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Aristocracies and Church

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  1. Strategy Analysis
    1. The State of the overall market demand
    2. Competitive Analysis
    3. Regulatory Developments
  2. Research of the strategic choices
    1. Conceptual Analysis
    2. Strategic approaches
  3. Justification of strategic choices
    1. Justification in relation to internal capabilities
    2. Justification in relation to the changing environment
  4. Change in Strategy
    1. Changes likely
    2. Advancement
  5. Rationale of the strategy by a strategic analysis tool
  6. Analysis of coherence between the strategic choices of the firm and the accounting and financial information.
    1. Structure Analysis
    2. Evolution of the operating cycle
    3. Analysis of results

The Church is an institution or a configuration of institutions and a set of social agents with a monopoly over the legitimate manipulation of the sacred (clerics, monks). Moreover, the Church is an instance of thought. Also, religion is a global phenomenon. The social aspects of the Magisterium of the clergy are very important, because the institutional Church is not cut off from the world. While it has a spiritual function, it also has an eschatological dimension.

The Church is integrated into society because of the theme of "Hi (how to accomplish it?)". This dimension orients the discourse of the Church and the life of the laity. Similarly, it is part of the organization, even as it tries to order it. For example, during the chaos of the year one thousand, it operated by the movement of the Peace of God. It was therefore an inclusive governing structure of social life; a power regulator.

With the Gregorian Reform, the Church wanted to proclaim itself as superior to the temporal power. Moreover, the Church was rich while paradoxically it advocated poverty, leading to the rise of protest by heresy. Finally, the management of the sacred placed the Church in the sphere of power, which was an important link to the aristocracy. The bishop was the head of the diocese, sometimes corresponding to the county. Within the designated area, the bishop must pass the word of Christ and had legal authority regarding the internal problems in the church under canon law.

Thus, in the twelfth century the Episcopal court was set up, and if the bishop in question was a lord, he could also consider other cases. Thus, the bishop held political as well as economic power, because he managed properties, which also made him a land lord. Sometimes bishops hold a public jurisdiction (as the key to hunting). At the end of the twelfth century, the bishops are less controlled by the princes because since the XI-XII centuries, they are no longer elected by the clergy and the people, but by the canons comprising the cathedral chapter. These may or may not designate a member of the diocese (as Father). In Germany, it is often the king who chooses a bishop among his followers, but this also happens in other realms (Henry II of England (1154-1189) or, to a lesser extent, the King of France on only the Ile-de-France).

The bishop may use three sanctions: the excommunication, the interdict and anathema.
? Excommunication: Exclusion from the community of the faithful. So, an excommunicated person cannot enter a church (and receive the sacraments) and, more importantly, the faithful cannot speak to him. However, this penalty can be waived if the sinner repents (see donations).
? Prohibition: It is a sanction for a prince (or king) and the churches that depend on his principality (or royalty).
? Anathema: Call the wrath of God on a character. Only the Pope "fulminates anathema." He summons his bishops who stand in a circle each with a candle, the Pope makes a speech, then throws all their candles on the ground and ask for God to appear. This is a very serious sanction because it cannot be waived and that means hell for the sinner in question.

Tags: Anathema, Excommunication, Gregorian Reform

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