Answer:
C. That the selling of indulgences to everyday citizens was a sinful practice
Explanation:
Jan Hus, was a Czech theologian and philosopher, rector of the Carolina University in Prague. As a reformer and preacher he is considered one of the precursors of the Protestant Reformation. His followers are known as Hussites. He died burned at the stake after being condemned for heresy at the Council of Constance.
Hus stated that the true Church was invisible and that all those who belong to the Church are its members. The Roman church has an eminent role, but it is not the true Church of Christ, since it taught that only Christ was the head of the Church. He preached that Jesus Christ was the true Stone and not Peter, and said that the pope, with his corruption and his many sins and errors that he taught to people, was the incarnation of the antichrist. Hus's criticisms are directed mainly at Antipope John XXIII, successor of Alexander V, to whom the King of Bohemia had given his obedience. To finance the war against Ladislaus, John XXIII promulgated the preaching of indulgences in Bohemia. The public demonstration of Hus caused the mistrust of the preachers sent by the antipope, which was mainly due to the fact that they were only interested in money and little to explain well the meaning of indulgences to the faithful.
It would be because the atomic bomb was a new superweapon, and napalm had been around for a while. Does that make it right? No, but what had to be done had to be done.
Answer:
How did the Catholic Church respond to the Ninety-Five Theses? It condemned the list and asked the writer to recant it.
Explanation:
So it's the last one
Explanation:
The history of Ottoman–Safavid relations (Persian: روابط عثمانی و صفوی) started with the establishment of Safavid dynasty in Persia (Iran) in the early 16th century. The initial Ottoman–Safavid conflict culminated in the Battle of Chaldiran in 1514, and was followed by a century of border confrontation. In 1639, Safavid Persia and Ottoman Empire signed the Treaty of Zuhab which recognized Iraq in Ottoman control, and decisively parted the Caucasus in two between the two empires. For most of it, the Zuhab treaty was a consolidation of the Peace of Amasya of about a century earlier.[1]
Persian and Ottoman Empire in 1661
Until the 18th century, the struggle between the Safavid version of Shia Islam and the Ottoman Turkish version of Sunni Islam had continued to remain an important dimension of the combative relationships between the two major empires.[2] In the early 18th century, Persian–Ottoman peace negotiations introduced a new concept of inter-Muslim relations whereby sovereign states could co-exist as autonomous parts of the Islamic world community.[3] Although the further relations were guided by the mutual fear of weakness and distrust, it wasn't until 1847 when Qajar Persia and Ottoman Empire reached a substantial peace Treaty of Erzurum, starting a century of peace,[2] after centuries of rivalry.
