Articles de revues sur le sujet « Bologna (Italy) – Relations – Catholic Church »

В статье на примере Италии анализируется социальная работа католических организаций, адресованная беженцам и иммигрантам. Работа написана с использованием полевого материала автора, собранного в одном из католических приходов Болоньи. Цель статьи – проанализировать отношение к миграционной ситуации в Европе ее крупнейшей конфессии – Римско-католической церкви – и изучить формы социального служения католических организаций среди беженцев и иммигрантов. Актуальность темы определяется тем, что задача адаптации беженцев и иммигрантов и их интеграции в принимающее общество остро стоит в настоящее время во многих европейских странах. Государства ищут приемлемые для себя пути этой интеграции. Законы, регулирующие иммиграцию и определяющие статус беженца и иммигранта, часто становятся предметом жарких политических споров. От светского дискурса о миграционном кризисе и мигрантах, зачастую подчеркивающего прежде всего права той или иной стороны, отличается дискурс религиозный. Позиция христианских организаций Европы заключается прежде всего в сострадании к беженцам и мигрантам и стремлении улучшить их долю. Миграционный кризис в Европе сделал европейские христианские организации более заметными и способствовал деприватизации религии в сильно секуляризованном обществе. Христианские организации, и в частности приходы и благотворительные структуры Римско-католической церкви стали важными акторами в выстраивании отношений с мигрантами и их интеграции в европейское общество. Ключевые слова: Миграция, Европа, Италия, Римско-католическая церковь, социальное служение. The article, using Italy as an example, analyzes the social work of Catholic organizations, addressed to refugees and immigrants. It is based on the author's field material, collected in one of the Catholic parishes of Bologna. The goal of the article is to analyze the attitudes to the migration situation in Europe from the part of its largest denomination – the Roman Catholic Church – and to study forms of social service of Catholic organizations among refugees and immigrants. The significance of the topic is determined by the fact that now many European states face the challenge of adaptation of refugees and immigrants and their integration into the host society. They are looking for acceptable ways of this integration. The laws that regulate immigration and stipulate the status of a refugee and an immigrant often provoke heated political debates. The secular discourse about the migration crisis, which usually emphasizes the rights of one of the sides, differs from the religious discourse. The position of Christian organizations of Europe consists first of all in the compassion to refugees and migrants and in the hope to possibly improve their fate. The migration crisis in Europe made European Christian organizations more visible and contributed to deprivatization of religion in a highly secular society. Christian organizations in general and Roman Catholic parishes and charity structures in particular became important actors in building relations with migrants and integrating them into the European society. Key Words Migration, Europe, Italy, Roman Catholic Church, social service.

This article surveys the Catholic Church's exploitation of sport in Liberal (1861–1922), Fascist (1922–1943), and post-war Italy. It examines how and why the Church overcame its initial reticence to embrace sport and turn it into a fundamental pillar of an alternative culture that challenged the monopoly of national sporting federations. Following the rise of Fascism, sport became one of the principal means by which the Church resisted a complete takeover by the regime. Analysis of the devout Catholic cyclist Gino Bartali reveals how the Church maintained its identity and tradition of sporting independence despite the inevitable suppression of Catholic sporting organisations. Culminating in an examination of the ‘immortalisation’ of Bartali after his win in the 1948 Tour De France – a victory popularly credited with saving Italy from civil war – the article illuminates the processes by which sport became a central feature of Catholicism in national life. It highlights the Church's contribution to the development of Italian sport, assesses the wider impact of sport's role in forming alternative cultures, and argues that sport perfectly positioned the Church to respond to the demands of Reconstruction Italy and provided opportunities to secure a post-war Christian Democratic society.

The article deals with the attitude of the Catholic Church in Italy toward the “fake news” phenomenon in the mass media of the COVID and post-COVID world. Catholic hierarchs and Pope Francis personally condemned the system promoting fakes on the Web, their creators and consumers ‒ conscious or unconscious “transponders” of lies. The Church and the Catholic media counter fake messages via such important tools as “positive” journalism, fact checking sites, training users in media literacy, critical thinking. At the same time, the actual legalization of “post-truth” in social networks as a form of alternative reality is a wake-up call. The crisis of confidence in authorities, official media, relativity of key concepts and ethical norms became a reality. “Post-truth” society as one of the manifestations of digital mentality is a serious challenge for the Catholic Church. Acts of Communication in the digital environment, study of the laws regulating relationships development on digital platforms open up wide opportunities for evangelism, missionary work, mediation at the micro and macro levels, as well as building socially oriented relations in the world of “post-truth”.

AbstractThis article challenges the currently dominant understanding of Italian Fascism as a ‘political religion’, arguing that this view depends upon an outdated model of secularisation and treats Fascism's sacralisation of politics in isolation from church–state relations, the Catholic Church itself and popular religious experience in Italy. Based upon an historiographical review and analysis of what we now know about secularisation and these other religious phenomena, the article suggests that only when we grasp Italian Fascist political religion in relation to secularisation properly understood, and treat it in the context of religious experience and its history as a whole can the nature of Italian Fascism be adequately grasped.

In united Italy, assertions by Catholic militants about their nation's true identity have been bound up with polemic against secularist forces and with claims about the position due to the Church in Italian society. They have insisted that Italy's authentic traditions are Catholic and that her true greatness resides in her being the heart of Christian civilization. Hostile or threatening ideologies, e.g. idealist philosophy and Communism, have been stigmatized as alien to Italian tradition. In the face of Fascism, with which the ‘Catholic world's’ relations were ambivalent, there was a major ideological campaign to assert a Catholic definition of the keyword romanità. The way in which Catholic theoreticians have defined the ‘nation’ in organicist terms have been linked to strategies of ideological defence against state forms, whether liberal or Fascist, perceived to be overweening.

Abstract This article argues that Portugal was not immune to the experience of Muscular Catholicism, through which the Church tried to strengthen its own imagined community after 1945. This was an imagined community that the Church hoped that it would involve the whole continent starting from Italy, where the “Catholic sport” was trying to take the place of the “fascist” sport. Indeed, the Church overcame its distrust of football in this period, making it one of the symbols of its “banal internationalism”, and one of the means by which Pius XII tried to make the idea of a totalitarian Church a reality, as suggested by Pius XI.

AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism has led to the introduction of considerable restrictions to individual rights and freedoms. This situation is undermining the secular character of the Italian State and the original liberal-democratic inspiration of the Constitution.

Bologna with its eldest university in Europe was an important point of Emperor Nicholas I’s grand tour of Italy in 1845. In Rome the tsar talked with the Pope on problems of inter-church relations, then the rest of the time in the eternal city and along the entire route (from Palermo to Naples, from Florence to Bologna and Venice) he showed himself as a prominent collector, patron of the arts, who adopted his parents love for Italian art. The tsar had a special reverence for the Bologna painting school, the Bolognese Baroque style, which, along with the Roman Baroque, was refl ected in his purchases for the New Hermitage. Only in Bologna he acquired the originals of classical painting (Guercino, Agostino Caracci). There he practically completed the formation of his famous collection of Italian neoclassical sculpture (C. Baruzzi) and ordered copies from the local Pinacoteca of such a high level that they, having partially reached our time, were honored to enter the GE painting collection. Russian monarch’s visit is commemorated only in Rome and Bologna by commemorative plaques, the fi rst of which is offi cial, and the second is an “ordinary” Bolognese marquis, who considered it an honor to visit his palace by the Russian tsar.

Background:This study investigates the role of political orientation and religiosity in Italy for moral foundations endorsement, in light of Haidt and Graham’sMoral Foundations Theory. This theory hypothesizes that moral systems are based on five dimensions (i.e.,Harm/care, Fairness/reciprocity, Ingroup/loyalty, Authority/respect, and Purity/sanctity) that, in turn, can be grouped into two broader dimensions (BindingandIndividualizing).Objective:We aim to explore and extend the moral foundation assumptions to the Italian context predicting greater endorsement of binding values among Italian Right-wingers as compared with Left-wingers. Given that the relations between politics and Catholic Church have always been intertwined in modern Italy, we also extend this line of inquiry by examining the role of religiosity.Method:Two hundred and forty-eight Italian participants filled out a self-report measure including theMoral Foundations Questionnaires.Results: Individuals attach considerable relevance to individualizing moral foundations rather than to binding moral foundations; conservatives and regular religious attenders attach more relevance to binding moral foundations as compared with individuals with a Left-wing political orientation and less religious people.Conclusions:Our results show that the Italians’ political orientation emerges as a significant element in the differential adoption of moral foundations. Furthermore, considering the historical and fundamental role of the Catholic religion in the Italian society and political life, our results confirm that binding values are particularly valued in groups such as practicing Catholic, where institutions, families, and authorities are valued.

This analysis challenges the consensus that, in post-war Italy the Catholic party [Democrazia Cristiana (Dc)], actively supported by the Catholic Church, fostered a process of vote nationalization. The paper, drawing upon a more fine-grained level of analysis, different statistical measures, and within and across regional models, provides a more nuanced interpretation. According to our analysis, although the Dc effectively acted as a homogenizing agent until the late 1970s, after that decade the processes of modernization and secularization fostered the decline of religious-based politics, and of the Dc itself. Such decline opened the way for the re-emergence of a territorial cleavage and a consequent dis-homogenization of Italian electoral politics. The paper demonstrated that the impact of modernization and secularization on the vote for the Catholic party is more significant considering the five Italy’s geo-political areas rather than the country as a whole. Moreover, the divergent path in the five areas testifies the re-emergence of territory in the Italian electoral behaviour. Territorial heterogeneity, modernization, and secularization were central to the collapse of the Dc.

Churches’ positions and preferences in social policy are often described in the literature as fixed over time. The article challenges this assumption. In particular, it shows how the Italian Catholic Church (CC) changed over time its position toward social assistance and migration policies. In relation to social assistance, the CC has shifted from an antagonist approach to public intervention to the support of a universal public minimum income scheme. At a time of increasing aversion towards migrants, the Catholic Church has also become one of the few core actors in Italian society advocating explicitly for more welcoming migration policies and criticising national governments, especially the populist ones. Four factors explain these changes: the way institutions have worked in this policy field, CC material interests, how new ideas on social rights and social justice have been re-elaborated within the CC and its moral authority in politics.

In the first half of the 20thcentury, with the growth of anti-semitic sentiments, the ItaloVatican agenda was supplemented by the so-called Jewish question, which affected the position of the community of this ancient race in Europe, in particular Italy. The fascist leadership and the Catholic clergy perceived the situation around Italian Jews each in its own way: they had different perceptions of the representatives of this ethnic minority and, therefore, different approaches to a dialogue with them. However, Italy and the Vatican were allied at least by the geographic space and the citizens living within it. The Church, far more alarmed by political extremism on the left than on the right, made friendly overtures toward Mussolini’s regime. In spite of this in 1938, Mussolini, without regard to the aspirations of the Holy See, approved openly discriminatory laws against Jews, which looked more and more like a copy of Hitler's policy. The article attempts to explore Jewish issues in the context of a cooperation between the fascist regime and the clerical elite of the Roman Catholic Church in order to determine the place and role of this topic in the relationship of the secular and ecclesiastical authorities of that period.

The issue of divorce is a thermometer of the cultural, religious, and political sensitivity of Italy’s citizens and political caste. In the liberal period (1961–1922), Italy, a profoundly Catholic country with the Vatican City on its own territory, attempted to establish the nonreligious nature of the State, yet its ruling class never dared pose the problem of the divorce law. Subsequently, with the advent of fascism, close relations were established between the State and the Church, which prevented any challenge to the indissolubility of marriage for years to come. Not until the 1960s and 1970s, in the wake of the changes induced by the Vatican Council II and the new national and international climate in politics, did many believers start freely discussing the possibility of a divorce law in Italy.

This article has a twofold aim. The first is to examine relations between women and religion in Italy in order to discover whether women contribute to the process of Italian secularisation as described in the literature. The second is to explore relations between secularisation and secularism among Italian women. Our main theme is that the women’s loosening relationship with the Catholic Church has been accompanied by their greater flexibility on moral and ethical questions. Since these questions have frequently been the object of intervention by the Catholic hierarchy, they are a valuable lens through which to examine secularism, revealing how far Italian women have distanced themselves from the Church’s mandates. With this end in view, we shall focus on Italian women’s opinions about topics (such as abortion, divorce, sexuality and reproductive rights) relating to “morality-politics” which are intrinsic to the “emancipation of women from the domestic sphere”.

Abstract: The article resumes the most important moments of the relations between Italian and Romanian religious authorities. Beginning from the end of the 18th century, it underlines the importance of Holy Congregation “De Propaganda Fide” in order to start religious and cultural relations between Italy and Romania. Congregation missionary effort in the Romanian room and Greek-Catholic Transilvanian “élites peregrinatio” to Rome had as a result a strong religious and cultural connection that would determine the birth of powerful “topoi” in Romanian imagery: Ancient Rome and Popish Rome images, together with ecclesiastical Romanian élites debut as national élites. Romanian Churches and Romanian political ruling class, the last one affirmed in the middle of the 19th century, led the process of national unity till the end of World War I.

This essay brings to light how the establishment of the Apostolic Delegation to Palestine, Cyprus, and Transjordan (1929) marked a turning point in the Catholic presence in Palestine during the period of the British Mandate. Based on several unexplored archival sources, this paper analyzes the factors driving the creation of the new Apostolic Delegation and the consequences it produced in the Holy See's Middle and Near Eastern policies. The difficult relationship among various Catholic institutions in Palestine and the necessity to adapt the Catholic presence in that region to the new political situation caused the Vatican to send an apostolic visitor (1925) and then to establish direct representation of the Holy See in Jerusalem (1929). This last decision contributed to sounder relations with the British administration and functioned to limit the involvement of European Catholic powers (primarily France and Italy) in church affairs. At the same time, it highlighted the Vatican's will to reinforce the role of the Christian Arab clergy in Palestine while limiting that of European missionaries. This analysis creates a clearer picture of how the establishment of the Apostolic Delegation to Palestine, Cyprus, and Transjordan was at the same time the cause and effect of an important shift in the Catholic perception of Palestine.

AbstractMachiavelli often seems to advocate a conception of religion as an instrument of political rule. But in the concluding chapter ofThe PrinceMachiavelli adopts a messianic rhetoric in which politics becomes an instrument of divine providence. Since the political project at stake inThe Prince, especially in this last chapter runs against both the interests and the ideology of the Catholic Church in Italy, some commentators have argued that Machiavelli appeals to providence merely in order to fool the Church and the Medici. This article argues that it is not necessary to appeal to such exoteric readings of the 26thchapter ofThe Princeif one envisages the possibility that Machiavelli may have drawn upon an alternative, non-Christian conception of divine providence coming from medieval Arabic and Jewish sources that is more compatible with his desire to return to Roman republican principles than is the Christian conception of divine providence.

Although his activity as a private collector has been documented, the extent to which William Ewart Gladstone's interest in art was implicated in his thought on church and state has been overlooked. Previously unnoticed memoranda and correspondence of the 1830s and 1840s with the French art historian and Roman Catholic thinker, François Rio, demonstrate a fascination with religious painting of early Renaissance Italy, of the sort which only came to be appreciated in Britain many years later. For Rio, however, introducing Gladstone to ‘Christian art’ was as much about encouraging Gladstone in his hopes of reuniting the Protestant and Catholic churches as it was about reforming his taste. The manuscripts considered here show Gladstone to have viewed art history in terms of a struggle between sanctity and sensuality, visualized in terms both of the individual as well as of nationalities. In so far as the young Conservative politician formulated this history in tandem with his theory of the religious personality of the state, a study of his model of Christian art's development affords a new path into an old debate: did Gladstone betray the principles of his first book, The state in its relations with the church (1838) in his subsequent political evolution into Liberal statesman?

In May 2004 eight former communist Central and Eastern European countries joined the European Union. Written constitutions in the region now contain guarantees on freedom of religion together with fundamental statements on Church-State relations. Since the fall of communism a net of bilateral agreements has been negotiated with the Holy See. Of the established members of the EU only Austria, Germany, Italy, Portugal and Spain had concordats whilst France and Luxembourg were partly bound by such treaties. Amongst the new member states only the predominantly Orthodox Cyorus has no contractual relationship with the Vatican. A pragmatic reason for this may be that the new members went through a very rapid leagal transition marked by considerable uncertainties after the fall of communism. The Catholic Church did not seek privileges with the agrements, but rather legal certainty. The stadards of religious with the agreements, but rather legal certainty. The standards of religious freedom in the new member states are generally good compared with the resrt of Europe. None of the new member states adopted a state church model, and none of them followed a rigid separation model either. Most new member states to be particularly valued by those who experienced forced secularism during communist rule.

The Asili di Carità was a non-profit educational institution established for very young children by the Catholic Church in 1836 in the City of Milan. This study shows how the First World War, changes in political ideology and economic developments in northern Italy directly impacted upon the, sometimes precarious, financial position of the Asili. Within the context of such change, the Board of the Asili enacted accountability through the maintenance and presentation of accounting records and meetings with stakeholders. This study draws from both public and private archives to examine the decisions made by the Board in response to change. The study focuses on the Asili’s relations with its most economically powerful stakeholders in the period from 1913 to 1926 as it transitioned from a privately funded organisation to one that was funded predominantly by the Municipality of Milan, before reverting to private hands.

This publication includes letters from Anton V. Kartashev, a renowned historian, a professor at St. Sergius Orthodox Theological Institute (Institut de théologie orthodoxe Saint-Serge) in Paris, sent to his friend Evgenii I. Novitskii, who had moved from France to the USA not long before. In the introduction, the publisher describes the context, in which the letters were written, which makes it possible to better understand their meaning and value as a historical source. The letters characterize Anton Kartashev’s attitude of towards the idea of reuniting Russian Orthodox parishes in emigration, which were under the jurisdiction of different church organizations. The historian considered it possible to unite them under the seniority of Metropolitan Anastasii (Gribanovskii) and under the jurisdiction of the Patriarchate of Constantinople but doubted the fulfilment of this possibility due to the accumulated canonical contradictions. Particular attention is paid to the relations between the Russian Exarchate in Western Europe and the Russian Orthodox Greek Catholic Church in the United States, as well as the possibility of educating graduates of St. Tikhon’s Theological Seminary (Pennsylvania) at the institute. In addition to the information about the persons and events mentioned in the correspondence, the commentary includes fragments from letters of the historian’s wife, Pavla P. Kartasheva, which reveal the nuances of what was sometimes only briefly reported by her husband. Among the latter there are the demarcation between the generations of “fathers” and “sons” at the institute, which led to the departure of young professors to America, and the trip of the Kartashevs to Italy.

As relações entre Estado e religião têm sido objeto de muitas discussões no constitucionalismo contemporâneo, principalmente quando se relaciona o princípio da laicidade com a presença de símbolos religiosos em prédios públicos, tais como os crucifixos. Hoje, não é possível dizer que a religião é algo que apenas faça parte da vida privada dos cidadãos, pois essa afirmação não é uma verdade absoluta, sobretudo na Itália, que possui uma história marcada por fortes e intensas relações entre o Estado, a Igreja Católica e a sociedade. Este trabalho busca analisar o princípio da laicidade na Itália com base na legislação e em casos que chegaram à Corte Constitucional, ao Conselho de Estado e até mesmo à Corte Europeia de Direitos Humanos. Com isso, o objetivo é apresentar um novo significado para a laicidade a partir do patriotismo constitucional e do reconhecimento da ética da hospitalidade.AbstractRelations between State and religion have been the subject of much discussion in the contemporary constitutionalism, especially when it relates the principle of secularism with the presence of religious symbols in public buildings, such as crucifixes. Today, it is not possible to say that religion is something that it is only part of private life of citizens, because this assertion would not be an absolute truth, especially in Italy, which has a history marked by strong and intense relations between the State, the Catholic Church and society. This paper analyzes the principle of secularism in Italy based on legislation and cases brought to the Constitutional Court, the State Council and even the European Court of Human Rights. Thus, the purpose is to present a new meaning to secularism from the constitutional patriotism and the recognition of the ethics of hospitality.KeywordsSecularism. Religious symbols. Constitutional patriotism. Hospitality.

CONVERSATIONS WITH GALILEO: A Fictional Dialogue Based on Biographical Facts by William R. Shea. London, UK: Watkins Media, 2019. xi + 115 pages, including notes and further reading. Hardcover; $14.95. ISBN: 9781786782496. *Have you ever wanted to engage in an extended conversation with a famous person whose work and historical milieu you have studied carefully for many years? William R. Shea, one of the world's leading Galileo scholars, invites you to sit down, relax with a cup of coffee or a glass of wine, to engage in a conversation with Galileo. Conversations with Galileo: A Fictional Dialogue incorporates many of Galileo's own words taken from his works or letters. This slim book will allow you to experience how such a dialogue may have transpired. *Shea, a Canadian historian, was Galileo Professor of the History of Science at the University of Padua, Italy from 2003-2012, the very university where Galileo once taught. He has authored many books about Galileo and the Scientific Revolution. The latest, co-authored with Mariano Artigas, are Galileo in Rome: The Rise and Fall of a Troublesome Genius (2003) and Galileo Observed: Science and the Politics of Belief (2006). Conversations with Galileo is part of a series of books published by Watkins Media Ltd., offering conversations with luminaries such as JFK, Oscar Wilde, Casanova, Buddha, Charles Dickens and Isaac Newton. *First, a word about the format of Conversations with Galileo: A three-page introduction by Dava Sobel, author of Longitude (1995) and Galileo's Daughter (1999), is followed by a short (21-page) biography by Shea entitled "Galileo (1564-1642): His Life in Short." Then we are offered 13 chapters dealing with a vast range of topics. Each chapter then begins with Shea posing a leading personal question. These questions cover what, I suspect, most people would want to ask Galileo: questions about censorship, the earth as a planet, scientific failures, what do you take the Bible to say, relations with the Roman Catholic Church Congregation of the Holy Office, also known as the Roman Inquisition, and the Congregation of the Index, other church officials, and, perhaps a final question: what is your claim to fame? The Galileo I remember: the rebel, the seat-of-the-pants philosopher, the "heretic," the defender of the Copernican world-picture, and the creator of a "science of motion" (appearing in the last chapter, "His Claim to Fame") are all present. *So, what more would you want to ask? To me it was surprising to see what else Shea does in fact ask. There are conversations/chapters dealing with "Family Burdens," "Wine, Women and Song," "The Burdens of Teaching," "Moonlighting," "Mind your Horoscope," "The Plague," and "On Art and Literature." This is a Galileo with a human face, with human foibles, jealousies, amorous interests, financial pressures and responsibilities, work-load issues, social conventions, concerns about the plague and social distancing, and literary interests. These are subjects which are usually hidden or absent in many accounts of Galileo's exploits. For instance, we learn of Galileo the lutenist and of his musical family: his father Vincenzo, his brother Michelangelo (a court musician to the grand duke of Bavaria in Munich). We meet his children: his two daughters, Virginia and Livia, who both entered a convent, and his son Vincenzo who had no scientific interests. We also learn about Galileo's life as a student. At seventeen, Galileo attended the University of Pisa to study medicine and "natural philosophy" (science in our parlance). He attended lectures for four and one-half years without acquiring a degree (which was quite common at the time) but did develop his mathematical interests. These are only a few of the personal details in Galileo's life which Shea explores in this book. *All in all, this is a delightful and inviting book, carefully constructed, written in an engaging style, and easy to read. Don't let the poorly designed cover keep you from picking it up. This is a good read for anyone wanting to get a look behind the scenes and meet an illustrious natural philosopher as he lived his rich and complex life. *Reviewed by Arie Leegwater, Department of Chemistry and Biochemistry, Calvin University, Grand Rapids, MI 49456.

SECULARITY AND SCIENCE: What Scientists around the World Really Think about Religion by Elaine Howard Ecklund et al. New York: Oxford University Press, 2019. 352 pages. Hardcover; $31.95. ISBN: 9780191926755. *I was raised in the 1980s and 1990s under conservative evangelicalism, which means my father's bookshelf was full of creation/evolution texts, and we never missed Ken Ham when he came to town. The conflict narrative between science and religion was in full force then, and it remains with us today (if slightly diminished). Religious conservatives weren't the only ones talking secularization, though. Scholars such as Peter Berger had observed decades earlier that science often acts as a carrier of secularization. Berger lived long enough, however, to see that secularization did not unfold as expected, and he modified his view near the close of the millennium to indicate that secularization is not a uniform process. Rather, we observe "multiple modernities " marked by various trajectories of secularization and religious growth. *Such is the essential backdrop for Secularity and Science: What Scientists around the World Really Think about Religion. Here, Rice University sociologist Elaine Howard Ecklund and her team ask a simple and compelling question: If science is linked to secularization--as the story so often goes--what do scientists actually think about religion? The answer comes via survey research on 20,000 physicists and biologists in France, Hong Kong, India, Italy, Taiwan, Turkey, the United Kingdom, and the United States, as well as 600 in-depth interviews. The result is an impressive and wide-ranging report not only on the status of religion and science in a global perspective, but also on several theoretical and practical considerations surrounding the secularization debate. As sociologists they take care to address hierarchical and institutional matters (i.e., academic rank, university status and prestige, levels of science infrastructure, etc.), and as scholars of religion they investigate how religious factors vary across national contexts (i.e., definitions of religion and spirituality, religious characteristics of populations, state-church relations, antagonism between scientists and the general public, the place of religion in the scientific workplace, etc.). Each country or region receives a focused chapter, briefly summarized below. *The United States (chap. 3, "The 'Problem' of the Public") is characterized by a soft secularism in which 65% of scientists believe in God. US scientists aren't particularly antagonistic to religion, but significant conflict between scientists and the public exists due to the large, politically active, conservative Christian population. This public issue plays a role in undermining the US scientific enterprise. *In the United Kingdom (chap. 4, "'New Atheists' and 'Dangerous Muslims'"), 57% of scientists believe in God. The UK is characterized by a unique dynamic in which new atheist scientists speak at the popular level while at the same time half of the country's scientists originate outside the UK, often bringing religious values with them. UK biologists expressed concern about a growing Muslim population and implications for some realms of scientific thought (e.g., evolution). *In France (chap. 5, "Assertive Secularism in Science"), 49% of scientists report belief in God. French secularism is based on laïcité (freedom from religion) and the state actively excludes religion from public life. The result is that dialogue between religion and science is difficult to sustain, with laïcité disproportionately affecting Muslim women in science. *Eighty percent of scientists in Italy (chap. 6, "A Distinctively Catholic Religion and Science") believe in God. Conflict between science and religion is a non-issue, largely due to the monolithic nature of cultural Catholicism ("Everyone's Catholic. And nobody cares," p. 7). Even non-Catholic scientists, many of whom identify as "spiritual but not religious," tend to see religion and science as separate realms in what could be called "a version of religious modernity." Scientists belonging to certain Catholic networks appear to have better access to jobs, funding, and other opportunities. *In Turkey (chap. 7, "The Politics of Secular Muslims"), 94% of scientists say they believe in God. Turkish scientists broadly believe in God but do not see themselves necessarily as personally religious. They observe little conflict between science and religion when Islam is considered broadly, but express concern about the ascendancy of a political form of Islam which threatens academic freedom. Many Turkish academics are leaving the country, and scientific infrastructure has suffered in recent years. *In India (chap. 8, "Science and Religion as Intimately Intertwined"), 90% of scientists report belief in God, and religious affiliation among scientists is higher than in the general public. India is a growing scientific superpower, and religion is so "in the air" that Indian scientists often make connections between religion and science without even noticing. A number of Indian scientists observe that the "conflict" between religion and science is a Western construction. *In Hong Kong and Taiwan (chap. 9, "A Science-Friendly Christianity and Folk Religion"), 90% (Taiwan) and 74% (Hong Kong) of scientists believe in God or gods. Like India, affiliation among scientists is higher than in the general population. Both of these regions' education systems have been influenced by Christianity, and scientists in Hong Kong speak of meeting faculty and administrators in the sciences at Christian churches. Despite the influence of Christianity, the Western science and religion conflict narrative is not strong. *These summary points hardly do justice to the scope of the authors' project, but they do highlight something that they themselves hold up as a central finding: namely, that conflict between religion and science is an invention of the West. The data indicate that a conflict perspective animates just one-third of scientists in the US, the UK, and France, with the remaining countries evincing much lower numbers. Rather, science and religion are most commonly viewed as different aspects of reality--independent of one another--a view embraced by both nonreligious and religious scientists. Regarding religious scientists, the authors report that from a global perspective there are many more than commonly assumed. Even scientists themselves consistently underestimate the proportion of their colleagues who are religious. *Overall, the book provides tremendous insight, thanks to rich quantitative and qualitative data, into how national and social contexts shape and interact with scientists' views of religion. No other study of this magnitude exists, and that fact alone makes it a remarkable achievement worthy of examination. Its greatest strength lies in the treatment of each country and region, with effective data and storytelling illuminating the relation between science and religion in that location. *The primary weaknesses are the minimal synthesis of cross-national data and the limited discussion of how results fit within the larger secularization debate (which the authors use to frame the book). Secularization themes are treated on a country-by-country basis, but only seven pages of the concluding chapter attempt a synthesis, and the discussion is largely practical. Given the expertise of the authors involved, it feels like a missed opportunity for a more theoretically rich discussion. I would like to have seen, for example, discussion on whether the independence model (as opposed to the conflict model) is itself linked to secularization. The majority of the world's scientists may be at least nominally religious, but without explicit philosophical and theological work to engage science, isn't it probable that the independence model might just as easily contribute to secularization as oppose it? In other words, whose secularity are we talking about? Strong atheists may view independence as accommodating religion; the highly devout may interpret it as another facet of secularity. *That said, the book is an empirical rather than a theoretical work, and an excellent one at that. The data are rich enough for readers well versed in the secularization debate to incorporate them into their own hypotheses. The primary message, supported by a wealth of rigorous data, indicates that global scientists are more religious than we often realize, and that narratives around science and religion in the US are not the only ones requiring our attention. *Reviewed by Blake Victor Kent, Westmont College Department of Sociology, Santa Barbara, CA 93108.

STANLEY JAKI: Science and Faith in a Realist Perspective by Alessandro Giostra. Rome, Italy: IF Press, 2019. 144 pages. Paperback; $24.24. ISBN: 9788867881857. *The subject of this short introduction--Father Stanley L. Jaki (1924–2009), a giant in the world of science and religion--is more important than this book's contents, a collection of conference papers and articles published between 2015 and 2019. *Readers of this journal should recognize Jaki, a Benedictine priest with doctorates in theology and physics, 1975–1976 Gifford lecturer, 1987 Templeton Prize winner, and professor at Seton Hall University, for his prolific, valuable work in the history of the relations between theology and science. He sharply contrasted Christian and non-Christian/scientific cosmologies and unfortunately, often slipped into polemics and apologetics. The title of Stacy Trasanco's 2014 examination of his work, Science Was Born of Christianity, captures Jaki's key thesis. Science in non-Christian cultures was, in Jaki's (in)famous and frequent characterizations, "stillborn" and a "failure" (e.g., see Giostra, pp. 99, 113). Incidentally, Giostra seems unaware that various Protestant scholars shared Jaki's key thesis and arguments. *The Introduction begins with a quotation from Jaki that so-called conflicts between science and religion "must be seen against objective reality, which alone has the power to unmask illusions." Jaki continued, "There may be clashes between science and religion, or rather between some religionists and some scientists, but no irresolvable fundamental conflict" (p. 15). *This raises two other crucial aspects of Jaki's approach: his realist epistemology and his claim that, properly understood, science and Christian theology cannot be in conflict. Why? Because what Jaki opposed was not science itself--which he saw as specific knowledge of the physical world that was quantifiable and mathematically expressible--but ideologies that were attached to science in the eighteenth and nineteenth centuries, that is, materialism, naturalism, reductionism, positivism, pantheism, and atheism. *For Jaki, the real problem for Christian approaches to the natural world was the scientism which dismissed theology, especially Catholicism, as superstition, dogmatism, and delusion. Jaki followed the groundbreaking work of Pierre Duhem in arguing that the impetus theory of the fourteenth-century philosopher John Buridan was the first sign of the principle of inertia, the first law of Newtonian physics. One of the foundational shifts in the birth of a new "revolutionary" science in the Christian West was a post-Aristotelian understanding of bodies in motion (both uniform and uniformly accelerating: see chapter three for more details). *The first chapter is a bio- and bibliographical essay by an admiring Antonio Colombo that traces and situates Jaki the historian as a man of both science and faith. Chapter two lays out Jaki's critical realism and theses about the history of science and theology, in contrast to scientisms past and present that claim scientific reason as the sole trustworthy route to legitimate knowledge. The roles played by the doctrine of creation ex nihilo and the Christology of the pre-existent Logos in Jaki's cosmological thinking are also outlined. *Many readers will be most interested in the third chapter which surveys Jaki's writing about the notorious case of Galileo, condemned by the church in 1633 for defending Copernicus. Jaki detected scientific and theological errors in the positions of both Galileo and the church. For instance, Galileo did not provide proof of the motion of the earth around the sun. Nor did the church understand errors in Aristotelian science. Galileo was right, however, in arguing that the Bible's purpose was not to convey scientific knowledge; while the church's rejection of heliocentric cosmology was correct, given the dearth of convincing evidence for it. *Chapter four is of wider interest than its title, "The Errors of Hegelian Idealism," might suggest. Jaki's belief that only Christian theology could give birth to the exact sciences is reviewed, along with his rejection of conflict and concord models of faith and science. His critiques of Hegelian and Marxist views of the world are thoughtfully discussed. *Jaki was unrelentingly hostile to all types of pantheism, and Plato was the most influential purveyor of that erroneous philosophy. Chapter five outlines Jaki's objections to Platonism, as well as to Plotinus's view of the universe as an emanation from an utterly transcendent One, and to Giordano Bruno's neo-Platonic animism and Hermeticism. *Jaki's interpretation of medieval Islamic cosmologists is the subject of the fifth chapter, in which the Qur'an, Averroes, and Avicenna are examined and found wanting. Monotheism by itself could not lead to science. Incorrect theology blinded those without an understanding of the world as God's creation or of Christ as Word and Savior from seeing scientific truth. This chapter is curious in several respects. On page 98, Giostra equates Christ as the only begotten Son with Jesus as the only "emanation from the Father." Emanationism is a Gnostic, Manichaean, and neo-Platonic concept; it is not, to my knowledge, part of orthodox Catholic Trinitarian discourse. On pages 101–2, the presence of astrology in the Qur'an disqualifies it as an ancestor of modern science. But astrology then was not yet divorced from astronomy. Astrological/astronomical imagery and terminology were integral to ancient cosmologies and apocalypses, including Jewish, Christian, and Muslim ones. Lastly, pages 104–5 feature quotations in untranslated Latin. *Chapter seven is a review of the 2016 edition of Jaki's Science and Creation; this is one more example of content repeated elsewhere in the book. "Benedict XVI and the limits of scientific learning" is the eighth and final chapter. The former pope is presented as a Jaki-like thinker in his views of science and faith. Strangely, Benedict does not cite Jaki; this absense weakens Giostra's case somewhat. *Jaki--whose faith was shaped by the eminent French theologian and historian of medieval thought, Etienne Gilson--was a diehard Roman Catholic, wary of Protestant thought, defender of priestly celibacy and of the ineligibility of women for ordination. On the other hand, his study of both Duhem and Gilson probably sensitized Jaki to ideological claims made by scientists. *As a historian of science, Jaki was meticulous and comprehensive in his research with primary documents. His interpretations of historical texts were as confident and swaggering as his critiques of scientists and scientism were withering. Among Jaki's more interesting and helpful contributions to scholarship are his translations and annotations of such important primary texts as Johann Heinrich Lambert's Cosmological Letters (1976), Immanuel Kant's Universal Natural History and Theory of the Heavens (1981), and Bruno's The Ash Wednesday Supper (1984). *Personally, I have found much of value in Jaki's The Relevance of Physics (1966); Brain, Mind and Computers (1969); The Paradox of Olbers' Paradox (1969); The Milky Way (1972); Planets and Planetarians (1978); The Road of Science and the Ways to God (1978); Cosmos and Creator (1980); Genesis 1 through the Ages (1998); The Savior of Science (2000); Giordano Bruno: A Martyr of Science? (2000); Galileo Lessons (2001); Questions on Science and Religion (2004); The Mirage of Conflict between Science and Religion (2009); and the second enlarged edition of his 1974 book, Science and Creation: From Eternal Cycles to an Oscillating Universe (2016). *Jaki also published studies of figures whose life and work most impressed him personally. These include three books (1984, 1988, 1991) on the Catholic physicist and historian of cosmology, Pierre Duhem, author of the ten-volume Système du Monde, and studies of English converts to Catholicism, John Henry, Cardinal Newman (2001, 2004, 2007) and G. K. Chesterton (1986, new ed., 2001). *Among Jaki's books not mentioned by Giostra but of interest to readers of this journal are The Origin of Science and the Science of its Origin (1979), Angels, Apes, and Men (1988), and Miracles and Physics (2004). For a complete Jaki bibliography, see http://www.sljaki.com/. *No translator is identified in the book under review; my guess is that Giostra, an Italian, was writing in English. Although generally clear and correct, the book contains enough small errors and infelicities to suggest that the services of a professional translator were not used. Not counting blank, title, and contents pages, this book has but 128 pages, including lots of block quotations. *For those unfamiliar with Jaki's work and not too interested in detailed studies in the history and philosophy of science and religion, this introduction is a decent start--and perhaps an end point as well. I strongly encourage curious readers to consult Jaki's own books, including his intellectual autobiography A Mind's Matter (2002). For other scholarly English-language perspectives on his work, see Paul Haffner, Creation and Scientific Creativity: A Study in the Thought of S. L. Jaki (2nd ed., 2009); Science and Orthodoxy [special issue of the Saint Austin Review on Jaki], vol. 14, no. 3 (2014); and Paul Carr and Paul Arveson, eds., Stanley Jaki Foundation International Congress 2015 (2020). *Reviewed by Paul Fayter, a retired pastor and historian of Victorian science and theology, who lives in Hamilton, Ontario.

TABLE OF CONTENTS: 1. Introduction - 2. The Italian constitutional framework and the principle of pactional bilaterality - 3. Restrictions on worship after the first phase of the pandemic - 4. The impact of the Protocols on the system of sources of Ecclesiastical law - 5. Conclusions. From bilateralism to “loyal cooperation”? ABSTRACT: This contribution presents an investigation through the legal sources on which the restrictions on worship were imposed with the aim of verifying whether, and how, the normative management of the pandemic affected the bilateralism that characterizes relations between the State, the Catholic Church, and the various religious denominations. The main point of reference for the analysis will be the contents of the decree-laws, the Prime Ministerial Decrees (DPCM) and their annexes and the aim is to verify, in the context of the peculiar Italian ecclesiastical policy, the differences in treatment between the Catholic Church, religions with an agreement and religions without an agreement.

Category: 1.01 Original scientific paper Language: Original in Slovenian (Abstract in Slovenian and English, Summary in English) Key words: Pope Benedict XV, First World War, Catholic Church, Austria-Hungary, Slovenia Abstract: After the death of Pope Pius X in 1914, Benedict XV was elected as his successor. His pontificate was marked by the First World War and the settling of international relations after its end. Because of the fierce opposition of Italy to his involvement in peace mediations, the pope spent most of his effort and attention in the humanitarian and social fields, easing the consequences of the war. He reorganized the spiritual care of military units. His peace initiatives were opposed by most of the countries in both warring camps, and in many countries also by the bishops who adopted state policies as their own. From all the initiatives, the one that generated the most traction was sent to all countries involved in the war on August 1, 1917. In this note the three years of war was called "useless slaughter". The principles he set out for an end to the fighting and the post-war arrangement of the world were echoed in the Points presented in early 1918 by American president Th. W. Wilson. The discussion also contains and overview of the echoes of and responses to the pope's peace initiatives in Slovenian Ethnic Lands.

SOMMARIO. 1. Preambolo: perseverare diabolicum? - 2. (segue) I tribunali regionali nella attuazione del regime concordatario, in Italia - 3. Ancora in tema di competenza matrimoniale dell’ordinario diocesano. Intermezzo - 4. Corollari di principio in tema di giurisdizione penale e/o amministrativa - 5. Problematicità di una transizione contraddittoria, a ogni livello - 6. (segue) Dalla frammentazione feudale all’armonia di un moderno ordinamento giudiziario. Regarding peace of war to the italian ecclesiastical courts. Which is the methodical reform background of pope Francis? ABSTRACT: The accentuated tendency of the part of the Vatican (MP Mitis judex) to express a preference for the pastoral attributions of the diocesan bishop in terms of judgment of nullity of canonical marriage, in competition with those of the interdiocesan ecclesiastical tribunals created for the implementation of the concordat regime in Italy (MP Qua cura), could propose in this matter, after the Gospodinoff case (Constitutional Court, dec. N. 1/77) and the Pellegrini case (European Court of Human Rights, sentence 20 July 2001), the risk of a further vulnus to the principles of due process, on the other hand recently renforced in the Italian constitutional order. In dwelling on this inconvenience, the Author observes that the Catholic Church expresses with this, once again, its serious cultural and political delay in relation to the modern systems with which interacts ; and wonders why the Holy See has not decided by now to abandon the institutes and doctrines of ecclesiastical public law with which, starting from the 16th-17th centuries, with intransigence worthy of the better cause is has too often continued to feed the claim to keep on regulate relations with the political authorities on the models , now obsolete and perishable, of the Christian regime. The Author takes the opportunity to indicate how, conversely, the model of the interdiocesan tribunals, even if imperfect, can and should be generalized, in order to begin to solve the set of problems that the lack of modernization of the canonical system proposes, on the subject of the judicial system, in comparison with the level of refinement reached by legislative policy and the science of law (at the state and interstate level), in terms of protection of human rights, in the field of administrative and criminal procedural law.

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Jahrhundert, Wien / Köln / Weimar 2019, Böhlau, 248 S. / Abb., € 25,00. (Robert Jütte, Stuttgart) Hornung Gablinger, Petra, Gefühlsmedien. Das Nürnberger Ehepaar Paumgartner und seine Familienbriefe um 1600 (Medienwandel – Medienwechsel – Medienwissen, 39), Zürich 2018, Chronos, 275 S., € 48,00. (Margareth Lanzinger, Wien) Wüst, Wolfgang (Hrsg.) / Lisa Bauereisen (Red.), Der Dreißigjährige Krieg in Schwaben und seinen historischen Nachbarregionen: 1618 – 1648 – 2018. Ergebnisse einer interdisziplinären Tagung in Augsburg vom 1. bis 3. März 2018 (Zeitschrift des Historischen Vereins für Schwaben, 111), Augsburg 2018, Wißner, XXV u. 373 S. / Abb., € 29,00. (Georg Schmidt, Jena) Helgason, Þorsteinn, The Corsairs’ Longest Voyage. The Turkish Raid in Iceland, übers. v. Jóna A. Pétursdóttir, Leiden / Boston 2018, Brill, XIV u. 372 S. / Abb., € 154,00. (Hans Medick, Göttingen) Zurbuchen, Simone (Hrsg.), The Law of Nations and Natural Law 1625 – 1800 (Early Modern Natural Law, 1), Leiden / Boston 2019, Brill, X u. 337 S., € 131,00. (Miloš Vec, Wien) Mishra, Rupali, A Business of State. Commerce, Politics, and the Birth of the East India Company (Harvard Historical Studies, 188), Cambridge / London 2018, Harvard University Press, VII u. 412 S., $ 35,00. (Christina Brauner, Tübingen) Towsey, Mark / Kyle B. Roberts (Hrsg.), Before the Public Library. Reading, Community, and Identity in the Atlantic World, 1650 – 1850 (Library of the Written Word, 61; The Handpress World, 46), Leiden / Boston 2018, Brill, XVII u. 415 S., € 145,00. (Stefan Hanß, Manchester) Rosenmüller, Christoph, Corruption and Justice in Colonial Mexico, 1650 – 1755 (Cambridge Latin America Studies, 113), Cambridge / New York 2019, Cambridge University Press, XV u. 341 S. / Abb., £ 75,00. (Tobias Schenk, Wien) Tricoire, Damien, Der koloniale Traum. Imperiales Wissen und die französisch-madagassischen Begegnungen im Zeitalter der Aufklärung (Externa, 13), Köln / Weimar / Wien 2018, Böhlau, 408 S. / Abb., € 65,00. (Tobias Winnerling, Düsseldorf) Zabel, Christine, Polis und Politesse. Der Diskurs über das antike Athen in England und Frankreich, 1630 – 1760 (Ancien Régime, Aufklärung und Revolution, 41), Berlin / Boston 2016, de Gruyter Oldenbourg, X u. 377 S. / Abb., € 59,95. (Wilfried Nippel, Berlin) Velema, Wyger / Arthur Weststeijn (Hrsg.), Ancient Models in the Early Modern Republican Imagination (Metaforms, 12), Leiden / Boston 2018, Brill, XI u. 340 S., € 127,00. (Wilfried Nippel, Berlin) Hitchcock, David, Vagrancy in English Culture and Society, 1650 – 1750 (Cultures of Early Modern Europe), London / New York 2018, Bloomsbury Academic, X u. 236 S. / Abb., £ 28,99. (Ulrich Niggemann, Augsburg) Boswell, Caroline, Disaffection and Everyday Life in Interregnum England (Studies in Early Modern Cultural, Political and Social History, 29), Woodbridge 2017, The Boydell Press, XII u. 285 S., £ 65,00. (Philip Hahn, Tübingen) Kinsella, Eoin, Catholic Survival in Protestant Ireland, 1660 – 1711. Colonel John Browne, Landownership and the Articles of Limerick (Irish Historical Monographs), Woodbridge 2018, The Boydell Press, XVI u. 324 S. / Abb., £ 75,00. (Matthias Bähr, Dresden) Mansel, Philip, King of the World. The Life of Louis XIV, [London] 2019, Allen Lane, XIII u. 604 S. / Abb., £ 30,00. (William D. Godsey, Wien) Gräf, Holger Th. / Christoph Kampmann / Bernd Küster (Hrsg.), Landgraf Carl (1654 – 1730). Fürstliches Planen und Handeln zwischen Innovation und Tradition (Veröffentlichungen der Historischen Kommission für Hessen, 87), Marburg 2017, Historische Kommission für Hessen, XIII u. 415 S. / Abb., € 29,00. (Alexander Schunka, Berlin) Schriften zur Reise Herzog Friedrichs von Sachsen-Gotha nach Frankreich und Italien 1667 und 1668. Eine Edition, 3 Bde., Bd. 1: Reiseberichte; Bd. 2: Planung, Landeskunde, Rechnungen; Bd. 3: Briefe, hrsg. v. Peter-Michael Hahn / Holger Kürbis (Schriften des Staatsarchivs Gotha, 14.1 – 3), Wien / Köln / Weimar 2019, Böhlau, XLVI u. 546 S. / Abb.; 660 S.; 374 S., € 200,00. (Michael Kaiser, Köln) Mulsow, Martin, Radikale Frühaufklärung in Deutschland 1680 – 1720, Bd. 1: Moderne aus dem Untergrund; Bd. 2: Clandestine Vernunft, Göttingen 2018, Wallstein, 502 bzw. 624 S. / Abb., € 59,90. (Helmut Zedelmaier, München) Göse, Frank / Jürgen Kloosterhuis (Hrsg.), Mehr als nur Soldatenkönig. Neue Schlaglichter auf Lebenswelt und Regierungswerk Friedrich Wilhelms I. (Veröffentlichungen aus den Archiven Preußischer Kulturbesitz. Forschungen, 18), Berlin 2020, Duncker & Humblot, 398 S. / Abb., € 89,90. (Barbara Stollberg-Rilinger, Berlin/Münster) Füssel, Marian, Der Preis des Ruhms. Eine Weltgeschichte des Siebenjährigen Krieges. 1756 – 1763, München 2019, Beck, 656 S. / Abb., € 32,00. (Florian Schönfuß, Oxford) Flügel, Wolfgang, Pastoren aus Halle und ihre Gemeinden in Pennsylvania 1742 – 1820. Deutsche Lutheraner zwischen Persistenz und Assimilation (Hallische Beiträge zur Geschichte des Mittelalters und der Frühen Neuzeit, 14), Berlin / Boston 2019, de Gruyter, 480 S. / Abb., € 99,95. (Marianne Taatz-Jacobi, Halle a. d. S.) Braun, Christine, Die Entstehung des Mythos vom Soldatenhandel 1776 – 1813. Europäische Öffentlichkeit und der „hessische Soldatenverkauf“ nach Amerika am Ende des 18. Jahrhunderts (Quellen und Forschungen zur hessischen Geschichte, 178), Darmstadt / Marburg 2018, Selbstverlag der Historischen Kommission Darmstadt und der Historischen Kommission für Hessen, 296 S., € 28,00. (Stefan Kroll, Rostock) Die Tagebücher des Ludwig Freiherrn Vincke 1789 – 1844, (Heinz Duchhardt, Mainz) Bd. 7: 1813 – 1818, bearb. v. Ludger Graf von Westphalen (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 7; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 58; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 76), Münster 2019, Aschendorff, 777 S. / Abb., € 86,00. (Heinz Duchhardt, Mainz) Bd. 8: 1819 – 1824, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 8; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 22; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 48), Münster 2015, Aschendorff, 632 S. / Abb., € 79,00. (Heinz Duchhardt, Mainz) Bd. 9: 1825 – 1829, bearb. v. Hans-Joachim Behr (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 9; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 23; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 49), Münster 2015, Aschendorff, 508 S. / Abb., € 72,00. (Heinz Duchhardt, Mainz) Bd. 11: 1840 – 1844, bearb. v. Hans-Joachim Behr / Christine Schedensack (Veröffentlichungen des Vereins für Geschichte und Altertumskunde Westfalens, Abteilung Münster, 11; Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 55; Veröffentlichungen des Landesarchivs Nordrhein-Westfalen, 74), Münster 2019, Aschendorff, 516 S. / Abb., € 74,00. (Heinz Duchhardt, Mainz)

Edelmayer, Friedrich / Gerhard Pfeisinger (Hrsg.), Ozeane. Mythen, Interaktionen und Konflikte (Studien zur Geschichte und Kuktur der iberischen und iberoamerikanischen Länder, 16), Münster 2017, Aschendorff, 336 S. / Abb., € 49,00. (Ruth Schilling, Bremen / Bremerhaven) Jaynes, Jeffrey, Christianity beyond Christendom. The Global Christian Experience on Medieval Mappaemundi and Early Modern World Maps (Wolfenbütteler Forschungen, 149), Wiesbaden 2018, Harrassowitz in Kommission, 483 S. / Abb., € 128,00. (Gerda Brunnlechner, Hagen) Weltecke, Dorothea (Hrsg.), Essen und Fasten. Interreligiöse Abgrenzung, Konkurrenz und Austauschprozesse / Food and Fasting. Interreligious Differentiations, Competition and Exchange (Beihefte zum Archiv für Kulturgeschichte, 81), Köln / Weimar / Wien 2017, Böhlau, 130 S., € 30,00. (Helmut W. Klug, Graz) Dirmeier, Artur (Hrsg.), Essen und Trinken im Spital. Ernährungskultur zwischen Festtag und Fasttag (Studien zur Geschichte des Spital-‍, Wohlfahrts- und Gesundheitswesens, 13), Regensburg 2018, Pustet, 287 S. / Abb., € 34,95. (Josef Matzerath, Dresden) Widder, Ellen / Iris Holzwart-Schäfer / Christian Heinemeyer (Hrsg.), Geboren, um zu herrschen? Gefährdete Dynastien in historisch-interdisziplinärer Perspektive (Bedrohte Ordnungen, 10), Tübingen 2018, Mohr Siebeck, VIII u. 307 S. / Abb., € 59,00. (Lennart Pieper, Münster) Füssel, Marian / Philip Knäble / Nina Elsemann (Hrsg.), Wissen und Wirtschaft. Expertenkulturen und Märkte vom 13. bis 18. Jahrhundert, Göttingen / Bristol 2017, Vandenhoeck & Ruprecht, 418 S. / Abb., € 70,00. (Justus Nipperdey, Saarbrücken) Whittle, Jane (Hrsg.), Servants in Rural Europe. 1400 – 1900, Woodbridge 2017, Boydell & Brewer, XIII u. 271 S., £ 19,99. (Werner Troßbach, Witzenhausen) Rutz, Andreas, Die Beschreibung des Raums. Territoriale Grenzziehungen im Heiligen Römischen Reich (Norm und Struktur, 47), Köln / Weimar / Wien 2018, Böhlau, 583 S. / Abb., € 80,00. (Falk Bretschneider, Paris) Denzel, Markus A. / Andrea Bonoldi / Anne Montenach / Françoise Vannotti (Hrsg.), Oeconomia Alpium I: Wirtschaftsgeschichte des Alpenraums in vorindustrieller Zeit. Forschungsaufriss, -konzepte und -perspektiven, Berlin / Boston 2017, de Gruyter Oldenbourg, VIII u. 313 S., € 99,95. (Franziska Neumann, Rostock) Rothmann, Michael / Helge Wittmann (Hrsg.), Reichsstadt und Geld. 5. Tagung des Mühlhäuser Arbeitskreises für Reichsstadtgeschichte, Mühlhausen 27. Februar bis 1. März 2017 (Studien zur Reichsstadtgeschichte, 5), Petersberg 2018, Imhof, 397 S. / Abb., € 29,95. (Angela Huang, Lübeck) Borgolte, Michael (Hrsg.), Enzyklopädie des Stiftungswesens in mittelalterlichen Gesellschaften, Bd. 1: Grundlagen, Berlin / Boston 2014, de Gruyter, 713 S. / Abb., € 209,00. (Christine Kleinjung, Mainz / Göttingen) Borgolte, Michael (Hrsg.), Enzyklopädie des Stiftungswesens in mittelalterlichen Gesellschaften, Bd. 2: Das soziale System Stiftung, Berlin / Boston 2016, de Gruyter, 760 S. / Abb., € 169,95. (Christine Kleinjung, Mainz / Göttingen) Borgolte, Michael (Hrsg.), Enzyklopädie des Stiftungswesens in mittelalterlichen Gesellschaften, Bd. 3: Stiftung und Gesellschaft, Berlin / Boston 2017, de Gruyter, 680 S. / Abb., € 199,95. (Christine Kleinjung, Mainz / Göttingen) Becher, Matthias (Hrsg.), Die mittelalterliche Thronfolge im europäischen Vergleich (Vorträge und Forschungen, 84), Ostfildern 2017, Thorbecke, 484 S., € 56,00. (Gerhard Lubich, Bochum) Reinle, Christine (Hrsg.), Stand und Perspektiven der Sozial- und Verfassungsgeschichte zum römisch-deutschen Reich. Der Forschungseinfluss Peter Moraws auf die deutsche Mediävistik (Studien und Texte zur Geistes- und Sozialgeschichte des Mittelalters, 10), Affalterbach 2016, Didymos-Verlag, 275 S. / Abb., € 54,00. (Christian Jörg, Tübingen) Flemmig, Stephan / Norbert Kersken (Hrsg.), Akteure mittelalterlicher Außenpolitik: Das Beispiel Ostmitteleuropas (Tagungen zur Ostmitteleuropaforschung, 35), Marburg 2017, Verlag Herder-Institut, VI u. 376 S., € 57,50. (Sabine Wefers, Jena) Neumann, Christian A., Venedig und Aragon im Spätmittelalter (1280 – 1410). Eine Verflechtungsgeschichte (Mittelmeerstudien, 15), Paderborn 2017, Fink / Schöningh, 809 S. / CD-ROM, € 129,00. (Tobias Daniels, München) Blennemann, Gordon / Christine Kleinjung / Thomas Kohl (Hrsg.), Konstanz und Wandel. Religiöse Lebensformen im europäischen Mittelalter (Studien und Texte zur Geistes- und Sozialgeschichte des Mittelalters, 11), Affalterbach 2016, Didymos-Verlag, 280 S. / Abb., € 54,00. (Jörg Sonntag, Dresden) Deutschländer, Gerrit / Ingrid Würth (Hrsg.), Eine Lebenswelt im Wandel. Klöster in Stadt und Land (Quellen und Forschungen zur Geschichte Sachsen-Anhalts, 14), Halle a. d. S. 2017, Mitteldeutscher Verlag, 287 S. / Abb., € 35,00. (Niels Petersen, Göttingen) Holbach, Rudolf / David Weiss (Hrsg.), Vorderfflik twistringhe unde twydracht. Städtische Konflikte im späten Mittelalter (Oldenburger Schriften zur Geschichtswissenschaft, 18), Oldenburg 2017, BIS-Verlag, 244 S. / Abb., € 22,80. (Robin Köhler-Kelzenberg, Bochum) Kah, Daniela, Die wahrhaft königliche Stadt. Das Reich in den Reichsstädten Augsburg, Nürnberg und Lübeck im Späten Mittelalter (Studies in Medieval and Reformation Traditions, 211), Leiden / Boston 2018, Brill, X u. 455 S. / Abb., € 125,00. (Marco Tomaszewski, Freiburg i. Br.) Kobayashi, Asami, Papsturkunden in Lucca (1227 – 1276). Überlieferung – Analyse – Edition (Archiv für Diplomatik, Schriftgeschichte, Siegel- und Wappenkunde, Beiheft 15), Köln / Weimar / Wien 2017, Böhlau, 582 S., € 70,00. (Werner Maleczek, Wien) Fumasoli, Beat, Wirtschaftserfolg zwischen Zufall und Innovativität. Oberdeutsche Städte und ihre Exportwirtschaft im Vergleich (1350 – 1550) (Vierteljahrschrift für Sozial- und Wirtschaftsgeschichte. Beihefte, 241), Stuttgart 2017, Steiner, 580 S., € 82,00. (Oswald Bauer, Kastelruth) Gneiß, Markus, Das Wiener Handwerksordnungsbuch (1364 – 1555). Edition und Kommentar (Quelleneditionen des Instituts für Österreichische Geschichtsforschung, 16), Wien / Köln / Weimar 2017, Böhlau, 670 S. / Abb., € 130,00. (Patrick Schmidt, Rostock) Andresen, Suse, In fürstlichem Auftrag. Die gelehrten Räte der Kurfürsten von Brandenburg aus dem Hause Hohenzollern im 15. Jahrhundert (Schriftenreihe der Historischen Kommission bei der Bayerischen Akademie der Wissenschaften, 97), Göttingen 2017, Vandenhoeck & Ruprecht, 655 S. / Abb., € 90,00. (Markus Frankl, Würzburg) Lüpke, Beatrice von, Nürnberger Fastnachtspiele und städtische Ordnung (Bedrohte Ordnung, 8), Tübingen 2017, Mohr Siebeck, 286 S., € 64,00. (Thorsten Schlauwitz, Erlangen) Wenzel, Silke, Lieder, Lärmen, „L’homme armé“. Musik und Krieg 1460 – 1600 (Musik der frühen Neuzeit, 4), Neumünster 2018, von Bockel, 422 S. / Abb., € 48,00. (Kirstin Wichern, Bad Homburg) Wilangowski, Gesa, Frieden schreiben im Spätmittelalter. Entstehung einer Vertragsdiplomatie zwischen Maximilian I., dem römisch-deutschen Reich und Frankreich (Ancien Régime, Aufklärung und Revolution, 44), Berlin / Boston 2017, de Gruyter Oldenbourg, X u. 288 S., € 69,95. (Harald Kleinschmidt, Tokio) Gamper, Rudolf, Joachim Vadian 1483/84 – 1551. Humanist, Arzt, Reformator, Politiker, Zürich 2017, Chronos, 391 S. / Abb., € 48,00. (Jan-Hendryk de Boer, Essen) Sowerby, Tracey A. / Jan Hennings (Hrsg.), Practices of Diplomacy in the Early Modern World c. 1410 – 1800 (Routledge Research in Early Modern History), London / New York 2017, Routledge, VII u. 306 S. / Abb., £ 105,00. (Hillard von Thiessen, Rostock) Weber, Alison (Hrsg.), Devout Laywomen in the Early Modern World (Women and Gender in the Early Modern World), London / New York 2016, Routledge, XIII u. 373 S. / Abb., £ 110,00. (Andreas Rutz, Bonn / Düsseldorf) Richter, Susan / Michael Roth / Sebastian Meurer (Hrsg.), Konstruktionen Europas in der Frühen Neuzeit. Geographische und historische Imaginationen. Beiträge zur 11. Arbeitstagung „Globale Verflechtungen – Europa neu denken“ der Arbeitsgemeinschaft Frühe Neuzeit im Verband der Historiker und Historikerinnen Deutschlands, 17. bis 19. September 2015 in Heidelberg, Heidelberg 2017, Heidelberg University Publishing, 338 S., € 54,90. (Elisabeth Lobenwein, Klagenfurt) Mallinckrodt, Rebekka von / Angela Schattner (Hrsg.), Sports and Physical Exercise in Early Modern Europe. New Perspectives on the History of Sports and Motion, London / New York 2016, Routledge, XII u. 272 S. / Abb., £ 110,00. (Michael Jucker, Luzern) Mulryne, James R. / Krista De Jonge / Pieter Martens / Richard L. M. Morris (Hrsg.), Architectures of Festival in Early Modern Europe. Fashioning and Re-fashioning Urban and Courtly Space (European Festival Studies: 1450 – 1700), London / New York 2018, Routledge, XXIV u. 335 S. / Abb., £ 105,00. (Jill Bepler, Wolfenbüttel) Adelman, Howard T., Women and Jewish Marriage Negotiations in Early Modern Italy. For Love and Money (Routledge Research in Early Modern History), London / New York 2018, Routledge, XIV u. 206 S., £ 120,00. (Bettina Pfotenhauer, München) Cristellon, Cecilia, Marriage, the Church, and Its Judges in Renaissance Venice, 1420 – 1545 (Early Modern History: Society and Culture), Cham 2017, Palgrave Macmillan, XVII u. 286 S., € 96,29. (Bettina Pfotenhauer, München) Sweet, Rosemary / Gerrit Verhoeven / Sarah Goldsmith (Hrsg.), Beyond the Grand Tour. Northern Metropolises and Early Modern Travel Behaviour, London / New York 2017, Routledge, IX u. 228 S., £ 110,00. (Michael Maurer, Jena) Naum, Magdalena / Fredrik Ekengren (Hrsg.), Facing Otherness in Early Modern Sweden. Travel, Migration and Material Transformations 1500 – 1800 (The Society for Post-Mediaeval Archaeology Monograph, 10), Woodbridge 2018, Boydell Press, XVI u. 367 S. / Abb., £ 40,00. (Heiko Droste, Stockholm) Klaniczay, Gábor / Éva Pócs (Hrsg.), Witchcraft and Demonology in Hungary and Transylvania (Palgrave Historical Studies in Witchcraft and Magic), Cham 2017, Palgrave Macmillan, XIV u. 412 S., € 96,29. (Karen Lambrecht, St. Gallen) Bongartz, Josef / Alexander Denzler / Ellen Franke / Britta Schneider / Stefan A. Stodolkowitz (Hrsg.), Was das Reich zusammenhielt. Deutungsansätze und integrative Elemente (Quellen und Forschungen zur höchsten Gerichtsbarkeit im Alten Reich, 71), Köln / Weimar / Wien 2017, Böhlau, 182 S., € 60,00. (Jonas Stephan, Bad Sassendorf) Stretz, Torben, Juden in Franken zwischen Mittelalter und Früher Neuzeit. Die Grafschaften Castell und Wertheim im regionalen Kontext (Forschungen zur Geschichte der Juden. Abteilung A: Abhandlungen, 26), Wiesbaden 2017, Harrassowitz, X u. 598 S. / Abb., € 89,00. (Maja Andert, Würzburg) Schmölz-Häberlein, Michaela (Hrsg.), Jüdisches Leben in der Region. Herrschaft, Wirtschaft und Gesellschaft im Süden des Alten Reiches (Stadt und Region in der Vormoderne, 7; Judentum – Christentum – Islam, 16), Baden-Baden 2018, Ergon, 377 S. / Abb., € 58,00. (Rotraud Ries, Würzburg) Stalljohann-Schemme, Marina, Stadt und Stadtbild in der Frühen Neuzeit. Frankfurt am Main als kulturelles Zentrum im publizistischen Diskurs (Bibliothek Altes Reich, 21), Berlin / Boston 2017, de Gruyter Oldenbourg, X u. 493 S. / Abb., € 89,95. (Johannes Arndt, Münster) Schmidt-Funke, Julia A. / Matthias Schnettger (Hrsg.), Neue Stadtgeschichte‍(n). Die Reichsstadt Frankfurt im Vergleich (Mainzer Historische Kulturwissenschaften, 31), Bielefeld 2018, transcript, 483 S. / Abb., € 49,99. (Holger Th. Gräf, Marburg) Huber, Vitus, Beute und Conquista. Die politische Ökonomie der Eroberung Neuspaniens (Campus Historische Studien, 76), Frankfurt a. M. 2018, Campus, 432 S. / Abb., € 39,95. (Laura Dierksmeier und Anna Weininger, Tübingen) Caravale, Giorgio, Preaching and Inquisition in Renaissance Italy. Words on Trial, übers. v. Frank Gordon (Catholic Christendom, 1300 – 1700), Leiden / Boston 2016, Brill, VIII u. 274 S., € 115,00. (Andreea Badea, Frankfurt a. M.) Mertens, Dieter, Humanismus und Landesgeschichte. Ausgewählte Aufsätze, 2 Teile, hrsg. v. Dieter Speck / Birgit Studt / Thomas Zotz (Veröffentlichungen der Kommission für geschichtliche Landeskunde in Baden-Württemberg. Reihe B: Forschungen, 218), Stuttgart 2018, Kohlhammer, XIV u. 1042 S. / Abb., € 88,00. (Ulrich Muhlack, Frankfurt a. M.) Grimmsmann, Damaris, Krieg mit dem Wort. Türkenpredigten des 16. Jahrhunderts im Alten Reich (Arbeiten zur Kirchengeschichte, 131), Berlin / Boston 2016, de Gruyter, XII u. 317 S., € 109,95 (Alexander Schunka, Berlin) Bauer, Joachim / Stefan Michel (Hrsg.), Der „Unterricht der Visitatoren“ und die Durchsetzung der Reformation in Kursachsen (Leucorea-Studien zur Geschichte der Reformation und der Lutherischen Orthodoxie, 29), Leipzig 2017, Evangelische Verlagsanstalt, 278 S., € 58,00. (Thomas Fuchs, Leipzig) Stegmann, Andreas, Die Reformation in der Mark Brandenburg, Leipzig 2017, Evangelische Verlagsanstalt, 279 S. / Abb., € 34,00. (Thomas Fuchs, Leipzig) Mariotte, Jean-Yves, Philipp der Großmütige von Hessen (1504 – 1567). Fürstlicher Reformator und Landgraf, übers. v. Sabine Albrecht (Veröffentlichungen der Historischen Kommission für Hessen, 24; Quellen und Darstellungen zur Geschichte des Landgrafen Philipp des Großmütigen, 10), Marburg 2018, Historische Kommission für Hessen, 301 S. / Abb., € 28,00. (Thomas Fuchs, Leipzig) Doll, Eberhard, Der Theologe und Schriftsteller Friedrich Dedekind (1524/25 – 1598). Eine Biographie. Mit einem Beitrag von Britta-Juliane Kruse zu Dedekinds geistlichen Spielen und der Erstedition der „Hochtzeit zu Cana in Galilea“ (Wolfenbütteler Forschungen, 145), Wiesbaden 2018, Harrassowitz in Kommission, 623 S. / Abb., € 92,00. (Julia Zech, Sarstedt) Bullinger, Heinrich, Tigurinerchronik, 3 Teilbde., hrsg. v. Hans U. Bächtold (Werke. Vierte Abteilung: Historische Schriften, 1), Zürich 2018, Theologischer Verlag Zürich, XXVII u. 1388 S. (Teilbde. 1 u. 2); V u. 425 S. / Abb. (Teilbd. 3), € 450,00. (Volker Leppin, Tübingen) Francisco de Vitoria, De iustitia / Über die Gerechtigkeit, Teil 1 u. 2, hrsg., eingel. u. ins Deutsche übers. v. Joachim Stüben, mit Einleitungen v. Thomas Duve (Teil 1) bzw. Tilman Repgen (Teil 2) (Politische Philosophie und Rechtstheorie des Mittelalters und der Neuzeit, Reihe I: Texte, 3 bzw. 4), Stuttgart-Bad Cannstatt 2013 bzw. 2017, Frommann-Holzboog, CXII u. 191 S. bzw. CIX u. 355 S., € 168,00 bzw. € 188,00. (Nils Jansen, Münster) Der Portulan-Atlas des Battista Agnese. Das Kasseler Prachtexemplar von 1542, hrsg., eingel. u. komm. v. Ingrid Baumgärtner, Darmstadt 2017, Wissenschaftliche Buchgesellschaft, 144 S. / Abb., € 99,95. (Christoph Mauntel, Tübingen) Brevaglieri, Sabina / Matthias Schnettger (Hrsg.), Transferprozesse zwischen dem Alten Reich und Italien im 17. Jahrhundert. Wissenskonfigurationen – Akteure – Netzwerke (Mainzer Historische Kulturwissenschaften, 29), Bielefeld 2018, transcript, 341 S. / Abb., € 39,99. (Christiane Liermann, Como) Asmussen, Tina, Scientia Kircheriana. Die Fabrikation von Wissen bei Athanasius Kircher (Kulturgeschichten, 2), Affalterbach 2016, Didymos-Verlag, 220 S. / Abb., € 39,00. (Mona Garloff, Stuttgart / Wien) Schlegelmilch, Sabine, Ärztliche Praxis und sozialer Raum im 17. Jahrhundert. Johannes Magirus (1615 – 1697), Wien / Köln / Weimar 2018, Böhlau, 352 S. / Abb., € 50,00. (Pierre Pfütsch, Stuttgart) Félicité, Indravati, Das Königreich Frankreich und die norddeutschen Hansestädte und Herzogtümer (1650 – 1730). Diplomatie zwischen ungleichen Partnern, übers. aus dem Französischen v. Markus Hiltl (Quellen und Darstellungen zur hansischen Geschichte. Neue Folge, 75), Köln / Weimar / Wien 2017, Böhlau, 439 S., € 60,00. (Guido Braun, Mulhouse) Renault, Rachel, La permanence de l’extraordinaire. Fiscalité, pouvoirs et monde social en Allemagne aux XVIIe et XVIIIe siècles (Histoire moderne, 57), Paris 2017, Éditions de la Sorbonne, 389 S. / Abb., € 25,00. (Claire Gantet, Fribourg) Godsey, William D., The Sinews of Habsburg Power. Lower Austria in a Fiscal-Military State 1650 – 1820, Oxford 2018, Oxford University Press, XX u. 460 S. / Abb., £ 90,00. (Simon Karstens, Trier) Riotte, Andrea, Diese so oft beseufzte Parität. Biberach 1649 – 1825: Politik – Konfession – Alltag (Veröffentlichungen der Kommission für geschichtliche Landeskunde in Baden-Württemberg. Reihe B: Forschungen, 213), Stuttgart 2017, Kohlhammer, LII u. 779 S., € 64,00. (Stephanie Armer, Nürnberg) Müller, Andreas, Die Ritterschaft im Herzogtum Westfalen 1651 – 1803. Aufschwörung, innere Struktur und Prosopographie (Veröffentlichungen der Historischen Kommission für Westfalen. Neue Folge, 34), Münster 2017, Aschendorff, 744 S. / Abb., € 69,00. (Nicolas Rügge, Hannover) Lange, Johan, Die Gefahren der akademischen Freiheit. Ratgeberliteratur für Studenten im Zeitalter der Aufklärung (1670 – 1820) (Beihefte der Francia, 84), Ostfildern 2017, Thorbecke, 339 S., € 45,00. 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Graham, Aaron / Patrick Walsh (Hrsg.), The British Fiscal-Military State, 1660 – c. 1783, London / New York 2016, Routledge, XI u. 290 S. / Abb., £ 80,00. (Torsten Riotte, Frankfurt a. M.) Hoppit, Julian, Britain’s Political Economies. Parliament and Economic Life, 1660 – 1800, Cambridge 2017, Cambridge University Press, XXII u. 391 S. / graph. Darst., £ 22,99. (Justus Nipperdey, Saarbrücken) Talbot, Michael, British-Ottoman Relations, 1661 – 1807. Commerce and Diplomatic Practice in Eighteenth-Century Istanbul, Woodbridge / Rochester 2017, The Boydell Press, XIII u. 256 S. / graph. Darst., £ 70,00. (Christine Vogel, Vechta) Niggemann, Ulrich, Revolutionserinnerung in der Frühen Neuzeit. Refigurationen der „Glorious Revolution“ in Großbritannien (1688 – 1760) (Veröffentlichungen des Deutsche Historischen Instituts London, 79), Berlin / Boston 2017, de Gruyter, XII u. 653 S. / Abb., € 64,95. (Georg Eckert, Wuppertal) Ducheyne, Steffen (Hrsg.), Reassessing the Radical Enlightenment, London / New York 2017, Routledge, XII u. 318 S., £ 32,99. (Bettina Dietz, Hongkong) Lehner, Ulrich (Hrsg.), Women, Enlightenment and Catholicism. A Transnational Biographical History, London / New York 2018, Routledge, XI u. 236 S. / Abb., £ 100,00. (Elisabeth Fischer, Hamburg) Möller, Horst / Claus Scharf / Wassili Dudarew / Maja Lawrinowitsch (Hrsg.), Deutschland – Russland. Stationen gemeinsamer Geschichte, Orte der Erinnerung, Bd. 1: Das 18. Jahrhundert, Berlin / Boston 2018, de Gruyter Oldenbourg, 410 S. / Abb., € 29,95. (Martina Winkler, Kiel) Bittner, Anja, Eine königliche Mission. Der französisch-jakobitische Invasionsversuch von 1708 im europäischen Kontext (Schriften des Frühneuzeitzentrums Potsdam, 6), Göttingen 2017, V&R unipress, 277 S., € 45,00. (Torsten Riotte, Frankfurt a.M.) Schmidt-Voges, Inken / Ana Crespo Solana (Hrsg.), New Worlds? Transformations in the Culture of International Relations around the Peace of Utrecht, London / New York 2017, Routledge, IX u. 232 S., £ 105,00. (Anuschka Tischer, Würzburg) Mager, Ria, Zwischen Legitimation und Inspektion. Die Rheinlandreise Napoleon Bonapartes im Jahre 1804 (Konsulat und Kaiserreich, 4), Frankfurt a. M. [u. a.] 2016, Lang, 330 S., € 61,95. (Josef Johannes Schmid, Mainz)

Anders Toftgaard: “Perhaps even this distress it will some day be a joy to recall”. On Giacomo Castelvetro’s manuscripts in The Royal Library, Copenhagen. In exile from his beloved Modena, Giacomo Castelvetro (1546–1616) travelled in a Europe marked by Reformation, counter-Reformation and wars of religion. He transmitted the best of Italian Renaissance culture to the court of James VI and Queen Anna of Denmark in Edinburgh, to the court of Christian IV in Copenhagen and to Shakespeare’s London, while he incessantly collected manuscripts on Italian literature and European contemporary history. Giacomo Castelvetro lived in Denmark from August 1594 to 11 October 1595. Various manuscripts and books which belonged to Giacomo Castelvetro in his lifetime, are now kept in the Royal Library in Copenhagen. Some of them might have been in Denmark ever since Castelvetro left Denmark in 1595. Nevertheless, Giacomo Castelvetro has never been noticed by Danish scholars studying the cultural context in which he lived. The purpose of this article is to point to Castelvetro’s presence in Denmark in the period around Christian IV’s accession and to describe two of his unique manuscripts in the collection of the Royal Library. The Royal Library in Copenhagen holds a copy of the first printed Italian translation of the Quran, L’Alcorano di Macometto, nel qual si contiene la dottrina, la vita, i costumi et le leggi sue published by Andrea Arrivabene in Venice in 1547. The title page bears the name of the owner: Giacº Castelvetri. The copy was already in the library’s collections at the time of the Danish King Frederic III, in the 1660’s. The three manuscripts from the Old Royal collection (GKS), GKS 2052 4º, GKS 2053 4º and GKS 2057 4º are written partly or entirely in the hand of Giacomo Castelvetro. Moreover, a number of letters written to Giacomo Castelvetro while he was still in Edinburgh are kept among letters addressed to Jonas Charisius, the learned secretary in the Foreign Chancellery and son in law of Petrus Severinus (shelf mark NKS (New Royal Collection) 1305 2º). These letters have been dealt with by Giuseppe Migliorato who also transcribed two of them. GKS 2052 4º The manuscript GKS 2052 4º (which is now accessible in a digital facsimile on the Royal Library’s website), contains a collection of Italian proverbs explained by Giacomo Castelvetro. It is dedicated to Niels Krag, who was ambassador of the Danish King to the Scottish court, and it is dated 6 August 1593. The title page shows the following beautifully written text: Il Significato D’Alquanti belli & vari proverbi dell’Italica Favella, gia fatto da G. C. M. & hoggi riscritto, & donato,in segno di perpetua amicitia, all ecc.te.D. di legge, Il S.r. Nicolò Crachio Ambas.re. del Ser.mo Re di Dania a questa Corona, & Sig.r mio sempre osser.mo Forsan & haec olim meminisse iuvabit Nella Citta d’Edimborgo A VI d’Agosto 1593 The manuscript consists of 96 leaves. On the last page of the manuscript the title is repeated with a little variation in the colophon: Qui finisce il Significato D’alquanti proverbi italiani, hoggi rescritto a requisitione del S.r. Nicolo Crachio eccelente Dottore delle civili leggi &c. Since the author was concealed under the initials G.C.M., the manuscript has never before been described and never attributed to Giacomo Castelvetro. However, in the margin of the title page, a 16th century hand has added: ”Giacomo Castelvetri modonese”, and the entire manuscript is written in Giacomo Castelvetro’s characteristic hand. The motto ”Forsan et haec olim meminisse iuvabit” is from Vergil’s Aeneid (I, 203); and in the Loeb edition it is rendered “Perhaps even this distress it will some day be a joy to recall”. The motto appears on all of the manuscripts that Giacomo Castelvetro copied in Copenhagen. The manuscript was evidently offered to Professor Niels Krag (ca. 1550–1602), who was in Edinburgh in 1593, from May to August, as an ambassador of the Danish King. On the 1st of August, he was knighted by James VI for his brave behaviour when Bothwell entered the King’s chamber in the end of July. The Danish Public Record Office holds Niels Krag’s official diary from the journey, signed by Sten Bilde and Niels Krag. It clearly states that they left Edinburgh on August 6th, the day in which Niels Krag was given the manuscript. Evidently, Castelvetro was one of the many persons celebrating the ambassadors at their departure. The manuscript is bound in parchment with gilded edges, and a gilded frame and central arabesque on both front cover and end cover. There are 417 entries in the collection of proverbs, and in the explanations Giacomo Castelvetro often uses other proverbs and phrases. The explanations are most vivid, when Castelvetro explains the use of a proverb by a tale in the tradition of the Italian novella or by an experience from his own life. The historical persons mentioned are the main characters of the sixteenth century’s religious drama, such as Henry VIII, Edward VI, Mary I, Elizabeth, James VI, Henry Howard, Earl of Surrey, and his son, Thomas Howard, 4th Duke of Norfolk, Gaspard de Coligny and the Guise family, Mary Stuart, Don Antonio, King of Portugal, the Earl of Bothwell and Cosimo de’ Medici. The Catholic Church is referred to as “Setta papesca”, and Luther is referred to as “il grande, e pio Lutero” (f. 49v). Giovanni Boccaccio and Francesco Petrarca are referred to various times, along with Antonio Cornazzano (ca. 1430–1483/84), the author of Proverbi in facetie, while Brunetto Latini, Giovanni Villani, Ovid and Vergil each are mentioned once. Many of the explanations are frivolous, and quite a few of them involve priests and monks. The origin of the phrase “Meglio è tardi, che non mai” (52v, “better late than never”) is explained by a story about a monk who experienced sex for the first time at the age of 44. In contrast to some of the texts to be found in the manuscript GKS 2057 4º the texts in GKS 2052 4º, are not misogynist, rather the opposite. Castelvetro’s collection of proverbs is a hitherto unknown work. It contains only a tenth of the number of proverbs listed in Gardine of recreation (1591) by John Florio (1553?–1625), but by contrast these explanations can be used, on the one hand, as a means to an anthropological investigation of the past and on the other hand they give us precious information about the life of Giacomo Castelvetro. For instance he cites a work of his, “Il ragionamento del Viandante” (f. 82r), which he hopes to see printed one day. It most probably never was printed. GKS 2057 4º The manuscript GKS 2057 4º gathers a number of quires in very different sizes. The 458 folios in modern foliation plus end sheets are bound in blue marbled paper (covering a previous binding in parchment) which would seem to be from the 17th century. The content spans from notes to readyforprint-manuscripts. The manuscript contains text by poets from Ludovico Castelvetro’s generation, poems by poets from Modena, texts tied to the reformation and a lot of satirical and polemical material. Just like some of Giacomo Castelvetro’s manuscripts which are now in the possession of Trinity College Library and the British Library it has “been bound up in the greatest disorder” (cf. Butler 1950, p. 23, n. 75). Far from everything is written in the hand of Giacomo Castelvetro, but everything is tied to him apart from one quire (ff. 184–192) written in French in (or after) 1639. The first part contains ”Annotationi sopra i sonetti del Bembo” by Ludovico Castelvetro, (which has already been studied by Alberto Roncaccia), a didactic poem in terza rima about rhetoric, “de’ precetti delle partitioni oratorie” by “Filippo Valentino Modonese” , “rescritto in Basilea a XI di Febraio 1580 per Giacº Castelvetri” and the Ars poetica by Horace translated in Italian. These texts are followed by satirical letters by Nicolò Franco (“alle puttane” and “alla lucerna” with their responses), by La Zaffetta, a sadistic, satirical poem about a Venetian courtisane who is punished by her lover by means of a gang rape by thirty one men, and by Il Manganello (f. 123–148r), an anonymous, misogynistic work. The manuscript also contains a dialogue which would seem to have been written by Giacomo Castelvetro, “Un’amichevole ragionamento di due veri amici, che sentono il contrario d’uno terzo loro amico”, some religious considerations written shortly after Ludovico’s death, ”essempio d’uno pio sermone et d’una Christiana lettera” and an Italian translation of parts of Erasmus’ Colloquia (the dedication to Frobenius and the two dialogues ”De votis temere susceptis” and ”De captandis sacerdotiis” under the title Dimestichi ragionamenti di Desiderio Erasmo Roterodamo, ff. 377r–380r), and an Italian translation of the psalms number 1, 19, 30, 51, 91. The dominating part is, however, Italian poetry. There is encomiastic poetry dedicated to Trifon Gabriele and Sperone Speroni and poetry written by poets such as Torquato Tasso, Bernardo Tasso, Giulio Coccapani, Ridolfo Arlotti, Francesco Ambrosio/ Ambrogio, Gabriele Falloppia, Alessandro Melani and Gasparo Bernuzzi Parmigiano. Some of the quires are part of a planned edition of poets from Castelvetro’s home town, Modena. On the covers of the quires we find the following handwritten notes: f. 276r: Volume secondo delle poesie de poeti modonesi f. 335v: VII vol. Delle opere de poeti modonesi f. 336v; 3º vol. Dell’opere de poeti modonesi f. 353: X volume dell’opre de poeti modonesi In the last part of the manuscript there is a long discourse by Sperone Speroni, “Oratione del Sr. Sperone, fatta in morte della S.ra Giulia Varana Duchessa d’Urbino”, followed by a discourse on the soul by Paulus Manutius. Finally, among the satirical texts we find quotes (in Latin) from the Psalms used as lines by different members of the French court in a humoristic dialogue, and a selection of graffiti from the walls of Padua during the conflict between the city council and the students in 1580. On fol. 383v there is a ”Memoriale d’alcuni epitafi ridiculosi”, and in the very last part of the manuscript there is a certain number of pasquinate. When Castelvetro was arrested in Venice in 1611, the ambassador Dudley Carleton described Castelvetro’s utter luck in a letter to Sir Robert Cecil, stating that if he, Carleton, had not been able to remove the most compromising texts from his dwelling, Giacomo Castelvetro would inevitably have lost his life: “It was my good fortune to recover his books and papers a little before the Officers of the Inquisition went to his lodging to seize them, for I caused them to be brought unto me upon the first news of his apprehension, under cover of some writings of mine which he had in his hands. And this indeed was the poore man’s safetie, for if they had made themselves masters of that Magazine, wherein was store and provision of all sorts of pasquins, libels, relations, layde up for many years together against their master the Pope, nothing could have saved him” Parts of GKS 2057 4º fit well into this description of Castelvetro’s papers. A proper and detailed description of the manuscript can now be found in Fund og Forskning Online. Provenance GKS 2052 4ºon the one side, and on the other side, GKS 2053 4º and GKS 2057 4º have entered The Royal Library by two different routes. None of the three manuscripts are found in the oldest list of manuscripts in the Royal Library, called Schumacher’s list, dating from 1665. All three of them are included in Jon Erichsen’s “View over the old Manuscript Collection” published in 1786, so they must have entered the collections between 1660 and 1786. Both GKS 2053 4º and GKS 2057 4º have entered The Royal Library from Christian Reitzer’s library in 1721. In the handwritten catalogue of Reitzer’s library (The Royal Library’s archive, E 15, vol. 1, a catalogue with very detailed entries), they bear the numbers 5744 and 5748. If one were to proceed, one would have to identify the library from which these two manuscripts have entered Reitzer’s library. On the spine of GKS 2053 4º there is a label saying “Castelvetro / sopra Dante vol 326” and on f. 2r the same number is repeated: “v. 326”. On the spine of GKS 2057 4º, there is a label saying “Poesie italiane, vol. 241”, and on the end sheet the same number is repeated: “v. 241”. These two manuscripts would thus seem to have belonged to the same former library. Many of the Royal Library’s manuscripts with relazioni derive from Christian Reitzer’s library, and a wide range of Italian manuscripts which have entered the Royal Library through Reitzer’s library have a similar numbering on spine and title page. Comparing these numbers with library catalogues from the 17th century, one might be able to identify the library from which these manuscripts entered Reitzer’s library, and I hope to be able to proceed in this direction. Conclusion Giacomo Castelvetro was not a major Italian Renaissance writer, but a nephew of one of the lesser-known writers in Italian literature, Ludovico Castelvetro. He delivered yet another Italian contribution to the history of Christian IV, and his presence could be seen as a sign of a budding Italianism in Denmark in the era of Christian IV. The collection of Italian proverbs that he offered to Niels Krag, makes him a predecessor of the Frenchman Daniel Matras (1598–1689), who as a teacher of French and Italian at the Academy in Sorø in 1633 published a parallel edition of French, Danish, Italian and German proverbs. The two manuscripts that are being dealt with in this article are two very different manuscripts. GKS 2052 4º is a perfectly completed work that was hitherto unknown and now joins the short list of known completed works by Giacomo Castelvetro. GKS 2057 4º is a collection of variegated texts that have attracted Giacomo Castelvetro for many different reasons. Together the two manuscripts testify to the varied use of manuscripts in Renaissance Italy and Europe. A typical formulation of Giacomo Castelvetro’s is “Riscritto”. He copies texts in order to give them a new life in a new context. Giacomo Castelvetro is in the word’s finest sense a disseminator of Italian humanism and European Renaissance culture. He disseminated it in a geographical sense, by his teaching in Northern Europe, and in a temporal sense through his preservation of texts for posterity under the motto: “Perhaps even this distress it will some day be a joy to recall”.