Disputation On Power

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 in Sumerian disputation poems.

In the scholastic system of education of the Middle Ages, disputations (in Latin: ''disputationes'', singular: ''disputatio'') offered a formalized method of debate designed to uncover and establish truths in theology and in sciences. Fixed rules governed the process: they demanded dependence on traditional written authorities and the thorough understanding of each argument on each side.

Mesopotamian disputations

In the ancient Near East, disputation was a popular genre of literature that went back at least to the mid-3rd millennium BC with the onset of Sumerian disputations, followed by the first Akkadian-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 the ''Debate between the hoe and the plough'' and the ''Debate between sheep and grain''.

Syriac disputations

Many disputations were composed in the Syriac language, including the ''Dispute Between the Cherub and the Thief'' and the ''Dispute Between Heaven and Earth''.

Medieval disputations

A significant category of disputations took place between Christian and Jewish theologians as a form of both theological and philosophical debate and proselytization. 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, committing heresy. 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."

* 1240: the Disputation of Paris during the reign of Louis IX of France (St. Louis) between a member of the Franciscan Order Nicholas Donin, who earlier converted from Judaism and persuaded Pope Gregory IX to issue a bill ordering the burning of the Talmud, and four of the most distinguished rabbis of France: Yechiel of Paris, Moses of Coucy, Judah of Melun, and Samuel ben Solomon of Château-Thierry. The commission of Christian theologians condemned the Talmud to be burned and on June 17, 1244, twenty-four carriage loads of Jewish religious manuscripts were set on fire in the streets of Paris.
* 1263: the Disputation of Barcelona before King James I of Aragon: between the friar Pablo Christiani (a convert from Judaism) and Rabbi Moses ben Nachman (also known as Nachmanides). At the end of disputation, the king awarded Nachmanides a monetary prize and declared that never before had he heard "an unjust cause so nobly defended." Nevertheless, the Dominicans claimed the victory and Nachmanides was exiled and his report of the proceedings was condemned and burned. A committee appointed by the king censored the passages from the Talmud they deemed offensive.
* 1375: public disputations held at Burgos and Avila by Moses Cohen de Tordesillas with converts from Judaism John of Valladolid and Abner of Burgos. Another disputation was held at about the same time in Pamplona by Shem-Tob ben Isaac Shaprut of Tudela with Cardinal Don Pedro de Luna, afterward Avignon Pope Benedict XIII, the disputations being made the subjects of the books "'Ezer ha-Emunah" (by Moses) and "Eben Boḥan".
* 1413: the Disputation of Tortosa in Spain, staged by the Antipope Benedict XIII. As a result, the Pope gave instructions by which all books of the Talmud would be handed over to his functionaries for censorship.
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.

Emergence of Protestantism (1518–1550)

Martin Luther opened the Protestant Reformation by demanding a disputation upon his 95 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.

Heidelberg Disputation (1518)

During a convention held at Heidelberg in April 1518, Luther directed a dispute on 28 theological and 12 philosophical theses. He was successful in winning over Johannes Brenz and the Dominican Martin Bucer.

Leipzig Disputation (1519)

Johann Eck became involved in a literary contest with Andreas Karlstadt and challenged his adversary to a public debate. In Leipzig, 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 of Duke 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 of Roman supremacy by divine right. The debate on papal primacy was succeeded by discussions of purgatory, indulgences, penance, etc. On 14 and 15 July, Karlstadt resumed the debate on free will and good 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, the University of Erfurt declined to intervene and returned the documents; the University of Paris sat in judgment upon Luther's writings, attaching to each of his opinions theological censure. Luther gained the support of Melanchthon.

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, where Zwingli 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.

Diet of Regensburg (1541)

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 the Augsburg Confession, and, in addition, formally repudiated the authority of the Roman pontiff and "would admit no other judge of the controversy than Jesus Christ"; both Pope Paul III and Luther predicted failure. However, since the emperor and his brother, King Ferdinand, persisted in making a trial, the pope authorized his nuncio, Giovanni Morone, to proceed to Speyer, whither the meeting had been summoned for June 1540. As the plague was raging in that city the conference took place in Hagenau. Neither the Elector of Saxony nor the Landgrave 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, and Urbanus Rhegius. The most prominent on the Catholic side were Johann Faber, Bishop of Vienna, and Eck. Present was John Calvin, then exiled from Geneva; he appeared as confidential agent of the King of France. After a month, King Ferdinand prorogued the conference to reassemble at Worms 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 minister Granvelle and Ortiz, his envoy, to the papal court. The latter brought with him the Jesuit Peter Faber. The pope sent the Bishop of Feltre

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