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Journal articles on the topic 'Monastero di Santa Felicita'
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1
Loud, G. A. "Monarchy and monastery in the Mezzogiorno: the Abbey of St Sophia, Benevento and the Staufen." Papers of the British School at Rome 59 (November 1991): 283–318. http://dx.doi.org/10.1017/s0068246200009740.
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MONARCHIA E MONASTERO NEL MEZZOGIORNO: L'ABBAZIA DI SANTA SOFIA, BENEVENTO E LA STAUFENL'articolo esamina i rapporti del monastero di Santa Sofia con i Re del regno di Sicilia dal 1189 fino a dopo la morte del Re Manfredi nel 1126. Sebbene Benevento fosse una città indipendente, regolata dal Papa e non dal Re, l'estensione dei possedimenti dell'Abbazia nel regno portò, inevitabilmente, ad avere con esso rapporti assai importanti. Santa Sofia ha guadagnato benefici per il suo sostegno ad Enrico VI durante la conquista del regno. Lo studio si concentra su quelle terre a lei cedute dall'imperatore come premio dell'appoggio ricevuto, e in particolare sulla baronia di Finicchio. Federico II negli anni 1220 sostenne e difese gli interessi dell'abbazia ma, necessariamente, i problemi finanziari e i contrasti tra il Papa e l'imperatore dopo il 1239 misero in seria difficoltà Santa Sofia e portarono alla alienazione di gran parte della sua proprietà. Finicchio, posseduto da uno dei principali avversari di Manfredi, fu preso e ceduto ad uno dei parenti del re. Nè questa, nè altre proprietà donate o cedute da Enrico VI furono recuperate dopo il 1266, ed infatti le terre di Santa Sofia non furono mai più ricostituite su quella base patrimoniale che era esistita agli inizi del XIII sec. In Appendice sono pubblicati 6 documenti inediti.
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Francis, Karen, Oliver J. Gilkes, Richard Hodges, and David Tyler. "Santa Scolastica: survey and trial excavations of a Samnite site near San Vincenzo al Volturno." Papers of the British School at Rome 70 (November 2002): 347–57. http://dx.doi.org/10.1017/s0068246200002208.
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SANTA SCOLASTICA: RICOGNIZIONE E SAGGI DI SCAVO DI UN SITO SANNITA PRESSO SAN VINCENZO AL VOLTURNOUn sito sulla parte bassa del pendio orientale di Monte Santa Croce venne esaminato come parte del programma di ricerca sugli insediamenti dipendenti dal monastero altomedievale di San Vincenzo al Volturno. Monte Santa Croce era stato precedentemente identificato come un centra sannita fortificato da mura poligonali dai resti consistenti visibili in cima. Ricognizioni passate avevano permesso il ritrovamento di materiale ceramico di età sannita ed altomedievale, mentre la tradizione orale locale associava il sito ad un convento dedicato a Santa Scolastica. Gli scavi hanno rivelato la presenza di una serie di strutture consistenti, probabilmente di quinto o quarto secolo AC, forse appartenenti ad un insediamento gerarchico situato a meta del pendio della montagna, intorno alia sommita fortificata e da essa dipendente. Siti di occupazioni successive sono noti grazie ad una ricognizione del 1993 a nord della montagna. La presenza di ceramica altomedievale rimane inspiegabile, e resta ancora da ricercare siti di insediamento altomedievale.
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Osheim, Duane. "Santa Maria di Vallombrosa. Patrimonio e vita economica di un grande monastero medievale by Francesco Salvestrini." Catholic Historical Review 86, no. 1 (2000): 105–6. http://dx.doi.org/10.1353/cat.2000.0144.
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Weaver, Elissa. "Suor Annalena Odaldi (1572-1638), camerlenga e commediografa del monastero di Santa Chiara a Pistoia." Mélanges de l'École française de Rome. Moyen Âge, no. 131-2 (January 1, 2019): 325–35. http://dx.doi.org/10.4000/mefrm.6090.
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Chavarria Arnau, Alexandra. "Gian-Pietro Brogiolo (a cura di), con la collaborazione di F. Morandini, Dalla corte regia al monastero di San Salvatore-Santa Giulia di Brescia." Hortus Artium Medievalium 21 (May 2015): 450–51. http://dx.doi.org/10.1484/j.ham.4.00045.
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Engh, Line Cecilie, Stefka G. Eriksen, and Francis F. Steen. "Homo renovatur de die in diem: Transforming Selves and Communities." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 1–7. http://dx.doi.org/10.5617/acta.7797.
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"This special issue of Acta ad archaeologiam et artium historiam pertinentia (from now on Acta) interrogates religious practices of reading, writing, praying and engaging with texts, images, architecture, music, and ritual spaces in late antique Rome and medieval Europe. More specifically, it aims to analyze and deepen our understanding of how liturgy and religious practice modeled and modified selves and communities, how they shaped and transformed identities and built communities - both individual and collective, religious and lay".
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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Pace, Valentino. "Skulptura u grckom maniru na franackom Mediteranu - ikona Majke Bozije sa Detetom u manastiru Pohoda Marijinog u Trevizu." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 325–31. http://dx.doi.org/10.2298/zrvi0744325p.
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(italijanski) Il Monastero della Visitazione di Treviso conserva un?icona che vi e giunta da Venezia nel XVII secolo. Non si hanno informazioni sulla sua originaria provenienza o sul suo committente. Datata, da analisi al carboonio 14, effettuate durante il restauro, a un?eta assai alta, tra il 664 e l?886 essa e stata pubblicata di recente come opera bizantina di eta macedone venendo anche identificata con la Vergine 'Ikokyra' di Costantinopoli: In questo articolo si ritiene invece che l?icona sia un tipico prodotto della cultura 'franca' di area mediterranea: All?imitazione di normativi modelli bizantini si congiungono infatti espressioni formali originate in occidente e confrontabili con opere, fra le quali la pala di Santa Chiara ad Assisi tardoduecentesca, simile per l?impostazione spaziale della figura 'iconica' stretta fra le colonnette. Altri confronti di dettaglio confermano la plausibilita di una data duecentesca, comunque non ateriore al 1200 circa. Il suo luogo d?origine puo essere stato un centro mediterraneo di dominio 'franco' o veneziano, non potendosi tuttavia nemmeno escludere del tutto una sua esecuzione a Venezia stessa.
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Mihaljcic, Rade. "Mljet kao bastina kotorske vlastele." Zbornik radova Vizantoloskog instituta, no. 41 (2004): 387–97. http://dx.doi.org/10.2298/zrvi0441387m.
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(italijanski) L'isola di Mljet, ehe si trovava all'interno dello stato dei Nemanji?, apparteneva, comunque, al Comune di Dubrovnik durante la seconda meta del XIV secolo. Prima l'isola era considerata corne patrimonio d?lia nobilt? di Kotor. Lo zar Uros il 10 aprile 1357 aveva concesso Mljet alla nobilt? di Kotor ossia a Basilio Barincelo Bivolicic e Trifone Michovic Bucic. Due settimane dopo in base ad una richiesta degli ambasciatori di Dubrovnik, lo zar Uros eman? un altro editto per Mljet. L'editto dello zar Uros alla nobilt? di Kotor ? stato tradotto all'inizio del XVII secolo nella lingua italiana dell'epoca. Questi documenti dello zar Uros sono stati pubblicati in raccolte famose di fonti original!. Ecco perch? ? strano ehe questi documenti non siano stati presi in considerazione da Branimir Gusic, Vinko Foretic e Ivo Dabelic, ehe hanno svolto ricerche dirette sul fatto come Mljet avesse cambiato il proprio signore supremo. I due nobili di Kotor non erano in grado di realizzare i diritti di patrimonio su Mljet. Con la cessione della penisola di Peljesac e di Ston al comune di Dubrovnik nel 1333, Stefan Dusan determine il successivo destino dell'isola. II governo serbo veniva ancora riconosciuto, ma i legami con 1'isola lontana diventavano sempre pi? rari e il controllo debole. L'abate del monastero benedettino di Mljet era sottoposto all'arcivescovo di Dubrovnik, mentre la popolazione dell'isola si sentiva parte integrata all'immediato entroterra ehe, dal 1333, si trovava nell'ambito del comune di Dubrovnik. Questi fattori dimostrano come Mljet appartenesse territorialmente, economicamente e religiosamente al comune di Dubrovnik, mentre politica, mente all? stato serbo. Dal momento dell'annessione di Peljesac e di Ston, gli abitanti di Dubrovnik hanno approfittato di ogni occasione per confermare la propria influenza su Mljet. II Comune, per?, non aveva fretta per estendere il proprio dominio sull'isola. Era solo una questione di tempo. II regno serbo era attraversato da lotte intestine per la successione, mentre attacchi esterai minacciavano le regioni vicine ai confini. D'altra parte, attendendo una conferma dei benefici per lo svolgimento d?lie proprie attivit? economiche in Serbia, il Comune espresse la propria fedelt? a Stefan Uros. Signore, Mljet ? il tuo regno, e non a casa sua abbiamo dei problemi, affermarono gli ambasciatori di Dubrovnik due settimane dopo ehe Mljet era diventata patrimonio della nobilt? di Kotor. Nel frattempo la situazione reale intravedeva una guerra tra il gran nobile serbo Vojislav Vojnovic e Dubrovnik. Attendendo un attacco a Peljesac e Ston, il Comune mobilit? 25 persone di Mljet e nel luglio 1361, la Grande Assemblea decise de accipiendo insulam Melite...et accipere totum ius sclavorum. Comunque nel complesso gioco diplomatico il comune si comport? corne se niente fosse successo. Con la pace di Onogost nel 1362, il Comune si impegno di restituire al signore di Kotor i territori presi. La rendita reale sull'isola Mljet, fu realizzata da Stefan Uros the anni pi? tardi. Nel maggio del 1366 a Mljet si menzion? il soldato del regno Maroje Milosevic. II governo locale a Mljet era organizzato nello stesso modo del governo locale interne. Il monastero benedettino di Santa Maria a Mljet aveva il proprio celnic come il monastero Decani. Pi? di 2 secoli dopo la scomparsa del governo serbo sull'isola, la questione di Mljet era ancora attuale. La stessa Repubblica di San Marco, ehe governava Kotor nel 1420, dimostr? un notevole interesse nei confront! di questi documenti della nobilt? di Kotor riguardanti 1'isola di Mljet.
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Covaci, Valentina. "Praying for the Liberation of the Holy Sepulchre: Franciscan Liturgy in Fifteenth Century Jerusalem." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 177–95. http://dx.doi.org/10.5617/acta.7806.
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The fall of Jerusalem to Saladin in 1187 and the loss of the Frankish Levant in 1291 triggered new calls or crusade and the literature dedicated to "the recovery of the Holy Land" (pro recuperatione Terre Sancte). The exhortation to war and the urgency of Jerusalem's deliverance were also expressed through liturgy. This article examines two liturgical texts, a "Votive mass for the recovery of the Holy Land" (Missa devota ad recurandam Terram Sanctam) and an "Introit to the Holy Sepulchre of the Lord" (Ad Sanctum Sepulcrum Donin introitus), transmitted in manuscripts from the Franciscan library in Jerusalem, the Biblioteca Generale della Custodia di Terra Santa. This article explores the two liturgical texts in the historical context of fifteenth-century Jerusalem, when the Franciscan friars where the only Latin clergy allowed to serve at the Holy Places. Historical accounts produced in this milieu evince the friars' efforts to memorialize the deeds of the crusader kings, celebrated as liberators of the Holy Land. The liturgical texts analysed here complement this militant memorialization.
Keywords: Jerusalem, Church of the Holy Sepulchre, Franciscan liturgy, recovery of the Holy Land.
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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Hodne, Lasse. "Memling's Portraits of Christ. A Cognitive Approach." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 245–58. http://dx.doi.org/10.5617/acta.7810.
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Previous research conducted by the author revealed a clear preference for profile and half profile view in paintings of secular persons. Frontal view (full-face or en face) was usually restricted to representations of Christ. In this paper, the results will be applied to the study of the paintings of one particular artist: the German-born fifteenth-century painter Hans Memling. Adopting methods from traditional art history as well as cognitive psychology, the aim is to show how Memeling's systematic distinction between sacred and profane, using the frontal view only for representations of Christ, can be explained by reference to psychological studies on the effects and values usually associated with the frontal view of a face.
Keywords: Hans Memling, portraits, man of sorrows, holy face.
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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Petersen, Nils Holger. "Danielis ludus: Transforming Clerics in the Twelfth Century." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 197–209. http://dx.doi.org/10.5617/acta.7807.
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A twelfth-century so-called liturgical drama (preserved in a unique copy of the thirteenth century, preserved in British Library, London), the Danielis ludus (Play of Daniel), based mainly on chapters 5 and 6 from the Book of Daniel has been much discussed in scholarship. It has been seen by scholars, not least Margot Fassler, as a (music) drama intended to establish a role model for young clerics in connection with ecclesiastical attempts at reforming the celebrations for New Year's in Beauvais, the so-called Feast of Fools. In this article, with consideration also of a recent discussion of the New Year's liturgy, I suggest to understand the Danielis ludus as a liturgical ritual transforming the (corporate) identity of the young clerics who were, undoubtedly, involved in its performance.
Keywords: liturgy, drama, the sacred, medieval clerics.
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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Kinney, Dale. "Liturgy, Space, and Community in the Basilica Julii (Santa Maria in Trastevere)." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 81–100. http://dx.doi.org/10.5617/acta.7801.
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The Basilica Julii (also known as titulus Callisti and later as Santa Maria in Trastevere) provides a case study of the physical and social conditions in which early Christian liturgies 'rewired' their participants. This paper demonstrates that liturgical transformation was a two-way process, in which liturgy was the object as well as the agent of change. Three essential factors - the liturgy of the Eucharist, the space of the early Christian basilica, and the local Christian community - are described as they existed in Rome from the fourth through the ninth centuries. The essay then takes up the specific case of the Basilica Julii, showing how these three factors interacted in the concrete conditions of a particular titular church. The basilica's early Christian liturgical layout endured until the ninth century, when it was reconfigured by Pope Gregory IV (827-844) to bring the liturgical sub-spaces up-to-date. In Pope Gregory's remodeling the original non-hierarchical layout was replaced by one in which celebrants were elevated above the congregation, women were segregated from men, and higher-ranking lay people were accorded places of honor distinct from those of lesser stature. These alterations brought the Basilica Julii in line with the requirements of the ninth-century papal stational liturgy. The stational liturgy was hierarchically organized from the beginning, but distinctions became sharper in the course of the early Middle Ages in accordance with the expansion of papal authority and changes in lay society. Increasing hierarchization may have enhanced the transformational power of the Eucharist, or impeded it.
Keywords: S. Maria in Trastevere, stational liturgy, tituli, presbyterium.
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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Rollo-Koster, Joëlle. "Constructing Papal Identity during the Great Western Schism (1378-1417): Pierre Ameil and Papal Funerals." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 113–29. http://dx.doi.org/10.5617/acta.7803.
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This essay argues that liturgists responded to the Great Western Schism (1378-1417), with liturgical rubrics. During this period, authors were essentially motivated with the recovery of ecclesiastical unity. I will analyze how Pierre Ameil, a contemporary of the Schism and the author of a ceremonial book or ordo attempted to reconstruct unity by developing a new rubric centered on the rituals surrounding the pope's death. By keeping the papal body one, both natural and institutional, Ameil responded to the College of Cardinals whom he knew was responsible for the initiation of the crisis. Contrary to current historiography that sees liturgists building institutional continuity during the Vacant See on the college of Cardinals, the essay proposes that Ameil built continuity on the embalmed papal corpse presenting it as both natural and institutional, at once finite and eternal.
Keywords: Great Western Schism, liturgy, body, Papal funerals, senses, Pierre Ameil.
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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Engh, Line Cecilie. "Imaginative immersion in the Cistercian Cloister." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 133–60. http://dx.doi.org/10.5617/acta.7804.
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This article uses analytical concepts from cognitive science to explore and deepen our understanding of how medieval monastics imagined themselves as characters within biblical narratives. It argues that Cistercian monks - and in particular Bernard of Clairvaux - used techniques of imaginative immersion to enter and blend themselves into biblical viewpoints and events, thereby engaging the monks in epistemically and personally transformative experiences. The article concludes that this served to build community and to enculture monks and converts. Specifically, the article offers a close reading of two of Bernard's liturgical sermons, Sermon Two for Palm Sunday and Sermon Two on the Resurrection, to show how his sermons 1) traverse time and space and 2) blend viewpoints. Examples are also taken from texts by John Cassian, Augustine, Gregory the Great, and William of St. Thierry.
Keywords: Bernard of Clairvaux, blended viewpoint, deictic displacement, lectio divina, liturgical time and space.
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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Diesen, Rakel Igland. "During Credo He Shouted "Blessed be […]; now I can hear": Nordic Child Miraculees Interacting with Liturgy." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 211–24. http://dx.doi.org/10.5617/acta.7808.
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This article focuses on miracle narratives associated with saints originating in the Nordic region, written from the 12th to the 15th century, where a rich collection of images of children present around and inside of churches and at shrines can be found. Many of the tales portray children in devotional activities, giving an indication of how children moved and acted in these spaces. The events described often transpire during prayers and services, and show how children were seen and heard in spaces where liturgical activity shaped the rhythms of the day and the year. By examining how children are presented, as present and participating in these spaces, and by noting the bits of sensory information given in the narratives, this article adds to our mental image of the religious practices as well as sensory experiences of medieval children.
Keywords: Medieval children, miracles, Nordic saints, hagiography, sensory experience.
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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Romano, John F. "Baptizing the Romans." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 43–62. http://dx.doi.org/10.5617/acta.7799.
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This article focuses on Ordo Romanus XI, a liturgical script that describes the process for performing baptism. Including its preparatory meetings. First, the essay discusses the context in which the source was created, and second draws on its evidence to understand elements of the society of its origin. It is argued that the source was composed in the city of Rome in the second half of the seventh century, and it was intended to introduce innovations into the celebration and conception of baptism there. While previous research has characterized the source as one milestone in the history of baptism, a close reading of it provides valuable hints as to the behavior, attitudes, and identity of seventh-century Romans, both on individual and collective levels. Baptism inducted people into Christian society, cleansed them from sin, and made salvation possible. It mediated both human and supernatural relationships. Further, it strengthened Christian belief, gender roles, and the conception that Romans were the new Israelites.
Keywords: baptism, liturgy, Ordo/Ordines, Ordo Romanus XI, city of Rome, history, religious mentalities.
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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Westwell, Arthur. "The Ordines Romani and the Carolingian Choreography of a Liturgical Route to Rome." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 63–79. http://dx.doi.org/10.5617/acta.7800.
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This article examines a number of Carolingian liturgical manuscripts (Wolfenbuttel Herzog August Bibliothek Wissenbourg 91, Cologne Dombibliothek MS 138, Vienna Österreichische Nationalbibliothek cod.ser.n. 2762 and Paris Bibliothèque de l'Arsenal 227) each containing texts now known as the ordines romani. These texts are "stage directions" for the liturgy, distinguished by their reference to the practices of the church of Rome. While the ordines romani certainly give precious information about Roman liturgical practice, the Frankish contribution to shaping and displaying these texts inline with their own priorities and usages must be acknowledged too. For example, these manuscripts all combine ordines romani with texts about Roman history and topography. For these readers, the desired imitation of Roman liturgical practice was not about copying any particular text or practice by rote, but a deeper form of participation that involved the construction of an image of Rome across a whole manuscript. The given image of Rome responded to the institutional or personal needs animating the manuscript. These manuscripts compel us to imagine diverse practices of reading within and without liturgical performance.
Keywords: pontificals, topography, Ordines, manuscripts, Carolingians.
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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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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Räsänen, Marika. "Ecce novus: Saint Thomas Aquinas and Dominican Identity at the End of the Fourteenth Century." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 161–76. http://dx.doi.org/10.5617/acta.7805.
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Thomas Aquinas (1224/25-1274) joined the Order of Preachers around the year 1244 and became one of the most famous friars of this own time. He died in 1274 at the Cistercian monastery of Fossanova where his remains were venerated for almost a hundred years. The Dominicans, who had desired the return of the body of their beloved brother, finally received it by the order of Pope V in 1368. The Pope also ordered that the relics should have been transported (translatio) to Toulouse, where they arrived on 28 January 1369. In this article, I argue that his joining the Order was considered Thomas's first coming, and the transportation of his relics to Toulouse was his second coming to the Order. I will analyse the Office of Translatio (ca.1371) in the historical contexts of the beginning of the Observant reform of the Dominican Order in a period which was extremely unstable regarding both the papacy itself and politics between France and Italy. I will propose that the Office of Translatio inaugurated Thomas as the leader of a new era and the saviour of good Christians in a Christ-like manner. The liturgy of Translatio appears to offer a new interpretation of new apostles, the Dominicans, and the construction of eschatological self-understanding for the Dominican identity.
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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Blakely, Sandra. "Social Mobility: Mithraism and Cosmography in the 2nd-5th Centuries CE." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 11–41. http://dx.doi.org/10.5617/acta.7798.
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Pragmatic cognitive science, rooted in Dewey's epistemology and models of distributed cognition, offers new hypotheses for the emergence and decline of the Mithraic rites. These models foreground the responsiveness of the rites to their economic and social environment, generating new form-meaning pairs through multimodal engagements inside the Mithraic caves. These moments of cognitive blending answered the needs of the early social catchment of the rites, which was predominantly freedmen and soldiers benefitting from the upward mobility of the thriving second century CE. Within the caves, multimodal engagements with the triumph of light over dark physical movement, imagery, gesture, role playing, and interaction with cult equipment - aligned the experience of the initiate with Mithras' cosmological triumph. The caves are also a confluence of mechanisms for social mobility that were broadly familiar in the imperial period, including patronage, symposia, engagement with exotic cultural forms and philosophical speculation. The decline of the rites was coincident with the dissolution of the economic opportunities that enabled the rise of the Roman middle class and of the social currency of these practices. The language of euergetism yielded to the language of service to the poor, and the cosmological imagery that characterized the caves shifted into the restricted spheres of exchange among competing princes. This model of the rites suggests dynamics with Christianity focused less on theology than on responsiveness to the economic and social transformations.
Keywords: pragmatic cognitive science, cosmology, Mithras.
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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Eriksen, Stefka G. "Teaching and practicing the Quadriga in Medieval Norway: A Reading of Barlaams og Josaphats Saga." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 225–44. http://dx.doi.org/10.5617/acta.7809.
Full textAbstract:
The present volume establishes that Christian liturgy and religious rituals were the main tools for the transformation of the self after the introduction of Christianity in various cultural contexts of medieval Europe. The liturgical ritual was the ultimate arena and outer manifestation of the cognitive and behavioral changes required by individuals and which were inspired in them by the Church. In this article, I will discuss whether the same tools for transformation were relevant in medieval Norway and how self-reflection and cognitive change were triggered not only during the liturgy but also through other activities, such as the reading of literature. The primary focus will be on the medium of the book, here exemplified by an Old Norse translation of the pan-European legend about Barlaam and Josaphat as preserved in its main manuscript Holm Perg 6 fol., c. 1250. By Studying the content of the saga, its narratological structure, and the mise en page of the manuscript, I will argue that the text foregrounded the Christian quadriga model of interpreting and may have served to teach this model to its readers, i.e. members of the upper social class in medieval Norway during the second half of the thirteenth and the beginning of the fourteenth century. This book itself, with its specific mise en page, may thus be seen as a tool assisting in the transformation of the self, in a similar way as the liturgy.
Keywords: Barlaams saga, Quadriga, cognitive transformation, mise en page, medieval Norway.
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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Jacobson Schutte, Anne. "Da santa Chiara a suor Francesca Farnese: Il francescanesimo femminile e il monastero di Fara in Sabina. Sofia Boesch Gajano and Tersilio Leggio, eds. Sacro/Santo 21. Rome: Viella, 2013. 286 pp. €27. - The Cult of St. Clare of Assisi in Early Modern Italy. Nirit Ben-Aryeh Debby. Visual Culture in Early Modernity. Farnham: Ashgate Publishing Limited, 2014. xii + 170 pp. $104.95." Renaissance Quarterly 68, no. 2 (2015): 708–10. http://dx.doi.org/10.1086/682499.
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Krause, Karin. "Massimo BERNABÒ, Le miniature per i manoscritti greci del Libro di Giobbe. Patmo, Monastero di San Giovanni Evangelista, cod. 171; Roma, Biblioteca Apostolica Vaticana, cod. Vat. gr. 749; Sinai, Monastero di Santa Caterina, cod. 3; Venezia, Biblioteca Nazionale Marciana, cod. gr. 538." Byzantinische Zeitschrift 99, no. 1 (January 20, 2006). http://dx.doi.org/10.1515/byzs.2006.223.
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