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Journal articles on the topic 'Bishopric'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 April 2022

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1

Ozola, Silvija. "THE DEVELOPMENT OF TOWN-SHIELDS’ PLANNING IN BISHOPRICS OF LIVONIA DURING THE 13TH–14TH CENTURIES." SOCIETY. INTEGRATION. EDUCATION. Proceedings of the International Scientific Conference 5 (May 20, 2020): 795. http://dx.doi.org/10.17770/sie2020vol5.4875.

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Traditions of the Christianity centres’ formation can be found in Jerusalem’s oldest part where instead of domestic inhabitants’ dwellings the second king of Israel (around 1005 BC–965 BC) David built his residence on a top of the Temple Mount surrounded by deep valleys. His fortress – the City of David protected from the north side by inhabitants’ stone buildings on a slope was an unassailable public and spiritual centre that northwards extended up to the Ophel used for the governance. David’s son, king of Israel (around 970–931 BC) Solomon extended the fortified urban area where Templum Solomonis was built. In Livonia, Bishop Albrecht obtained spacious areas, where he established bishoprics and towns. At foothills, residential building of inhabitants like shields guarded Bishop’s residence. The town-shield was the Dorpat Bishopric’s centre Dorpat and the Ösel–Wiek Bishopric’s centre Haapsalu. The town of Hasenpoth in the Bishopric of Courland (1234–1583) was established at subjugated lands inhabited by the Cours: each of bishopric's urban structures intended to Bishop and the Canonical Chapter was placed separately in their own village. The main subject of research: the town-shields’ planning in Livonia. Research problem: the development of town-shields’ planning at bishoprics in Livonia during the 13th and 14th century have been studied insufficiently. Historians in Latvia often do not take into account studies of urban planning specialists on historical urban planning. Research goal: to determine common and distinctive features of town-shield design in bishoprics of Livonia. Research novelty: town-shield plans of Archbishop’s and their vassals’ residences and capitals in Livonian bishoprics subjected to the Riga Archbishopric are analyzed. Results: study formation of Livonian town-shields’ layout and structure of the 13th and 14th centuries. Main methods: inspection of town-shields in nature, analysis of archive documents, projects, cartographic materials.

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2

Milewski, Ireneusz. "The Economic Condition of the Bishopric of Gaza (Palestine) during the Rule of Bishop Porphyry (circa 395–420)." Studia Ceranea 8 (December 30, 2018): 193–207. http://dx.doi.org/10.18778/2084-140x.08.11.

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The study attempts to determine the economic condition of a small provincial bishopric, namely the church of Gaza (Palestine) during the rule of bishop Porphyry (circa 395–420 AD). All of the information on the subject comes from the Vita Porphyrii by Mark the Deacon – a source whose historical value has often been disputed. Although the information on the wealth of the church in Gaza at the turn of the 4th and 5th centuries is not particularly vast or illuminating, it is nevertheless possible to identify several spheres of economic activity of the Gaza bishopric. These are, among other things, the property owned by the bishopric (real estate), its cash reserves (mostly at the beginning of the 5th century), the endowments of the imperial court (given by emperor Arcadius and his wife, empress Aelia Eudoxia), as well as the charitable activity of the bishopric (especially on the occasion of erecting the Eudoxiane, probably in 407).

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3

Muçaj, Skënder, Suela Xhyheri, Irklid Ristani, and Aleksey M. Pentkovskiy. "Medieval Churches in Shushica Valley (South Albania) and the Slavonic Bishopric of St. Clement of Ohrid." Slovene 3, no. 1 (2014): 5–42. http://dx.doi.org/10.31168/2305-6754.2014.3.1.1.

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There were numerous Slavic settlements in South Albania (including the valley of Shushica River) at the end of the 1st millennium. In the second half of the 9th c. a significant part of this region was conquered by the 1st Bulgarian Kingdom, and after 870 there were established ecclesiastical dioceses which became part of the church organization of the Kingdom. Slavonic ecclesiastical schools were established in that region as well, after 886 in the context of the so-called “Slavonic project” of the Bulgarian prince, Boris. St. Clement took an active part in this project. It was South Albania where the first Slavonic bishopric in Southeast Europe was founded, in 893, when St. Clement was appointed bishop. His bishopric was organized according ethnic principle, so that St. Clement was called “the bishop of Slavonic people.” The center of Clement’s bishopric was in Velica, which is related to the modern settlement Velçë in the Shushica valley. There are ruins of a cross-in-square church with a narthex in the Asomat region, which is located near Velica. The church was built at the end of the 9th‒beginning of the 10th cc. and dedicated to the Archangel Michael. The plan of this church is identical with that of the so-called “pronaos” of the church built by St. Clement in his Ohrid monastery. In St. Clement’s bishopric Church Slavonic was used as a liturgical language. For that purpose, a set of Byzantine liturgical books was translated from Greek into Church Slavonic, and Clement took an active part in this process. Liturgical pecularities of these books partially observed in Greek manuscripts of South Italian provenance testify to the hypothesis that Greek sources of the earliest Church Slavonic translations belonged to liturgical tradition of Epirus, similar to those of South Italy. This also proves the location of St. Clement’s bishopric in the valley of the Shushica River.

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4

Dudek, Jarosław. "Biskupi Dyrrachionu w strukturach patriarchatu Konstantynopola (VII-XI wiek)." Vox Patrum 58 (December 15, 2012): 221–36. http://dx.doi.org/10.31743/vp.4075.

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The Early Middle Ages brought grave losses to the Christian Churches in the East. It was only the patriarchate of Constantinople that managed to maintain its previous dignity. Starting form the end of the 7th century, one may notice the patriarchate activity in the western Balkans. That church substance, having survived barbarians invasion, was defined in the literature as „the bridge between the West and the East” and it became the subject matter of a rivalry with the papacy. The patriarchate of Constantinople, consistently supported by the emperors of the New Rome, gradually gained superiority in this field. A significant role in these changes was played by the attitude of the patriarchate towards the bishopric in Dyrrachion (at present Dürres in Albania). The majority of preserved written sources concerning this church centre was created in a defined relationship with projects pursued by some emperors and patriarchs. From this perspective, one may follow the evolution of the local bishopric status based on preserved registers of bishoprics subject to Constantinople (Notitiae episcopatuum Ecclesiae Constantinopolitane) as well as the lists of attendance of Dyrrachion’s metropolitan bishops at the Trullan Synod (692) and The Second Council of Nicaea (787). In the first case, it is possible to reconstruct the image of the mediaeval Dyrrachion metropolis clearly referring to the ancient church traditions of the New and Old Epirus (Epirus Vetus i Epirus Nova). However, the second preserved source data collection underlines quite high status of the bishops of Dyrrachion at synods and councils, which reflects their growing position (in comparison with Thessaloniki, Corinth or Athens) in the organization structures of the patriarchate of Constantinople.

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5

Ozola, Silvija. "The Evolution of Cathedral Planning on the Baltic Sea Southern Cast during the 13th – 14th Centuries in Context of European Building Traditions." Landscape architecture and art 14 (July 16, 2019): 45–58. http://dx.doi.org/10.22616/j.landarchart.2019.14.04.

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In Rome, Emperor Constantin I started to build the most ancient cathedral – the five-nave Archbasilica of St. John in Lateran, but the Lateran Palace was given as a present to Bishop of Rome for his residence. Perimeter building blocks set up the building complex. In Europe, during the 6th–9th centuries numerous rulers proclaimed Christianity as the only religion in the country. The Church strengthened its impact on the society and governmental administration. In Rome, like in Jerusalem, a religious centre was created, but in the middle of the 8th century, a city-state Vatican was founded, and on one of hills, the Pope’s residence was placed. Christians organized structures governed by Bishops and founded Catholic church-states – bishoprics. In the late 12th century, subjugation of the lands populated by the Balts and the Finno-Ugric tribes began. Bishoprics and cult centres were founded, and residences for Bishops and Canonical Chapters were envisaged. The bishopric main building was the cathedral. In Europe during lots of centuries evolution of the cathedral building-type happened. In the Balts and Finno-Ugric lands cathedrals were affected by local building traditions. The origins of the Riga Cathedral (Latvian: Rīgas Doms) can be found in 1201–1202, when the bishopric centre from Üxküll was moved to the newly-founded Riga, where the Bishop’s residence was built on a geopolitically and strategically convenient place. The most important centres to look for inspirations were Braunschweig, Westfalen, Köln, Lübeck, Ratzeburg, Bremen, Hamburg. Research problem: interpretations of sacral building typology and terminology application cause difficulties in the research of historical building plans. Research topicality: evolution of the cathedral building-type and impact of cathedral building complexes on formation and planning of medieval urban structures during the 13th and 14th century. Goal of the research: analyse planning of historical structure in urban centres of bishoprics to determine significance of cathedrals as architectural dominances in spatial composition of towns. Research novelty: this research is based on Latvian historians and archaeologists’ former studies. Nevertheless, opportunities provided by the analysis of urban planning and cartographic materials have been used, and created building due to local construction traditions has been assessed in the European context. Results: study of architecture, layout formation and structure of cathedrals on the southern Baltic Seacoast lands during the 13th and 14th centuries. Main methods applied: this study is based on research and analysis of archive documents, projects and cartographic materials of urban planning, as well as study of published literature and inspection of buildings in nature.

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6

Winroth, Anders. "Hólar and Belgsdalsbók." Gripla 32 (2021): 151–64. http://dx.doi.org/10.33112/gripla.32.6.

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The article argues that Belgsdalsbók (AM 347 fol.: Jónsbók and other texts) may have been the law book that was listed as “damaged” in the 1525 inventory of the property of Hólar bishopric. Three reasons suggest this conclusion. First, its earliest known owner was Steinunn Jónsdóttir, the daughter-in-law of the last Catholic bishop of Hólar. Second, its date and circumstances of production suggest that Bishop Jón Eiríksson skalli might have been its commissioner. Third, Belgsdalsbók contains unusual texts of interest to an ecclesiastical owner. In addition, the article suggests that another copy of Jónsbók, GKS 3269 a 4to, may also have belonged to Hólar bishopric.

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7

AΓΟΡΙΤΣΑΣ, Δημήτρης. "Ἡ ἀνασύσταση τῆς ἐπισκοπής Γαρδικίου (1541/42)Συμβολή στην εκκλησιαστική ιστορία της Θεσσαλίας κατα την πρώιμη Οθωμανική περίοδο." Byzantina Symmeikta 28 (March 17, 2018): 169. http://dx.doi.org/10.12681/byzsym.15846.

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In 1542 the Patriarch of Constantinople Jeremiah I decided to re-establish the bishopric of Gardikion (east of Trikala), proclaiming Neophytos as its first bishop, subject to the metropolitan of Larissa Neophytos I. The reestablishment was a request of the foretold metropolitan because of the ataxia and the many abnormalities that took place that time by the so called “gloater and rebel of Church” against the bishopric of Gardikion and against the will of the Patriarch. In our study, we try to examine this subject and we attempt to enlighten some obscure points such as the identity of all those who were potentially responsible for this turbulence in the ecclesiastical life of Thessaly in the beginning of 16th century, as well as the reasons behind all these.

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8

JACK, SYBIL M. "No Heavenly Jerusalem: The Anglican Bishopric, 1841-83." Journal of Religious History 19, no. 2 (December 1995): 181–203. http://dx.doi.org/10.1111/j.1467-9809.1995.tb00255.x.

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9

Mänd, Anu. "Power, Memory, and Allegiance." East Central Europe 47, no. 1 (April 11, 2020): 138–55. http://dx.doi.org/10.30965/18763308-04701009.

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A dozen limestone reliefs with the coats of arms of a bishop and a bishopric have survived from the churches and castles of late medieval Livonia (a historical region roughly corresponding to present-day Estonia and Latvia). This article discusses a selection of those reliefs in western Estonia, in the two centers—Haapsalu and Kuressaare—of the former Saare-Lääne Bishopric. In earlier scholarship, these reliefs have been studied from the perspective of architectural history and connected with the construction or reconstruction of the buildings. The article will offer a different perspective and investigate the role of the reliefs in the context of symbolic communication, rituals of power, and visual commemoration. In the chapel of the Kuressaare castle, there is also a relief with the coat of arms of Pope Leo x, which raises the questions of who commissioned it, when, and why.

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10

Bubalo, Djordje. "Bishop Vlaho or Vlahoepiskop." Zbornik radova Vizantoloskog instituta, no. 39 (2001): 197–220. http://dx.doi.org/10.2298/zrvi0239197b.

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In three different sources written in Serbian - the inventory of the estates of the monastery of the Holy Virgin in Htetovo as well as in the second and third charter issued by king Dusan to the monastery of Treskavac - there is mention of a church prelate identified as vlahoepiskop. One group of historians interpreted this title as referring to a bishop by the name of Vlaho. On the other hand, historians analysing the clauses of all the charters issued to the monastery of Treskavac noticed that in the first charter issued to that monastery the term Vlach bishop stands in place of the term vlahoepiskop found in the second and third charter. Therefore, although with some vacillation, they interpreted the term vlahoepiskop as a synonym for the bishop of the Vlachs, one of the subordinates of the archbishop of Ohrid. This entirely correct conclusion can further be sustained with new arguments in its favor. Judging by the sources available, the name Vlaho is a hypocorystych of the name Vlasi(je), a transcription of its Greek form, B????o?. However, although B????o? is a calendar and thus also a monastic name, its Slavonic diminutive (Vlaho) was never used in the Serbian or any other Slavonic Orthodox church. The name Vlaho is a specific feature of Dubrovnik onomastica (as is the fact that the name of Vlasi(je) is derived from the Greek and not the Latin form of the name, Blasius). In that form it was used solely by the subjects of the Dubrovnik Republic, in the medieval period exclusively as a personal name, while its basic form, Vlasi(je), referred to the saint. In Cyrillic literacy and the anthroponymia of medieval Serbia, only the form Vlasije, never Vlaho, appears as an equivalent of the Greek B????o?;. Thus, Vlaho could by no means have been used as a monastic name of a high ranking prelate of the Serbian church. As it has already rightfully been pointed out by the Hungarian Byzantologist, Mathias Gyoni, the term vlahoepiskop is a calque (or, I may add, a transcription) of the assumed Greek word ????o?????o?o?, denoting a prelate of the bishopric of the Vlachs. This diocese is probably the administrative unit of the church of Ohrid least well documented by the sources. In Greek sources it appears in XI and XII century notitiae and an inscription from the same period. In Serbian sources it appears in the documents mentioned above. Judging by the available information on the organization of the archbishopric of Ohrid, the bishopric of the Vlachs was not responsible for pastoral care of the Vlachs on the entire territory of the archbishopric, it was rather a typical unit of church administration based on the territorial principle. The epithet Vlach in its name indicates the prevalence of this ethnic and social category within its boundaries. In Greek sources this bishopric is referred to as simply the bishopric of the Vlach (B????v) or, variably, as Bp??v??o?/Bp??v???? ??o? B????v. The word B????o? (i.e. Bp??v??o? in most of the older editions and, based on that, in practically the entire bibliography on the subject) was rightfully taken as a determining geographic term, that is as the name of the see of the bishopric. So far, there are several possible ubications of this episcopal see: in Vranje or the villages of Gornji and Donji Vranovci, north of Prilep and, regardless of the name Bp??v??o? (Bp??v??o??), in Prilep or Hlerin. I am more inclined to believe that the twofold name was used to designate the territory under the jurisdiction of a bishop and the ethnic, i.e. social category the density of whose population was the most salient feature of the region. Judging by the name Bp??v??o?, the territory under the jurisdiction of the bishop of the Vlachs can be identified with the region of the mountain range consisting of the Baba massive, in present day Macedonia, and the ??????? and ????? mountains in Greece. This is a compact mountainous region, with a high concentration of Vlach population confirmed by the sources. Since, according to the data found in the charters of the monastery of Treskavac, some of the church estates of the bishop of the Vlachs was located in Hlerin, the episcopal see was most probably situated in that city. Before his elevation to the episcopal throne, the Vlach bishop mentioned in the Htetovo inventory held the position of archimandrites of the monastery of the Holy Virgin in Htetovo. As the head of a Serbian monastery, he could rise to the throne of the Vlach bishopric only after the territory and the center of that bishopric became a part of the Serbian state. Based on our present knowledge of the chronology and extent of Dusan's conquests of Byzantine territories, the earliest possible date is spring of the year 1342 or autumn of the same year. It is certain, however, that in the autumn of 1342 the former archimandrites of Htetovo had already risen to the throne of the Vlach bishopric. That, at the same time, is the last document of its existence.

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11

Soetaert, Alexander. "Catholic refuge and the printing press: Catholic exiles from England, France and the Low Countries in the ecclesiastical province of Cambrai." British Catholic History 34, no. 04 (October 2019): 532–61. http://dx.doi.org/10.1017/bch.2019.24.

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The Ecclesiastical Province of Cambrai may sound unfamiliar to modern readers. The bishopric of Cambrai dates to the sixth century but only became an archdiocese and, consequently, the centre of a church province in the sixteenth century. The elevation of the see resulted from the heavily contested reorganization of the diocesan map of the Low Countries by King Philip II in 1559. The new province included the medieval sees of Arras, Cambrai and Tournai, as well as the newly created bishoprics of Saint-Omer and Namur. Its borders were established to encompass the French-speaking Walloon provinces in the south of the Low Countries, territories that are now divided between France and Belgium.1 In the early modern period, this area was already a border and transit zone between France, the Low Countries, the Holy Roman Empire and the British Isles. The province’s history in the sixteenth and seventeenth centuries was deeply marked by recurrent and devastating warfare between the kings of Spain and France, eventually resulting in the transfer of significant territory to France.2 However, the Province of Cambrai was also the scene of frequent cross-border mobility, and a safe haven for Catholic exiles originating from the British Isles, France and other parts of the Low Countries.

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12

Szpet, Jan. "Tradycja katechizmów i podręczników katechetycznych w Wielkopolsce." Poznańskie Studia Teologiczne, no. 33 (December 11, 2019): 177–213. http://dx.doi.org/10.14746/pst.2018.33.10.

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The 1050 anniversary of the first bishopric in Poznań has become an opportunity to reflect on the contribution of the representatives of Great Poland to catechetical activity in Poland. The article presents several outstanding personages and their works: catechisms as well as textbooks for cat- echesis and religious education. The circumstances in which these works were created and their merits are described.

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13

Chowning, Margaret. "The Consolidacion de Vales Reales in the Bishopric of Michoacan." Hispanic American Historical Review 69, no. 3 (August 1989): 451. http://dx.doi.org/10.2307/2516302.

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14

Komatina, Predrag. "The region of Vagenitia and the bishopric of St. Clement." Zbornik radova Vizantoloskog instituta, no. 53 (2016): 83–100. http://dx.doi.org/10.2298/zrvi1653083k.

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15

Chowning, Margaret. "The Consolidación de Vales Reales in the Bishopric of Michoacán." Hispanic American Historical Review 69, no. 3 (August 1, 1989): 451–78. http://dx.doi.org/10.1215/00182168-69.3.451.

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16

Taylor, Brian. "A Triumph of Patience and Purposiveness: Linton of Betong." Studies in Church History 26 (1989): 433–44. http://dx.doi.org/10.1017/s0424208400011104.

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From 1869 until the founding of the diocese of Singapore in 1909, the missions and chaplaincies in Singapore and what is now West Malaysia were within the jurisdiction of the diocese of Labuan, which itself had been founded as a legal fiction in 1855 as the stock onto which the bishopric for Rajah James Brooke’s Sarawak could be grafted. Although the diocese and the bishopric were constitutionally distinct, as succeeding bishops were often reminded by the rajahs of Sarawak, the bishops looked at the whole area of their spiritual leadership, and regarded the staffing of it as one problem—or opportunity. G. F. Hose himself, bishop of Labuan 1881–1908, and of Sarawak 1882–1908, had served in the Straits Settlements from 1868, and had been archdeacon of Singapore for his predecessor, Bishop Chambers. For sixty-two years the St Andrew’s Church Mission in Singapore, the base for work among Asians, had as superintendent two priests, W. H. Gomes, 1872—1902, and Richard Richards, 1902–34. Both had previously worked in Borneo, for more than fourteen and twelve years respectively. In the opposite direction Bishop Hose transferred to Kuching in 1898 A. F. Sharp, who had worked for six years in Singapore.

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17

DAVIS, R. "PRE-CONSTANTINIAN CHRONOLOGY: THE ROMAN BISHOPRIC FROM AD 258 TO 314." Journal of Theological Studies 48, no. 2 (October 1, 1997): 439–70. http://dx.doi.org/10.1093/jts/48.2.439.

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18

Blumenthal, Geoffrey. "Copernicus's Development in Context: Politics, Astrology, Cosmology and a Prince-Bishopric." Science in Context 27, no. 1 (February 6, 2014): 1–32. http://dx.doi.org/10.1017/s0269889713000367.

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ArgumentDuring the two decades before the turning point in Copernicus's personal and scientific development in 1510, he had experience of political activity which has been largely ignored by the existing Copernicus literature but part of which is reconstructed in outline in this paper. Given the close linkage between politics and astrology, Copernicus's likely reaction to astrology is re-examined here. This reconstruction also suggests that the turning point in 1510, when Copernicus left his post as secretary to his uncle Lucas Watzenrode the prince-bishop of Warmia, was not only linked to Copernicus's first version of his heliocentric theory in theCommentariolus, but also to major political setbacks being experienced by Watzenrode during these years, and with the publication of Copernicus's translation of theLettersof Theophylactus Simocatta. Some of these considerations contribute to maintaining the view that Copernicus and his work were in several respects exceptional.

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19

Reilly, Bernard F. "A Bishopric between Three Kingdoms: Calahorra, 1045–1190 (review)." Catholic Historical Review 98, no. 3 (2012): 535–36. http://dx.doi.org/10.1353/cat.2012.0172.

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20

Alonso Benito, Javier. "Algunas cruces procesionales del siglo XVII en el antiguo obispado de León." Estudios humanísticos. Geografía, historia y arte, no. 19 (February 9, 2021): 135. http://dx.doi.org/10.18002/ehgha.v0i19.6753.

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<span>The seventeenth century constitutes a period in history of the Spanish silversmithing wiht very distinctive characteristics. This is reflected in a noteworthy fashion in the working of processional crosses, such are preservad in the ancient bishopric of León, as this study attempts to relate. However, despite the stereotyping of models, there is also some evolution no forms and decoration as the century progresses. The examples to be considered illustrate this.</span>

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21

Zimnowodzka, Anna. "Kontynuacja i zmiana w topografii późnoantycznej Meridy." Vox Patrum 64 (December 15, 2015): 615–31. http://dx.doi.org/10.31743/vp.3734.

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Merida (Augusta Emerita) was founded in 25 BC by Augustus on the territory of Roman province of Lusitania. From the beginning it was one of the most important cities in the Empire, anticipating continuous prosperity for long centuries. The aim of this article is to examine the changes in the topography of Merida in Late Antiquity. These transformations are connected with the Christianization of the city, especially with the foundation of bishopric and development of the cult of local martyr Eulalia.

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22

Kravchenko, I. O. "The practice of elections and the ordination of the highest clergy in medieval Iceland." Ukrainian Religious Studies, no. 47 (June 3, 2008): 108–19. http://dx.doi.org/10.32420/2008.47.1953.

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The position of bishop in medieval Europe was important not only religiously but also politically and culturally. Top clergy often performed secular authority in their city and diocese. European canonical practice of the early Middle Ages developed a system where election and consecration into the bishopric became an integral and decisive element of ministry. Spiritual service was thus considered elective and sacred. In the 60s of the XII century. the already mature concept of confirmatio indicated that the powers of each bishop-elect begin in his consecration.

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23

Varela, T. A., R. L. Aínsua, and J. Fariña. "Consanguinity in the Bishopric of Ourense (Galicia, Spain) from 1900 to 1979." Annals of Human Biology 30, no. 4 (January 2003): 419–33. http://dx.doi.org/10.1080/0301446031000103301.

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24

Popa, Ion. "Nationalism, Conspiracy Theories, and Antisemitism in the Transylvanian Greek Catholic Newspaper Dumineca on the Eve of the Holocaust (1936–1940)." Holocaust and Genocide Studies 34, no. 1 (2020): 63–79. http://dx.doi.org/10.1093/hgs/dcaa005.

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Abstract In the first half of the twentieth century churches in Eastern Europe often promoted extreme nationalism and antisemitism. Their very effectiveness discouraged many bystanders from helping Jews during the Holocaust. Here the author studies a little-known journal published by the Greek Catholic (Uniate) bishopric of Maramureş, a Transylvanian province of Romania (and Hungary from 1940 to 1944) with a significant Jewish population. This journal contributed to a climate in which the Christian population would look on with equanimity or even assist as the Nazi New Order pursued the mass murder of all Jews.

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25

Doney, John Christopher. "The Catholic Enlightenment and Popular Education in the Prince-Bishopric of Würzburg, 1765–95." Central European History 21, no. 1 (March 1988): 3–30. http://dx.doi.org/10.1017/s0008938900012644.

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In the last decades of the eighteenth century the Enlightenment (Aufklärung) flourished in Catholic Germany, developing a distinctive character there. Nothing lay more at the heart of enlightened interests than the reform of pedagogy, and in particular the education of children in parish schools and catechetical classes. This article focuses on the reform of popular education in the Prince-Bishopric (Hochstift) of Würzburg between 1765 and 1795 both to help in defining the goals and policies of the Catholic Enlightenment and to evaluate the extent of its success.

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26

Naumenko, Valery E., Aleksandr G. Gertsen, and Darya V. Iozhitsa. "Christian Mangup: The Modern Source Base and the Main Stages of Its History." Materials in Archaeology, History and Ethnography of Tauria, no. XXVI (2021): 255–81. http://dx.doi.org/10.37279/2413-189x.2021.26.255-281.

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Throughout the entire period of the Middle Ages, the settlement of Mangup was one of the most important ideological centres for the spread of Christianity in the south-western Crimea. From the creation of the independent Gothic bishopric on, it housed the residence and the cathedral church of the hierarchs of Crimean Gothia. This is evidenced by numerous churches and monasteries discovered by many-year-long excavations of the site (27 in total). This paper is the first in the scholarship attempt of systematization of all available information from the sources related to the Christian history of the castle of Mangup, written, epigraphic, archaeological, and so on. Particular attention has been paid to the results of modern excavations of the church archaeology monuments at the settlement in question, carried out systematically in 2012–2021. They formed the basis for the reconstruction of the main stages of church building and the most important periods in the history of the local Christian community. Generally, it covers a wide period from the mid-sixth century, when a big basilica featuring the nave and two aisles, the future cathedral of the Gothic bishopric (metropolia), was built at Mangup along with the large Byzantine castle, and finished in the early seventeenth century. The construction and functioning of most part of known churches and monasteries of the castle of Mangup dates to the fourteenth and fifteenth centuries, when this site finally developed into a large mediaeval city, the capital of the principality of Theodoro in the south-western Crimea.

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Paniagua Pérez, Jesús. "El gran templo que nunca se llegó a construir. La catedral colonial de Cuenca (Ecuador)." Estudios humanísticos. Geografía, historia y arte, no. 15 (February 4, 2021): 149. http://dx.doi.org/10.18002/ehgha.v0i15.6623.

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<span>In this study we consider the problems posed by the building of the cathedral at Cuenca in Ecuador after the establishment of a bishopric in that city. This religious edifice was never built in the end because of the unachievable nature of the proposals and as a result of problems arising from the independence movement. Nevertheless, the documents generated allow us to get an idea of what the original mother church had been like, and what ambitions the bishops and local authorities had for the design of their new cathedral.</span>

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28

Brewer, Priscilla J., and Deborah E. Burns. "Shaker Cities of Peace, Love, and Union: A History of the Hancock Bishopric." Journal of American History 81, no. 4 (March 1995): 1695. http://dx.doi.org/10.2307/2081692.

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Brooke, John L., and Deborah E. Burns. "Shaker Cities of Peace, Love, and Union: A History of the Hancock Bishopric." American Historical Review 100, no. 5 (December 1995): 1695. http://dx.doi.org/10.2307/2170110.

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30

Carter, Michael D., and Deborah E. Burns. "Shaker Cities of Peace, Love, and Union: A History of the Hancock Bishopric." Journal of the Early Republic 15, no. 2 (1995): 337. http://dx.doi.org/10.2307/3123935.

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31

Varela, T. A., R. L. Aínsua, and J. Fariña. "Evolution of consanguinity in the Bishopric of Lugo (Spain) from 1900 to 1979." Annals of Human Biology 28, no. 5 (January 2001): 575–88. http://dx.doi.org/10.1080/03014460110047955.

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32

Stray, Christopher. "The rise and fall of Porsoniasm." Cambridge Classical Journal 53 (2007): 40–71. http://dx.doi.org/10.1017/s175027050000004x.

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In 1903, in the preface to the first volume of his edition of Manilius, Housman wrote:… we now witness in Germany pretty much what happened in England after 1825, when our own great age of scholarship, begun in 1691 by Bentley's Epistola ad Millium, was ended by the successive strokes of doom which consigned Dobree and Elmsley to the grave and Blomfield to the bishopric of Chester. England disappeared from the fellowship of nations for the next forty years.(Housman (1903) xlii)The name which lurks unspoken behind this paragraph is that of Richard Porson, and Dobree, Elmsley and Blomfield, whose names are spoken, were all in different ways his disciples. Although Porson had no pupils and gave no lectures, in the generation just after his death he had a number of followers who cultivated his memory and emulated his style, at least before they were removed to higher spheres by death or preferment to bishoprics. If the cultivation of his scholarly style can be called Porsonianism, it was the cult of Porson himself after his death in 1808, centred on Trinity College, Cambridge, for which three years later the Oxford scholar Peter Elmsley coined the name ‘Porsoniasm’. As one might expect, the name-giver was an outsider. Yet as his inclusion in Housman's sketch indicates, Elmsley could be called a Porsonian, and indeed in 1911, in his inaugural lecture as Professor of Latin at Cambridge, Housman remarked that ‘scholarship meant to Elmsley what it meant to Dobree’ (Housman (1969) 25). But though Elmsley was a Porsonian, he was not (if I may venture a hapax of my own) a Porsoniast.

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33

Yeo, Geoffrey. "A Case Without Parallel: The Bishops of London and the Anglican Church Overseas, 1660–1748." Journal of Ecclesiastical History 44, no. 3 (July 1993): 450–75. http://dx.doi.org/10.1017/s0022046900014184.

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‘For a bishop to live at one end of the world, and his Church at the other, must make the office very uncomfortable to the bishop, and in a great measure useless to the people.’ This was the verdict of Thomas Sherlock, bishop of London from 1748 to 1761, on the provision which had been made by the Church of England for the care of its congregations overseas. No Anglican bishopric existed outside the British Isles, but a limited form of responsibility for the Church overseas was exercised by the see of London. In the time of Henry Compton, bishop from 1675 to 1713, Anglican churches in the American colonies, in India and in European countrieshad all sought guidance from the bishop of London. By the 1740s the European connection had been severed; the bishop still accepted some colonial responsibilities but the arrangement was seen as anomalous by churchmen on both sides of the Atlantic. A three-thousand-mile voyage separated the colonists from their bishop, and those wishing to seek ordination could not do so unless they were prepared to cross the ocean. Although the English Church claimed that the episcopate was an essential part of church order, no Anglican bishop had ever visited America, confirmation had never been administered, and no church building in the colonies had been validly consecrated. While a Roman Catholic bishopric was established in French Canada at an early date, the Anglican Church overseas had no resident bishops until the end of the eighteenth century. In the words of Archbishop Thomas Seeker, this was ‘a case which never had its parallel before in the Christian world’.

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34

Neumann, Piotr Franciszek. "Jan Joachim Tarło biskup kijowski (1718-1723) i poznański (1723-1732) Czynności pontyfikalne." Ecclesia. Studia z Dziejów Wielkopolski, no. 11 (October 15, 2018): 109–52. http://dx.doi.org/10.14746/e.2016.11.5.

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Jan Joachim Tarło belonged to a family whose three members were bishops of Poznań in the first half of the 18th century. Jan Joachim was an alumnus of Jesuit schools and during his sojourn there joined the Society of Jesus which he left in 1689, passing into the ranks of diocesan clergy. In December 1718 he was granted papal provision to the bishopric in Kiev and remained in office until 1723 when he was transferred to the office of bishop of Poznań which he fulfilled for nine years until his death on 13 August 1732. He died in Vienna on his return from a journey to Rome.His book of pontifical activities for the years 1719-1731 survives till the present day and is stored at the Archdiocesan Archive in Poznań (catalogue number ASO 7). The book is divided into sections in which the following types of activities are recorded: ordinations of various degrees including presbiterate and episcopate, blessing of cornerstones, consecration and blessing of churches, consecration of permanent altars and portative stones, blessing of church bells, consecrations of the holy oils.From the records in the book it follows that during his ministry as bishop of Kiev, Tarło stayed in the Cracow diocese and discharged his duties there. Interestingly, there is no evidence of his performing any official acts in the area of the Kiev diocese, which must have been connected with the fact that already by then a great part of its territory (the bishopric of Kiev included) lay within the borders of the Russian Empire, whereas the part that remained in the Kingdom of Poland encompassed just a few parish churches.

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35

Smith, Damian J. "A Bishopric between Three Kingdoms: Calahorra, 1045–1190 by Carolina Carl (review)." La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures 41, no. 2 (2013): 237–39. http://dx.doi.org/10.1353/cor.2013.0008.

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36

Moroz, Volodymyr. "Life of the Mukachevo Bishop Stefan (Simeon) Olsavsky and Metropolitan’s Athanasius Szeptycki charter on his consecration in 1735 (publication of the act)." Scientific Herald of Uzhhorod University. Series: History, no. 2 (45) (December 25, 2021): 8–15. http://dx.doi.org/10.24144/2523-4498.2(45).2021.246420.

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The paper is devoted to investigating the life and documental heritage of the Mukachevo bishop Stefan (Simeon) Olsavsky (c. 1695 – 1737), especially to publication a charter of his bishopric consecration by the Kyivan Metropolitan Athanasius Szeptycki (1686 – 1746) in Lviv St. Jorge Cathedral on 7 December 1735. The author analyses documental acts regarding the history of publishing separate documents and analyses a set of unpublished sources. On this basis, the historian reconstructs the bishop’s biography, his relations with contemporaries, and his position on eparchial development and administration questions. This research eliminates a lack of information about details of Stefan (Simeon) Olsavsky’s bishopric consecration. Moreover, the paper opposes a tendency to construe his period as some insignificant and undistinguished phase of the local eparchial history. Volodymyr Moroz explains terminological differences in interpreting the Mukachevo eparchy as the real autonomous “diocese” and a “district”, i. e., ritual vicariate of the Roman-Catholic Diocese of Eger in the time of Stefan (Simeon) Olsavsky. The researcher demonstrates that bishop Olsavsky’s decision to receive consecration from the Kyivan Metropolitan was not an accident but a result of his (and his predecessors) aspiring to avoid intrusive domination of the Eger bishops over the Eparchy of Mukachevo. This consecration was the following example of the Mukachevo eparchy’s gravity to union with the Kyivan Metropolitanate in a set of similar events. Significantly, the Metropolitan Athanasius Szeptycki fixed in the charter that Stefan (Simeon) Olsavsky promised his submission to the Holy See, the Pope personally, and the “Our humility” – the Metropolitan of Kyiv. Undoubtedly, the publication of this charter helps to reveal and explain new pages of the Church’s history. It could strengthen interest in studying relations between the Eparchy of Mukachevo and the Kyivan Metropolitanate.

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37

Mauche, Nepheli, and Jack Roskilly. "There and back again: on the influence of Psellos on the career of Mauropous." Byzantinische Zeitschrift 111, no. 3 (September 1, 2018): 721–46. http://dx.doi.org/10.1515/bz-2018-0019.

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Abstract Some aspects of the life of John Mauropous are still unclear. It is often assumed that his nomination as metropolitan bishop of Euchaita was a disguised exile from the imperial Court. However, it took him more than twenty years to come back to Constantinople after quitting his bishopric. The close analysis of the relationship between Mauropous and Psellos, another exile from Constantine Monomachos’ Court, will lead us to reconsider the conditions of the departure and the return of Mauropous. If his nomination was not the described exile, his resignation was conditioned with the willing of Psellos, who was his main support in the capital but was not as reliable friend as he seemed to.

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38

Ayton, Andrew, and Virginia Davis. "Ecclesiastical Wealth in England in 1086." Studies in Church History 24 (1987): 47–60. http://dx.doi.org/10.1017/s0424208400008238.

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England was a rich prize for William the Conqueror to have won at the battle of Hastings. His conquest was followed by a major redistribution of the wealth of his new kingdom. By the end of his reign, a tenurial revolution had swept through the lay landholding community, leaving only a handful of Anglo-Saxons as tenants-in-chief. The Church had undergone considerable changes of personnel; only one bishopric was still in English hands (Worcester), and of the greater Benedictine houses only Bath and Ramsey were still ruled by English abbots. Domesday Book, the great survey of England made in 1086, although difficult to interpret, provides much information to enable an examination of ecclesiastical wealth, its nature, and its distribution, in the late eleventh century.

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39

Rubio Sadía, Juan Pablo, and Santiago Ruiz Torres. "A Catalogue of the Liturgical-Musical Fragments of the Bishopric Of Sigüenza (11th-16th Centuries)." Medievalia 20, no. 1 (December 19, 2017): 225. http://dx.doi.org/10.5565/rev/medievalia.453.

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40

PERRY, YARON. "Anglo-German Cooperation in Nineteenth-Century Jerusalem: The London Jews' Society and the Protestant Bishopric." Jewish Culture and History 4, no. 1 (August 2001): 65–80. http://dx.doi.org/10.1080/1462169x.2001.10511953.

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41

Beddard, R. A. "A Reward for Services Rendered: Charles II and the Restoration Bishopric of Worcester, 1660-1663." Midland History 29, no. 1 (June 2004): 61–91. http://dx.doi.org/10.1179/mdh.2004.29.1.61.

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42

Roth, John D., and Marc Forster. "The Counter-Reformation in the Villages: Religion and Reform in the Bishopric of Speyer, 1560-1720." Sixteenth Century Journal 24, no. 4 (1993): 1035. http://dx.doi.org/10.2307/2541695.

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43

Dawson, J. "The Counter-Reformation in the Villages: Religion and Reform in the Bishopric of Speyer, 1560-1720." German History 12, no. 2 (April 1, 1994): 260–61. http://dx.doi.org/10.1093/gh/12.2.260.

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44

Hsia, R. Po-Chia, and Marc Forster. "The Counter-Reformation in the Villages: Religion and Reform in the Bishopric of Speyer, 1560-1720." American Historical Review 98, no. 3 (June 1993): 889. http://dx.doi.org/10.2307/2167631.

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45

Kittelson, James M., and Marc Forster. "The Counter-Reformation in the Villages: Religion and Reform in the Bishopric of Speyer, 1560-1720." Journal of Interdisciplinary History 25, no. 1 (1994): 138. http://dx.doi.org/10.2307/206133.

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46

Scribner, Bob. "The Counter-Reformation in the villages. Religion and reform in the bishopric of speyer, 1560–1720." History of European Ideas 21, no. 1 (February 27, 1995): 158–59. http://dx.doi.org/10.1016/0191-6599(95)90443-3.

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47

Sughi, Mario A. "The appointment of Octavian de Palatio as archbishop of Armagh, 1477–8." Irish Historical Studies 31, no. 122 (November 1998): 145–64. http://dx.doi.org/10.1017/s0021121400013882.

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The system of papal provision (the practice of providing clerks to benefices with or without cure) was one of the most controversial features of papal relations with the European monarchies of the fourteenth and fifteenth centuries. Secular rulers naturally wished to have some control in the matter of clerical appointment, particularly when the benefice concerned was a bishopric or a great abbey. During the Western schism of the fourteenth century kings and princes had made gains in certain matters both of jurisdiction and administration at the expense of the central authority of the church. The struggles between the papacy and the councils in the first half of the fifteenth century left the secular rulers favourably placed to consolidate these advantages, obtained in many cases either by concession or by arrogation, until the crisis of the Reformation.

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48

Serruys, Michael-W. "Shifting between Religious and Economic Leadership." Church History and Religious Culture 95, no. 2-3 (2015): 274–92. http://dx.doi.org/10.1163/18712428-09502003.

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This article looks how eighteenth century rulers shift back and forth between ecclesiastical and worldly leadership to obtain their goals. The setting is the small ecclesiastical and abbatial Principality of Stavelot-Malmédy during the election of its prince-abbot in 1787. This principality became increasingly entangled in the geopolitical-ecclesiastical rivalries between the Austrian Netherlands and the Prince-bishopric of Liège. Although this election has been studied before, little attention was given to the way leadership was influenced and how it reacted to these ecclesiastic and economic constraints. The archival sources can be found in the Archives générales du Royaume in Brussels (Conseil des Finances), Archives de l’état à Liège (États du Pays de Liège et du Comté de Looz, Abbaye de Stavelot-Malmédy, Principauté de Stavelot-Malmédy) and the Österreichisches Staatsarchiv in Vienna (Haus-, Hof- und Staatsarchiv).

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49

de Boer, Erik A. "Christus unicus ille episcopus universalis." Journal of Reformed Theology 12, no. 1 (April 13, 2018): 40–57. http://dx.doi.org/10.1163/15697312-01201003.

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Abstract In their critique of the hierarchy in the Roman Catholic Church most reformers in the sixteenth century did not argue for retaining the office of bishop. In the English Reformation, led by the king, the bishopric was reformed, and in Hungary, too, the office of bishop survived. Did reformers like John Calvin fundamentally reject this office, or did they primarily attack its abuse? Investigation of the early work of Calvin shows a focus on the meaning of the biblical term ‘overseer’ and on preaching as the primary function of the episcopacy. While the title of bishop is reserved for the one head of the church, the office of the preacher is brought to a higher level. As moderator of the Company of Pastors in Geneva, Calvin would have a standing in the city comparable to the ousted bishop.

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50

Barus, Martin, and Marek Brčák. "František Vavřinec Rabas, OFMCap (1901–1969) jako pedagog a blízký spolupracovník litoměřického biskupa Štěpána Trochty." AUC HISTORIA UNIVERSITATIS CAROLINAE PRAGENSIS 61, no. 1 (January 14, 2022): 89–117. http://dx.doi.org/10.14712/23365730.2021.20.

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The article is dedicated to Roman Catholic priest, František Rabas, who was in 1918–1946 member of the Friars Minor Capuchin and thus used his monastic name Vavřinec. The chief aim of the text is to connect his two, so far in effect separately perceived identities, that is, one of the Capuchin historiographer, teacher, and educator, the other of the Rector of the seminary in Litoměřice and a secret vicar general of the Litoměřice bishopric. For this ‘subversive’ activity, he was in 1954 together with his bishop, Štěpán Trochta, and other collaborators, sentenced to many years in prison. The authors present a comprehensive biography of a notable personage of the Czech Catholic Church and Catholic intellectual circles of the first two thirds of the twentieth century, whose life aptly demonstrates the developments in the Catholic Church.

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