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1
Makarov, Andrey. « Russian Religious Philosophers of the Silver Age on the Role and Functions of Heresies in History ». Logos et Praxis, no 4 (décembre 2023) : 35–41. http://dx.doi.org/10.15688/lp.jvolsu.2023.4.4.
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The Russian religious philosophers of the Silver Age created the original concept of heresies. Their interpretation of heresies is ambivalent: first, heresies are symptoms of spiritual quests and the self-knowledge of a free spirit; second, two heresies that helped fuel the heresies of the twentieth century were chiliasm (S. Bulgakov) and spontaneous nihilism (N. Berdyaev). The inspiration for these came from the teachings about the end of time. This article will consider the point of view on heresy in the context of the doctrine of the absolute and the philosophy of history by L. Karsavin, the metaphysics of the spirit by N. Berdyaev, and the concept of Christian socialism by S. Bulgakov. Their idea is that heresies testify to the development of Christian doctrine, i.e., to its illnesses and impasses. He writes heresies into the history of spiritual research. All these concepts were a kind of response to the challenge of history, which Friedrich Nietzsche called "the death of God." In Russian thought, it manifested itself in the form of ritual belief among the people and the deadening of official church theology. Church writers did not see any social problems or an impending revolution. Therefore, Russian writers and philosophers of the Silver Age took upon themselves the mission of warning about the crisis of the religious attitude towards the world. Russian religious philosophers were interested in the phenomenon of the deadening of the Christian spirit in official church Christianity, and their special task was to counter the process of the deadening of the spirit in Orthodoxy. This caused the condemnation of all Russian religious philosophers in church circles. They were accused of heretical ideas of cosmism and sophiology. However, today they are the property of Russian religious culture; their works are included not only in university programs in philosophy and theology but also in the programs of theological seminaries.
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Zieme, Johann Anton. « The De haeresibus et synodis of Germanos I of Constantinople as a Source on Early Byzantine Heresies ? Prospects of a Critical Edition ». Studia Ceranea 11 (30 décembre 2021) : 493–512. http://dx.doi.org/10.18778/2084-140x.11.25.
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A new, critical edition of the 8th-century treatise De haeresibus et synodis (CPG 8020) by Patriarch Germanus I of Constantinople is in progress; it will provide new insights, especially into the large extent of sources that were copied or paraphrased. The article takes a close look at three chapters that could be considered as sources for different Christian heresies (Manichaeism, Montanism and Christological dissenters) in 8th-century Byzantium and some of the first new text- and sourcecritical findings. The accounts on Manichaeism and Montanism are based on older, lost sources and can therefore not be consulted as historical sources on these heresies in the Early Byzantine age. The account of the Ecumenical Councils involved in the Christological controversies attributes faith formulas to Councils that did not actually issue them and thus must be dismissed as a historical source on the course of these controversies as well. Nevertheless all three chapters, like the rest of the treatise, testify to the views of an Early Byzantine theologian on heresies and Church Councils and to how he reached his views. This scope for further study is deduced from the character of the text itself and thus especially appropriate.
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Kreps, Anne. « From Jewish Apocrypha to Christian Tradition : Citations ofJubileesin Epiphanius'sPanarion ». Church History 87, no 2 (juin 2018) : 345–70. http://dx.doi.org/10.1017/s0009640718000847.
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In the growing canon consciousness of the fourth century, Christians debated what should constitute the official reading list for the church. Epiphanius of Salamis was part of this conversation. His massivePanariondescribed eighty heresies, and, for Epiphanius, wrong books were a marker of wrong belief. However, although Epiphanius was a stringent supporter of Nicene orthodoxy, he, too, referred to books outside the canon. In thePanarion, he frequently referencedJubilees, an expanded, rewritten Genesis found among the Dead Sea Scrolls and which also circulated among early Christian readers. TheDecree of Gelasiuslater declared the text anathema. This paper explores the significance of a vocal heresiographer readingJubilees, particularly when he defined heretics based on similar reading practices. It suggests that Epiphanius saw close kinship betweenJubileesand his ownPanarion. The citations ofJubileesin thePanarionalso indicate that Epiphanius defined the text as a part of a larger Christian tradition. In doing so, Epiphanius transformedJubileesfrom Jewish apocrypha to Christian tradition. Thus, the citations ofJubileesin Epiphanius'sPanarionshow the complicated dynamics of canon consciousness in the shaping of Christian Orthodoxy.
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Jakob, Joachim. « Peter Schadler, John of Damascus and Islam : Christian Heresiology and the Intellectual Background to Earliest Christian-Muslim Relations. History of Christian-Muslim Relations, 34. Leiden and Boston : Brill, 2018, IX, 264 pp. » Mediaevistik 32, no 1 (1 janvier 2020) : 374–75. http://dx.doi.org/10.3726/med.2019.01.71.
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John of Damascus (d. ca. 750) is well known among the earliest Christian authors who wrote on Islam. Chapter 100 of John’s On Heresies (Π ε ρ Α ρ έ σ ε ω ν) is the object of investigation of Peter Schadler’s monograph. Although several studies have already been devoted to John of Damascus and his dealings with Islam, these studies, according to Schadler, “have neither attempted to understand John’s position in (or dissonance with) the theological tradition of heresiological discourse, nor have efforts yet been made to place him in his historical context with reference to the more recent scholarship in the rapidly growing field of Islamic Studies” (p. 3). Schadler’s book is a contribution to fill these gaps in the research on John of Damascus’s positioning toward Islam.
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Szram, Mariusz. « Kobiety a ruchy heretyckie według "Diversarum hereseon liber" Filastriusza z Brescii ». Vox Patrum 66 (15 décembre 2016) : 127–37. http://dx.doi.org/10.31743/vp.3444.
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The article discusses two issues related to the role of women in heretical movements on the basis of Philastrius’ of Brescia Diversarum hereseon liber (written between 380 and 388): the place and the importance of the feminine in the doctrinal teaching of the heretics, along women’s participation in setting up and functioning of the various heresies. In the Jewish movements false-beliefs were associated with the figures of pagan goddesses, which some groups worshiped in different periods of the history of Israel. Contrary to the widespread in the ancient culture belief of the relationship of the male element in human person with the intellectual sphere, in the early Christian Gnosticism it was thought that the feminine was the personification of intellect. An example of this phenomenon on the doctrinal plane was the eon “Wisdom” (sapientia), and on the historical one – Helena accompanying Simon Magus, the precursor of all Christian heresy. Among the female characters of biblical inspiration for erroneous views, resulting from improper, sometimes mythologizing exegesis was especially the mother of mankind Eve. However, the creators of heresies didn’t stress clearly her feminine qualities as that might encourage the emergence of their heterodox doctrines. The known names of women – the members of Jewish and early Christian misbelief movements – appear in Philastrius’ index much less often than men. These are individual cases: Helena accompanying Simon Magus, Priscilla and Maximilla – the co-founders of Montanism heresy.
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Lekova, Tatiana. « The Old Church Slavonic Version of Epiphanius of Salamis’ Panarion in the Ephraim Kormchaya (the 12TH Century) ». Studia Ceranea 9 (30 décembre 2019) : 39–57. http://dx.doi.org/10.18778/2084-140x.09.03.
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The Panarion treatise is a dogmatic and polemical writing that earned Epiphanius his well-deserved reputation of a zealous defender of the Orthodox faith and a “hunter of heresies”. Its list of heresies was translated into Church Slavonic during the 1st Bulgarian Empire at the time of tsar Symeon and quickly spread throughout the Slavic-Orthodox world. It is a part of the oldest Slavonic version of Syntagma of XIV titles without any commentary (Syntagma XIV titulorum sine scholiis), called Efremovskaya Kormchaya. It is a monumental compendium of the centenary heresiological literature, and is the most complete treatise on heresies that the age of the Fathers left us. The paper presents a description of the three books and seven volumes of the Panarion with a list of eighty heresies, sects and schisms – twenty heresies before the incarnation of Christ and sixty of Christian times. Within the work attributed to Epiphanius, a chapter of the Ecclesiastical History of Theodoret of Cyrus and two other chapters of the theological-philosophical work Arbiter or Umpire by Joannes Philoponus have been identified. A number of 103 heresies was revealed, all of them ascribed to Epiphanius. It is presented as a preliminary study of 140 terms used by an anonymous Slavic translator. To the various lexemes, two different criteria have been applied: grammatical and semantic. The research determines 15 ethnonyms and eponyms, 60 anthroponyms formed on the names of the heresiarchs, 30 calques from Greek and 35 compounds. Among the latter, two distinct groups have been distinguished: structural calques, exactly corresponding to the Greek models, and “neologisms”, formally independent of the Greek formations. Adaptation to the original Bulgarian linguistic system was achieved by the translator (or the editor) by using interpretative supplements, i.e. glosses. It is assumed that the translator’s primary objective was to remain as faithful as possible to the Greek original. It turns out that the translator showed excellent knowledge of the comple XGreek models of word formation and exceptional skills in adapting them to the Palaeoslavic linguistic system. The compound lexemes were created for stylistic reasons and are a result of a specific translation technique.
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Taber, Douglass. « Pierre d'Ailly and the Teaching Authority of the Theologian ». Church History 59, no 2 (juin 1990) : 163–74. http://dx.doi.org/10.2307/3168309.
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The fourteenth-century scholastic was obsessed with the problem of truth. One manifestation of this interest was the development of the highly abstract disciplines of formal logic and epistemology, by the study of which, philosophers and theologians believed, it would be possible to arrive at the truth with greater confidence. But the successors of Ockham and Holcot were interested in more than mere abstractions: they wished to establish a means by which the truth, once discovered, could be validated and its accuracy guaranteed to laity. When the truth in question was a point of Christian doctrine, this concern took on a special urgency. Confronted by an alarming array of both academic and popular heresies, the church in the thirteenth and fourteenth centuries could no longer be satisfied simply to assert the infallibility of Christian truth sub specie aeternitatis; it was ever more necessary to make determinations of Christian truth and falsehood in this life. There resulted occasionally heated and always interesting debates over the nature and distribution of doctrinal authority.
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Introvigne, Massimo. « Killing the Competition ». Nova Religio 25, no 1 (1 août 2021) : 14–39. http://dx.doi.org/10.1525/nr.2021.25.1.14.
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Much has been written about the South Korean government’s repression of Shincheonji after the COVID-19 epidemic, which the movement was accused of having contributed to spreading. Less attention has been paid to Shincheonji opposition that started decades before the pandemic, rooted in campaigns by the Korean Christian countercult movement aimed at eradicating “heresies” and fast-growing competitors. This article discusses the history of Christian countercultism in South Korea, the rise of Shincheonji, and why it became a main target of the countercultists who opposed the movement both through deprogramming and by calling for its suppression by the authorities. Finally, this article addresses the countercultists’ hopes that Shincheonji will disappear when its founder, believed to be immortal by devotees (based on their interpretation of the Book of Revelation), will die.
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Morales, Xavier. « The Biblical Hermeneutics of Noetus of Smyrna ». Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no 3 (27 novembre 2023) : 391–412. http://dx.doi.org/10.1515/zac-2023-0024.
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Abstract Noetus of Smyrna, who probably lived at the end of the 2d century, was proclaimed the father of modalism by the history of dogmas. His character, eclipsed by his successors to the role of the main representative of modalism (Sabellius or Marcellus of Ancyra), remains enigmatic. The two main documentary sources, Against Noetus (Contra Noetum) and Refutation of All Heresies (Refutatio omnium haeresium), give a discordant presentation of him: defender of a naïve interpretation of biblical monotheism or inventor of a Christian heracliteism? This article, after a brief historical introduction, studies the scriptural hermeneutics of the Smyrniot to show that Noetus is not a simplistic exegete or a narrow-minded theologian. His theology of divine identity, which it is wrong to call modalism, is based on an intelligent analysis of the Scriptures.
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Linderborg, Otto. « Sin, Heresy and Righteousness in Polycarp’s Letter to the Philippians ». Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no 2 (1 octobre 2023) : 211–25. http://dx.doi.org/10.1515/zac-2023-0010.
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Abstract The letter to the Philippians is a work traditionally ascribed to the early Christian martyr Polycarp of Smyrna. The scholarly discussions surrounding the Polycarpian letter have concerned themselves with the question of the authenticity and unity of the text. In contrast, the present study aims at providing the first unifying account of the three major themes dealt with in the letter: sin, heresy and righteousness. In the Polycarpian letter, one encounters evidence of a way of conceiving of social and religious evil, in which objects of moral and doctrinal concern are judged equally regarding their disruptive force – particularly in relation to the longed-for uniformity of the Church. This way of blurring the distinction between different socially disruptive dogmas (“proto-heresies”) and habits (“proto-sins”) may be conceived of as characteristic of a pre-normative religious order.
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Concannon, Cavan W. « Ethnicity, Economics, and Diplomacy in Dionysios of Corinth ». Harvard Theological Review 106, no 2 (avril 2013) : 145–69. http://dx.doi.org/10.1017/s0017816013000096.
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Sometime in the latter half of the second century, Bishop Dionysios of Corinth began writing letters to Christian communities around the eastern Mediterranean. Of these letters, which remain only as fragments and summaries in Eusebius'sEcclesiastical History, we know of eight, including one addressed to a woman named Chrysophora. Though Dionysios is not often mentioned in histories of second-century Christianity, he was famous enough in his own day that his advice was requested from as far as the Black Sea and his letters were tampered with by those seeking to lend his authority to their theological positions. When Dionysios has been discussed by historians of early Christianity, his work has been mined for what it can tell us about early Christian letter collections, for the names of other second century bishops, and for fights over various early Christian heresies. Though I draw on these studies, I am here concerned with examining Dionysios's surviving letters as political rhetoric within what Loveday Alexander has called the “social networks” of early Christianity. Rather than focusing on questions of episcopal succession or early Christian letter collections, I consider how Dionysios's letters functioned as political instruments that knit together early Christian communities as they made their way to and from Corinth aboard merchant ships and overland caravans, moving amongst the myriad of people and goods that flowed through Roman trade routes in the eastern Mediterranean.
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Kamieniecki, Jan. « Medical issues in the writings of old Polish religious polemists ». Oblicza Komunikacji 12 (24 juin 2021) : 327–40. http://dx.doi.org/10.19195/2083-5345.12.23.
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Discussions and polemics between representatives of different religious orientations are not a new phenomenon. Even in antiquity there was already a struggle between Christian theologians and representatives of newly emerging heresies. In Poland religious polemics were a common phenomenon in the 16th and 17th centuries. They were attended by both Catholic theologians and representatives of various Protestant communities, as well as antitrinitarians called the Polish Brethren. Very important theological issues were discussed, but in addition to the substantive arguments, there were also mentions relating to history, politics, and even medicine. In this article I present how references to various branches of medicine were used in theological texts, and show how the terms relating to various dis-eases and their symptoms could be used to construct an image of a religious opponent.
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CARNIELLO, BRIAN R. « Gerardo Segarelli as the Anti-Francis : Mendicant Rivalry and Heresy in Medieval Italy, 1260–1300 ». Journal of Ecclesiastical History 57, no 2 (30 mars 2006) : 226–51. http://dx.doi.org/10.1017/s002204690500624x.
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Scholars generally associate the Order of Apostles, founded around 1260 by Gerardo Segarelli in Parma, Italy, with medieval heresies. This article analyses the leading source for the first three decades of the Apostles, the chronicle of the Franciscan Salimbene de Adam of Parma, and casts Segarelli and the Apostle friars instead as thirteenth-century mendicants who rivalled the Franciscans in the Emilia, the Romagna and the March of Ancona. Salimbene's depiction of Gerardo Segarelli focuses on the chronicler's desire to recreate his rival as an inversion of Francis of Assisi and Franciscan ideals. Gerardo Segarelli emerges in the account as an anti-Francis. Yet only after 1274, when the Second Council of Lyons ordered a general suppression of all religious movements founded after Fourth Lateran in 1215, did the situation change slowly for Segarelli's followers as opponents began to question their obedience to papal authority. Gerardo Segarelli and the Apostle friars ultimately faced condemnation as heretics, but not before the 1290s. Salimbene's chronicle, written in the 1280s, should not be taken as a source for a ‘Segarellian heresy’ launched by a ‘heresiarch’ in the Joachite year 1260, but as a source for mendicant rivalry in the thirteenth century that was deeply passionate in its rhetoric and invective.
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Taylor, Julie Anne. « Muslim-Christian Relations in Medieval Southern Italy ». Muslim World 97, no 2 (avril 2007) : 190–99. http://dx.doi.org/10.1111/j.1478-1913.2007.00170.x.
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Philippides, Marios. « Christian Dualist Heresies in the Byzantine World, c.650-c.1450.Janet Hamilton , Bernard Hamilton , Yuri Stoyanov ». Speculum 75, no 1 (janvier 2000) : 191–92. http://dx.doi.org/10.2307/2887452.
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Risso, Linda. « 18 April 1948 : Italy between continuity and rupture ». Modern Italy 16, no 2 (mai 2011) : 101–4. http://dx.doi.org/10.1080/13532944.2011.557207.
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In the first months of 1948, Italy witnessed one of the fiercest electoral campaigns in its history, which saw the mobilisation of all sectors of society and the involvement of numerous international actors. In the end, the Christian Democrats and their political allies gained the majority of the votes at the first post-war general elections of 18 April 1948, thus officially inaugurating the history of the new Italian Republic.
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DeVore, David J. « Ambiguous Christians and Their Useful Texts : Tatian, Bardaisan, Symmachus, and Rhodon in Eusebius’ Ecclesiastical History ». Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no 3 (27 novembre 2023) : 413–48. http://dx.doi.org/10.1515/zac-2023-0025.
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Abstract Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius’ chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics’ useful writings, which in each case Eusebius quotes in his own œuvre; he thus retained some of Clement’s and Origen’s openness to heretics’ ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9–10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author’s texts sometimes superseded the harm of that author’s questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.
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Karchagin, Evgeniy. « The Problem of Justice in the Anti-Heretical Discourse of St. Hippolytus of Rome ». Logos et Praxis, no 4 (décembre 2023) : 17–27. http://dx.doi.org/10.15688/lp.jvolsu.2023.4.2.
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The article examines one of the key episodes of the semantic transformation of the moral and political category of justice, its fate in the era of the Christianization of philosophy. The article analyzes a Greeklanguage polemical treatise of the 3rd century A.D., known as the "Philosophoumena" (or more precisely, "Philosophical Opinions, or a Refutation of All Heresies"), recently attributed to Hippolytus of Rome, a prominent representative of pre-Nicene patristics. The article shows that in this treatise, justice appears as a significant concept used in a number of contexts. First of all, the author of the treatise is armed with justice for the trial of heretics, criticizes their own claims to justice. He argues that all heresies are a direct consequence of Greek philosophical teachings, and for this reason, justice occupies an essential place in the retelling and quotations of classical ancient Greek thinkers. At the same time, justice is an important component of various heretical cosmologies, theologies, and traditions of social organizations. In addition, justice appears as a theological attributive category: in heretical teachings, Christ is referred to as the fairest man, and one of several gods of pluralistic Gnostic theology is endowed with the property of justice. Hippolytus himself uses the category of justice in the narrative of "divine economy", where it is associated with the appearance of "the law and the prophets" and the incarnate Messiah. Thus, Hippolytus' anti-heretical discourse reflects the contradictory image of late-Antique philosophy and the early history of Christianity and shows justice as a term relevant both for the ancient philosophical tradition of the late Roman period and for the emerging heretical and "orthodox" Christian religious traditions.
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Gavrilova, Svetlana. « Giorgia Meloni — the New Prime Minister of Italy : “a Woman, a Christian, an Italian” ». ISTORIYA 14, no 4 (126) (2023) : 0. http://dx.doi.org/10.18254/s207987840025946-9.
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Giorgia Meloni, the leader of the right-wing Brothers of Italy party, who was elected as Prime Minister of Italy in September 2022, has already made history by becoming the first woman in this post and the first representative of a political force in the entire post-war history of the country, which many in Italy call the “heiress of neo-fascism”, who took the highest political position in The Republic. Being in big politics for quite a long time, Giorgia Meloni remained aloof from the highest echelons of power, her party in recent years has been in fierce opposition to the current cabinets, so for the Italian electorate tired of the “traditional” political forces, her figure has become the most preferred against the background of total disappointment with the actions of the country's political leadership. Classic populist political technologies used by the center-right coalition, which included the Brothers of Italy party before the parliamentary elections of 2022 in Italy, they had tremendous success and brought Giorgia Meloni to the prime minister's chair a right-wing politician, a populist who once admired Benito Mussolini.
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Gao, Shushun. « The Struggle for Apostolic Authority : The Easter Controversy in the Late Second Century ». Religions 15, no 4 (17 avril 2024) : 494. http://dx.doi.org/10.3390/rel15040494.
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The Easter controversy of the late second century unveiled a profound theological and cultural debate within early Christianity. Originating from differing practices regarding the calculation of Easter dates, the dispute pitted the churches of Asia Minor against the Roman Church. This paper primarily employs a method of documentary analysis. It analyzes the accounts provided by the fourth-century historian Eusebius of Caesarea in his work The History of the Church. It is also cross-referenced with the works of second-century Christian writers. Through this process, this paper seeks to reconstruct the situation of this Easter controversy. Furthermore, it aims to uncover the struggle for apostolic authority concealed beneath the surface of this debate over dates. Central figures like Victor I and Polycrates engaged in this struggle for Apostolic authority, responding to challenges posed by heresies. Victor I leveraged his position to convene religious conferences and issue excommunication decrees against dissenting churches, laying claim to the papal primacy. However, Polycrates invoked the apostolic succession and heritage from John the Apostle to assert the legitimacy of the churches in Asia Minor, challenging Victor I’s attempts at centralizing power within the Roman see. The controversy reflected broader debates over apostolic succession and ecclesiastical power structures. The Easter controversy serves as a case study of the Early Church’s engagement with practical theology and the integration of religious festival culture with social backgrounds, highlighting the significance of Easter as a symbol of Christian unity and collective memory. This debate highlighted theological nuances and underscored broader issues of communal identity and the power struggle within early Christian communities.
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Bellucci, Paolo. « Changing Models of Electoral Choice in Italy ». Modern Italy 12, no 1 (février 2007) : 55–72. http://dx.doi.org/10.1080/13532940601134841.
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Scholars argue that the realignment of the electorate which took place with the transition to the so-called Italian Second Republic followed mainly a traditional partisan pattern, with electors of the former centre ruling parties (the Christian Democrats and the Socialists) turning to vote for the new centre and right parties (Forza Italia and the National Alliance), while left-wing voters continued to hold their traditional allegiance. Behind this apparent electoral turmoil there would appear to be little in the way of voter mobility. Such a reading implies continuity in the motivations of voters who behaved according to their previous ‘personal electoral history’ and in accordance with their sub-cultural political identification. Here an alternative interpretation is proposed in which it is argued that as a result of the 1994 realignment elections voters who deserted the centre (the heirs of the Christian Democrats) did so also according to their class interest and in response to the policy proposal of the centre-right. Since that time a ‘valence model’ of electoral behaviour has begun to emerge where ‘reasoning voters’ react to the performance of the incumbent, and voting also depends on an assessment of leadership, policy performance and issues.
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Kusenko, Olga I. « Preface to translation ». History of Philosophy 27, no 2 (10 novembre 2022) : 117–30. http://dx.doi.org/10.21146/2074-5869-2022-27-2-117-130.
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In this article, we provide the first commented edition and translation of an important fragment from Vladimir Zabugin’s posthumous work “The History of the Christian Renaissance in Italy” (Milan, 1924). Zabugin was a Russian historian, philologist and thinker, who lived and worked in Italy in the first quarter of the 20th century. He made an important contribution to the history of ideas with his concept of “Christian Renaissance”, abolishing the postulated antithesis of the Middle Ages and Renaissance as well as the idea of the Renaissance as the revival of antiquity. A sudden death in a mountaineering accident in the Italian Alps prevented Zabugin from completing his outstanding monography: editing the text, compiling notes, bibliography, name index, the absence of which made it very difficult for specialists to refer to the text. That is because a special focus of the present article lies in commenting the fragment and guiding the reader through Zabugin’s key conceptional points. The presented fragment of the first chapter of the book sought to emphasize the continuity of classical and christian culture in Italian proto-Renaissance literature, philosophy, architecture, fine arts. Refering to the eve of the Renaissance (13th century), Zabugin clearly demonstrates how the Christian culture “imperat” here, and the pagan one “ministrat”.
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Barbu, Daniel. « Emotions and the Hidden Transcript ». Cromohs - Cyber Review of Modern Historiography 25 (31 janvier 2023) : 110–41. http://dx.doi.org/10.36253/cromohs-12952.
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This article focuses ont he reception, circulation and transmission of Jewish narratives on Jesus in early modern Italy. The Italian Peninsula witnessed an important revival of Jewish culture in the sixteenth and seventeenth century, due, among other things, to the influx of Jewish refugees from Spain and Portugal. Italy stood at the junction of the Ashkenazi and Sephardi worlds, acquiring a central role in the dissemination, transmission, and renewed development of polemical traditions, including the Jewish stories on Jesus and the origins of Christianiy known as Toledot Yeshu. I argue that Toledot Yeshu in fact constituted the background of many discussions between Christian and Jews in that context. Almost a third of all extant Toledot Yeshu manuscripts in fact originate from Italy, which thus provides a key site for understanding the place and function of this tradition at a particular time and place.
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James, Sara Nair. « :Michelangelo’s Christian Mysticism : Spirituality, Poetry and Art in Sixteenth-Century Italy ». Sixteenth Century Journal 46, no 4 (1 décembre 2015) : 1106–7. http://dx.doi.org/10.1086/scj4604138.
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Prodan (book author), Sarah Rolfe, et James M. Saslow (review author). « Michelangelo’s Christian Mysticism : Spirituality, Poetry, and Art in Sixteenth-Century Italy ». Renaissance and Reformation 38, no 1 (13 juin 2015) : 191–94. http://dx.doi.org/10.33137/rr.v38i1.22805.
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Avalli, Andrea. « The "aquiline race". The Etruscans between Fascist racism, Nazi racism and the Catholic Church ». ITALIA CONTEMPORANEA, no 299 (octobre 2022) : 37–64. http://dx.doi.org/10.3280/icyearbook2021-oa003.
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This article aims to demonstrate that the debate about the origin of the Etruscans can help identify the scientific and ideological inspiration behind Fascist racist theories and explain their relationship with the Catholic Church and Nazi forms of racism. In particular, I argue that the disagreements about the racial identity of the Etruscan people are exemplary of the distinction between "biological" racism and anti-Christian, non-biological racism. The article thus shows that Alfred Rosenberg's negative representation of the Etruscans - aimed at denying the racial legitimacy of the Catholic Church - was adopted, in Italy, by anti-Christian Fascist philosophers such as Julius Evola and Giulio Cogni; the "biological" racist group behind the journal La Difesa della Razza, instead, promoted Eugen Fischer's "Etruscologist" theory of the "aquiline race" to include the Etruscans in Italian racial history and avoid an ideological struggle with the Church.
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Goffart, Walter. « Christian Pessimism on the Walls of the Vatican Galleria delle carte geografiche ». Renaissance Quarterly 51, no 3 (1998) : 788–827. http://dx.doi.org/10.2307/2901746.
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AbstractThe Vatican Map Gallery (1579-81) contains fifty-one historical paintings in its vault and twenty-three historical vignettes on its monumental maps of Italy. Inspired by an early-Christian conception of the past, the vault paintings illustrate a "perfect" history, typified by saints' miracles. The contrasting vignettes demand more painstaking interpretation. Embedded in geography, they appear to exemplify a terrestrial history (reminiscent of Orosius) that, when not bathed in blood, teaches the vanity of earthbound strivings. Maps for history did not again take this form.
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Lolli, Elena. « Surviving Hebrew Accounts From the European Genizah. The Earliest Ledger of a Jewish Pawnshop in Italy ». Cromohs - Cyber Review of Modern Historiography, no 26 (20 décembre 2023) : 24–36. http://dx.doi.org/10.36253/cromohs-14370.
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This study presents an original manuscript of the European Genizah containing the earliest account book of a Jewish moneylender in Italy. This document, which dates back to the early fifteenth century, sheds new light on the economic history of the Jews, credit issues in north Italy, Jewish–Christian economic relations and material culture through references to pawned objects, as well as the history of accounting practices. Its paper leaves were dismembered and reused to bind a different book of Italian origin. As with thousands of other fragments found in bindings across Europe, the recycling of codices paradoxically assured their survival. The sheets of the ledger were discovered, detached and conserved when the manuscript was restored at the end of the nineteenth century.
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FORLENZA, ROSARIO. « A Party for the Mezzogiorno : The Christian Democratic Party, Agrarian Reform and the Government of Italy ». Contemporary European History 19, no 4 (29 septembre 2010) : 331–49. http://dx.doi.org/10.1017/s0960777310000263.
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AbstractIn the 1950s the Christian Democratic party turned its attention to agrarian reform projects and development funding for southern Italy. Its social and economic objectives were the destruction of latifundia, the creation of a class of small landowners, industrial and commercial development and the reduction of territorial inequalities. The ultimate goal, however, was political: to gain loyalty, allegiance and electoral consensus. To manage the economy and direct change, the party had to strengthen the organisation, form a ruling class, lay down territorial roots and widen the scope of its propaganda beyond anti-communism. Elections became the testing ground for the party's new reform strategies.
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Silvestri, Alberta, Serena Tonietto et Gianmario Molin. « The palaeo-Christian glass mosaic of St. Prosdocimus (Padova, Italy) : archaeometric characterisation of ‘gold’ tesserae ». Journal of Archaeological Science 38, no 12 (décembre 2011) : 3402–14. http://dx.doi.org/10.1016/j.jas.2011.07.027.
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TZVI ADELMAN, HOWARD. « Law and love : the Jewish family in early modern Italy ». Continuity and Change 16, no 2 (août 2001) : 283–303. http://dx.doi.org/10.1017/s0268416001003782.
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In legal texts, women, acting on their own volition, are actually described as individuals in negative terms. This study examines clandestine betrothals and marriages; adultery, especially the treatment of adulterous women; the abused wife and her ability to initiate divorce proceedings against her husband; and testaments left with Christian notaries by Jewish women.While they were limited by various laws and customs, individuals managed to use laws and social structures for their own advantage, negotiated space for themselves, and devised strategies to fulfil their wishes, which could be described as the pursuit of love, by circumventing obstacles placed in their way by communities, families, and the law. These practices raise questions about familial control, rabbinic authority, and communal power.
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Ramelli, Ilaria L. E. « Origen in Augustine : A Paradoxical Reception ». Numen 60, no 2-3 (2013) : 280–307. http://dx.doi.org/10.1163/15685276-12341266.
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Abstract I argue that, paradoxically, Augustine embraced much of Origen’s system, especially in his anti-Manichaean polemic, exactly when he was convinced that he did not know his thought. The most remarkable point in his initial adherence to Origen’s ideas regards the apokatastasis doctrine, which he later condemned as heretical and felt the need to recant in his Retractationes (Second Thoughts). I point out many other elements of contact concerning philosophical arguments and Biblical exegesis, which the early Augustine drew from Origen and have escaped scholars who have investigated the Origen-Augustine relationship. With this I shall hopefully add an important piece to the study of Origen’s influence on Western Patristics. I thus explain how Augustine used Origen’s thought in defense of Christian orthodoxy against the Manichaean “heresy,” whereas, after he was informed about Origen’s thought by Horosius and Jerome, he began to find it heretical and condemned it, especially in De civitate Dei (The City of God) and De haeresibus (On Heresies), where he shows that he was misinformed about it. A remarkable role in this transformation was played by Augustine’s anti-Pelagian polemic: several of his expressions of blame directed against Origen’s ideas are found in his anti-Pelagian works. Another notable factor was Augustine’s ignorance of the important semantic distinction between αἰώνιος and ἀΐδιος, which got lost in the translation of both with aeternus. Moreover, I endeavor to clarify the ways and sources through which Augustine came to know Origen’s true thought when he did adhere to it, probably without being aware that it was Origen’s.
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CONLIN, JONATHAN. « GLADSTONE AND CHRISTIAN ART, 1832–1854 ». Historical Journal 46, no 2 (juin 2003) : 341–74. http://dx.doi.org/10.1017/s0018246x03002978.
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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?
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Halevi, Leor. « Bernard, Explorer of the Muslim Lake : a Pilgrimage From Rome To Jerusalem, 867 ». Medieval Encounters 4, no 1 (1998) : 24–50. http://dx.doi.org/10.1163/157006798x00025.
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AbstractBernard the Monk's Itinerarium is a ten-page guidebook for pilgrims traveling from Rome and Bari to Babylon and Jerusalem. It has not been studied as a source for Mediterranean history. Bernard shows how the late ninth-century Mediterranean economy was characterized by religious ideology. Islam and Christianity acted differently in establishing the "ethos" of an economy of exchange. While Muslim law and authority channeled the exchange, Christian apocalypticism wished for its end. Bernard's apocalypticism was in particular a response to the Muslim occupation of southern Italy. Such a response has been regarded as typical of the "age of ignorance" about Islam. But Bernard was surprisingly knowledgeable, and his account illustrates a largely unknown chapter in the history of the Christian encounter with Islam.
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Milosevic, Predrag. « Documents on early Christian and Byzantine architecture ». Facta universitatis - series : Architecture and Civil Engineering 8, no 3 (2010) : 277–91. http://dx.doi.org/10.2298/fuace1003277m.
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There are many models in the entire history of architecture which have travelled across the world, from one to another part of the big world. For various reasons, very frequently not at all scientific or professional, in our part of the world, be it Serbian or Yugoslav, or south Slav, some like to remain silent, when it comes to the transition of a Byzantine model, which by nature is rooted in the Orthodox Christian faith at the south east of Europe and the outmost west of Asia, to their areas, pervaded to a great extent by the Roman Catholic Christian belief, or Islam. There are numerous evidences of the transition of a model, one of many which found their new home on the west-European soil after the fall of Byzantium, mostly after the Crusades, when looters, but also scientists and artists in Italy, came by new wealth, and new knowledge, in the capital of the fallen Empire, observing its magnificent edifices, and taking its parts to their boats and shipping them to Venice and other cities in Italy and placing them on their buildings and squares, as they have done with the columns of the Augusteion of Constantinople, the square dedicated to Justinian's mother Augusta, which now decorate the square near the famous Venetian church of Saint Marco. Some other, also numerous accounts, explain how the Ottoman Turkish architecture in almost the same way, adopted its mosque construction model at the same place, in the same manner, retaining the actual structures but changing the religious insignia, or by copying this Byzantine model in building the new mosques.
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Benvenuto, Karim. « The enhancement of Islamic heritage in Italy : The new parallel market frontier ». Ekonomski izazovi 12, no 24 (2023) : 40–47. http://dx.doi.org/10.5937/ekoizazov2324040b.
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Italy is one of the very few Western countries that boasts a millenary history, in fact the myth of Rome "Caput Mundi" boasts almost 3 thousand years of history. Italy has got another invaluable heritage that it still does not know and does not adequately value, i.e. the evidence of the Islamic presence it has had for centuries, concentrated above all in Southern Italy and in Spain, due to the Arab domination. Sicily, an Italian region that underwent an Arab occupation that began in the 7th century, an impressive Islamic heritage in a Christian land. It is not only Sicily that has got such Islamic evidence, but the Region of Puglia too, which has had two caliphates. The tourist enhancement of the Islamic heritage in Italy would have a significant impact on the choice of tourist destination by Muslim Travelers, who would choose to visit the Italian historical heritage, combined with the Islamic one. Now, in order to make this enhancement effective, the class of Italian tour operators should be, above all, equipped to provide Muslim-friendly services, especially related to food. In truth, something has already moved in Southern Italy, in fact, Salento, part of Puglia Region, has been named the most Muslim-friendly area in Italy, due to the tourist services provided.
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Paolucci, Caterina. « From Democrazia Cristiana to Forza Italia and the Popolo della Libertà : Partisan change in Italy ». Modern Italy 13, no 4 (novembre 2008) : 465–80. http://dx.doi.org/10.1080/13532940802367737.
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The general question underlying this article is how much have parties changed in Italy in the transition from the First to the Second Republic? The disintegration of the Christian Democrats (DC) in the early 1990s created a large opening on the centre-right of the political spectrum, which was promptly occupied by Forza Italia (FI). A totally new party organisationally speaking, FI, with its centralisation, its personalisation and its charismatic leadership, marked a clear break with all that the DC had represented in terms of its unrestricted pluralism based on strong factions. However, the franchise model adopted by Berlusconi's party, characterised by the co-existence of unity of command at the top, and differentiated and quasi-autonomous bodies locally, may facilitate the convergence of the parties representing the various interests and outlooks on the centre-right in the newrassemblementparty that is the PdL. Through the latter, and given the new systemic conditions, Italy may achieve a transformation in the nature of the centre from Christian Democratic to conservative, enabling it to integrate most of the political right as well.
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Hanaghan, Michael Peter. « Rufinus and the Reimagination of Pliny’s Correspondence with Trajan (HE 3.33) ». Vigiliae Christianae 76, no 2 (1 mars 2022) : 202–16. http://dx.doi.org/10.1163/15700720-bja10044.
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Abstract Rufinus’ account of Pliny the Younger’s correspondence with Trajan regarding the treatment of Christians (Ep. 10.96–7) differs from Eusebius’ in three important ways: linking persecution to internal divisions within the Church; accentuating Pliny’s compassion for the Christian dead; and removing his skepticism regarding the Christian worship of a divine Christ. This article analyses these changes in light of Rufinus’ early fifth century context, especially the development of the cult of martyrs in northern Italy, and the Theodosian use of Trajan in imperial representations.
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Bozzi, Paolo. « Economic Cultures and Debates on Taxation in Italy after World War II : 1943–1948 ». Jahrbuch für Wirtschaftsgeschichte / Economic History Yearbook 62, no 2 (1 novembre 2021) : 443–72. http://dx.doi.org/10.1515/jbwg-2021-0016.
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Abstract This contribution analyses the change in the conception of taxation which occurred in Italy during the aftermath of World War II. From being a neutral mechanism to collect state revenue, in this period taxation became seen as a powerful political tool to redistribute income and wealth. The article primarily relies on material collected by the Economic Commission of the Ministry for the Constituent Assembly set up in 1945, a unique source which offers a comprehensive overview of the different conceptions of taxation at the time. Drawing upon their different economic and political ideologies, liberal economists and entrepreneurs, Christian Democrats, and Communists formulated alternative tax programmes. While liberal economists and entrepreneurs advocated the maintenance of the existing tax system on technical grounds, the Christian Democrats imposed a new conception of taxation as a means for income redistribution. Progressive and redistributive taxation was also present in the Communist programme, but their ambiguous tax views suffered from the lack of administrative and economic experience which liberal and Catholic economists had instead gathered before and partially even during the Fascist regime. The debate ended abruptly in 1947 with the exclusion of the left from government and the success of liberal conceptions. Nonetheless, during the 1960s, the Catholic emphasis on progressive and redistributive taxation incorporated the new Keynesian ideas on public finance and achieved a hegemonic position in the public debate, thus overcoming the traditional liberal view.
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Kertzer, David I., et Gunnar Mokosch. « In the Name of the Cross : Christianity and Anti-Semitic Propaganda in Nazi Germany and Fascist Italy ». Comparative Studies in Society and History 62, no 3 (juillet 2020) : 456–86. http://dx.doi.org/10.1017/s0010417520000146.
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AbstractThe role played by Christianity and Christian churches in the demonization of the Jews by the German National Socialist and Italian Fascist regimes remains a subject of intense controversy. The historiography at the base of this debate has been largely rooted in research on either Germany or Italy, yet comparative empirical study is particularly well-suited to allow broader generalizations. Such work is especially valuable given the very different relationships the two regimes maintained with the churches. This article identifies similarities and differences in the Nazi and Italian Fascist uses of Christianity in their efforts to turn their populations against the Jews through examination of two of their most influential popular anti-Semitic propaganda vehicles: La difesa della razza in Italy and Der Stürmer in Germany. Both mixed pseudoscientific racial theories with arguments based on Christian religious authority, and both presented themselves as defenders of Christianity against the Jewish threat. Yet while the Italian publication, reflecting the Fascist regime's close relationship with the Roman Catholic Church, took care to present itself as in harmony with the Church, the German publication adopted a much more critical attitude toward contemporary German churches and churchmen, casting them as having strayed from the true teachings of Jesus.
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Tintori, Guido. « An outsider's vision : Gaetano Salvemini and the 1948 elections in Italy ». Modern Italy 16, no 2 (mai 2011) : 139–57. http://dx.doi.org/10.1080/13532944.2011.557220.
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This article addresses a rather neglected aspect of Salvemini's prolific political output. Based on records collected in the Salvemini Archive at the Istituto Storico della Resistenza in Florence, this article examines Salvemini's perspective on the 1948 elections in Italy, through an analysis of his public writings and private correspondence. It considers the decisive impact that exile to the US and the academic environment of Harvard had on Salvemini's conception of democracy and politics, by making him an outsider in post-war Italy, a country polarised into the two competing ideological factions of the Communists and the Christian Democrats. Salvemini's fiercely independent spirit led him to criticise the Allies’ plans for post-war Italy and the American intervention in the 1948 elections under the auspices of the Cold War. Through an understanding of Salvemini's thought, this essay tries to offer a deeper analysis of the meaning of the 1948 elections as a watershed in the history of Italy.
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Davydenkov, Archpriest Oleg. « Suleiman of Gazza on the Ecumenical Councils ». Issues of Theology 5, no 1 (2023) : 31–44. http://dx.doi.org/10.21638/spbu28.2023.102.
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The article discusses the ideas about the history and deeds of the Ecumenical Councils of the Melkite writer of the 10th–11th centuries Suleiman, Bishop of Gaza, the first Arabic-speaking Christian poet and author of a number of theological and philosophical treatises. Although Suleiman was not a historian, he nonetheless wrote two noteworthy texts on the history of the Ecumenical Councils. According to a number of formal criteria, these texts may well be attributed to “the synopsis of the Councils” genre, which was very popular in Byzantium and was widely used in Byzantine doctrinal and catechetical literature. At the same time, this genre was not in demand in Melkite literature, and the Bishop of Gaza was actually the only Arabic-speaking Melkite writer who created works in “the synopsis of the Councils” genre, which was widely used in Byzantine doctrinal and catechetical literature. The author notes that, unlike most Melkite writers of the 8th–13th centuries (St John of Damascus, Theodore Abu Qurrah, Agapius of Manbij, Macarius of Sinai), who had quite adequate ideas about the history of the Ecumenical Councils and their deeds, Suleiman in his treatises makes many mistakes, both purely historical and concerning the theological essence of some heresies condemned by the Councils. The article attempts to establish the reasons for the mistakes made by Suleiman of Gazza and find logical explanations for some of them. The author comes to the conclusion that Suleiman’s knowledge of Church history cannot be considered satisfactory. Because of this, it is absolutely impossible to call the Bishop of Gazza a writer who knew the history of the Church well, as some researchers do.
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Francis, J. Michael. « Language and the “True Conversion” to the Holy Faith : A Document from the Archivum Romanum Societatis Iesu, Rome, Italy ». Americas 62, no 03 (janvier 2006) : 445–53. http://dx.doi.org/10.1017/s0003161500064555.
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One of the central problems of Spanish missionary activity in the New World was the translation of Christian concepts into native languages. The following document, housed in Rome’s Jesuit archives (ARSI), highlights both the concern and the controversy surrounding this issue in the audiencia of New Granada (modern-day Colombia). On 25 August 1606, audiencia president Juan de Borja issued a decree requiring all members of New Granada’s clergy to provide religious instruction in the Chibcha language. The recent arrival of a small group of Jesuits had intensified a long-standing debate over how best to explain the mysteries of the Christian faith in early-colonial New Granada. Almost three decades earlier, in 1580, the oidor Pedro de Zorrillo, complained to the Council of the Indies that the natives of New Granada were as ignorant (in spiritual matters) now as they had been before the conquest. This ignorance, according to Zorrillo, was the result of the recalcitrance of local priests, most of whom stubbornly refused to learn native languages. Few priests spoke Chibcha and therefore taught the doctrina in Spanish or in some cases, Latin, which the Indians simply repeated like parrots, “como papagayos.”
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Francis, J. Michael. « Language and the “True Conversion” to the Holy Faith : A Document from the Archivum Romanum Societatis Iesu, Rome, Italy ». Americas 62, no 3 (janvier 2006) : 445–53. http://dx.doi.org/10.1353/tam.2006.0018.
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One of the central problems of Spanish missionary activity in the New World was the translation of Christian concepts into native languages. The following document, housed in Rome’s Jesuit archives (ARSI), highlights both the concern and the controversy surrounding this issue in the audiencia of New Granada (modern-day Colombia). On 25 August 1606, audiencia president Juan de Borja issued a decree requiring all members of New Granada’s clergy to provide religious instruction in the Chibcha language. The recent arrival of a small group of Jesuits had intensified a long-standing debate over how best to explain the mysteries of the Christian faith in early-colonial New Granada. Almost three decades earlier, in 1580, theoidorPedro de Zorrillo, complained to the Council of the Indies that the natives of New Granada were as ignorant (in spiritual matters) now as they had been before the conquest. This ignorance, according to Zorrillo, was the result of the recalcitrance of local priests, most of whom stubbornly refused to learn native languages. Few priests spoke Chibcha and therefore taught thedoctrinain Spanish or in some cases, Latin, which the Indians simply repeated like parrots,“como papagayos.”
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Kushelevsky, Rella. « Jews Reading Arthurian Romances from the Middle Ages : On the Reception of Chrétien de Troyes'sYvain, the Knight of the Lion, based on Manuscript JTS Rab. 1164 ». AJS Review 42, no 2 (novembre 2018) : 381–401. http://dx.doi.org/10.1017/s0364009418000454.
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Evidence of Jewish readerships for French literature in the Middle Ages, particularly romances, has been accumulating. This article focuses on a recently discovered tale from Italy, copied in Hebrew in MS JTS Rab. 1164, as a prism through which to explore the cultural interactions between Jewish and Christian society in Italy of the early Renaissance. I first analyze the Jewish tale, which I posit has an affinity with the Arthurian romanceYvain, The Knight of the Lionby Chrétien de Troyes, and expound on the thematic and poetic links between the two stories. I then examineYvain’s reception in Italy as part of a broader phenomenon involving the acceptance, copying, adaptation, and assimilation of French romances in Italy into vernacular Italian. Finally, I present the story and the factors that played a role in its reception in the context of Italian Jewish society. The entirety of the review offers an overall portrait of the story's reception as a unique socioliterary phenomenon shared by Jews and non-Jews alike in Italy in the late Middle Ages and early Renaissance.
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Cau, Maurizio. « An inconvenient legacy : corporatism and Catholic culture from Fascism to the Republic ». Tempo 25, no 1 (avril 2019) : 219–38. http://dx.doi.org/10.1590/tem-1980-542x2018v250112.
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Abstract: In the Italian Republic of the late 1940s, the corporatist experience was something of an antimodel. However, some political and legal currents in Italy reflected on the corporatist legacy and on the possibility to make it democratic. Certain Catholic exponents were especially sensitive to the new version of corporatism. Our analysis of the legacy of corporatist thinking in Catholic culture during the early Republican age will be fourfold: reflection on the Constituent Assembly as a potential development away from corporatism; analysis of the main social-economic documents of contemporary political Catholicism; the evolution of some leading Christian Democrats’ theoretical ideas; the debate on “democratic corporatism” in Italian Catholic circles spanning the late 1940s and early 1950s.
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Steinhoff, Anthony J. « A Feminized Church ? The Campaign for Women's Suffrage in Alsace-Lorraine's Protestant Churches, 1907–1914 ». Central European History 38, no 2 (juin 2005) : 218–49. http://dx.doi.org/10.1163/156916105775563698.
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By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the primary obligation to nourish religious sentiments in the home. Even the representation of angels had changed, the powerful, free masculine figure replaced by one who was restrained, domesticated, and feminine.
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Vasylenko, V. « "ANOTHER WORLD" : PROSE BY NATALENA KOROLEVA ». Вісник Житомирського державного університету імені Івана Франка. Філологічні науки, no 3(101) (29 septembre 2023) : 21–37. http://dx.doi.org/10.35433/philology.3(101).2023.21-37.
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The paper is devoted to the main ideological-aesthetic, genre-style, historical and cultural features of Natalena Koroleva’s fiction. Historicism and Catholicism, noticeable in the writer’s prosaic works of different genres and styles, are considered the dominant elements of her artistic worldview and thinking. The analysis focuses on the writer’s three key interwar novels: "An Ancestor", "A Shadow’s Dream", "1313" and examines several aspects of their poetics. Koroleva’s historicism is noted for combining scientific (in particular, archeological) knowledge, religious and philosophical experience and an artistic intuition of the writer. The author’s relationship with Catholicism are defined by complexity and ambiguity – from absolutization to undermining of the Christian dogmas and appeal to the history of religious heresies (like the Cathars, Albigensians). Koroleva organically connected Christian mythology with the European cultural tradition as its integral part and understood Christianity as a fundamental basis for the European spiritual and cultural values. The writer’s beliefs in the interaction of history, religion, culture and literature affected a number of her literary texts, many of which are based on gospel stories, medieval mysteries and folk legends. Each of the mentioned works of Koroleva is perceived as a holistic artistic phenomenon linked to her other works and created on the basis of her research into ancient, medieval, and early modern history. The novel «An Ancestor» is viewed as the author’s individual-mythological vision of the family history and the work that, having absorbed various genre varieties (family chronicle, travel novel, historical novel), testified to the author’s attention to the social-cultural, historical, and religious-spiritual characteristics of a person of the early modern era. Koroleva’s novel "A Shadow’s Dream" is regarded as having a connection with the genre of an "archeological novel" ("The Emperor" by Georg Ebers is a particular example of the latter). The novel "1313" is perceived as the author’s attempt to artistically depict the motif of a man’s encounter with the devil in the moral, psychological, cultural, philosophical, and mythological contexts of medieval Europe. The historical and cultural content of Koroleva’s prose, its artistic, aesthetic and ideological potentials are additionally emphasized.
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Arnold, Jonathan. « Polydore Vergil and Ecclesiastical Historiography in hisDe Inventoribus RerumIV–VIII ». Studies in Church History 49 (2013) : 144–55. http://dx.doi.org/10.1017/s0424208400002096.
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Polydore Vergil (c.1470–1555) was a controversial critic of the church of his day. As this essay will show, his radical solution to its problems was based upon his reading of the church’s history. An Italian cleric on English soil for much of his life, Vergil is most famous for hisAnglica Historia(1533), the first Tudor history of England. However, he was also responsible for another great (although now neglected) work,De Inventoribus Rerum(‘on the inventors, or discoverers, of all things’). Consisting of eight volumes, it is an example of early encyclopaedic technique from original Latin and Greek sources, including the Bible, Josephus and Eusebius, as well as observation from contemporary life, in which ‘invention’ is depicted as a category of historiography and a means of examining scientific and cultural history. The first three books were published in 1499 in Venice and deal mainly with scientific phenomena. The other five books, with which we are concerned here, consider the origins of Christian institutions(initia institutorum rei Christianae)and were published much later, in 1521, although Vergil continuously revised the entireDe Inventoribus Rerumuntil his death. The topics covered range from early church history, baptism, clerical and religious orders, penance, prayers and simony, to heresies and schisms, martyrs and the triumph of Christianity. An extremely popular work, with over forty editions in Vergil’s lifetime, it was, nonetheless, censured for its criticisms of the church. Indeed, the purpose of Books IV–VIII was to demonstrate what was initiated by Christ and what the true nature of the church was, not by examining its doctrine but by seeking the origins of its practice.
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Chignola, Sandro. « Civis, civitas, civilitas ». Contributions to the History of Concepts 3, no 2 (1 avril 2007) : 234–53. http://dx.doi.org/10.1163/180793207x237713.
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By focusing on the Italian translations of civilization, the author explores ways in which conceptual change has reflected historical developments in Italy. Unlike the widespread literal translation of civilization from English or French to other languages, civilizzazione has been a marginal term in Italian. On the other hand, terms such as civiltà, more akin to the Latin civitas, are more frequently employed. e article maps out the complex semantics of civitas and how its trajectory in the philosophy of history was uniquely translated into Italian. Whereas in other European nations civilization and the notion of historical progress it conveyed became a central concept, in Italy, due to the elaboration of an identity heavily influenced by Christian heritage, the more static concept of civiltà proved to be more significant.