Papal History

This most recent edition of the bibliography contains almost 21,200 titles in English (64%) and French (36%), with an introductory section on historiography. It deals with every aspect of Italian history and culture from the Late Renaissance to the French Revolution.

This essay explores some of the papal symbols which assumed particular prominence during the pontificate of Pope Innocent III (1198–1216). These symbols belong to different modes of expression: metaphoric speech and writing (vicarius Christi, the pope's body); clothing (pallium, tiara); objects (the Golden Rose); and visual art (the mosaic in Old St Peter's). It is argued that the pope – and his curia – employed these symbols to represent the special position of authority which the pope held within the Church and society at large, and that several of them played a role in ritual enactments of papal authority. It is furthermore argued that they should be seen as part of a coherent system of symbols and that many of them serve to emphasise the relationship between the pope and Christ, and thus represent Pope Innocent III's ecclesiological programme in which the pope as God's representative on earth plays a pivotal role.

"Co' voti concordi di tutti, fu creato quella mattina sommo pontefice; non sapendo quegli medesimi che l'avevano eletto rendere ragione per che causa, in tanti travagli e pericoli dello stato della Chiesa, avessino eletto uno pontefice barbaro e assente per sì lungo spazio di paese, e al quale non conciliavano favore né meriti precedenti né conversazione avuta con alcuni altri cardinali, da' quali appena era conosciuto il suo nome, e che mai non aveva veduto Italia, e senza pensiero o speranza di vederla. Della quale estravaganza, non potendo con ragione alcuna escusarsi, trasferivano la colpa nello Spirito Santo, solito, secondo dicevano, a ispirare nella elezione de' pontefici i cuori de' cardinali: come se lo Spirito Santo, amatore precipuamente de' cuori e degli animi mondissimi, non si sdegnasse di entrare negli animi pieni di ambizione e di incredibile cupidità, e sottoposti quasi tutti a delicatissimi, per non dire inonestissimi, piaceri" (F.G. Storia d'Italia, XIV, 12). 
L’«estravagante» elezione di Adriano VI e le vicende che l'accompagnarono sono essenziali per comprendere la storia dei due pontificati medicei. Francesco Guicciardini è un testimone eccellente e interessato di quel pontificato, che gettò nello scompiglio non solo la città di Firenze, ma l'intero stato pontificio. Per non parlare delle questioni istituzionali che precedettero la sua elezione. Il contributo intende da un lato dar conto della narrazione che Guicciardini propone di quel pontificato e dall'altro, grazie anche all'ausilio di alcune sue lettere di recente ritrovamento, anche della fervente attività che caratterizza l'esperienza del governatore tra il 1522 e il 1523. Quali furono le sue preoccupazioni, quali i mutamenti nella sua azione politica e soprattutto in che modo egli usò, a sua difesa, il servizio prestato sotto Adriano, per rispondere ai Repubblicani fiorentini, che dopo il ’27, lo accusavano di aver dedicato la propria vita unicamente a servire la tirannide medicea.

Laudato si es una encíclica escrita por el papa Francisco y dedicada a la protección del medio ambiente. El cambio climático es un problema global con graves dimensiones ambientales, sociales, económicas, distributivas y políticas, y plantea uno de los principales desafíos actuales para la humanidad. Por eso es importante para la humanidad está llamada a tomar conciencia de la necesidad de realizar cambios de estilos de vida, de producción y de consumo, para combatir este calentamiento. En el presente informe se desarrollarán los críticos de la misma para poder reflexionar sobre el gran problema que aqueja a nuestra población. El primer aspecto importante que trata el papa Francisco es que el calentamiento global es real. Ya que muchos han tratado de desmentir este problema que podría acabar con todos los seres vivos. Muchas de estas personas son poseedores o trabajadores de empresas que contribuyen a la destrucción de nuestro planeta o simplemente reciben grandes beneficios económicos que no están dispuestos a dejar de recibir. El segundo punto sería que este cambio climático es principalmente el resultado de la actividad humana. El consumismo ha llevado a la raza humana a adquirir elementos que no necesitamos y cabe destacar que estos son elaborados con combustibles fósiles que al ser liberados causan gran daño en nuestra atmósfera. El tercer aspecto sería que los países ricos tienen una "deuda ecológica" con los países pobres. Los países con más recursos económicos son industrializados y son estos en su mayoría los causantes del efecto invernadero; las acciones de un grupo crean una situación que nos afecta a todos en especial a las personas menos favorecidas económicamente. La cuarta vertiente sería la Creación de instituciones internacionales fuertes estas se necesitan para crear regulaciones en todos los países a nivel gubernamental para tratar de frenar el efecto invernadero y el calentamiento global que tanto nos afecta y por último el papa francisco establece que muchos políticos solo se enfocan en reducir los impactos negativos del cambio climático en vez de tratar de cortar de raíz el problema antes de que sea tarde. En conclusión, la encíclica Laudato si trata en sí el problema medio ambiental tanto desde la perspectiva de la problemática hasta la intervención política en el avance de este. Lo que está ocurriendo nos pone ante la urgencia de avanzar en una valiente revolución cultural. La ciencia y la tecnología no son neutrales, sino que pueden implicar desde el comienzo hasta el final de un proceso diversas intenciones o posibilidades, y pueden configurarse de distintas maneras. Nadie pretende volver a la época de las cavernas, pero sí es indispensable aminorar la marcha para mirar la realidad de otra manera, recoger los avances positivos y sostenibles, y a la vez recuperar los valores y los grandes fines arrasados por un desenfreno megalómano.Ya que estamos viviendo en el consumismo y es este deseo del ser humano de ser poseedores de todo que nos hará quedar sin nada.

Why did Giordano Bruno let himself be led to the stake by the Holy Office on 17 February 1600? A new, compelling and documented reconstruction that reopens one of the most celebrated court cases in our history.

Perché Giordano Bruno si lasciò condurre al rogo dal Sant’Officio il 17 febbraio 1600? Una nuova, avvincente e documentata ricostruzione che riapre uno dei casi giudiziari più celebri della nostra storia.

The year 538 A.D. became the turning point in the history of the Roman Empire since so many aspects on political, administrative and economical levels were already switched off that when Justinian declared himself to be a theologian from this year and no longer a soldier, he crossed the barrier of his mandate between what is purely civil obligation and what is religious obligation, similarly to Constantine before, and entered in competition with the papal function and this role is evidence of Justinian's ongoing caesaro-papism. The quest for unification of the empire by unification of the church, the fever for church-building projects with his wife Theodora, the persecution of enemies of the church and heretics, his disdain with the Sabbath although his second name was Sabbatini, his support for suppressing any eschatological fever in line with the church fathers and Oecumenius and yet trying to build the 'Kingdom of God' on earth, all this indicate the problem 538 was f...

This short piece, originally written in 2005 during my undergraduate studies of Communications and Mass Media at the University of New York in Prague, attempts a discourse analysis of the 1884 Encyclical "Humanum Genus", penned by Pope Leo XIII against Freemasonry. This document is analyzed in terms of structure, subject matter, rhetorical devices used, choice of medium, as well as placed in a broder context as far as its creation is concerned.

The Festa della Chinea, which roughly translates as ‘Festival of the Wandering Nag’, was a historic festival held in Rome bi-annually until the late 18th century (1788), in which the viceroy of the Kingdom of Naples was required to pay his homage to the pope. This entailed, among other things, the offering of a white horse (‘nag’) that formed part of a procession through the streets of Rome. The destination of the procession was the Basilica of St Peters, where the horse was traditionally allowed to roam within the basilica before finally being guided to the cathedra of the pontiff for a formal blessing. The peculiarity of this festival has never really been properly explained. By the early 18th century it gave rise to the most elaborate ephemeral constructions in the city, culminating in a huge firework display in the Piazza Farnese, the location of the embassy of the Bourbon Kingdom of Naples and Sicily from the late 17th century. In this paper, I will examine the Festa della Chinea in the context of the tradition of festivals in Rome, tracing changes in the symbolic and ceremonial meanings of these extravagant events with specific focus on equine and water symbolism. As one of the oldest festivals in Rome, which was held annually over a period of about 600 years, the Festa della Chinea provides a rich source of material about how such events were celebrated and understood, both by the organisers and the spectators.

A obra que contem dois dos manuscritos que vão ser abordados e analisados na realização deste trabalho: as Chronicles of the Crusades, em que contem a Chronicon de rebus gestis Ricardi Primi, de Richard of Devizes, que relata os 3 primeiros anos do reinado de Ricardo I de Inglaterra entre 1189 e 1192 e que abordam os eventos que ocorrem em Inglaterra enquanto Ricardo está ausente e torna-se líder da Terceira Cruzada, e o Itinerarium peregrinorum et gesta regis Ricardi de Geoffrey of Vinsauf, que relata opostamente os eventos ocorridos em Jerusalém enquanto Ricardo I participa na Terceira Cruzada.

The paper takes a critical look at the suggestion by a Finnish historian, Jouko Vahtola, that the Order of the Sword Brothers or Brethren on the initiative of the Finnish bishop Thomas (Tuomas) was present in Finland for a period in the 1230s. The evidence for this is weak bordering on non-existent. Related articles available on academia.edu are Lind, Bishop Thomas in recent Historiography; Lind, Early Russian-Swedish Rivalry; and Lind, Sword Brethren
https://www.academia.edu/32540122/Bishop_Thomas_in_Recent_Historiography_Views_and_Sources_In_Suomen_varhaishistoria_ed_Ky%C3%B6sti_Julku_pp_304_16_Studia_historica_septentrionalia_21_Oulu_1992_Finnish_summary_
https://www.academia.edu/14546779/Early_Russian_Swedish_Rivalry_The_Battle_on_the_Neva_in_1240_and_Birger_Magnusson_s_Second_Crusade_to_Tavastia_Scandinavian_Journal_of_History_16_4_1991_269_95
https://www.academia.edu/19497169/Sword_Brethren_in_The_Crusades_an_Encyclopedia_ed_Alan_V_Murray_2006_1130_36

"Failed Ritual? Medieval Papal Funerals and the Death of Clement VI (1352)," " in  Histories of Post-Mortem Contagion: Infectious Corpses and Contested Burials, ed. Christos Lynteris, and Nicholas Evans (London: Palgrave Macmillan, 2017), 27-53.

Paper published in: T. Weddigen, S. de Blaauw, B. Kempers & A. Roth (eds.), Functions and Decorations: Art and Ritual at the Vatican Palace in the Middle Ages and the Renaissance (Capellae Apostolicae Sixtinaeque Collectanea Acta Monumenta, 9), Rome (Bibl. Apostolica Vaticana) / Turnhout (Brepols) 2003, 153 – 168

Paper deals with the historical story of the advent of Christianity. Examines what Christianity had to offer Rome during its war with the Jews (placation of slaves & the poor, promise of life after death & "reward", making soldiers unafraid to die, "comforting" dead soldier's family, etc.).

The consensus on Pope Honorius III (1216–27) is that he was a conciliatory politician who lacked the harder edge possessed by his immediate predecessor and successor. Yet, using overlooked evidence regarding the role of Honorius in Frederick II’s seizure of the kingdom of Jerusalem from John of Brienne in 1225, this article reveals that he was in fact capable of acting in a ruthlessly pragmatic manner. It provides a rare case study of the duplicitous uses that could be made of the papal chancery by an early thirteenth–century pope while navigating a difficult diplomatic path between two kings.

To a large degree, the Bible and the Church have been lumped together in people’s minds and the frustration that some have felt with the actual “institutions of Christianity” have made them question and throw out the church, the Bible, and even Christianity itself. Many of the criticisms are overblown, but the church does have things to answer for.

From amazon.com:
""Whoever needs an act of faith to elucidate an event that can be explained by reason is a fool, and unworthy of reasonable thought." This line, spoken by the notorious 18th-century libertine Giacomo Casanova, illustrates a deeply entrenched perception of religion, as prevalent today as it was hundreds of years ago. It is the sentiment behind the narrative that Catholic beliefs were incompatible with the Enlightenment ideals. Catholics, many claim, are superstitious and traditional, opposed to democracy and gender equality, and hostile to science. It may come as a surprise, then, to learn that Casanova himself was a Catholic. In The Catholic Enlightenment, Ulrich Lehner points to such figures as representatives of a long-overlooked thread of a reform-minded Catholicism, which engaged Enlightenment ideals with as much fervor and intellectual gravity as anyone. Their story opens new pathways for understanding how faith and modernity can interact in our own time.

Lehner begins two hundred years before the Enlightenment, when the Protestant Reformation destroyed the hegemony Catholicism had enjoyed for centuries. During this time the Catholic Church instituted several reforms, such as better education for pastors, more liberal ideas about the roles of women, and an emphasis on human freedom as a critical feature of theology. These actions formed the foundation of the Enlightenment's belief in individual freedom. While giants like Spinoza, Locke, and Voltaire became some of the most influential voices of the time, Catholic Enlighteners were right alongside them. They denounced fanaticism, superstition, and prejudice as irreconcilable with the Enlightenment agenda.

In 1789, the French Revolution dealt a devastating blow to their cause, disillusioning many Catholics against the idea of modernization. Popes accumulated ever more power and the Catholic Enlightenment was snuffed out. It was not until the Second Vatican Council in 1962 that questions of Catholicism's compatibility with modernity would be broached again.

Ulrich Lehner tells, for the first time, the forgotten story of these reform-minded Catholics. As Pope Francis pushes the boundaries of Catholicism even further, and Catholics once again grapple with these questions, this book will prove to be required reading."

Doubtlessly, Callistus, Bishop of Rome (217?−222?), was added to the
list of honored martyrs of the City of Rome (Depositio martyrum). But whether or not he actually was martyred, as the Acta Callisti suggest, is controversially debated. The author of the Refutatio omnium haeresium (Elenchos), an opponent of the bishop, does not at all refer to his death. He does mention, however, that Callistus was sentenced to the mines of Sardinia. After his return, Bishop Victor (189?−199?), and implicitly the author as well, acknowledges him as a confessor. Because the terminology is not definite at this point in time, the confessor Callistus is described as a martyr and added to the list of martyrs after his death. The missing narrative of his violent death that is implicated by the title martyr is
invented by the Acta. The efforts to underscore the reliability of the Acta through the similarly novelesque Historia Augusta are unconvincing. Therefore the Acta are of no importance for the determination of the facts about the life and death of Bishop Callistus. However, they provide insights on the development of the tradition of Callistus in Trastevere, the Catacombs of Calepodius as well as the topography of Rome at the end of the 5th century.

In Living under the Evil Pope, Martina Mampieri presents the Hebrew Chronicle of Pope Paul IV, written in the second half of the sixteenth century by the Italian Jewish moneylender Benjamin Neḥemiah ben Elnathan (alias Guglielmo di Diodato) from Civitanova Marche. The text remained in manuscript for about four centuries until the Galician scholar Isaiah Sonne (1887-1960) published a Hebrew annotated edition of the chronicle in the 1930s. This remarkable source offers an account of the events of the Papal States during Paul IV’s pontificate (1555-59). Making use of broad archival materials, Martina Mampieri reflects on the nature of this work, its historical background, and contents, providing a revised edition of the Hebrew text as well as the first unabridged English translation and commentary.

Paper demonstrating the origin of Popes (or Bishops of Rome) from the Calpurnius Piso family, giving the actual identities of the first 10 Popes. 18 pages.

This paper also makes the case for the mention of Christ in the works of Flavius Josephus as being original to that work and points out the need for change in the study of ancient history.

Discusses the uses of the figure of the Virgin Mary in the Chronicon Livoniae by Henry of Livonia (completed c. 1227) and asks how Henry's appropriations of the Virgin may have been received in Rome during the pontificate of Innocent III (1198-1216)

Il diplomatico milanese Angelo Maria Durini (1725-1796), cardinale dal 1776, attraversa l’Europa e il secolo dei Lumi con l’imponenza della sua corporatura e un passo da minuetto, senza lasciarsi imbrigliare nelle facili categorie di “conservatore” o “progressista”. Poeta, erudito e bibliofilo, collezionista di busti e ritratti, creatore di ville e giardini, il Durini è mecenate per vocazione, e mecenate militante, pronto a patrocinare visceralmente la causa e gli uomini in cui crede. Offrirà il suo generoso sostegno ai patrioti cattolici polacchi schiacciati dalla Russia di Caterina II, ai letterati in cerca di un riconoscimento istituzionale nella Lombardia di Giuseppe II, ai classicisti della soppressa Compagnia di Gesù, agli uomini e alle donne di merito. Non a caso sarà Parini, nell’ode “La gratitudine”, a celebrarlo come l’incarnazione del più puro ideale di mecenatismo che l’età nuova potesse immaginare.
Raffinato e sanguigno, difensore del latino e cultore del dialetto, è il più ardente sostenitore di Giuseppe Parini, Domenico Balestrieri e Guido Ferrari, le tre punte di diamante di un mecenatismo creativo e interattivo, di orientamento classicista, dispiegato nei suoi ultimi vent’anni lombardi a sostegno della cultura milanese uscita dalle esperienze dei Trasformati e dei Pugni. L’ultimo atto del suo mecenatismo illuminato sarà la donazione della più preziosa fra le sue raccolte, la biblioteca formata amorevolmente nel corso di una vita, alla neonata Regia Biblioteca di Brera, “per vero sentimento del più puro patriotismo”.

La Biblioteca Nazionale Braidense, gelosa custode del fondo Durini,  il 26 gennaio 2012, in occasione della presentazione della monografia dedicata al cardinale da CRISTINA GEDDO (Silvana Editoriale, 2010), ha ospitato l’incontro di studio da cui ha origine questa pubblicazione. Corollario della monografia e paradigma per le ricerche future, l’“Omaggio al cardinale Angelo Maria Durini”, corredato da un’introduzione del direttore della Braidense Andrea De Pasquale e da un’appendice della curatrice sulla donazione duriniana, raccoglie i saggi di cinque eminenti studiosi di discipline diverse, che analizzano secondo le rispettive competenze il poliedrico operato e la discussa figura del protagonista: CARLO CAPRA, già ordinario di Storia moderna e di Storia dell’età dell’Illuminismo all’Università degli Studi di Milano, socio dell’Istituto Lombardo Accademia di Scienze e Lettere; SANTE GRACIOTTI, emerito di Filologia slava all’Università di Roma “La Sapienza”, socio dell’Accademia Nazionale dei Lincei; FELICE MILANI, già direttore della Biblioteca Civica “Carlo Bonetta” di Pavia e socio dell’Accademia Ambrosiana, classe di Italianistica; MAURO NATALE, emerito di Storia dell’arte moderna all’Università di Ginevra; WILLIAM SPAGGIARI, ordinario di Letteratura italiana all’Università degli Studi di Milano e socio dell’Accademia Ambrosiana, classe di Italianistica.

MAURO NATALE riesamina il percorso di Angelo Maria Durini nel contesto della storia culturale europea del secondo Settecento, alla luce della rete di relazioni umane, politiche e letterarie di cui si fa portavoce il suo mecenatismo artistico.

SANTE GRACIOTTI reinterpreta l’attività politica e culturale del nunzio Durini a Varsavia negli anni cruciali che preparano la prima spartizione della Polonia, sulla base dei suoi imprescindibili studi sul Durini polacco e sulla Polonia di Stanislao Augusto.

WILLIAM SPAGGIARI esplora temi, modi e interlocutori della prolifica produzione latina di Durini, fedele alla poetica dell’Arcadia, e si sofferma sul suo rapporto privilegiato con Parini aggiungendo nuove postille all’ode “La gratitudine”.

FELICE MILANI, riflettendo sul rapporto Durini-Balestrieri attraverso la lettura incrociata dei testi dei due poeti, individua un nuovo punto di convergenza tra il mecenate e il suo protetto nell’interesse per la tecnica versificatoria che li induce a un confronto stimolante sulla metrica del verso latino e milanese.

CARLO CAPRA ripercorre incisivamente le tappe della carriera di Durini nella cornice del secolo dei Lumi fra Lombardia ed Europa, indugiando sugli snodi più significativi e sul rapporto singolare con Pietro Verri.

CRISTINA GEDDO pubblica l’inventario originale della biblioteca di Angelo Maria Durini donata alla Braidense (luglio 1795), ricco di opere letterarie greche, latine, italiane e francesi, in pregiate edizioni delle più celebri tipografie europee dal Cinquecento all’età contemporanea.

AVVERTENZA: Sulla base della normativa in materia di diritti d’autore, oltre che di una norma etica fondamentale, non è concesso utilizzare questi testi in qualsiasi forma – copia, citazione, riassunto etc. – senza menzionare la fonte.

WARNING: Under copyright law, as well as a fundamental norm of ethics, any use of this published texts – copy, citation, abridged version etc. – is not authorised without mentioning the source.

While they often go hand-in-hand and the distinction between the two is frequently blurred, authority and power are distinct concepts and abilities – this was a problem that the Church tussled with throughout the High and Late Middle Ages. Claims of authority, efforts to have that authority recognized, and the struggle to transform it into more tangible forms of power were defining factors of the medieval Church’s existence.

As the studies assembled here demonstrate, claims to authority by members of the Church were often in inverse proportion to their actual power – a problematic paradox which resulted from the uneven and uncertain acceptance of ecclesiastical authority by lay powers and, indeed, fellow members of the ecclesia. The chapters of this book reveal how clerical claims to authority and power were frequently debated, refined, opposed, and resisted in their expression and implementation. The clergy had to negotiate a complex landscape of overlapping and competing claims in pursuit of their rights. They waged these struggles in arenas that ranged from papal, royal, and imperial curiae, through monastic houses, law courts and parliaments, urban religious communities and devotional networks, to contact and conflict with the laity on the ground; the weapons deployed included art, manuscripts, dress, letters, petitions, treatises, legal claims, legates, and the physical arms of allied lay powers.

In an effort to further our understanding of this central aspect of ecclesiastical history, this interdisciplinary volume, which effects a broad temporal, geographical, and thematic sweep, points the way to new avenues of research and new approaches to a traditional topic. It fuses historical methodologies with art history, gender studies, musicology, and material culture, and presents fresh insights into one of the most significant institutions of the medieval world.

Thomas W. Smith teaches history at Rugby School and is a Fellow of the Royal Historical Society.

CONTENTS

Acknowledgements

Abbreviations

List of Figures and Tables

Introduction
Thomas W. Smith

Part I: Concepts of Papal Authority
1. Privilegium Romanae Ecclesiae: The Language of Papal Authority over the Church in the Eleventh Century
I. S. Robinson

2. Papal Authority and Power during the Minority of Emperor Frederick II
Benedict Wiedemann

3. The Medieval Papacy and the Concepts of ‘Anti-Judaism’ and ‘Anti-Semitism’
Rebecca Rist

4. The Place of the Papacy in Four Illuminated Histories from Thirteenth-Century England
Laura Cleaver

Part II: Representatives of Papal Authority
5. The Interface between Papal Authority and Heresy: The Legates of Honorius III in Languedoc, 1216–1227
Thomas W. Smith

6. Papal Legates in Thirteenth-Century Hungary: Authority, Power, Reality
Gábor Barabás

7. Pope Alexander IV, King Henry III and the Imperial Succession: Master Rostand’s Role in the Sicilian Business, 1255–1258
Philippa J. Mesiano

8. Cardinal Gerard of Parma as Co-Ruler in the Kingdom of Sicily, 1285–1289
Jean Dunbabin

Part III: The Papacy and the East
9. The Power of Tradition: The Papacy and the Churches of the East, c. 1100–1300
†Bernard Hamilton

10. Politics and Power in Latin Efforts at Church Union, 1300–1360
James Hill

11. Modifications to Papal Trade Licences at the Avignon Curia
Mike Carr

Part IV: Cultures of Ecclesiastical Authority and Power
12. The Late Medieval Papal Chapel: A Culture of Power and Authority
Matthew Ross

13. Dress to Impress: Jacque de Vitry’s Clothing and Episcopal Self-Fashioning
Jan Vandeburie

14. Imaging Power: Gender, Power and Authority in Florentine Piety
Catherine Lawless

15. Royal Women, the Franciscan Order, and Ecclesiastical Authority in Late-Medieval Bohemia and the Polish Duchies
Kirsty Day

Part V: Ecclesiastical Communities and Collective Authority and Power
16. Shall the First Be Last? Order and Disorder Amongst Henry II’s Bishops
Nicholas Vincent

17. Eustathios’s Life of a Married Priest and the Struggle for Authority in Twelfth-Century Byzantium
Maroula Perisanidi

18. The Bishop, the Convent and the Community: The Attempt to Enclose the Nuns
of S. Giustina, Lucca, 1301–1302
Christine Meek

19. Archbishop Walter Reynolds, the Clerical gravamina, and Parliamentary Petitions from the Clergy in the Early Fourteenth Century
Matthew Phillips

20. The Power of the Cardinals: Decision-Making at the Papal Curia in Avignon
Melanie Brunner

21. Negotiation and Conflict: The Templars’ and Hospitallers’ Relations with Diocesan Bishops in Britain and Ireland
Helen J. Nicholson

22. Hospitaller and Teutonic Order Lordships in Germany
Karl Borchardt

Index

Joannes Leo Africanus, (c. 1494 – c. 1554?) (or al-Hasan ibn Muhammad al-Wazzan al-Fasi, Arabic:حسن ابن محمد الوزان الفاسي) was an Andalusian Amazigh Moorish diplomat and author who is best known for his book Descrittione dell’Africa (Description of Africa) describing the geography of North Africa.

Zainteresowanie końcem przybiera różne formy. Bywa życiową pasją i łączy się z potrzebą odpowiedzi na palące pytania egzystencjalne, ale może być też traktowane jako problem teoretyczne, którego rozwiązanie pozwala lepiej rozumieć teksty z przeszłości. Sergio Quinzio (1927-1996) 5 maja 2013 roku ukończyłby 86 lat. Tymczasem zmarł w Rzymie w 1996 roku w wieku 69 lat. Był więc o osiem lat młodszy od Franka Kermode (1919-2010), którego książka z 1967 roku.

On the basis of new late medieval manuscripts of the 'Tractatus ymaginis Salvatoris' - the legend of the Salvator Icon in the Papal Lateran - the paper revises the genesis of this oldest Roman image legend and its adaption by Nicolaus Maniacutius around 1140. It focuses on the little-noticed practice of reciting such narratives in the nocturnal offices of the great Roman churches, framed by plainsong and other readings. Based of a careful investigation of Roman Legendaries and Passionaries it examines the genesis of this ritual and its importance for the transformation of narratives on cult images from oral to written tradition.

This chapter presents the first analysis and comparison of the arengae from a wide range of papal crusade calls in order to assess how Pope Gregory IX (1227– 41) used biblical imagery to justify and promote crusading in a variety of different theatres and against a number of different targets. It is contended that, while Gregory carefully tailored his use of the Bible in the arengae of his crusade letters, picking out the most relevant and powerful analogies for each of the crusade targets, so as to maximize the chances of winning recruits for the campaigns, there were also a number of common themes that transcended the theatre and target of the crusades. Through these shared references, Gregory linked different crusades together as part of a coherent theology of crusading on diverse fronts.