Disputation is a genre of literature involving two contenders who seek to establish a resolution to a problem or establish the superiority of something. An example of the latter is inSumerian disputation poems.
In thescholastic system of education of theMiddle Ages, disputations (inLatin:disputationes, singular:disputatio) offered a formalized method of debate designed to uncover and establish truths intheology and insciences. Fixed rules governed the process: they demanded dependence on traditional writtenauthorities and the thorough understanding of each argument on each side.
In theancient Near East, disputation was a popular genre of literature that went back at least to the mid-3rd millennium BC with the onset ofSumerian disputations, followed by the firstAkkadian-language disputations which began in the 18th century BC. Sumerian and Akkadian language disputations had some discontinuity, insofar as different topics were discussed, different literary conventions were used, and none of the later Akkadian disputations appear to be translations of earlier Sumerian disputations. The two most well-attested Sumerian disputations are theDebate between the hoe and the plough and theDebate between sheep and grain.[1][2]
Many disputations were composed in theSyriac language,[3][4] including theDispute Between the Cherub and the Thief[5] and theDispute Between Heaven and Earth.[6]
A significant category of disputations took place betweenChristian andJewishtheologians as a form of boththeological andphilosophical debate andproselytization. Often, the Christian side was represented by a recent convert from Judaism. The only way for the Jewish side to 'win' was to force a draw by drawing the Christian side into a position in which it was necessary to deny the Old Testament to win, committingheresy.[citation needed] According to Michael J. Cook, "Since 'winning' a debate could well jeopardize the security of the Jewish community at large, political considerations certainly entered into what Jewish disputants publicly said or refrained from saying. ... Official transcripts of these proceedings, moreover, may not duplicate what actually transpired; in some places what they record was not the live action, as it were, but Christian polemical revision composed after the fact."[7]
Some disputations also appeared in the Islamic world, including one between a pen and a sword, attributed to Ahmad Ibn Burd al-Asghar in the 11th century.[11]
Martin Luther opened theProtestant Reformation by demanding a disputation upon his95 theses, 31 October 1517. Although presented as a call to an ordinary scholastic dispute, there is no evidence that such an event ever took place.[12]
During a convention held atHeidelberg in April 1518, Luther directed a dispute on 28 theological and 12 philosophical theses. He was successful in winning overJohannes Brenz and the DominicanMartin Bucer.
Johann Eck became involved in a literary contest withAndreas Karlstadt and challenged his adversary to a public debate. InLeipzig, although the faculty of the university entered a protest, and the Bishops of Merseburg and Brandenburg launched prohibitions and an excommunication, the disputation took place under the ægis ofDuke George of Saxony. Eck came to Leipzig with one attendant; Luther and Karlstadt entered the city accompanied by an army of adherents, mostly students. From 27 June to 4 July (1519) Eck and Karlstadt debated the subject of free will and our ability to cooperate with grace. Eck forced his antagonist to make admissions which stultified the new Lutheran doctrine, whereupon Luther himself came forward to assail the dogma ofRoman supremacy bydivine right. The debate onpapal primacy was succeeded by discussions ofpurgatory,indulgences,penance, etc. On 14 and 15 July, Karlstadt resumed the debate onfree will andgood works. Finally, Duke George declared the disputation closed, and each of the contendents departed, as usual, claiming victory.
Of the two universities to which the final decision had been reserved, theUniversity of Erfurt declined to intervene and returned the documents; theUniversity of Paris sat in judgment upon Luther's writings, attaching to each of his opinionstheological censure. Luther gained the support ofMelanchthon.
The Leipzig Disputation was the last occasion on which the ancient custom of swearing to advance no tenet contrary to Catholic doctrine was observed. In all subsequent debates between Catholics and Protestants, the bare text of Holy Writ was taken as the authority. This placed the Catholics in a disadvantageous position. This was particularly the case in Switzerland, whereZwingli and his lieutenants organized a number of one-sided debates under the presidency of town councils already won over to Protestantism. Such were the disputations of Zurich, 1523, of Swiss Baden, 1526, and of Berne, 1528. In all of these the result was the abolition of Catholic worship and in their opinion the desecration of churches and religious institutions.
Emperor Charles V attempted to bring the religious troubles of Germany to a "speedy and peaceful termination" by conferences between the Catholic and the Protestant divines. The Protestants proclaimed their determination to adhere to the terms of theAugsburg Confession, and, in addition, formally repudiated the authority of the Roman pontiff and "would admit no other judge of the controversy than Jesus Christ"; bothPope Paul III and Luther predicted failure. However, since the emperor and his brother, KingFerdinand, persisted in making a trial, the pope authorized his nuncio,Giovanni Morone, to proceed toSpeyer, whither the meeting had been summoned for June 1540. As the plague was raging in that city the conference took place inHagenau. Neither theElector of Saxony nor theLandgrave of Hesse could be induced to attend. Melanchthon was absent through illness. The leading Protestant theologians at the conference were Bucer, Brenz,Oswald Myconius,Ambrosius Blarer, andUrbanus Rhegius. The most prominent on the Catholic side wereJohann Faber,Bishop of Vienna, and Eck. Present wasJohn Calvin, then exiled fromGeneva; he appeared as confidential agent of the King of France. After a month, King Ferdinand prorogued the conference to reassemble atWorms on 28 October.
Undismayed by the failure of the Hagenau conference, the emperor made more strenuous efforts for the success of the coming colloquy at Worms. He dispatched his ministerGranvelle and Ortiz, his envoy, to the papal court. The latter brought with him the JesuitPeter Faber. The pope sent theBishop of Feltre,Tommaso Campeggio, brother of the cardinal, and ordered Morone to attend. They were not to take part in the debates, but were to watch events closely and report to Rome. Granvella opened the proceedings at Worms, 25 November, with an eloquent and conciliatory address. He pictured the evils which had befallen Germany, "once the first of all nations in fidelity, religion, piety, and divine worship", and warned his hearers that "all the evils that shall come upon you and your people, if, by clinging stubbornly to preconceived notions, you prevent a renewal of concord, will be ascribed to you as the authors of them." On behalf of the Protestants, Melanchthon returned "an intrepid answer"; he threw all the blame upon the Catholics, who refused to accept the new Gospel.
A great deal of time was spent in wrangling over points of order; finally it was decided that Eck should be spokesman for the Catholics and Melanchthon for the Protestants. The debate began 14 January 1541. The Augsburg Confession as the basis of the conference; the Augsburg Confession of 1540 was a different document from the Confession of 1530, having been changed by Melanchthon to suit his sacramentarian view of theEucharist. Eck and Melanchthon battled four days over the topic oforiginal sin and its consequences, and a formula was drafted to which both parties agreed, the Protestants with a reservation.
At this point Granvella suspended the conference, to be resumed atRegensburg, whither the emperor had summoned a diet, which he promised to attend in person. This diet, from which the emperor anticipated brilliant results, was called to order 5 April 1541. As legate of the pope appearedCardinal Contarini, assisted by the nuncio Morone. Calvin was present, ostensibly to representLüneburg, in reality to foster discord in the interest of France. As collocutors at the religious conference which met simultaneously, Charles appointed Eck,Pflug, andGropper for the Catholic side, and Melanchthon, Bucer, andPistorius for the Protestants. A document of mysterious origin, theRegensburg Book, was presented byJoachim of Brandenburg as the basis of agreement. This compilation, it developed later, was the result of secret conferences, held during the meeting at Worms, between the Protestants, Bucer andWolfgang Capito, on one side, and the Lutheranizing Gropper and a secretary of the emperor namedVeltwick on the other. It consisted of twenty-three chapters, in which the attempt was made so to formulate the controverted doctrines that each party might find its own views therein expressed. How much Charles and Granvella had to do in the transaction, is unknown; they certainly knew and approved of it. The "Book" had been submitted by the Elector of Brandenburg to the judgment of Luther and Melanchthon; and their contemptuous treatment of it augured ill for its success.
When it was shown to the legate and Morone, the latter was for rejecting it summarily; Contarini, after making a score of emendations, notably emphasizing in Article 14 the dogma ofTransubstantiation, declared that now "as a private person" he could accept it; but as legate he must consult with the Catholic theologians. Eck secured the substitution of a conciser exposition of the doctrine ofjustification. Thus emended, the "Book" was presented to the collocutors by Granvella for consideration. The first four articles, treating of man before the fall, free will, the origin of sin, and original sin, were accepted. The battle began in earnest when the fifth article, on justification, was reached. After long and vehement debates, a formula was presented by Bucer and accepted by the majority, so worded as to be capable of bearing a Catholic and a Lutheran interpretation. Naturally, it was unsatisfactory to both parties. The Holy See condemned it and administered a severe rebuke to Contarini for not protesting against it. No greater success was attained as to the other articles of importance.
On 22 May the conference ended, and the emperor was informed as to the articles agreed upon and those on which agreement was impossible. Charles was sorely disappointed, but he was powerless to effect anything further. The decree known as theRegensburg Interim, published 28 July 1541, enjoining upon both sides the observance of the articles agreed upon by the theologians, was by both sides disregarded.
Equally without result was the last of the conferences summoned by Charles at Regensburg, 1546, just prior to the outbreak of theSmalkaldic War.[13]
Aiming at a reconciliation between theRoman Catholics andProtestants (Huguenots) of France,[14] the conference was opened on 9 September in the refectory of theconvent of Poissy [fr],[14] with the eleven year old KingCharles IX being present. It broke up inconclusively a month later, on 9 October, by which point the divide between the doctrines appeared irreconcilable.
One or more of the preceding sentences incorporates text from a publication now in thepublic domain: Mirbt, Carl (1911). "Poissy, Colloquy of". InChisholm, Hugh (ed.).Encyclopædia Britannica. Vol. 21 (11th ed.). Cambridge University Press. p. 897.| International | |
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