The evolution of religion cannot be precisely determined owing to the lack of clearly distinguishable stages, but anthropological and historical studies of isolated cultures in various periods of development have suggested a typology but not a chronology. One type is found among some Australian aborigines who practice magic and fetishism (see fetish) but consider the powers therein to be not supernatural but an aspect of the natural world. Inability or refusal to divide real from preternatural and acceptance of the idea that inanimate objects may work human good or evil are sometimes said to mark a prereligious phase of thought. This is sometimes labeled naturism or animatism. It is characterized by a belief in a life force that itself has no definite characterization (see animism).
A second type of religion, represented by many Oceanic and African tribal beliefs, includes momentary deities (a tree suddenly falling on or in front of a person is malignant, although it was not considered "possessed" before or after the incident) and special deities (a particular tree is inhabited by a malignant spirit, or the spirits of dead villagers inhabit a certain grove or particular animals). In this category one must distinguish between natural and supernatural forces. This development is related to the emergence of objects of devotion, to rituals of propitiation, to priests and shamans, and to an individual sense of group participation in which the individual or the group is protected by, or against, supernatural beings and is expected to act singly or collectively in specific ways when in the presence of these forces (see ancestor worship; totem; spiritism).
In a third class of religion—usually heavily interlaced with fetishism—magic, momentary and special deities, nature gods, and deities personifying natural functions (such as the Egyptian solar god Ra, the Babylonian goddess of fertility Ishtar, the Greek sea-god Poseidon, and the Hindu goddess of death and destruction Kali) emerge and are incorporated into a system of mythology and ritual. Sometimes they take on distinctively human characteristics (see anthropomorphism).
Beyond these more elementary forms of religious expression there are what are commonly called the "higher religions." Theologians and philosophers of religion agree that these religions embody a principle of transcendence, i.e., a concept, sometimes a godhead, that involves humans in an experience beyond their immediate personal and social needs, an experience known as "the sacred" or "the holy."
In the comparative study of these religions certain classifications are used. The most frequent are polytheism (as in popular Hinduism and ancient Greek religion), in which there are many gods; dualism (as in Zoroastrianism and certain Gnostic sects), which conceives of equally powerful deities of good and of evil; monotheism (as in Christianity, Judaism, and Islam), in which there is a single god; supratheism (as in Hindu Vedanta and certain Buddhist sects), in which the devotee participates in the religion through a mystical union with the godhead; and pantheism, in which the universe is identified with God.
Another frequently used classification is based on the origins of the body of knowledge held by a certain religion: some religions are revealed, as in Judaism (where God revealed the Commandments to Moses), Christianity (where Christ, the Son of God, revealed the Word of the Father), and Islam (where the angel Gabriel revealed God's will to Muhammad). Some religions are nonrevealed, or "natural," the result of human inquiry alone. Included among these and sometimes called philosophies of eternity are Buddhist sects (where Buddha is recognized not as a god but as an enlightened leader), Brahmanism, and Taoism and other Chinese metaphysical doctrines.
See J. Wach, Comparative Study of Religions (1951, repr. 1958); J. G. Frazer, The Golden Bough (3d ed., 13 vol., 1955; repr. 1966); V. T. A. Ferm, Encyclopedia of Religion (1959); J. Hick, The Philosophy of Religion (1963); J. de Vries, The Study of Religion (tr. 1967); G. Parrinder, ed., Man and His Gods (1971); M. Eliade, ed., Encyclopedia of Religion (16 vol., 1986); E. L. Queen 2d et al., ed., The Encyclopedia of American Religious History (1996).
The immediate issue was the French Protestants' struggle for freedom of worship and the right of establishment (see Huguenots). Of equal importance, however, was the struggle for power between the crown and the great nobles and the rivalry among the great nobles themselves for the control of the king. The foremost Protestant leaders were, successively, Louis I de Condé, Gaspard de Coligny, and Henry of Navarre (later Henry IV); the Catholic party was dominated by the house of Guise. A third party, called the Politiques and composed of moderate Catholics, sided with the Protestants, while Catherine de' Medici and her sons, Charles IX, Henry III, and Francis, duke of Alençon, vainly sought to maintain a balance of power by siding now with the Catholics, now with the Huguenots.
The Conspiracy of Amboise (1560), by which the Huguenots attempted to end the persecutions suffered at the hands of Francis II, was a prelude to the first three civil wars (1562-63, 1567-68, 1568-70). The Treaty of Saint-Germain (1570), ending the wars, gave the Protestants new liberties and the wardenship of four cities, including La Rochelle. The fourth civil war (1572-73) began with the massacre of Saint Bartholomew's Day, a general slaughter of Protestants throughout France. The fifth civil war (1574-76) ended with the Peace of Monsieur (named for Francis of Alençon, who then sided with the Huguenots), which, ratified by the Edict of Beaulieu, granted freedom of worship throughout France except Paris.
When the Catholics retorted by forming the League (1576) and persuaded Henry III to repeal the edict of toleration (1577), the Huguenots revolted once more and sought the aid of foreign Protestant states. This sixth civil war ended with the Peace of Bergerac (1577), which renewed most of the terms of the Peace of Monsieur; this Henry III never carried out. A seventh war (1580) was inconsequential, but in 1584 the recognition by Henry III of the Protestant Henry of Navarre as his heir presumptive led to the renewal of the League by Henri de Guise and to the War of the Three Henrys (1585-89).
After the assassination of Henri de Guise (1588) and of Henry III (1589), the League, now headed by the duc de Mayenne, invoked the aid of Spain against Henry's successor, Henry IV. Henry, after his victories at Arques (1589) and Ivry (1590) and his conversion to Catholicism (1593), entered Paris in 1594.
With the Edict of Nantes (see Nantes, Edict of), which granted freedom of worship throughout France and established Protestantism in 200 towns, and with the Treaty of Vervins with Spain (both in 1598), Henry IV brought the Wars of Religion to as successful a conclusion as the Protestants could desire. This result, however, was completely reversed in the 17th cent. by Cardinal Richelieu, who broke the political power of the Protestants, and by Louis XIV, who destroyed their religious privileges by his revocation (1685) of the Edict of Nantes.
See study by J. W. Thompson (1958).
In the Western Church, a Primate is an archbishop—or rarely a suffragan or exempt bishop—of a specific episcopal see (called a primas) which confers precedence over the bishops of one or more neighboring ecclesiastical provinces, such as a 'national' church in historical, political, and cultural terms. Historically, primates were granted privileges including the authority to call and preside at national synods, the jurisdiction to hear appeals from metropolitan tribunals, the right to crown the sovereign of the nation, and presiding at the investiture (installation) of bishops in their sees.
The office is generally found in the older Catholic countries, and is now purely honorific, enjoying no single real right under canon law. The title, if it exists, may be vested in one of the oldest archdioceses in a country. The see city may no longer have the prominence it had when the diocese was created, or its circumscription may no longer exist as a state, nation or country — for example, the Archbishop of Toledo originated as the "Primate of the Visigothic Kingdom", while the Archbishop of Lyon is the "Primate of the Gauls".
Some of the leadership functions once exercised by primates, specifically presiding at meetings of the bishops of a nation or region, are now vested in the president of the national conference of bishops. With the exception of the President of the Conferenza Episcopale Italiana, these presidents are elected by the other bishops of the conference for a fixed term in office. Other functions of primates, such as hearing appeals from metropolitan tribunals, are now reserved to the Holy See.
The equivalent position in the Eastern Catholic Churches is an exarch. In the order of precedence of the Catholic Church, primates and exarchs rank immediately below major archbishops, and precede metropolitan archbishops. Primates who have been made cardinals follow the precedence established for cardinals, unlike the higher ranks enjoying no precedence, not even the right to join a high order of the sacred college.
At the First Vatican Council (Coll. Lacens., VII, pp. 34, 488, 726) the only (arch)bishops figuring as primates, in virtue of then recent concessions, were these (by country) :
A selection of primatial pretences in other countries (here grouped by modern states, but sometimes the claimed 'primas' had a smaller or overlapping territory) and their Roman Catholic primates (some historical claims are dormant or have been void for centuries; new titles can only be awarded by the Holy See):
When England and Wales was split into three ecclesiastical provinces in 1911, the pre-existent Archbishop of Westminster was given certain privileges of pre-eminence constituting him 'chief metropolitan', but without the title of primate. Similarly the Archbishop of Seoul is often considered to be the primate of Korea, but such title has never been granted by the Vatican. Such 'analogous' use of the title is confusing and technically incorrect.
In the Orthodox churches, Primate is often used in the general sense of the head of an autocephalous or autonomy church, but not as a specific title. Thus, the Patriarch of Moscow and all Russia, the Archbishop of Mtskheta and Tbilisi, Catholicos-Patriarch of All Georgia, the Coptic Orthodox Pope of Alexandria and Patriarch of All Africa on the Holy See of St. Mark, the Greek Pope and Patriarch of Alexandria and all Africa, the Archbishop of Athens, the Archbishop of Washington and New York, Metropolitan of All America and Canada, and the Archbishop of Karelia and All Finland are all primates of their respective churches, regardless of their individual titles.
In stand-alone ecclesiastical provinces, the Primate is the metropolitan archbishop of the province. In national churches composed of several ecclesiastical provinces, the Primate will be senior to the metropolitan archbishops of the various provinces, and may also be a metropolitan archbishop. In those churches which do not have a tradition of archiepiscopacy, the Primate is a bishop styled "Primus" (in the case of the Scottish Episcopal Church, "Presiding Bishop", "President-Bishop", "Prime Bishop" or simply "Primate". In the case of the Episcopal Church in the United States, which is composed of several ecclesiastical provinces, there is a Presiding Bishop who is its Primate, but the individual provinces are not led by metropolitans.
The Moderators of the United Churches of North and South India, which are united with other originally non-Anglican churches, and which are part of the Anglican Communion, while not primates, participate in the Primates' Meetings.
Anglican primates may be attached to a fixed See (e.g., the Archbishop of Canterbury is invariably the Primate of All England), he or she may be chosen from among sitting metropolitans or diocesan bishops and retain their See (as with, for example, the Primate of the Anglican Church of Australia), or he or she may have no See (as in the Anglican Church of Canada). Primates are generally chosen by election (either by a Synod consisting of laity, clergy and bishops, or by a House of Bishops). In some instances, the primacy is awarded on the basis of seniority among the episcopal college. In the Church of England, the Primate, like all bishops, is appointed by the British Sovereign, in his or her capacity as Supreme Governor of the established church, on the advice of the Crown Appointments Commission.
It should be noted that in the Church of England and in the Church of Ireland, the metropolitan of the second province has since medieval times also been accorded the title of Primate. In England, the Archbishop of Canterbury is known as the "Primate of All England" while the Archbishop of York is "Primate of England" (see also Primacy of Canterbury). In Ireland both the Anglican and Catholic Archbishops of Armagh are titled "Primate of All Ireland"; while both the Anglican and Catholic Archbishops of Dublin are titled "Primate of Ireland". As both of these positions pre-date the 1921 partition, they relate to the whole island of Ireland. The junior primates of these churches do not normally participate in the Primates' Meeting.