Journal articles: 'Gregorian reform'

1

Cohen, Edward L. "Adoption and Reform of the Gregorian Calendar." Math Horizons 7, no. 3 (2000): 5–11. http://dx.doi.org/10.1080/10724117.2000.11975110.

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Hamilton, Sarah. "Penance in the Age of Gregorian Reform." Studies in Church History 40 (2004): 47–73. http://dx.doi.org/10.1017/s042420840000276x.

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On 28 January 1077 at the castle of Canossa in the northern Appenines King Henry IV was absolved from his excommunication by Pope Gregory VII. Henry’s reconciliation with the Church represented the successful conclusion to what had been a hazardous mission for both him and his small entourage, one which had involved a difficult journey through the alpine passes in winter. It culminated in the king, having abandoned his royal garb for simple woollen clothing and with bare feet, standing for three days before the gates of the castle of Canossa, ceaselessly weeping and imploring divine mercy.

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HOWE, JOHN. "St Berardus of Marsica (d. 1130) ‘Model Gregorian Bishop’." Journal of Ecclesiastical History 58, no. 3 (2007): 400–416. http://dx.doi.org/10.1017/s002204690700156x.

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The ‘Gregorian Reform’ or ‘Gregorian Revolution’ is a model of top–down ecclesiastical change that assumes that local bishops suddenly became, to some extent, agents of Rome. One striking illustration of this is the portrayal of the ‘new Gregorian bishop’, based largely on Berardus of Marsica (d. 1130), presented by Pierre Toubert in his classic Structures du Latium médiéval (1973), and now reprised by Jacques Dalarun (2003). This article, employing an unedited collection of miracles, re-examines Toubert's treatment of Berardus and reveals a reforming saint who belongs less to Rome and more to his idiosyncratic cathedral of Santa Sabina.

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Rusnak, Oleksandr. "Calendar Reform of Bishop H. Khomyshyn and Bukovyna." Науковий вісник Чернівецького національного університету імені Юрія Федьковича. Історія 1, no. 47 (2018): 74–79. http://dx.doi.org/10.31861/hj2018.47.74-79.

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The article analyzes the main motives for the implementation of calendar reform 1916 of Stanyslaviv Bishop H. Khomyshyn. The attitude of Ukrainian Greek Catholic population of Bukovyna towards the Gregorian calendar is described. The positions of representatives of local clergy and individual politicians are determined. Keywords: Bukovyna, Hryhorii Khomyshyn, Greek Catholic Church, calendar reform

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Robinson, I. S. "Pope Gregory VII (1073–1085)." Journal of Ecclesiastical History 36, no. 3 (1985): 439–83. http://dx.doi.org/10.1017/s0022046900041191.

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On 25 May 1085 Pope Gregory VII died in exile. The ninth centenary of the death of this great pope – ‘the greatest who has ever sat in St. Peter's chair’ Erich Caspar called him in 1924 – provides an obvious pretext for a bibliographical essay. What makes such. an essay a necessary exercise rather than a mere commemorative gesture is the fact that there is not available at present in any language a full-scale biography of Hildebrand–Gregory which reflects the current state of research. There is no doubt that Gregorian studies are flourishing: the colloquium in Salerno in May 1985 will offer an impressive account of research in progress. Over 200 books and articles on different aspects of the life and thought of Hildebrand-Gregory, written in the second half of this century, are listed below. Perhaps it is this sheer wealth of material and opinion which has disheartened potential biographers. The following survey concentrates on Gregorian literature since 1947, the year in which the Salesian and Scriptor of the Vatican Library, Father Giovanni Battista Borino (1881–1966) founded in Rome the journal Studi Gregoriani, which has certainly fulfilled its founder's purpose of stimulating research into the history of the papal reform movement.

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Miller, Maureen C. "Masculinity, Reform, and Clerical Culture: Narratives of Episcopal Holiness in the Gregorian Era." Church History 72, no. 1 (2003): 25–52. http://dx.doi.org/10.1017/s0009640700096955.

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Historical narrations of the Gregorian Reform tend to cultivate a certain machismo. The traditional narrative emphasizes a struggle for dominance between two men, Pope Gregory VII and Emperor Henry IV, which escalated from epistolary sparring to armed combat and culminated in a dramatic scene in which one man was on his knees before the other at Canossa. Even the newer narratives, such as the late Karl Leyser's “Gregorian Revolution,” while highlighting broad social and religious transformations attendant upon the movement, still privilege a revolutionary cadre, a handful of reformers (all male, of course) gathered around Gregory VII, who artfully channeled the discontents of the masses into a permanent reordering of western society.

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Larson, Jeffry. "Huguenot resistance to the Gregorian calendar reform in France." College & Research Libraries News 63, no. 4 (2002): 260–61. http://dx.doi.org/10.5860/crln.63.4.260.

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RESNICK, IRVEN M. "Attitudes Towards Philosophy and Dialectic During the Gregorian Reform." Journal of Religious History 16, no. 2 (1990): 115–25. http://dx.doi.org/10.1111/j.1467-9809.1990.tb00654.x.

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Sari, Indah Puspita. "Analisa Pergeseran Kalender Gregorian Menjadi Kalender Dunia." AL - AFAQ : Jurnal Ilmu Falak dan Astronomi 4, no. 1 (2022): 20–31. http://dx.doi.org/10.20414/afaq.v4i1.4172.

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The Julius calendar or also known as the Old Style calendar is a calendar pioneered by Julius Caesar as a reform of the Roman republican calendar. The Julian calendar was formed at the time of knowing a difference of about 3 months in the calendar that was in effect at that time, namely the Ancient Roman Calendar which had been replaced long ago. The Ancient Roman calendar set the length of a year at only 365 days, ignoring the remaining days of the actual solar year. This is known when the day of the harvest season coincided with a holiday among the Romans which actually fell in summer but occurred in winter, where the number of days in the Roman year was shorter than the number of days in the solar year. Therefore, Julius Caesar and assisted by a Greek astronomer named Sosigenes corrected the error of the Roman calendar system at that time by making one year 365 days. Then the Gregorian calendar was born. This calender is the Gregorian calender or it can also be called the New Style Calender reformed from the Julius calender. The Gregorian calender is the most widely used calender in the western world and is the standard for calculating international days today although initially rejected by some countries.Keywords: Julius calender, Gregorian calender, Gregorian calender rejection.

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Tcherikover, Anat. "CONCERNING ANGOULÊME, RIDERS AND THE ART OF THE GREGORIAN REFORM." Art History 13, no. 4 (1990): 425–57. http://dx.doi.org/10.1111/j.1467-8365.1990.tb00408.x.

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Beers, John Michael. "Medieval Heresy: Popular Movements from the Gregorian Reform to the Reformation." History: Reviews of New Books 22, no. 1 (1993): 36. http://dx.doi.org/10.1080/03612759.1993.9950826.

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Gajic, Nenad. "The curious case of the Milankovitch calendar." History of Geo- and Space Sciences 10, no. 2 (2019): 235–43. http://dx.doi.org/10.5194/hgss-10-235-2019.

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Abstract. The Gregorian calendar, despite being more precise than the Julian (which now lags 13 d behind Earth), will also lag a day behind nature in this millennium. In 1923, Milutin Milankovitch presented a calendar of outstanding scientific importance and unprecedented astronomical accuracy, which was accepted at the Ecumenical Congress of Eastern Orthodox churches. However, its adoption is still partial in churches and nonexistent in civil states, despite nearly a century without a better proposition of calendar reform in terms of both precision and ease of transition, which are important for acceptance. This article reviews the development of calendars throughout history and presents the case of Milankovitch's, explaining its aims and methodology and why it is sometimes mistakenly identified with the Gregorian because of their long consonance. Religious aspects are briefly covered, explaining the potential of this calendar to unite secular and religious purposes through improving accuracy in both contexts.

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Belenkiy, Ari, and Eduardo Vila Echagüe. "History of one defeat: reform of the Julian calendar as envisaged by Isaac Newton." Notes and Records of the Royal Society 59, no. 3 (2005): 223–54. http://dx.doi.org/10.1098/rsnr.2005.0096.

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Having been asked in February 1700 by The Royal Society to respond to G. W. Leibniz's letter from Hanover about the decision of the German states to accept a so-called ‘improved calendar’, Isaac Newton, then Master of the Mint, developed a proposal for the reform of the Julian and Ecclesiastical calendars that was later found among his unpublished manuscripts (now grouped as Yahuda MS 24). His calendar, if implemented, would have become for England a viable alternative to the Gregorian. Despite having a different algorithm, its solar part agrees with the latter until ad 2400 and is more precise in the long run, within a period of 5000 years. Although Newton's lunar algorithm is more elegant than the Gregorian, his Ecclesiastical calendar remained incomplete. We explain why blank spaces were left and data were changed in several of the manuscripts, discuss the time frame and the order in which Newton wrote different drafts of Yahuda MS 24, analyse their relation with three manuscripts from the Cambridge collection, and suggest a reason for Newton's delay and failure to press for the implementation of his calendar. Newton, as can be discerned from his statistical analysis of Hipparchus's equinox observations, can be credited, historically, with the first application of the technique known today as linear regression analysis and also with a remarkable guess about the ancient Greek observations of the equinoxes that recently has been confirmed.

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Rockett, William. "Juristic Theology in More’s Polemics: The Bilney Case." Moreana 51 (Number 195-, no. 1-2 (2014): 10–27. http://dx.doi.org/10.3366/more.2014.51.1-2.4.

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Thomas More built his opposition to reform on a foundation of canon law because he believed the offenses of the reformers fell within the spiritual jurisdiction rather than the temporal; that these offenses were by right adjudicated in the church courts, not the Crown courts; and that the supreme authority in cases of unlawful theological innovation was not that of English kings but that of popes and councils. This paper’s argument is that the canonical system that served as More’s defense against innovation was created in the eleventh and twelfth centuries. This was the era of Gregorian reform, of Gratian’s Decretum, and of the phenomenon known as juristic theology. The main premise of juristic theology, that no region of the soul is exempt from legal judgment, is present in More’s critical analysis of the trial of Thomas Bilney in A Dialogue concerning Heresies.

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Lerner, Robert E. "Medieval Heresy: Popular Movements from the Gregorian Reform to the Reformation.Malcolm Lambert , Edward Arnold." Speculum 69, no. 3 (1994): 820–21. http://dx.doi.org/10.2307/3040906.

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Methuen, Charlotte. "Time Human or Time Divine? Theological Aspects in the Opposition to Gregorian Calendar Reform." Reformation & Renaissance Review 3, no. 1 (2001): 36–50. http://dx.doi.org/10.1558/rrr.v3i1.36.

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Bauer, Dominique, and Randall Lesaffer. "Ivo of Chartres, the Gregorian Reform and the Formation of the Just War Doctrine." Journal of the History of International Law / Revue d'histoire du droit international 7, no. 1 (2005): 43–54. http://dx.doi.org/10.1163/1571805054545118.

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Fanning, Steven. "A Bishop and His World before the Gregorian Reform: Hubert of Angers, 1006-1047." Transactions of the American Philosophical Society 78, no. 1 (1988): i. http://dx.doi.org/10.2307/1006555.

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Blumenthal, Uta-Renate. "A Bishop and His World before the Gregorian Reform: Hubert of Angers, 1006-1047." Manuscripta 33, no. 2 (1989): 148–50. http://dx.doi.org/10.1484/j.mss.3.1312.

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Pegg, Mark. "Medieval heresy: popular movements from the Gregorian Reform to the Reformation (review)." Parergon 13, no. 2 (1996): 307–9. http://dx.doi.org/10.1353/pgn.1996.0036.

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Flanagan, Sabina. "Medieval Heresy: Popular Movements from the Gregorian Reform to the Reformation (review)." Parergon 20, no. 2 (2003): 206–8. http://dx.doi.org/10.1353/pgn.2003.0093.

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22

Ashworth, William B. "Book Review: The Gregorian Calendar in Context: Gregorian Reform of the Calendar: Proceedings of the Vatican Conference to Commemorate its 400th Anniversary, 1582–1982." Journal for the History of Astronomy 17, no. 2 (1986): 147–48. http://dx.doi.org/10.1177/002182868601700212.

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CORNELL DU HOUX, ADRIAN. "Lay Sanctity in the Central Middle Ages, 970–1120." Journal of Ecclesiastical History 71, no. 4 (2020): 738–54. http://dx.doi.org/10.1017/s0022046919002288.

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This article surveys a collection of lay saints who were neither martyrs nor born into a royal family to show that, despite previous assumptions, this type of sainthood was possible before developments of the twelfth century. Two main themes emerge from their cults, namely an attempt to promote pious role models for the lay aristocracy and the growth of pilgrimage as an expression of wider devotion. The cults are also situated in the context of the Gregorian reform movement, showing that they contribute to a picture of clergy and laity working symbiotically rather than in opposition.

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DELIVRÉ, FABRICE. "The Foundations of Primatial Claims in the Western Church (Eleventh–Thirteenth Centuries)." Journal of Ecclesiastical History 59, no. 3 (2008): 383–406. http://dx.doi.org/10.1017/s0022046908004193.

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From the eleventh to the thirteenth century, many archbishops in the western Church turned to the papacy to obtain confirmation of supra-metropolitan prerogatives in harmony with the hierarchical principles of the Gregorian Reform. The study of the proofs produced by these primates makes it possible to identify distinct, contrasting encounters between local ecclesiastical structures and the False Decretals, a canonical collection (c. 836–8/c. 847–52) which was widely disseminated in the central Middle Ages. This process reveals the opposition between two types of territorial primacies, based, on the one hand, on kingdoms searching for unity or, on the other, on the civil provinces of the late Roman Empire.

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Ayres, Larry. "An Italian Romanesque Manuscript of Hrabanus Maurus' "De laudibus Sanctae Crucis" and the Gregorian Reform." Dumbarton Oaks Papers 41 (1987): 13. http://dx.doi.org/10.2307/1291542.

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Buchanan, Charles. "SPIRITUAL AND SPATIAL AUTHORITY IN MEDIEVAL LUCCA: ILLUMINATED MANUSCRIPTS, STATIONAL LITURGY AND THE GREGORIAN REFORM." Art History 27, no. 5 (2004): 723–44. http://dx.doi.org/10.1111/j.0141-6790.2004.00446.x.

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Kathleen G. Cushing. "Pueri, Iuvenes, and Viri: Age and Utility In the Gregorian Reform." Catholic Historical Review 94, no. 3 (2008): 435–49. http://dx.doi.org/10.1353/cat.0.0087.

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Гуторович, О. В. "Проблема календаря и коперниканская революция". ТЕНДЕНЦИИ РАЗВИТИЯ НАУКИ И ОБРАЗОВАНИЯ 70, № 7 (2021): 144–49. http://dx.doi.org/10.18411/lj-02-2021-281.

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The desire to compromise between the natural course of natural processes and the desire of man to find order in them and organize his life led to the creation of the calendar. The authors of the article are faced with the task of showing that a person faced the problem of the calendar in ancient times, over time, the calendar changed, reflecting the cultural history of mankind. The calendar reform has always been accompanied by scientific discoveries, contributing to the increment of scientific knowledge. An example for the authors is the Gregorian calendar, the appearance of which was promoted by the Copernican revolution, which changed the idea of man about the universe.

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Kuhar, Kristijan. "Utjecaj tekstova latinskih rimskih sakramentara na crkvenoslavensku rimsku liturgiju (9. – 14. stoljeće)." Slovo, no. 68 (2018): 171–97. http://dx.doi.org/10.31745/s.68.6.

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The liturgical texts of the Church Slavonic sacramentaries (Kiev Leaflets, Vienna Leaflets, Sinai missal Sin. Slav. 5N and others) from the early stages of the Slavic liturgy (9th to 14th century) with its textological and euchological content mostly belong to the Roman rite. These texts are euchological texts with proper liturgical function: texts are written and arranged for the celebration of the Mass and they are preserved in the liturgical book called sacramentary. The medieval Latin liturgical textological tradition is divided into two branches: Gelasian and Gregorian, which formed a unique textological tradition in parts of Northern Italy and Transalpine countries (from Aquileia to Salzburg) establishing a new textological tradition known as the »Gelasianized-Gregorian Sacramentary«, which was used in the mentioned parts of Central Europe. Based on the research of the history of Old Church Slavonic liturgy and historical and comparative analysis of Latin and Church Slavonic texts, mostly conducted for the doctoral thesis entitled Historical and liturgical peculiarities of the early stages of the Slavonic liturgy, this study presents influences of Latin liturgical textological tradition from Central Europe on the oldest Church Slavonic translations of sacramentaries from 9th to 14th century and other liturgical texts, mainly euchological, which continued to exist in the Croatian Glagolitic tradition even after the liturgical reform at the end of the 13th century.

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Johnson, Penelope D. "A Bishop and his World before the Gregorian Reform: Hubert of Angers, 1006- 1047.Steven Fanning." Speculum 65, no. 1 (1990): 150–52. http://dx.doi.org/10.2307/2864498.

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Rauwel, Alain. "John Howe, Before the Gregorian Reform. The Latin Church at the turn of the first millennium." Archives de sciences sociales des religions, no. 180 (December 1, 2017): 359–60. http://dx.doi.org/10.4000/assr.33833.

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Kramer, Rutger. "Book Review: Before the Gregorian Reform: The Latin Church at the Turn of the First Millennium." Irish Theological Quarterly 84, no. 2 (2019): 237–39. http://dx.doi.org/10.1177/0021140019836483j.

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Frassetto, Michael. "John Howe. Before the Gregorian Reform: The Latin Church at the Turn of the First Millennium." American Historical Review 123, no. 2 (2018): 625–26. http://dx.doi.org/10.1093/ahr/123.2.625.

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Jared, Lauren Helm. "English Ecclesiastical Vacancies During the Reigns of William II and Henry I." Journal of Ecclesiastical History 42, no. 3 (1991): 362–93. http://dx.doi.org/10.1017/s0022046900003353.

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The Church of post-Conquest England experienced a number of ecclesiastical and administrative changes brought on, in part, by the Normans’ implementation of Gregorian reform. Despite the growing fervour for non-lay intervention in ecclesiastical matters, many of the Norman innovations actually increased the king’s involvement with the Church. For example, a new practice emerged whereby the king appropriated a church's revenues upon the death of its abbot or bishop. Before this time, vacant houses were apparently cared for by their priors or other ecclesiastics and the king played little or no role in their administration. William the Conqueror altered forever this custom when he took direct control of vacant churches and placed their administration, although generally not their revenue, in the hands of royal officials.

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Nothaft, C. Philipp E. "Duking it Out in the Arena of Time: Chronology and the Christian–Jewish Encounter (1100–1600)." Medieval Encounters 22, no. 1-3 (2016): 213–35. http://dx.doi.org/10.1163/15700674-12342222.

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This article surveys the historical points of intersection between the study of chronology and the polemical encounter with Judaism in medieval Latin Christendom. Particular attention will be paid to the work of Roger Bacon, who viewed chronology as a tool that could furnish proof for Christianity, e.g., by supporting a Christological interpretation of the prophecies in the book of Daniel. A second focus will be on the reception and study of the Jewish calendar among Christian scholars and how it both influenced exegetical thought about the chronology of the Last Supper and informed efforts to improve the ecclesiastical calendar. With regard to the latter, it will be argued that the competition with Judaism and the Jewish calendar was an important motivating factor in the debates that led to the Gregorian calendar reform of 1582.

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Salem, Ahmed Ali. "Najd before the Salafi Reform Movement." American Journal of Islam and Society 21, no. 2 (2004): 109–11. http://dx.doi.org/10.35632/ajis.v21i2.1797.

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As the Muslim world searches for the right formula for reform, scholarsand intellectuals are invited to study Islamic reform movements and theconditions that made their successes possible. In this context, Najd beforethe Salafi Reform Movement is a timely contribution to the literature onsocial conditions of reform in Muslim societies. The author correctly notesthat pre-Salafi Najd (central Arabia) was neither a center of religious learningnor the site of large urban communities, which might be expected toproduce a reform movement of a size and significance of the Salafi movement.Nevertheless, the Salafi movement managed to establish a strongstate that unified Arabia and imposed peace and order on its people for thefirst time since the period of the early caliphs (pp. 1-2).This book, originally a Ph.D. dissertation, seeks to solve this puzzle.A six-page bibliography and a thirteen-page index are suffixed, along withseveral maps and tables, and both the Hijri and the Gregorian calendars areused to mark the general time periods. This book is particularly useful forstudents of history, sociology, anthropology, or genealogy in an earlymoderncontext, such as that of Najd between the mid-ninth/fifteenth andmid-twelfth/eighteenth centuries. The author argues that nomadic migrationand settlement; the growth of a sedentary population, as well asmigration and resettlement; and the growth of religious learning combinedto create a new Najdi society that produced the Salafi reform movement(p. 2). Each of these factors is addressed in one chapter.The first chapter, “The Geographical and Ecological Background,”demonstrates how Najd’s geographical setting and climatic conditions(viz., a desert region with an unpredictable climate) dictated its people’shard lifestyle and activities. For example, a persistant drought could turn asettlement, a region, or even the entire emirate into a wasteland (pp. 36-37).The second chapter, “An Historical Background,” surveys Najd’s inhabitantsat the rise of Islam and follows its demographic and political developmentsthroughout the first 9 centuries of the Islamic era. On the eve ofIslam, Najd was populous and prosperous; however, by the third/ninth ...

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Blumenthal, Uta-Renate. "Before the Gregorian Reform: The Latin Church at the Turn of the First Millennium by John Howe." Catholic Historical Review 108, no. 1 (2022): 203–4. http://dx.doi.org/10.1353/cat.2022.0011.

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Jessop, Lesley. "Art and the Gregorian Reform: Saints Peter and Clement in the Church of San Marco at Venice." RACAR : Revue d'art canadienne 32, no. 1-2 (2007): 24. http://dx.doi.org/10.7202/1069591ar.

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Hamilton, Sarah. "Before the Gregorian Reform: The Latin Church at the Turn of the First Millennium, by John Howe." English Historical Review 133, no. 560 (2017): 135–37. http://dx.doi.org/10.1093/ehr/cex363.

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Ryguła, Piotr. "Concordia discordantium canonum Gracjana w kontekście sporu między imperium i sacerdotium średniowiecznej Europy." Opolskie Studia Administracyjno-Prawne 15, no. 2 (2017): 23–35. http://dx.doi.org/10.25167/osap.1269.

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Primarily, Gratian is known as the author of the Concordia discordantium canonum and is regarded as the “Father of Canon Law” and the most famous canonist. In the title of the Decretum he included an idea which accompanied him during his work: it was reconciliation and coordination of inconsistent canons. As a lecturer of the School of the Law in Bologne he knew how important cohesion in law was and as a follower of the Gregorian Reform he knew, too, how important the Canon Law was in the dispute between imperium and sacerdotium. Both factions, i.e., the Holy Roman Emperor and the Pope, in their right argumentation, appealed to the recognized authorities and the law. Both needed the law itself internally consistent as a source of these arguments. These issues, as mentioned in the title, are discussed by the author of the present article.

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Kasprzak, Dariusz Antoni. "Historia metropolii i antycznego rytu raweńskiego (IV-IX wiek)." Vox Patrum 52, no. 1 (2008): 425–37. http://dx.doi.org/10.31743/vp.8255.

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This paper focuses on the social environment of the ancient Church of Ravenna, which developed its own local liturgy. The paper also characterizes the most impor- tant components of the liturgy up to mid 5th century. The Catholic see of Ravenna developed an original liturgy, which flourished during the incumbency of Bishop Peter Chrysologus (380-450). The ancient liturgy of the 5th century Ravenna church appears to have been a bridge, which United the Catholic liturgy of the Christian Orient with the West. The pregregorian Roman liturgy constituted its most prominent component. The pregregorian liturgical rite of Ravenna was conspicuous for its Roman Character, although it had always preserved its original local elements in the 5th as well as in the 6th-9th centuries. In the 9th century the liturgy of Ravenna was Romanized in accordance with the unifying tendencies of the Gregorian reform.

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De Armas, Frederick A. "The 2007 Josephine Waters Bennett Lecture:Sancho as a Thief of Time and Art: Ovid’sFastiand Cervantes’Don Quixote2*." Renaissance Quarterly 61, no. 1 (2008): 1–25. http://dx.doi.org/10.1353/ren.2008.0004.

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AbstractReturning from Algerian captivity in 1580 — when Gregory XIII’s calendar reform was implemented in Spain — Miguel de Cervantes had only two years to adjust from Islamic to Christian time. The fragility and instability of time hence became a central motif for Cervantes. In part 2 ofDon Quixote, the time-altering anxieties of the Gregorian calendar appear in glaring gaps in time, in the shifting chronology of the text, and in images that recall the sundial as reflective of time and of the brevity of human life. Cervantes uses Ovidian feasts to further destabilize the quixotic chronology, pointing to the sacred, political, and personal uses (and abuses) of time. Indeed, Sancho Panza takes advantage of chronological conundrums and turns to Ovid’sFastiin order to mislead his master through a mock-Floralia and a voyage to the Pleiades. For beneath the cloak of simplicity Sancho guides the knight along unexpected paths, thieving from Ovid in order to speak with Mercury’s eloquence and to craft artful designs that rival Botticelli’sPrimavera.

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Noreen, Kirstin. "Lay Patronage and the Creation of Papal Sanctity during the Gregorian Reform: The Case of Sant'Urbano alla Caffarella, Rome." Gesta 40, no. 1 (2001): 39–59. http://dx.doi.org/10.2307/767194.

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Warntjes, Immo. "Book Review: The Gregorian Calendar Reform: Die Gregorianische Kalenderreform von 1582: Korrektur der christlichen Zeitrechnung in der Frühen Neuzeit." Journal for the History of Astronomy 44, no. 1 (2013): 115–17. http://dx.doi.org/10.1177/002182861304400116.

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Kynast, Birgit. "John Howe, Before the Gregorian Reform. The Latin Church at the Turn of the First Millennium. Ithaca/London, Cornell University Press 2016." Historische Zeitschrift 308, no. 1 (2019): 182–83. http://dx.doi.org/10.1515/hzhz-2019-1032.

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Varela Rodríguez, Joel. "Gregorio Magno y los eruditos protestantes en los primeros 50 años de la Reforma." Mediterranea. International Journal on the Transfer of Knowledge 6 (March 31, 2021): 287–309. http://dx.doi.org/10.21071/mijtk.v6i.12962.

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El propósito de esta nota es analizar la recepción de la figura y la obra del papa Gregorio Magno entre los principales eruditos protestantes hasta mediados del siglo XVI: Lutero, Zwinglio, Calvino, las Centurias de Magdeburgo, la edición gregoriana de Huldreich Coccius, y otros.

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Gomes, Francisco José Silva. "A Cristandade medieval entre o mito e a utopia." Topoi (Rio de Janeiro) 3, no. 5 (2002): 221–31. http://dx.doi.org/10.1590/2237-101x003005009.

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Apresentaremos neste ensaio três temas para a reflexão: em primeiro lugar, discutiremos a hipótese sobre o caráter eminentemente religioso da ideologia na cristandade medieval. Em seguida, ressaltaremos o papel da "reforma gregoriana" no século XI para a reestruturação desta nova cristandade; por último analisaremos a reação particular que os "reformadores gregorianos" criaram com a temporalidade enquanto categoria antropológica. Cremos que entre o mito e a utopia, os "reformadores gregorianos" tentaram criar, por vezes sem muito êxito, uma fronteira entre uma escatologia oficial e uma escatologia apocalíptica e/ou milenarista, com o designio sobretudo de fazer prevalecer a ordem na sociedade/cristandade.

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Rodriguez Velasco, Maria. "Color Symbolism in the Castilian Atlantic Bibles: Initials and Scenes from the Bible of Avila (BNM, Vit. 15-1)." Multidisciplinary Journal of School Education 9, (2) 18 (2020): 169–89. http://dx.doi.org/10.35765/mjse.2020.0918.09.

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The Atlantic Bibles of the Umbro-Roman school are associated with the needs of the Gregorian Reform, which began at the end of the 11th century. Their first impression is one of great ornamental sobriety, in accordance with the early stages of what Garrison and Berg have labelled the “geometric style.” This was first manifested in the decoration we find concentrated in the initials heading the individual books of the Bible. In Castile, one outstanding example is the Bible of Avila, begun by the Umbro-Roman school and finished in a Castilian scriptorium. This double perspective can be observed in a similarly double palette of color: Italian and Spanish. It is especially in this second phase when a reduction to the minimum of polychromy leads us to think that color has here a symbolic use. Red and blue, having had symbolic connotations since the birth of Christian iconography, are the principal colors of the scenes illustrated in the Bible of Avila, with the addition of green and yellow, which are also rich with symbolism. This possible symbolism of color may work to reinforce the conceptual nature of these miniatures, in direct relation to the text they decorate and to the liturgy they accompany. The Bible in the Middle Ages, in the context of monastic schools, was the most important manuscript for teaching and learning. Its miniatures and the symbolism of its colors contribute to the transmission of meanings.

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De Souza Neto, Cezar Cardoso. "Das sombas à luz: o medievo e o desenvolvimento cultural do ocidente / From shadow to light: the middle ages and the cultural development of the west." Brazilian Journal of Development 8, no. 7 (2022): 52201–18. http://dx.doi.org/10.34117/bjdv8n7-233.

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Este artigo tem como objetivo demonstrar a importância desempenhada pela Reforma Gregoriana e as respectivas transformações que não ficaram restritas somente à renovação espiritual, mas desempenharam uma mudança nas estruturas sócio-políticas do sistema feudal. O embate desencadeado por esta Revolução Papal pode ser compreendido como um elemento fundamental para o renascimento do direito romano no final do século XI, provocando o desenvolvimento dos estudos jurídicos nos séculos seguintes. Dessa forma, evidenciamos como o ideal reformista gregoriano contribuiu para a solidificação de princípios jurídicos que possibilitaram a formação de um mundo democrático e secular, características fundamentais de nossa Civilização Ocidental, como procuramos evidenciar nesta pesquisa jusfilosófica.

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Verbaal, Wim. "Resurrecting Rome. Liturgy and Rome's Second Revival." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 101–12. http://dx.doi.org/10.5617/acta.7802.

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Liturgy is one of the more underestimated entries of the Gregorian reform. Surely, this is due to the difficulty of getting a clear view of concrete and detailed liturgical evolutions and renewals. It seems, however, to have been one of the more important elements at stake during the short period of the bitter and hard confrontations between the leading layers of the Church around 1100. Besides, between about 1050 and 1150, Rome saw an intense building activity of new churches according to new plans that seem to have been partly dictated by liturgical renovations. Notably, Pope Innocent II seems to have realized the importance of liturgy as a weapon to be used against his ecclesiastical and secular opponents. Thanks to the remarkable Liber politicus by Benedict the Canon (around 1140), we can have some ideas of the way innocent II used liturgy as a means to install his own imperial papacy. My contribution will have a closer look at Benedict's Liber politicus in its literary context as a means to reimagine Rome. The Liber will prove to be much more than a liturgical manual or a strange collection of disparate writings. Behind it lies a strong view of the political role of the papacy and of liturgy as a means to achieve and express papal supremacy. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

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Journal articles on the topic 'Gregorian reform'

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