Frederick William Rolfe (born July 22, 1860, London, England—died Oct. 25, 1913, Venice, Italy) was an English author and eccentric, best known for his autobiographical fantasy Hadrian the Seventh. He provides the curious example of an artist rescued from obscurity by his biographer; many years after Rolfe’s death A.J.A. Symons wrote a colourful biographical fantasy, The Quest for Corvo (1934), the publication of which marked the beginning of Rolfe’s fame.
Rolfe left school at age 14 and became successively a pupil-teacher, a student at the University of Oxford, and a schoolmaster. Reared as a Protestant, he had from boyhood been drawn to religion, and his plans for a career in the church were laid in adolescence. In 1886 he became a Roman Catholic. There followed two unsuccessful attempts to become a priest, but his independence and the homosexuality that marked and embittered his life finally led to his dismissal from Scots College in Rome. This painful event caused him lifelong frustration.
For eight years he wandered, turning his hand to painting, photography, tutoring, inventing, and journalism. In 1898 he became a professional writer with the publication of retellings of the legends of Roman Catholic saints under the title Stories Toto Told Me, which made a name for him at the time. During the next decade his publications included a collection of short stories, In His Own Image (1901); a historical work, Chronicles of the House of Borgia (1901); and two novels, Hadrian the Seventh (1904) and Don Tarquinio (1905). Some of his works appeared after his death, notably The Desire and Pursuit of the Whole (1934). Rolfe was also a prolific letter writer, engaging in long and heated correspondence with his enemies.
Rolfe went to Venice for a holiday in 1908 and remained there for the rest of his life, varying between appalling privations and short periods of extravagance, mainly at the expense of friends and well-wishers with whom he then quarreled. Yet during this period he contrived to write one of his most notable works, The Desire and Pursuit of the Whole.
What is the difference between Christianity and Roman Catholicism?
Christianity is a world religion that stems from the life, teachings, and death of Jesus. Roman Catholicism is the largest of the three major branches of Christianity. Thus, all Roman Catholics are Christian, but not all Christians are Roman Catholic. Of the estimated 2.5 billion Christians in the world, about 1.3 billion are Roman Catholics. Broadly, Roman Catholicism differs from other Christian churches and denominations in its beliefs about the sacraments, the roles of the Bible and tradition, the importance of the Virgin Mary and the saints, and the papacy.
Who founded Roman Catholicism?
As a branch of Christianity, Roman Catholicism can be traced to the life and teachings of Jesus Christ in Roman-occupied Jewish Palestine about 30 ce. According to Roman Catholic teaching, each of the sacraments was instituted by Christ himself. Roman Catholicism also holds that Jesus established his disciple St. Peter as the first pope of the nascent church (Matthew 16:18).
What are the Roman Catholic sacraments?
In Roman Catholicism and certain other Christian churches, the sacraments are a key and essential part of the faith. In Roman Catholic teaching, the sacraments serve to perpetuate the union of God and humankind. They are “the visible form of an invisible grace,” as St. Augustine famously described them. Roman Catholicism celebrates seven sacraments: baptism, the Eucharist, confirmation, reconciliation (confession), marriage, anointing of the sick, and holy orders. Some, such as baptism, confirmation, marriage, and ordination, are generally to be received only once in a Roman Catholic’s life. For others, such as the Eucharist and reconciliation, frequent participation is encouraged.
Why is Roman Catholicism so prominent in Latin America?
Roman Catholicism is the major religion of nearly every country in Latin America. This can be attributed in large part to the lingering effects of Spanish and Portuguese colonization of the region and the Roman Catholic missions that accompanied those endeavors. Often, the missions served as tools for the suppression of Indigenous peoples, forcing “civility” in the form of the Spanish or Portuguese language, Western dress, and a Europeanized agricultural lifestyle. However, sometimes Roman Catholic missions stood opposed to the colonizing forces and protected people from enslavement and helped them achieve economic autonomy (which was a major factor in the expulsion of the Jesuits from the Americas in 1767). Although the countries of Latin America eventually gained independence from Spain and Portugal, the religious legacy of colonialism has persisted.
Roman Catholicism, Christian religion that has been the decisive spiritual force in the history of Western civilization. Along with Eastern Orthodoxy and Protestantism, it is one of the three major branches of Christianity. It is led by the pope, as the bishop of Rome, and the Holy See forms the church’s central government, making decisions on issues of faith and morality for the some 1.3 billion Catholics throughout the world.
The Roman Catholic Church traces its history to Jesus Christ and the Apostles. Over the course of centuries it developed a highly sophisticated theology and an elaborate organizational structure headed by the papacy, the oldest continuing absolutemonarchy in the world.
The number of Roman Catholics in the world is greater than that of nearly all other religious traditions. There are more Roman Catholics than all other Christians combined and more Roman Catholics than all Buddhists or Hindus. Although there are more Muslims than Roman Catholics, the number of Roman Catholics is greater than that of the individual traditions of Shiʿi and SunniIslam. (For more information, seeList of religious populations.)
These incontestable statistical and historical facts suggest that some understanding of Roman Catholicism—its history, its institutional structure, its beliefs and practices, and its place in the world—is an indispensable component of cultural literacy, regardless of how one may individually answer the ultimate questions of life and death and faith. Without a grasp of what Roman Catholicism is, it is difficult to make historical sense of the Middle Ages, intellectual sense of the works of St. Thomas Aquinas, literary sense of The Divine Comedy of Dante, artistic sense of the Gothic cathedrals, or musical sense of many of the compositions of Haydn and Mozart.
At one level, of course, the interpretation of Roman Catholicism is closely related to the interpretation of Christianity as such. By its own reading of history, Roman Catholicism originated with the very beginnings of Christianity. An essential component of the definition of any one of the other branches of Christendom, moreover, is its relation to Roman Catholicism: How did Eastern Orthodoxy and Roman Catholicism come into schism? Was the break between the Church of England and Rome inevitable? Conversely, such questions are essential to the definition of Roman Catholicism itself, even to a definition that adheres strictly to the official Roman Catholic view, according to which the Roman Catholic Church has maintained an unbroken continuity since the days of the Apostles, while all other denominations, from the ancient Copts to the latest storefront church, are deviations from it.
Like any intricate and ancient phenomenon, Roman Catholicism can be described and interpreted from a variety of perspectives and by several methodologies. Thus, the Roman Catholic Church itself is a complex institution, for which the usual diagram of a pyramid, extending from the pope at the apex to the believers in the pew, is vastly oversimplified. Within that institution, moreover, sacred congregations, archdioceses and dioceses, provinces, religious orders and societies, seminaries and colleges, parishes and confraternities, and countless other organizations all invite the social scientist to the consideration of power relations, leadership roles, social dynamics, and other sociological phenomena that they uniquely represent.
Gathering of cardinalsRoman Catholic cardinals gathering in St. Peter's Basilica, Vatican City, for mass before beginning their selection of a new pope, 2013.
The Holy See is assisted by the Roman Curia, a group of dicasteries (also known as departments), congregations, and councils with specific functions and responsibilities relating to church matters such as liturgy and worship, religious education, missionary activities, doctrine of the faith, or bishops and clergy. This administrative structure is often likened to a president and prime minister system, with the pope serving as president or head of state and the cardinal secretary of state serving as prime minister or head of government.
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As a world religion among world religions, Roman Catholicism encompasses, within the range of its multicolored life, features of many other world faiths; thus, only the methodology of comparative religion can address them all. Furthermore, because of the influence of Plato and Aristotle on those who developed it, Roman Catholic doctrine must be studied philosophically even to understand its theological vocabulary. Nevertheless, a historical approach is especially appropriate to this task, not only because two millennia of history are represented in the Roman Catholic Church but also because the hypothesis of its continuity with the past, and the divine truth embodied in that continuity, are central to the church’s understanding of itself and essential to the justification of its authority.
For a more detailed treatment of the early church, seeChristianity. The present article concentrates on the historical forces that transformed the primitive Christian movement into a church that was recognizably “catholic”—that is, possessing identifiable norms of doctrine and life, fixed structures of authority, and a universality (the original meaning of the term catholic) by which the church’s membership could extend, at least in principle, to all of humanity.
At least in an inchoate form, all the elements of catholicity—doctrine, authority, universality—are evident in the New Testament. The Acts of the Apostles begins with a depiction of the demoralized band of the disciples of Jesus in Jerusalem, but by the end of its account of the first decades, the Christian community has developed some nascentcriteria for determining the difference between authentic (“apostolic”) and inauthentic teaching and behavior. It has also moved beyond the geographic borders of Judaism, as the dramatic sentence of the closing chapter announces: “And thus we came to Rome” (Acts 28:14). The later epistles of the New Testament admonish their readers to “guard what has been entrusted to you” (1 Timothy 6:20) and to “contend for the faith that was once for all handed down to the holy ones” (Jude 3), and they speak about the Christian community itself in exalted and even cosmic terms as the church, “which is [Christ’s] body, the fullness of the one who fills all things in every way” (Ephesians 1:23). It is clear even from the New Testament that these catholic features were proclaimed in response to internal challenges as well as external ones; indeed, scholars have concluded that the early church was far more pluralistic from the very beginning than the somewhat idealized portrayal in the New Testament might suggest.
As such challenges continued in the 2nd and 3rd centuries ce, further development of catholic teaching became necessary. The schema of apostolic authority formulated by the bishop of Lyon, St. Irenaeus (c. 130–c. 200), sets forth systematically the three main sources of authority for catholic Christianity: the Scriptures of the New Testament (alongside the Hebrew Scriptures, or “Old Testament,” which Christians interpret as prophesying the coming of Jesus); the episcopal centers established by the Apostles as the seats of their identifiable successors in the governance of the church (traditionally at Alexandria, Antioch, Jerusalem, and Rome); and the apostolic tradition of normative doctrine as the “rule of faith” and the standard of Christian conduct. Each of the three sources depended on the other two for validation; thus, one could determine which purportedly scriptural writings were genuinely apostolic by appealing to their conformity with acknowledged apostolic tradition and to the usage of the apostolic churches, and so on. This was not a circular argument but an appeal to a single catholic authority of apostolicity, in which the three elements were inseparable. Inevitably, however, there arose conflicts—of doctrine and jurisdiction, of worship and pastoral practice, and of social and political strategy—among the three sources, as well as between equally “apostolic” bishops. When bilateral means of resolving such conflicts proved insufficient, there could be recourse to either the precedent of convoking an apostolic council (Acts 15) or to what Irenaeus had already called “the preeminent authority of this church [of Rome], with which, as a matter of necessity, every church should agree.” Catholicism was on the way to becoming Roman Catholic.
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