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Journal articles on the topic 'The Via Francigena'
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Trono, Anna, and Valentina Castronuovo. "The Via Francigena del Sud: The value of pilgrimage routes in the development of inland areas. The state of the art of two emblematic cases." Revista Galega de Economía 30, no. 3 (2021): 1–18. http://dx.doi.org/10.15304/rge.30.3.7701.
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On October 18th, 2019, the European Vie Francigene Association (AEVF) unanimously approved the Via Francigena in southern Italy, from Rome to Santa Maria di Leuca. The new route enriches the historical cultural itinerary approved by the Council of Europe in 1994. Encompassing about 900 km of history, traditions and locations, the “Via Francigena del Sud” crosses five Italian regions. This paper focuses on the Via Francigena in Puglia and Campania, seen as an opportunity to conserve and enhance the regions’ cultural and landscape heritage and its enjoyment by tourists. Furthermore, it also aims to analyse the role of local businesses, communities and regional organisations in promoting the routes. Any project focusing onthe development and enhancement of a cultural itinerary in a rural space must be fully aware of the connections between places and networks of human relationships, and the “Via Francigena del Sud” seems to be no exception.
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Claudio, Bellia, Scavone Valeria, and Ingrassia Marzia. "Food and Religion in Sicily—A New Green Tourist Destination by an Ancient Route from the Past." Sustainability 13, no. 12 (2021): 6686. http://dx.doi.org/10.3390/su13126686.
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The Francigena Way (Via Francigena) is a long international itinerary that was awarded recognition as a Culture Route of the Council of Europe. It starts in Canterbury (UK), touches 13 European regions and ends in Rome. An ancient track of this route is in Sicily (Southern Italy), and its name is Magna Via Francigena (Great Francigena Way). This track is a pilgrimage route that connects two ancient port cities, Palermo and Agrigento, passing through internal rural territories that now deal with the exodus of population from rural to urban areas. The route passes through the Sicilian territory named “Upper-Belìce corleonese”, a rural area around the city of Corleone (a little village known worldwide for the sad Mafia events) that includes a number of municipalities. In the past, this religious pilgrimage was a fundamental part of the expression of faith for Christians and now still represents for Sicilians a strong symbol of Christian identity. In recent decades, pilgrimage tourism around the world has grown significantly each year. The aim of the study is to know the pilgrims’ motivations for choosing the Magna Via Francigena pilgrimage as a vacation and any possible similarities between pilgrimage tourism and food and wine tourism, in the wider context of sustainable and slow tourism. The Policy Delphi method was applied to collect the opinions of the stakeholders involved. The study highlighted the strong link between religious motivations and local enogastronomy, culture, art and nature. Results will support policy-making in the development of integrated territorial tourist marketing strategies.
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Yun Jong Te. "Itinerary of Pilgrims and Cultures, Via Francigena." Journal of Mediterranean Area Studies 20, no. 1 (2018): 59–87. http://dx.doi.org/10.18218/jmas.2018.20.1.59.
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Matheus, Michael. "Borgo San Martino: an early medieval pilgrimage station on the Via Francigena near Sutri." Papers of the British School at Rome 68 (November 2000): 185–99. http://dx.doi.org/10.1017/s0068246200003913.
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BORGO SAN MARTINO: UNA STAZIONE DI PELLEGRINAGGIO ALTO MEDIEVALE SULLA VIA FRANCIGENA VICINO SUTRIUna ricerca documentaria suggerisce l'esistenza di una stazione di pellegrinaggio alto medievale sulla via Cassia a sud di Sutri, nelle vicinanze del Fontanile di San Martino. Questa parte della via Cassia formava un ramo della via Francigena come riportato nella Vita di Gerald d'Aurillac di Odo di Cluny, e la stazione di pellegrinaggio, Borgo San Martino, rappresentava una delle tappe finali del pellegrinaggio verso Roma. Nel tentativo di localizzare il sito di Borgo San Martino una ricognizione archeologica dell'area è stata effettuata ed ha condotto all'ipotesi che i resti sostanziali di una villa Romana a Prati San Martino possano essere stati utilizzati (vedi articolo di Gilkes, Martin e Matheus in questo volume).
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Frąckowiak, Izabella. "La vita quotidiana dei pellegrini lungo la Via Francigena nel Medioevo." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 17 (October 12, 2018): 5–16. http://dx.doi.org/10.24917/20811853.17.1.
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Artykuł przedstawia ogólny zarys życia codziennego średniowiecznych pielgrzymów przemierzającychVia Francigena. Tłumaczy znaczenie ich ekwipunku, opisuje różne rodzajenoclegów, mówi o odżywianiu, niebezpieczeństwach czyhających na pielgrzymów w trakciedrogi. Artykuł sięga do fragmentów dzieł literackich i dokumentów na temat pielgrzymowaniaoraz przedstawień figuralnych pielgrzymów w sztuce.
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Gomez-Heras, Miguel, Silvia González Soutelo, Raquel Castelo Ruano, and Laura García Juan. "The Challenge of Accessibility to Heritage around the Via Francigena: The Potential of Thermal Heritage for Accessible Tourism." Heritage 6, no. 11 (2023): 7115–25. http://dx.doi.org/10.3390/heritage6110371.
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The Via Francigena stands as a European Cultural Route recognized by the Council of Europe, serving as a link between Northern and Southern Europe, extending from Canterbury through France and Switzerland to Rome in Italy. The Universal Declaration of Human Rights underscores the right of all individuals to partake in the cultural life of their communities, which entails ensuring that heritage sites remain accessible to everyone, regardless of their physical, cognitive or sensory abilities. To achieve this, the ‘rurAllure’ project has been initiated to promote and disseminate the cultural and natural heritage along this pilgrimage route in an inclusive manner. This paper reviews the existing resources regarding accessibility in the Italian segment of the Via Francigena, comparing them to initiatives undertaken on other European Cultural Routes. This serves as an initial step to comprehend the measures required to guarantee that everyone can fully engage with and comprehend these cultural experiences. The analysis revealed that most of the limited accessibility efforts along this route have primarily focused on physical accessibility. Regrettably, cognitive and sensory accessibility has received considerably less attention. In this context, this paper proposes the thermal heritage located along the Val d’Orcia section in Tuscany, Italy, as particularly promising for the development of accessible experiences due to its tactile characteristics. The future efforts to enhance accessibility along this route should consider approaches like Universal Design for Learning and the geography of perception to create resources and new experiences that cater to a wide range of individuals.
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Lorenzo Arribas, Josemi. "Hipótesis sobre la Cruz de fierro de Foncebadón expuesta en el Museo de los Caminos (Astorga) y reflexión sobre su nombre." Estudios Humanísticos. Historia, no. 19 (December 22, 2024): 9–27. https://doi.org/10.18002/ehh.i19.8561.
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La Cruz de fierro de Foncebadón (León) es uno de los principales hitos de la via francigena del Camino de Santiago. Se ha reflexionado mucho sobre el origen de estas murias o majanos (agrupaciones de piedras) pero poco sobre la propia cruz como objeto material, tarea que se aborda en esta contribución, en la que se plantea que la que hoy se exhibe en el Museo de los Caminos de Astorga tiene una antigüedad mucho menor de lo que cupiera esperar. Finalmente, se suma una reflexión sobre los distintos modos de referirse a ella (Cruz de fierro, ferro o hierro) en la literatura y documentación históricas.
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Moscarelli, Rossella, Gloria Toma, and Veronica Introini. "Aree interne e turismo lento: un'analisi sulla coerenza delle politiche nazionali lungo la Via Francigena e la ciclovia dell'Acquedotto Pugliese." TERRITORIO, no. 101 (March 2023): 129–39. http://dx.doi.org/10.3280/tr2022-101016.
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L'articolo indaga la sovrapposizione tra le azioni proposte dalla Strategia Nazionale delle Aree Interne e le linee di turismo lento inserite in programmi e strategie nazionali. Si intende verificare l'integrazione tra due politiche pubbliche sviluppate nel medesimo periodo e che, in molti casi, coinvolgono gli stessi territori. Turismo lento e sviluppo locale, soprattutto nelle aree definite marginali, costituiscono un binomio spesso usato come leva di azioni e proposte progettuali. È necessario capire come questo binomio venga poi declinato nei progetti che si stanno finanziando nelle aree interne. In quest'ottica, si propone un'analisi specifica sui progetti di sviluppo locale che intersecano due linee di turismo lento: il cammino della Via Francigena e la ciclovia dell'Acquedotto Pugliese.
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Forlani, Fabio, Antonio Picciotti, and Simone Splendiani. "Improving tourism resilience through Cultural Routes. An exploratory analysis of the Italian case “Via Francigena”." Turistica - Italian Journal of Tourism 32, no. 1 (2024): 45–70. http://dx.doi.org/10.70732/tijt.v32i1.21.
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Cultural routes have been recognized as effective social innovation projects to promote tourism development in marginal areas. However, the resilience of these routes, particularly in the face of external shocks and disruptions, remains a critical area of investigation. This study examines the role of cultural routes (as social innovation projects) in improving the resilience of these marginal areas after pandemic crisis. The research draws upon a combination of secondary data provided by ISTAT for assessing the marginality of the study areas and primary data on the impact of the "Via Francigena" project obtained through 32 interviews with managers of accommodation facilities (B&Bs, hostels, farm stays, hotels) located along the route itself. The findings of this study reveal that cultural routes offer significant opportunities for tourism development in marginal areas. Firstly, they serve as unique selling points, showcasing the cultural heritage and authenticity of these regions. Cultural routes provide a compelling narrative that attracts tourists seeking immersive experiences, promoting sustainable tourism practices and economic growth in these areas. Secondly, cultural routes act as catalysts for local community engagement and empowerment. By involving residents in tourism-related activities and initiatives, cultural routes foster a sense of pride, ownership, and entrepreneurship among the local population. The socio-economic benefits of the project determine a diversification of income sources and increase the resilience of communities located in the most marginal areas of the Apennines. However, a successful implementation of cultural routes to develop tourism and community resilience in marginal areas requires overcoming various challenges. These include limited resources, the need for a cultural change and the need for collaborative efforts among multiple stakeholders, including government bodies, local communities, tourism operators, and cultural organizations. This research contributes to the understanding of cultural routes as a powerful tool for tourism development in marginalized areas. The findings provide valuable insights for policymakers, tourism planners, and destination managers in leveraging the potential of cultural routes as social innovation projects. By capitalizing on the cultural heritage of these areas, cultural routes can drive economic growth, improve community well-being, preserve environmental heritage and thereby increase the economic resilience of communities. In conclusion, this research enhances our understanding of tourism resilience through the case of Via Francigena, demonstrating its relevance as a model for other cultural routes. By identifying key strategies and factors that contribute to resilience, this study informs effective planning and management approaches for the long-term sustainability of cultural tourism destinations and the preservation of cultural heritage. Future research should focus on evaluating the long-term impacts of cultural routes on tourism development, assessing visitor satisfaction, and investigating the potential replication of these projects in different marginal areas.
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Ossowski, Zdzisław. "EPIDEMIE, ZARAZY I ICH PATRONI. POCZĄTKI KULTU ŚWIĘTEGO ROCHA W EUROPIE." Studia Pelplińskie 55, no. 55 (2022): 205–32. http://dx.doi.org/10.12775/splp.2021.012.
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Artykuł prezentuje dynamiczny rozwój kultu św. Rocha w obliczu zarazy. Najstarsze lokalizacje kultu świętego Rocha przebiegają wzdłuż drogi Via Francigena, istniejącej już od X wieku, jako stary szlak pielgrzymi wiodący do Rzymu z rodzinnej miejscowości Rocha – Montpellier. To wzdłuż tej drogi, w położonych przy niej miastach rodzą się początki kultu tego świętego. Takie miasta jak: Voghera, Piacezna obfitują w najstarsze świadectwa kultu, do których zalicza się: kościoły i kaplice pw. św. Rocha, a w nich: relikwiarze, obrazy, rzeźby, jak również powstające przy tych ośrodkach rozliczne bractwa, dzięki którym, jak również dzięki kupcom, handlarzom, drukarzom, duchownym – świeckim i zakonnym, ów kult rozszerzył się z północnych Włoch aż na drugą stronę Alp. W tekście wykorzystano literaturę źródłową.
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Diti, Irene, Daniele Torreggiani, and Patrizia Tassinari. "Rural landscape and cultural routes: a multicriteria spatial classification method tested on an Italian case study." Journal of Agricultural Engineering 46, no. 1 (2015): 23. http://dx.doi.org/10.4081/jae.2015.451.
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Europe is characterised by a rich net of itineraries that during the Middle Ages were taken by pilgrims head toward the holy places of Christianity. In Italy the main pilgrimage route is the <em>Via Francigena</em> (t<em>he road that comes from France</em>), which starts from Canterbury and arrives in Rome, running through Europe for about 1800 km. Municipalities and local associations are focused on purposes and actions aimed at the promotion of those routes, rich in history and spirituality. Also for the European Union the enhancement of those itineraries, nowadays used both by pilgrims and tourists, is crucial, as shown by the various projects aimed at the identification of tools for the development of sustainable cultural tourism. It is important to understand how landscape, that according to the European Landscape Convention reflects the <em>sense of places</em> and represents the image of their history, has evolved along those roads, and to analyse the relationships between the built and natural environments, since they maintain a remarkable symbolic connection between places and peoples over time and history. This study focuses on the Italian section of the <em>Via Francigena</em> that crosses the Emilia-Romagna region, in the province of Piacenza. A land classification method is proposed, with the aim to take into account different indicators: land zoning provided by regional laws, elements of relevant historical and natural value, urban elements, type of agriculture. The analyses are carried out on suitable buffers around the path, thus allowing to create landscape profiles. As nature is a key element for the spirituality character of these pilgrimage routes, the classification process takes into account both protected and other valuable natural elements, besides agricultural activities. The outcomes can be useful to define tools aimed to help pilgrims and tourists to understand the surrounding places along their walk, as well as to lend support to rural and urban planning and integrated local development and landscape enhancement projects.
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Trono, Anna, and Luigi Oliva. "Innovations in a Traditional Landscape of Pilgrimage: The Via Francigena del Sud towards Rome and Other Apulian Pilgrim’s Routes." Religions 12, no. 12 (2021): 1065. http://dx.doi.org/10.3390/rel12121065.
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Religious routes and itineraries can be seen as promoting not only the sharing of ethical and religious values and sentiments of peace and brotherhood but also the awareness and personal growth of the traveller. Those who walk remote pilgrimage paths today wish to experience the fascination of the past, to feel something of the dread and the passion of ancient travellers, but they also seek to fulfil an emotional and intellectual need for authenticity, spirituality and culture. The Puglia region has numerous religious paths that arose in past centuries and continue to be practised by modern pilgrims, who treat the journey as an emotional, educational, social and participatory experience. Appropriate exploitation of this type of journey would enable the promotion of a “gentle” but no less successful tourism, above all in a period of social distancing and global suffering. The present study starts with a presentation of some of the precursors of the many routes that led from the Orient towards Rome, such as those of the Apostle Peter, St Francis of Assisi and the anonymous Pilgrim of Bordeaux. It then examines the new values that prompt people to follow the Via Francigena del Sud that runs along the Italian peninsula linking Europe north of the Alps to the ports of Puglia, and it is just an exemplary case aimed at fulfilling the potential of eastern Mediterranean coastal regions by offering cultural routes and itineraries for sustainable and quality tourism.
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Ansini, Luca, and Benedetta Fani. "Il Setting di Cammino per giovani in messa alla prova. Un progetto pilota." MINORIGIUSTIZIA, no. 1 (September 2020): 204–12. http://dx.doi.org/10.3280/mg2020-001019.
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Nel presente contributo viene descritto un progetto educativo pilota realizzato dalla Onlus "Setting in Cammino" in collaborazione con l'Ussm di Roma, la Regione Lazio e il Dipartimento di Scienze della Formazione dell'Università Roma Tre. Nell'ambito di tre progetti di messa alla prova comunitari (art. 28 Dpr 448/88), già in corso, è stata inserita un'esperienza educativa nel Setting di Cammino: 140 km a piedi lungo la Via Francigena del Lazio, da Bolsena a Roma, per complessivi sette giorni. I tre giovani sono stati accompagnati da due operatori con alta formazione e con specifiche competenze di aiuto nel Setting di Cammino: un pedagogista ed una psicoterapeuta, entrambi di orientamento analitico transazionale. La Regione Lazio ha finanziato il progetto e l'Università di Roma Tre è stata incaricata di effettuare una valutazione pedagogica. Infine, è stata realizzata una Giornata di Studi conclusiva con la presenza dei rappresentanti di tutte le istituzionali coinvolte. Nella premessa vengono sinteticamente descritti gli elementi e le dimensioni del Setting di Cammino, indicando i contesti di ricerca nei quali sono stati elaborati.
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Viva, Serena, Federico Cantini, and Pier Francesco Fabbri. "Post mortem fetal extrusion: Analysis of a coffin birth case from an Early Medieval cemetery along the Via Francigena in Tuscany (Italy)." Journal of Archaeological Science: Reports 32 (August 2020): 102419. http://dx.doi.org/10.1016/j.jasrep.2020.102419.
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Masson, Éric, and Maryvonne Prévot. "Analyse du balisage d’un itinéraire culturel du Conseil de l’Europe : l’exemple de la Via Francigena sur quatre tronçons en Suisse et en Italie." Netcom, no. 32-3/4 (December 30, 2018): 287–304. http://dx.doi.org/10.4000/netcom.3581.
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Jasińska, Dorota. "Kaplica św. Małgorzaty w Krakowie- stan badań." Nasza Przeszłość 128 (December 30, 2017): 155–85. http://dx.doi.org/10.52204/np.2017.128.155-185.
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Kaplica św. Małgorzaty na Zwierzyńcu jest jedną z nielicznych świątyń drewnianych zachowanych na terenie Krakowa, a ponadto wyróżnia się oktogonalnym kształtem, rzadko spotykanym w budowlach drewnianych. Mimo tego nie doczekała się dotąd wnikliwej monografii historycznej, uwzględniającej okoliczności jej budowy, późniejsze losy, a także wyjaśnienie kwestii jej funkcji i powiązanej z nią wymowy ideowej. Przynajmniej od końca XVI wieku była miejscem silnego kultu św. Małgorzaty, żyjącej na przełomie III i IV wieku w Antiochii Pizydyjskiej. Wierni nawiedzający ją w dniu patronalnym św. Małgorzaty mogli uzyskać odpust zupełny (nadany przez papieża Innocentego XIII, Benedykta XIV, Piusa VI). Kaplica jest jedynym przykładem świątyni pod tym wezwaniem, na terenie Małopolski, nawiązującej swym kształtem do katedry w Montefiascone, będącej już od wczesnego średniowiecza głównym miejscem kultu świętej Małgorzaty. Montefiascone była znana polskim pielgrzymom gdyż położona jest przy głównym szlaku podróżnym prowadzącym z Polski do Rzymu, ponadto w bliskim sąsiedztwie miejscowości Bolsena, powszechnie znanej i nawiedzanej przez pielgrzymów od XII wieku ze względu na cud Eucharystyczny który miał miejsce w 1263 roku, oraz przy Via Francigena, jednym z najdłuższych europejskich szlaków pielgrzymkowych prowadzącym z Canterbury w Anglii do grobu św. Piotra w Rzymie. Dodatkowo tradycja klasztorna wiąże kaplicę z pochówkami epidemicznymi. Z zachowanych zapisków wizytacyjnych biskupów krakowskich wynika, że już pod koniec XVI wieku stała pośrodku cmentarza. Odwołując się do Instructiones fabricae et supellectilos ecclesiasticae Karola Boromeusza oraz przedsięwzięć budowlanych tego hierarchy, jak i innych przykładów świątyń centralnych wznoszonych na cmentarzach Europy Środkowej w XVII, tak jak kaplica p.w. św. Archanioła Gabriela na cmentarzu św. Sebastiana w Salzburgu wzniesiona z fundacji tamtejszego arcybiskupa Wolfa Dietricha von Raitenaua, można również powiązać ją z pełnioną przez nią funkcją kaplicy cmentarnej. Usytuowanie na wzgórzu nad miastem a także na trasie procesji pasyjnych organizowanych przez Bractwo Męki Pańskiej czyni z niej swoisty odpowiednik Świątyni Grobu Bożego wznoszącej się nad Jerozolimą. Obecność w takiej przestrzeni sakralnej budowli przypominjącej Grób Boży była by wręcz naturalna a naśladowanie w kaplicy cmentarnej budynku oznaczającego miejsca zmartwychwstania Chrystusa niesie oczywiste i ważkie przesłanie.
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Kazmyrchuk, Mariia. "ORTHODOX RELIGIOUS TRADITIONS AND HISTORY OF ORTHODOX PILGRIMAGE IN UKRAINE." Journal of Ukrainian History, no. 39 (2019): 72–80. http://dx.doi.org/10.17721/2522-4611.2019.39.10.
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Ukraine has very old Orthodox religious traditions, as well as a long and stormy history of Orthodox pilgrimage. Just like in Spain and Italy, where pilgrimage routes in Santiago de Compostela and Via Francigena are popular today, Ukraine should popularize its own pilgrimage history. Numerous ancient holy places and shrines of Russia, Cossacks period, the Ukrainian lands under the Russian Empire, the Soviet period are waiting for their pilgrims today. Despite the growing interest in religious travel, there is no analysis of Orthodox religious traditions and the history of Orthodox pilgrimage in Ukraine in historiography. Only certain issues of the problem are covered, mainly on the history of religion. Religious journeys has a long tradition. This is not a new phenomenon. Orthodox religious traditions in Ukraine are very old and are associated with the development of the main religion – Orthodoxy. The pilgrimage has been rapidly intensified and has received a legal framework since the days of Kievan Rus and until the present days. Many prominent pilgrims are known in the history of Ukraine. Among of them: the Kiev Grand Duchess Olga the Monk Anthony of Caves, Varlaam Pechersky, Saint Ephraim of the Caves, bishop of Pereyaslav, Vasyl Hryhorovych-Barskyi and others.Since ancient times, Ukrainians can be proud of their immemorial shrines, which attracted many pilgrims. Among them: the saints canonized in Kievan Rus’, the Kiev-Pechersky Monastery and many others. The tradition of Orthodox pilgrimage has become an integral part of the life of the Ukrainian people, despite the numerous obstacles that have arisen in the historical development of Ukraine. The full history of the Orthodox pilgrimage can not be analyzed in one article. There are many more questions that need to be discussed. It is necessary to pay attention to other religions and their traditions of pilgrimage in the history of Ukraine, as they developed in close cooperation with Orthodoxy in the territory of Ukraine.
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Raele, Donato Antonio, Ginevra Panzarino, Giuseppe Sarcinelli, Maria Assunta Cafiero, Anna Maria Tunzi, and Elena Dellù. "Genetic Evidence of the Black Death in the Abbey of San Leonardo (Apulia Region, Italy): Tracing the Cause of Death in Two Individuals Buried with Coins." Pathogens 10, no. 11 (2021): 1354. http://dx.doi.org/10.3390/pathogens10111354.
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The Abbey of San Leonardo in Siponto (Apulia, Southern Italy) was an important religious and medical center during the Middle Ages. It was a crossroads for pilgrims heading along the Via Francigena to the Sanctuary of Monte Sant’Angelo and for merchants passing through the harbor of Manfredonia. A recent excavation of Soprintendenza Archeologica della Puglia investigated a portion of the related cemetery, confirming its chronology to be between the end of the 13th and beginning of the 14th century. Two single graves preserved individuals accompanied by numerous coins dating back to the 14th century, hidden in clothes and in a bag tied to the waist. The human remains of the individuals were analyzed in the Laboratorio di Antropologia Fisica of Soprintendenza ABAP della città metropolitana di Bari. Three teeth from each individual were collected and sent to the Istituto Zooprofilattico Sperimentale di Puglia e Basilicata to study infectious diseases such as malaria, plague, tuberculosis, epidemic typhus and Maltese fever (Brucellosis), potentially related to the lack of inspection of the bodies during burial procedures. DNA extracted from six collected teeth and two additional unrelated human teeth (negative controls) were analyzed using PCR to verify the presence of human DNA (β-globulin) and of pathogens such as Plasmodium spp., Yersinia pestis, Mycobacterium spp., Rickettsia spp. and Brucella spp. The nucleotide sequence of the amplicon was determined to confirm the results. Human DNA was successfully amplified from all eight dental extracts and two different genes of Y. pestis were amplified and sequenced in 4 out of the 6 teeth. Molecular analyses ascertained that the individuals buried in San Leonardo were victims of the Black Death (1347–1353) and the data confirmed the lack of inspection of the corpses despite the presence of numerous coins. This study represents molecular evidence, for the first time, of Southern Italy’s involvement in the second wave of the plague pandemic.
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Cappelletti, Lorenzo. "Il contesto storico del miracolo eucaristico alatrino del 1227/1228." Theologica Leoniana 5, no. 5 (2016): 141–51. https://doi.org/10.5281/zenodo.13799158.
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La vista, per quanto si guardi l’ostia consacrata, per definizione vede soltanto l’ostia. Quanto più “convincente” e soddisfacente per i sensi doveva essere poter assistere alla trasformazione delle specie stesse in carne, laddove accadeva, come nel caso dei miracoli eucaristici! Ecco che numerosi miracoli eucaristici del tipo di quello alatrino, cioè con cambiamento duraturo in carne e sangue delle specie, sono registrati fra XI e XIII secolo. In Italia si ricordano in particolare quelli di Roma (intorno al 1049), Ferrara (fra 1158 e 1175), Trani (1200), Firenze (1230), che culminano, potremmo dire, con quello di Bolsena del giugno 1263, quando un sacerdote proveniente da Praga, celebrando messa nel luogo di sepoltura della santa martire Cristina, a Bolsena, sulla via francigena che lo portava pellegrino a Roma, vide cadere, dall’ostia che aveva spezzato, gocce di sangue che macchiarono il corporale (che ora si conserva insieme all’ostia e ai purificatoi nella cappella apposita all’interno del duomo di orvieto) e le pietre dell’altare (che sono conservate nella cappella che fiancheggia la cattedrale di Bolsena). Un anno dopo, con la bolla Transiturus dell’11 agosto 1264 — anche se il rapporto di causa – effetto spesso proposto fra il miracolo di Bolsena e la festa del Corpus Domini non sembra esserci, in realtà —, il papa urbano IV stabiliva che il giovedì dopo l’ottava di pentecoste si sarebbe dovuta celebrare in tutta la Chiesa la festa del Corpus Domini. La vicenda di Alatri viene a collocarsi entro il quadro tracciato. Sullo sfondo di essa, in effetti, stanno tutti gli elementi su cui ci siamo soffermati: un miracolo (cfr. § 4 della nostra esposizione), consistente nella trasformazione delle specie eucaristiche in vera e propria carne, viene a confondere le dottrine eretiche (cfr. § 3 della nostra esposizione). Ma, mentre fa questo, è come se venisse a rinsaldare quella pietà eucaristica (cfr. § 1 della nostra esposizione) fondata sulla presenza vera, reale e sostanziale di Gesù Cristo che lascia normalmente intatte le specie in forza della transustanziazione (cfr. § 2 della nostra esposizione).
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Lovino, Francesco. "Maria Stella Calò Mariani, Nicola Cicerale, San Leonardo di Siponto “ iuxta stratam peregrinorum”; Maria Stella Calò Mariani, Adriana Pepe, Luoghi di culto lungo la via francigena In cammino verso la grotta dell’Arcangelo; Maria Stella Calò Mariani, Monte Sant’Angelo. Il complesso monumentale di San Pietro, di Santa Maria Maggiore e del battistero di San Giovanni; Maria Stella Calò Mariani, Natalia D’Amico, Santa Maria di Ripalta sul Fortore (Lesina). Dalla fondazione cistercense alla rinascita celestina; Maria Stella Calò Mariani, La pittura medievale in Capitanata, [ Piccole monografie della Puglia, sezione Capitanata ] , Galatina: Congedo Editore, 2013." Convivium 2, no. 2 (2015): 174–77. http://dx.doi.org/10.1484/j.convi.5.111186.
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Spinazzè, Eva. "THE ALIGNMENT OF MEDIEVAL CHURCHES IN NORTHERN-CENTRAL ITALY AND IN THE ALPS AND THE PATH OF LIGHT INSIDE THE CHURCH ON THE PATRON SAINT'S DAY." May 10, 2016. https://doi.org/10.5281/zenodo.220970.
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GPS surveys of 181 medieval churches situated in northern-central Italy and in the Alps demonstrate major axis alignments to the horizon positions of the rising and setting Sun or Moon. The geographic scope includes the Veneto region and the old Via Francigena pilgrim route, the 1,200 km tract from the Swiss Alps to southern Tuscany, passing through the cantons of Vaud and Valais and regions including the Aosta Valley, Piemont, Lombardy, Emilia Romagna and Tuscany. Construction dates range up to the Romanesque Age. In most cases, the church’s major axis coincides with the sunrise or sunset position on the Patron Saint’s day to whom the church was dedicated or on one of the four Virgin Mary’s medieval feast days, i.e: the Annunciation (25 March); Purification (2 February); Assumption (18 January, 15 August) and Nativity (8 September). Church alignments (major axis and windows) are derived from GPS ground surveys and were cross-referenced with medieval liturgical and astronomical sources as well as scholarly literature.
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Spinazze, Eva. "DE QUATTUOR PARTIBUS MUNDI MEDIEVAL SACRED BUILDINGS ON THE VIA FRANCIGENA IN NORTHERN AND MIDDLE ITALY: SOLSTICE ALIGNMENTS AND ORIENTATIONS." June 4, 2018. https://doi.org/10.5281/zenodo.1478694.
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This paper discusses different aspects of sun light linked to a religious rite and combined with ecclesiastical architecture. Our focus is on the four points of the solstices which form two sectors, one towards the sunrise and the other to the sunset. This examination is mainly based on the study of the ancient thought of scholars and Fathers of the Church. Despite the deep significance of the solstices (the Births of Jesus Christ and John the Baptist, His forerunner), only few of the over two hundreds medieval churches, situated in the North of Italy and long the old pilgrimage route, the Via Francigena, are oriented towards the solstice and equinox rise/set points on the horizon. Georeferenced surveys on field with astronomical calculations were carried out on these sacred buildings by the author and the results were strengthened with primary and secondary written sources. Throughout medieval times on path of faith a lot of hostels and sacred buildings were founded for pilgrims and travellers and a great deal of diaries written by the pilgrims survived so far. These travel reports record important building descriptions and knowledge of that time. In detail we will discuss a medieval drawing, one of the few we can admire and which represents the Holy Sepulchre of Jerusalem. It is particularly interesting to note, in this accurate drawing, the position of the doors of the building which appear oriented to the eight Winds Rose and the summer/winter solstices; the niches which show the cardinal points; and the Sepulchri that incorporates an Easter alignment. Finally, we discuss solsticial alignments of medieval church axes and of the position of sunlight inside sacred buildings among the summer solstice, when the sun is at its highest and simultaneously begins to appear lower.
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Splendiani, Simone, Fabio Forlani, Antonio Picciotti, and Angelo Presenza. "Social Innovation Project and Tourism Lifestyle Entrepreneurship to Revitalize the Marginal Areas. The Case of the via Francigena Cultural Route." Tourism Planning & Development, January 2, 2023, 1–17. http://dx.doi.org/10.1080/21568316.2022.2161616.
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