Christopher Columbuss View of the Americas Native Indigenous People - Research Paper Example

Topic: Americas Indigenous People According to Christopher Columbus and Bartholomew De Las Casas Christopher Columbus and Bartholomew De Las Casas were both Spanish colonialist and early explorers who visited America in the late 15th century up to early 16th century. Most of their works are dwelled most on how they viewed and related with the indigenous Americans, Indians and the African slaves. Although the two colonialists came from the same colonialist country, their views in regard to how the indigenous Americans needed to be related to and treated were absolutely different (Jane ). This was attributed greatly by the different personalities of the two colonialists. Notably is that Bartholomew De Las Casas was a priest, writer, a Dominican friar and an advocate for humane treatment and fair relation for the indigenous people of Americas. On the other hand Christopher Columbus was the early colonialist and explorer whose aim was to gain power and control over the indigenous America at whatever means. In order to get a conceptual view and understanding of the two perspectives it is worth to analyze critically each of the sides in regard to the newly discovered colonies and its indigenous native people who are the inhabitants. Christopher Columbus's Perspective Christopher Columbus’s perspective view of the Americas native indigenous people is evident in the contents of the letter he wrote to his majesty’s in Spain. In his letter regarded to as letter on the first voyage Columbus gives vivid and conceptual description on his adventure and encounters with the native indigenous people in his exploration trip in America. Columbus describes the indigenous American natives not really as a detached observer but as an entrepreneur whose main aim is to exploit the economic opportunities in the region (Jane ). His expedition can be perceived as for an economic expedition and commercially driven. Having critically analyzed the islands and the extensive indigenous people he interacted with, Columbus portrayed the regions and the people to being suitable for future colonization (Jane). Columbus lays great emphasis and focus on the Spaniards interaction with the native indigenous Americas people. He describes the local natives giving an account of their lifestyles and the societal customs in detail. Notably is that the people both men and women go naked only covering some specific parts, also he describes them as very generous and welcoming without any creed. He underlines the amenability and their docility which can be argued as relevant points which fosters the quest of the Spaniard colonialist and the underlying prospects as a successful future colonization (Jane). In his view he also asserts that the indigenous American people were timid and they lacked iron and weapons which could be a threat to their colonial quest and control over them. From this he underlines that they were not likely to face any difficulties in their interaction in the Indies lands. The indigenous people had no organized religion and that they believed that the Spaniard ships came from heaven. Columbus finally gives an account on the language used by the indigenous people (Jane). He notes that natives from different islands seemed to speak the same language and from this he asserts that this would greatly enhance the Christian conversion. As he was commercially oriented he provides that the Americas indigenous people were unskilled but they had excellent understanding and this aspect was suitable in the provision of labor (Jane). Bartholomew De Las Casas View Bartholomew view of the indigenous American people was based on his principle of universal human rights. He asserts that as human beings both the indigenous people and their Spanish conquerors and colonialist had same rights and needs universally as anyone else (McNutt). Because of this Bartholomew is regarded as one of the first European colonialist to formulate and putting forward the aspect of universal human rights. He defended the rights and freedoms of the indigenous American people throughout his life (McNutt). He had a firm stand which was against the violent and inhumane way in which the Spaniards treated the indigenous Americas natives. Thus from his defense of the indigenous people against the horrors in the name of colonization quest he was perceived by many as the defender of the Indians and the general native indigenous Americas people (McNutt). Traveling alongside the Spaniard army, he witnessed how poorly armed Americas indigenous people were being massacred and was not appealed with it. He viewed this enslavement and the unspeakable suffering and slaughter that the natives were being subjected to not only being a crime but also sin. Generally because of this conviction he became an advocate for equality and fair treatment of the Americas indigenous people (McNutt). In conclusion the two colonialists ascribe to different script and agenda because of their distinct intention for the Americas indigenous people. Columbus view is based on the quest for economic and exploitation of resources as well as using indigenous people for labor. Bartholomew is guided by the principle of universal rights and equality and mankind based on his religious believes. Topic 2: Failure of the Council of Trent regarding the Luther Ninety-Five Theses Demands Luther’s Ninety-Five Theses are considered and can be argued to mark the beginning of reformations in the early church in Europe (Wallace). These Theses were the implications of the abuse in regard to the selling of indulgence which greatly touched the church leaders such as the pope. His demands provided in his Ninety-Five Theses were greatly condemned by the church leaders but it greatly influences the beginning and the need for reforms in the church. The church formed Council of Trent as responded to these underlying demands which can be perceived to be a counter reformation (John L.Beaty). The core principle of Luther’s argument is that the Pope had no express authority or power to grant indulgence. The true reforms in the church could be achieved through reformed education and suitable social change and that’s what Luther advocated for. This sparked religious reformation in Europe and the Council of Trent responded to the emerging protestant reformation (Wallace). It can be viewed that The Council of Trent had no problem from implementing Luther’s Ninety-Five Theses but it had to fail to implement them because of the consequences it had caused in the church (Wallace). Notably is the divisions it had caused and this defined the main objective of this council. The objective and the goals of the council was twofold which was to condemn the doctrines and principles of Protestantism, the council was to give a clear definition of the Roman catholic doctrines in regard to all disputed points included those provided by Luther in his Ninety-Five Theses. This was an effort to give Protestants fair hearing but this was jeopardized by their decision to deny the Protestants the right to vote putting to an end their cooperation and this became a blow in their quest to make change of the Luther’s Ninety-Five Theses. Secondly is the council was had the role to effect the reformation in the church in regard to administration and discipline (John L.Beaty). This was as an attribute to the call for reformatory councils. The reformation was in line with Luther’s call for reformation of the corrupt church administration. The council abolished crying abuses which party touched Luther’s Ninety-Five Theses in which to a larger extent touched indulgences, clergy education, convents morals, uncalled for fulmination of censures and the forbade of duel (John L.Beaty). With respect to the above objectives of the Council of Trent it is evident that the council will fail in addressing the demands of the Luther’s Ninety-Five Theses. The reasons why the council failed can be discussed as follows. Radical Reformation Although Luther’s Ninety-Five Theses ascribed and called for magisterial reformation, the council on the other on their side perceived and branded them radical reformations. Magisterial reformers condemned and persecuted radical reformers and the Council of Trent supported this. The council interpretation of most of Luther’s Ninety-Five Theses was only considered to be highly associated with the radical reformist (Wallace). Luther’s Ninety-Five Theses ascribed to the justification of faith and the provision of good works in accordance to the moral standards experience of conversion (John L.Beaty). This was against the sola scriptura which was a valued doctrine by the counter-reformist church. Therefore it was one of the key reasons why the council could not meet the demands of Luther’s Ninety-Five Theses. The Popes The failure of the council to make changes on Luther’s Ninety-Five Theses is highly attributed to the council failure under the Pope. The blame in addressing the Luther’s Ninety-Five Theses assertions is blamed on the hierarchy of the council notably the papacy. Notably is the medieval papal scandal which was characterized with papal office attributed to scandalous living and nepotism. The Popes were in position to reform the church in the guidelines provided by Luther’s Ninety-Five Theses. The papacy was not able to understand the challenges and the underlying reforms that the church required. In general the papacy was not willing to lead way in making changes as asserted by Luther’s Ninety-Five Theses (John L.Beaty). In conclusion the Luther’s Ninety-Five Theses major aim was to bring out reformation in the church (Wallace). This implied that there was the need to expand the territory, as this euphoria continued the council was put in the odds and viewed that if the changes are made on Luther’s Ninety-Five Theses there was a likely threat of stability and social order. The reformist was perceived to be widely influential and conquering while the council aimed to contain them and to finally convert them back and this proved difficult with the required changes. Topic3: Significance of peace of Westphalia and Edict of Nantes Both the peace of Westphalia and Edict of Nantes had the aim of bringing about and fostering civil and religious unity in Europe. Edict of Nantes enhanced the general freedom of conscience to various individual citizens in Europe (Bettenson). It offered concession to both the Protestants and Catholics. It can Edict of Nantes be generally argued that the two aspects marked the end of the religious and civil wars in France. This also implied that the French Protestants acquired the long waited freedom and rights in regard to freedom of worship and that the Catholic dominance and superiority was reduced. The major significance of the peace of Westphalia and the Edict of Nantes is that the two marked a major historical development in Europe (Sidney Z. Ehler). The two landmarked the era of religious war and the era of political aggressiveness in Europe where the religious warring groups was characterized with competition and rivalry. This involved evolution of empires, dynastic rivalries and acquisition of territories (Sidney Z. Ehler). The political system in Europe is considered to be conceived from the peace of Westphalia. Until the time of French revolution territorial adjustments and arrangements were based on the treaty of Westphalia. As stated earlier in regard to the civil and religious freedom the two aspects and landmarks in European history have a significant impact on religious tolerance in the European history (Sidney Z. Ehler). It was only in Paris where the Protestants were not allowed to worship and this promoted peace and harmony among the European states. Notable is France during the reign of Henry in which Protestants were allowed to worship freely and it is during this period when France experienced peace and harmony. It can be argued that the two aspects had the aim of bringing peaceful coexistence between the European states and the religious factions in Europe (Bettenson). Edict notable dealt with the peaceful coexistence between the Catholics and Protestants. The implications of both peace of Westphalia and Edicts of Nantes was that there was a return of the imperial states. In addition to this, the rectification was that the rulers of the specific imperial states were allowed to make decision on what religion they should worship. Both the Catholics and the Protestants were equal before the law and they were all awarded equal recognition (Sidney Z. Ehler). All the parties in Europe in regard to the rulers notably the prince had the sole right of determining the religion of their own state and the options given were Catholicism, Calvinism and Lutheranism. In addition to the religious freedom is the Christians who were living in the principalities in which their denomination was not established was that they were allowed to practice their faith in public on a certain order (Bettenson). In Europe after the implementation of the two important characteristics which became the pillar of unity in Europe, there was full and general recognition of the states exclusive sovereignty. The states had full jurisdiction over its people, land, responsibilities tied to war and instability and its citizens and agents abroad. As the peace and stability fostered among the European states, all the restrictions including trade barriers and commerce established during the civil and the religious war were abolished , therefore there was free navigation in the entire region in accordance to the established laws and regulations of the specific states (Bettenson) . In conclusion the both peace of Westphalia and Edict of Nantes demolished the pretentious emperors to just temporal headship in Europe and that the spiritual supremacy of the Pope was undermined. Resulting from this was that all the states in Europe were governed based on the religious equality and complete independence of state with a clear jurisdiction in given territory. Therefore the role of international mediation was no longer in the hands of the Pope. This role was given to the diplomats and the ambassadors, this contributed greatly to the development of the future international laws and regulations which regulated atrocities and warfare. Work Cited Bettenson, Henry. Documents of the Christian Church. New York: Oxford University Press, 1970. Jane, Cecile. The Journalof Christopher Columbus (1968): 191-201. John L.Beaty, Oliver A. Johnson. Heritage of Western Civilization. London: Prentice Hall, 1991. McNutt, Francis Augustus. Barthlomew De Las Casas: His life, His Apostolate, and His Writings. New York, 1909. Sidney Z. Ehler, John B. Morrall. Church and State Through the Centuries: A Collection of Historic Documents. London: Burn and Gates, 1954. Wallace E. Adams et al. The Western World To 1700. New York: Mead & Co, 1969. Read More