 at 1am, and the sign doesn't switch to Pisces until 3am, you're technically still an Aquarius, though you will most likely have strong Pisces tendencies!
The dates overlap because of an error by the astronomer who proposed the new system.
Whether this is a joke he is playing on astrology buffs remains to be seen.
The new dates have been widely reported and there seems to be little if any recognition of the error.
The lack of critical reading by both the public and the reporters is truly amazing.
What was the major goal of the catholic reformation?
This is what Catholic Reformation Means: Restatement of traditional Catholic beliefs in response to Protestant Reformation (16th century); established councils that revived Catholic doctrine and refuted Protestant beliefs.
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Roman Catholic AnswerIn addition to the above answer, which is very good, it attempted to re-convert the new protestants and to reinvigorate the religious life, see the article below:from
Modern Catholic Dictionary by John A. Hardon, S.J. Doubleday & Co., Inc. Garden City, NY 1980
A period of Catholic revival from 1522 to about 1648, better know as the Catholic Reform. It was an effort to stem the tide of Protestantism by genuine reform within the Catholic Church. There were political movements pressured by civil rules, and ecclesiastical movements carried out by churchmen in an attempt to restore genuine Catholic life by establishing new religious orders such as the Society of Jesus and restoring old orders to their original observances, such as the Carmelites under St. Teresa of Avila (1515-98). The main factors responsible for the Counter Reformation, however, were the papacy and the council of Trent (1545-63). Among church leaders St. Charles Borromeo (1538-84), Archbishop of Milan, enforced the reforms decreed by the council, and St. Francis de Sales of Geneva (1567-1622) spent his best energies in restoring genuine Catholic doctrine and piety. Among civil rulers sponsoring the needed reform were Philip II of Spain (1527-98) and Mary Tudor (1516-58), his wife, in England. Unfortunately this aspect of the reformation led to embitterment between England and Scotland, England and Spain, Poland and Sweden, and to almost two centuries of religious wars. As a result of the Counter Reformation, the Catholic Church became stronger in her institutional structure, more dedicated to the work of evangelization, and more influential in world affairs.
Which of theses concepts represent the most encompassing aspect of our lives?
Which concepts are you offering for consideration.
What protestant reformer preached the doctrine of predestination?
John Calvin. One of the effects of Luther's Reformation, Calvin rose up and started his own sect that is most famously none for the idea of predestination.
Who were the people that protested some of the practices of the Roman Catholic Church?
First of all, it's just the Catholic Church, not the Roman Catholic Church. Roman is an epithet first commonly used in England after the protestant revolt to describe the Catholic Church. It is rarely used by the Catholic Church.
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Secondly, the Catholic Church has been around since Our Blessed Lord, Jesus Christ, established it 2,000 years ago. In that time, there have been uncounted people who have protested the Church for all kinds of things. For instance, here is a short list of the "great heresies" in the past 20 centuries:
The Circumcisers (1st Century)
Gnosticism (1st and 2nd Centuries)
Montanism (Late 2nd Century)
Sabellianism (Early 3rd Century)
Arianism (4th Century)
Pelagianism (5th Century)
Semi-Pelagianism (5th Century)
Nestorianism (5th Century)
Monophysitism (5th Century)
Iconoclasm (7th and 8th Centuries)
Catharism (11th Century)
Protestantism (16th Century)
Jansenism (17th Century)
Who were some People and groups invlolved in the Social welfare reform movement?
Social welfare reform movement
What were the problems of the Catholic Church before the Reformation?
The main problems that the Catholic Church had in the Tudor period were King Henry VIII, King Edward VI, and Queen Elizabeth I, all of whom suppressed the Church ruthlessly, and killed Catholics with abandon. Henry VIII was the worst, suppressing monasteries, turning helpless women out onto the streets, and confiscating all the property of the Catholic Church, looting and burning priceless treasures, etc.
How did the thirty years war effect Germany?
The Thirty Years War had a wide impact on Europe. However, in essence, it ended in a draw.
France rose to prominence in Europe as a result of its war with Spain, which would continue for more than a decade after the Peace of Westphalia, which ended the Thirty Years War. One of her greatest generals, the Vicomte de Turenne, would emerge from the Thirty Years War and continue leading France to victory. He was the only French general who Napoleon would name in his list of greatest generals of all time.
The Swedish Empire began its rise as a result of the Thirty Years War. However, its role as a powerhouse in Europe would be short-lived, ending in the early 1700s after the Great Northern War with Russia.
The Netherlands, or Dutch Republic as it was known, became independent from Spain, and would begin a rise as a dominant sea and economic power.
Prussia, at this time known as Brandenburg-Prussia, would begin its rise to prominence as a military power, though it would be more than a century before they became a serious contender in Europe, under Frederick the Great in the Seven Years War.
Religious differences were settled with a sort of live and let live policy. Since neither side could emerge victorious, neither side could enforce its will and goals. This tended to benefit the Protestants more, as the Catholics (Hapsburgs) had been seeking to eradicate Protestantism (Counter-Reformation), while Protestantism sought to survive. Since Protestants still exist, one could argue the Protestants won the war.
The war continued the long downward slide of the Spanish Empire from prominence in European affairs. Also led to the decline of the Holy Roman Empire, though it wouldn't be until the Napoleonic Wars a century and a half later that the Empire would fall.
The rise of modern military tactics, including the way infantry was deployed, calvary and artillery were used, and weapon development would occur. Even a primitive version of the concept of "total war" would be developed. Standing, paid armies became the norm, rather than relying on mercenaries who would change sides at will. While before the likes of Gustavus Adolphus, armies would merely pound away at each other in large formations, such as the tercio of Spain, large formations that emphasized power . New schools of thought, introduced by Maurice of Nassau and Gustavus Adolphus, placed emphasis on accuracy, rate of fire, and maneuverability, concepts still valued today.
While religious issues and discrimination still existed, the seeds of the concept of religious tolerance were planted. That being said, France still had issues with Protestants (Huguenots), England had issues with Catholics and other non-Anglicans, Sweden was predominantly Lutheran, Spain's obsession with Catholicism continued.
Credentials: Not much in actual credentials. I've just had a fascination with this conflict (since it combines my interest in religion and war), and have been studying it much of my college career (graduating soon). If there are mistakes, I apologize.
I hope this helps.
Who became a leader of the protestant reformation?
from the Catholic Encyclopedia
The term Counter-Reformation denotes the period of Catholic revival from the pontificate of Pope Pius IV in 1560 to the close of the Thirty Years' War, 1648. The name, though long in use among Protestant historians, has only recently been introduced into Catholic handbooks. The consequence is that it already has a meaning and an application, for which a word with a different nuance should perhaps have been chosen. For in the first place the name suggests that the Catholic movement came after the Protestant; whereas in truth the reform originally began in the Catholic Church, and Luther was a Catholic Reformer before he became a Protestant. By becoming a Protestant Reformer, he did indeed hinder the progress of the Catholic reformation, but he did not stop it. from A Catholic Dictionary, edited by Donald Attwater, Second edition, revised 1957
The Counter-Reformation is the name given to the Catholic movement of reform and activity which lasted for about one hundred years from the beginning of the Council of Trent (q.v., 1545), and was the belated answer to the threatening confusion and increasing attacks of the previous years. It was the work principally of the Popes St. Pius V and Gregory XIII and the Council itself in the sphere of authority, of SS. Philip Neri and Charles Borromeo in the reform of the clergy and of life, of St. Ignatius and the Jesuits in apostolic activity of St. Francis Xavier in foreign missions, and of St. Teresa in the purely contemplative life which lies behind them all. But these were not the only names nor was it a movement of a few only; the whole Church emerged from the 15th century purified and revivified. On the other hand, it was a reformation rather than a restoration; the unity of western Christendom was destroyed; the Church militant (those still on earth) led by the Company of Jesus adopted offence as the best means of defence and, though she gained as much as she lost in some sense, the Church did not recover the exercise of her former spiritual supremacy in actuality. from Modern Catholic Dictionary by John A. Hardon, S.J. Doubleday & Co., Inc. Garden City, NY 1980
A period of Catholic revival from 1522 to about 1648, better know as the Catholic Reform. It was an effort to stem the tide of Protestantism by genuine reform within the Catholic Church. There were political movements pressured by civil rules, and ecclesiastical movements carried out by churchmen in an attempt to restore genuine Catholic life by establishing new religious orders such as the Society of Jesus and restoring old orders to their original observances, such as the Carmelites under St. Teresa of Avila (1515-98). The main factors responsible for the Counter Reformation, however, were the papacy and the council of Trent (1545-63). Among church leaders St. Charles Borromeo (1538-84), Archbishop of Milan, enforced the reforms decreed by the council, and St. Francis de Sales of Geneva (1567-1622) spent his best energies in restoring genuine Catholic doctrine and piety. Among civil rulers sponsoring the needed reform were Philip II of Spain (1527-98) and Mary Tudor (1516-58), his wife, in England. Unfortunately this aspect of the reformation led to embitterment between England and Scotland, England and Spain, Poland and Sweden, and to almost two centuries of religious wars. As a result of the Counter Reformation, the Catholic Church became stronger in her institutional structure, more dedicated to the work of evangelization, and more influential in world affairs.
How many complaints did Martin Luther make about the Catholic church?
His grievances centered around the sale of "indulgences," luxuries which had been used by the Church to raise money since the early Middle Ages. In essence, a wealthy individual could donate a substantial tithe of money in order to have sins forgiven.
What were the consequences of Martin Luthers beliefs?
It would be nice to know which beliefs.
Many people left the Roman Catholic Church, believing Martin Luther to be right where it comes to salvation according to Scripture. Conservative Reformed traditions still hold to the doctrines that were revived by Luther's influence.
Why did Henry VIII make the protestant church?
Henry would have had little time for Protestants. He was aware of a reformist movement in the English Catholic Church trying to introduce theoligical elements based on the new protestant doctrine.
When Henry VIII came to the throne, he was a devout Catholic and defended the Church against them. Henry VIII did not agree with their views. In 1521, Pope Leo X honoured Henry VIII with the title "Defender of Faith', because of his support for the Roman Church. When the Pope refused to grant Henry VIII an annulment from Catherine of Aragon, Henry split the English Church from the Roman church. Rather than the pope, the king would be the spiritual head of the English church.
Reformest elements in the English Church at that time gave him support.King Henry VIII declared himself supreme head of a new Church of England. (The Act of Supremacy). This marked the start of centuries or religious conflict in Britain. It is a common misconception, particularly amongst Americans, that Henry VIII became a "Protestant" and turned England overnight into a Protestant country.
How did the Gutenberg Press directly influence the Reformation?
Johannes Gutenberg invented the movable type printing press in 1436. This was instrumental in terms of making information more available to the world in a manner that cannot be overestimated. It helped spread ideas ( some good, some not so good ) to a wider audience.
What were John Calvin's basic beliefs on God's will?
John Calvin believed in the infallibility of the Scripture. He set forth the doctrine that was latter summarized by the Cannons of Dort, and the 5 Points of Calvinism:
1 Total Depravity.
2 Unconditional Election.
3 Limited Atonement.
4 Irresistible Grace
5 Preservation or Perseverance of the Saints.
How did Henry's VIII actions affect the Catholic Church in England?
Henry VIII. was the founder of the Anglican Church and the Royal Navy. When he mounted the throne England had 3 ill-armed ships, when he died a fleet of 70 well-armed ships was at service. He also built the first tennis court at Hampton Court near London which is still operative.
Henry was seduced by his father-in-law Fernando V. of Spain to join the 1511-1515 war against France, in 1513 Henry won the Battle of Guinegate and defeated James IV. of Scotland at Flodden. Influenced by Cardinal Woolsey he introduced a balance policy between Emperor Charles V. and France which he fought again in 1522-1525 and in 1543-1546 when Henry could win Boulogne. Woolsey was dismissed in 1529 and succeeded by Sir Thomas More and - after More's execution in 1535 - by Thomas Cromwell who proved to be a willing tool of the royal despotism. The 1538 papal ban bull determined Henry VIII. to align his country's religion to the German Protestantism. In terms of political intelligence Henry was inferior to his father but had a strong power instinct, as a Renaissance nature he was vain, overbearing and fond of splendour.
What action did Martin Luther take to began the protestant reformation?
He contributed to the beginning of the reformation mainly by writing the 95 theses. He posted them on a church door in Wittenberg, Germany, on All Saints Eve, October 31.
What drove Martin Luther to write the 95 theses and what was the outcome of that action?
to debate if these should be kept or not.
What were the 95 theses that Martin Luther posted against the Roman Chatholic church?
Here are all of his criticisms against the Catholic church. They are called the "95 theses"
1. Our Lord and Master Jesus Christ, when He said Poenitentiam agite, willed that the whole life of believers should be repentance.
2. This word cannot be understood to mean sacramental penance, i.e., confession and satisfaction, which is administered by the priests.
3. Yet it means not inward repentance only; nay, there is no inward repentance which does not outwardly work divers mortifications of the flesh.
4. The penalty [of sin], therefore, continues so long as hatred of self continues; for this is the true inward repentance, and continues until our entrance into the kingdom of heaven.
5. The pope does not intend to remit, and cannot remit any penalties other than those which he has imposed either by his own authority or by that of the Canons.
6. The pope cannot remit any guilt, except by declaring that it has been remitted by God and by assenting to God's remission; though, to be sure, he may grant remission in cases reserved to his judgment. If his right to grant remission in such cases were despised, the guilt would remain entirely unforgiven.
7. God remits guilt to no one whom He does not, at the same time, humble in all things and bring into subjection to His vicar, the priest.
8. The penitential canons are imposed only on the living, and, according to them, nothing should be imposed on the dying.
9. Therefore the Holy Spirit in the pope is kind to us, because in his decrees he always makes exception of the article of death and of necessity.
10. Ignorant and wicked are the doings of those priests who, in the case of the dying, reserve canonical penances for purgatory.
11. This changing of the canonical penalty to the penalty of purgatory is quite evidently one of the tares that were sown while the bishops slept.
12. In former times the canonical penalties were imposed not after, but before absolution, as tests of true contrition.
13. The dying are freed by death from all penalties; they are already dead to canonical rules, and have a right to be released from them.
14. The imperfect health [of soul], that is to say, the imperfect love, of the dying brings with it, of necessity, great fear; and the smaller the love, the greater is the fear.
15. This fear and horror is sufficient of itself alone (to say nothing of other things) to constitute the penalty of purgatory, since it is very near to the horror of despair.
16. Hell, purgatory, and heaven seem to differ as do despair, almost-despair, and the assurance of safety.
17. With souls in purgatory it seems necessary that horror should grow less and love increase.
18. It seems unproved, either by reason or Scripture, that they are outside the state of merit, that is to say, of increasing love.
19. Again, it seems unproved that they, or at least that all of them, are certain or assured of their own blessedness, though we may be quite certain of it.
20. Therefore by "full remission of all penalties" the pope means not actually "of all," but only of those imposed by himself.
21. Therefore those preachers of indulgences are in error, who say that by the pope's indulgences a man is freed from every penalty, and saved;
22. Whereas he remits to souls in purgatory no penalty which, according to the canons, they would have had to pay in this life.
23. If it is at all possible to grant to any one the remission of all penalties whatsoever, it is certain that this remission can be granted only to the most perfect, that is, to the very fewest.
24. It must needs be, therefore, that the greater part of the people are deceived by that indiscriminate and highsounding promise of release from penalty.
25. The power which the pope has, in a general way, over purgatory, is just like the power which any bishop or curate has, in a special way, within his own diocese or parish.
26. The pope does well when he grants remission to souls [in purgatory], not by the power of the keys (which he does not possess), but by way of intercession.
27. They preach man who say that so soon as the penny jingles into the money-box, the soul flies out [of purgatory].
28. It is certain that when the penny jingles into the money-box, gain and avarice can be increased, but the result of the intercession of the Church is in the power of God alone.
29. Who knows whether all the souls in purgatory wish to be bought out of it, as in the legend of Sts. Severinus and Paschal.
30. No one is sure that his own contrition is sincere; much less that he has attained full remission.
31. Rare as is the man that is truly penitent, so rare is also the man who truly buys indulgences, i.e., such men are most rare.
32. They will be condemned eternally, together with their teachers, who believe themselves sure of their salvation because they have letters of pardon.
33. Men must be on their guard against those who say that the pope's pardons are that inestimable gift of God by which man is reconciled to Him;
34. For these "graces of pardon" concern only the penalties of sacramental satisfaction, and these are appointed by man.
35. They preach no Christian doctrine who teach that contrition is not necessary in those who intend to buy souls out of purgatory or to buy confessionalia.
36. Every truly repentant Christian has a right to full remission of penalty and guilt, even without letters of pardon.
37. Every true Christian, whether living or dead, has part in all the blessings of Christ and the Church; and this is granted him by God, even without letters of pardon.
38. Nevertheless, the remission and participation [in the blessings of the Church] which are granted by the pope are in no way to be despised, for they are, as I have said, the declaration of divine remission.
39. It is most difficult, even for the very keenest theologians, at one and the same time to commend to the people the abundance of pardons and [the need of] true contrition.
40. True contrition seeks and loves penalties, but liberal pardons only relax penalties and cause them to be hated, or at least, furnish an occasion [for hating them].
41. Apostolic pardons are to be preached with caution, lest the people may falsely think them preferable to other good works of love.
42. Christians are to be taught that the pope does not intend the buying of pardons to be compared in any way to works of mercy.
43. Christians are to be taught that he who gives to the poor or lends to the needy does a better work than buying pardons;
44. Because love grows by works of love, and man becomes better; but by pardons man does not grow better, only more free from penalty.
45. 45. Christians are to be taught that he who sees a man in need, and passes him by, and gives [his money] for pardons, purchases not the indulgences of the pope, but the indignation of God.
46. Christians are to be taught that unless they have more than they need, they are bound to keep back what is necessary for their own families, and by no means to squander it on pardons.
47. Christians are to be taught that the buying of pardons is a matter of free will, and not of commandment.
48. Christians are to be taught that the pope, in granting pardons, needs, and therefore desires, their devout prayer for him more than the money they bring.
49. Christians are to be taught that the pope's pardons are useful, if they do not put their trust in them; but altogether harmful, if through them they lose their fear of God.
50. Christians are to be taught that if the pope knew the exactions of the pardon-preachers, he would rather that St. Peter's church should go to ashes, than that it should be built up with the skin, flesh and bones of his sheep.
51. Christians are to be taught that it would be the pope's wish, as it is his duty, to give of his own money to very many of those from whom certain hawkers of pardons cajole money, even though the church of St. Peter might have to be sold.
52. The assurance of salvation by letters of pardon is vain, even though the commissary, nay, even though the pope himself, were to stake his soul upon it.
53. They are enemies of Christ and of the pope, who bid the Word of God be altogether silent in some Churches, in order that pardons may be preached in others.
54. Injury is done the Word of God when, in the same sermon, an equal or a longer time is spent on pardons than on this Word.
55. It must be the intention of the pope that if pardons, which are a very small thing, are celebrated with one bell, with single processions and ceremonies, then the Gospel, which is the very greatest thing, should be preached with a hundred bells, a hundred processions, a hundred ceremonies.
56. The "treasures of the Church," out of which the pope. grants indulgences, are not sufficiently named or known among the people of Christ.
57. That they are not temporal treasures is certainly evident, for many of the vendors do not pour out such treasures so easily, but only gather them.
58. Nor are they the merits of Christ and the Saints, for even without the pope, these always work grace for the inner man, and the cross, death, and hell for the outward man.
59. St. Lawrence said that the treasures of the Church were the Church's poor, but he spoke according to the usage of the word in his own time.
60. Without rashness we say that the keys of the Church, given by Christ's merit, are that treasure;
61. For it is clear that for the remission of penalties and of reserved cases, the power of the pope is of itself sufficient.
62. The true treasure of the Church is the Most Holy Gospel of the glory and the grace of God.
63. But this treasure is naturally most odious, for it makes the first to be last.
64. On the other hand, the treasure of indulgences is naturally most acceptable, for it makes the last to be first.
65. Therefore the treasures of the Gospel are nets with which they formerly were wont to fish for men of riches.
66. The treasures of the indulgences are nets with which they now fish for the riches of men.
67. The indulgences which the preachers cry as the "greatest graces" are known to be truly such, in so far as they promote gain.
68. Yet they are in truth the very smallest graces compared with the grace of God and the piety of the Cross.
69. Bishops and curates are bound to admit the commissaries of apostolic pardons, with all reverence.
70. But still more are they bound to strain all their eyes and attend with all their ears, lest these men preach their own dreams instead of the commission of the pope.
71. He who speaks against the truth of apostolic pardons, let him be anathema and accursed!
72. But he who guards against the lust and license of the pardon-preachers, let him be blessed!
73. The pope justly thunders against those who, by any art, contrive the injury of the traffic in pardons.
74. But much more does he intend to thunder against those who use the pretext of pardons to contrive the injury of holy love and truth.
75. To think the papal pardons so great that they could absolve a man even if he had committed an impossible sin and violated the Mother of God -- this is madness.
76. We say, on the contrary, that the papal pardons are not able to remove the very least of venial sins, so far as its guilt is concerned.
77. It is said that even St. Peter, if he were now Pope, could not bestow greater graces; this is blasphemy against St. Peter and against the pope.
78. We say, on the contrary, that even the present pope, and any pope at all, has greater graces at his disposal; to wit, the Gospel, powers, gifts of healing, etc., as it is written in I. Corinthians xii.
79. To say that the cross, emblazoned with the papal arms, which is set up [by the preachers of indulgences], is of equal worth with the Cross of Christ, is blasphemy.
80. The bishops, curates and theologians who allow such talk to be spread among the people, will have an account to render.
81. This unbridled preaching of pardons makes it no easy matter, even for learned men, to rescue the reverence due to the pope from slander, or even from the shrewd questionings of the laity.
82. To wit: -- "Why does not the pope empty purgatory, for the sake of holy love and of the dire need of the souls that are there, if he redeems an infinite number of souls for the sake of miserable money with which to build a Church? The former reasons would be most just; the latter is most trivial."
83. Again: -- "Why are mortuary and anniversary masses for the dead continued, and why does he not return or permit the withdrawal of the endowments founded on their behalf, since it is wrong to pray for the redeemed?"
84. Again: -- "What is this new piety of God and the pope, that for money they allow a man who is impious and their enemy to buy out of purgatory the pious soul of a friend of God, and do not rather, because of that pious and beloved soul's own need, free it for pure love's sake?"
85. Again: -- "Why are the penitential canons long since in actual fact and through disuse abrogated and dead, now satisfied by the granting of indulgences, as though they were still alive and in force?"
86. Again: -- "Why does not the pope, whose wealth is to-day greater than the riches of the richest, build just this one church of St. Peter with his own money, rather than with the money of poor believers?"
87. Again: -- "What is it that the pope remits, and what participation does he grant to those who, by perfect contrition, have a right to full remission and participation?"
88. Again: -- "What greater blessing could come to the Church than if the pope were to do a hundred times a day what he now does once, and bestow on every believer these remissions and participations?"
89. "Since the pope, by his pardons, seeks the salvation of souls rather than money, why does he suspend the indulgences and pardons granted heretofore, since these have equal efficacy?"
90. To repress these arguments and scruples of the laity by force alone, and not to resolve them by giving reasons, is to expose the Church and the pope to the ridicule of their enemies, and to make Christians unhappy.
91. If, therefore, pardons were preached according to the spirit and mind of the pope, all these doubts would be readily resolved; nay, they would not exist.
92. Away, then, with all those prophets who say to the people of Christ, "Peace, peace," and there is no peace!
93. Blessed be all those prophets who say to the people of Christ, "Cross, cross," and there is no cross!
94. Christians are to be exhorted that they be diligent in following Christ, their Head, through penalties, deaths, and hell;
95. And thus be confident of entering into heaven rather through many tribulations, than through the assurance of peace.
Why did the Catholic church dramatically pushed the sale of indulgences in the sixteenth century?
In 1517, Pope Leo X issued indulgences for people to buy so he could raise money for the construction of St. Peter's Basilica. This indulgence was highly cirticized by Martin Luther and partially was the reason for the Protestant Reformation.
Pope Leo X wanted to rebuild and beautify the Saint Peter Basilica so that he collected indulgences.
