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1
Copenhaver, Brian, et Daniel Stein Kokin. « Egidio da Viterbo’s Book on Hebrew Letters : Christian Kabbalah in Papal Rome* ». Renaissance Quarterly 67, no 1 (2014) : 1–42. http://dx.doi.org/10.1086/676151.
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AbstractEgidio da Viterbo (1469–1532) wrote his Book on Hebrew Letters (Libellus de litteris hebraicis) in 1517 to persuade Pope Leo X to reform the Roman alphabet. Behind this concrete, if farfetched, proposal was a millenarian theology that Egidio revealed by introducing his Christian readers to Kabbalah, whose first Christian advocate, Giovanni Pico della Mirandola, had done his pioneering work only a few decades before. Inspired by Pico and by Johann Reuchlin, Egidio also absorbed the Platonism of Marsilio Ficino, applying it in the Libellus to a Kabbalist analysis of the Aeneid, which he reads as a prophecy of papal victory over the Jews at the end of time, while also seeing Pope Leo as a modern-day Etruscan. But the main source of Egidio’s apocalyptic theology is a medieval Hebrew book, the Sefer ha-Temunah, which in Italy was new to Jews at the time Egidio read it.
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GARCÍA, Ricardo M. « La propiedad según Juan Quidort de París y Egidio Romano / Ownership According to John Quidort and Giles of Rome ». Revista Española de Filosofía Medieval 22 (1 janvier 2015) : 181. http://dx.doi.org/10.21071/refime.v22i.6219.
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John Quidort considers individual work, among other activities, the most suitable form of appropriation. Giles of Rome seems to share this view but, in contrast to John’s opinion, he claims that all possession is legitimate only when the owner is baptized, i.e., when he is part of the Church community. This view depends on Giles’s political thought, that the temporal order should be subordinated to the ecclesiastical order. John, on the other hand, when referring to the independence of the two powers, considers work and other activities independent from the Church, although linked to Christian ethics.
3
Coniglio, Paolo Cesare. « The Legal Status of the Church of England in Italy ». Ecclesiastical Law Journal 17, no 1 (11 décembre 2014) : 53–57. http://dx.doi.org/10.1017/s0956618x1400091x.
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In a historic move, the Church of England has achieved legal recognition in Italy. Legal status was declared by a presidential decree signed by the President of the Italian Republic, Giorgio Napolitano, in July 2014. This recognises the Church of England as a denomination and a ‘properly organised and authorised’ religion in Italy. The decree gives legal status to the association Chiesa d'Inghilterra (Church of England), which represents the Church of England in Italy, and accepts its statutes. The registered address of the Chiesa d'Inghilterra is in the centre of Rome.
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Concas, Daniela. « Liturgical renovation of modern churches in Rome (Italy) ». Resourceedings 2, no 3 (12 novembre 2019) : 39. http://dx.doi.org/10.21625/resourceedings.v2i3.623.
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At the beginning of the first half of the twentieth century the bond between ars-venustas and cultus-pietas has produced many churches of Roman Catholic cult.It’s between the 20s and 60s of the twentieth century that the experiments of the Liturgical Movement in Germany lead to the evolution of the liturgical space, which, even today, we see engraving in modern churches in Rome (Italy).The Council of Trent (1545-1563) constitutes the precedent historical moment, in which the Church recognised the need for major liturgical renovation of its churches. In comparison with this, the Second Vatican Council (1959-65) introduced some radical changes within the church architectural spaces.The observations come from the direct reading of the present architectural space and the interventions already realised in modern churches in Rome. The most significant churches from an historical-artistic point of view were selected (1924-1965). Significantly, although every single architecture is unique for dimensions, architectural language and used materials, a comparison, in order to gather the discovered characteristics and to compare the restrictions regarding the different operations, would extremely effective, as demonstrated below.Since the matter is considerably vast, in this work, only some brief notes regarding the liturgical renovation of the Presbytery area will be outlined.
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Wueste, Elizabeth, Giulia Facchin et Pier Matteo Barone. « Aventinus Minor Project : Remote Sensing for Archaeological Research in Rome (Italy) ». Remote Sensing 14, no 4 (16 février 2022) : 959. http://dx.doi.org/10.3390/rs14040959.
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This paper presents the results of a preliminary survey in a central urban area of Rome, Italy. The results were obtained from both desktop and remote sensing surveys. The Aventinus Minor Project (AMP) is a community archaeological excavation project focusing on an understudied area in Rome with limited modern archaeological excavation: the Aventinus Minor or Little Aventine. The remote sensing (RS) anomalies revealed by the survey illustrate that this area is potentially rich in buried structures potentially correlated with ancient visible remains (i.e., the Servian Walls and Santa Balbina church). The application of RS approaches (such as NDVI, VARI, and GPR) and the creation of a GIS platform lays the foundations for a correct and georeferenced reporting of all collected data, providing a nuanced understanding of the urban archaeology in the dense topography of Rome.
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Gudelj, Jasenka. « The Hospital and Church of the Schiavoni / Illyrian Confraternity in Early Modern Rome ». Confraternitas 27, no 1-2 (19 mai 2017) : 5–29. http://dx.doi.org/10.33137/confrat.v27i1-2.28222.
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Slavic people from South-Eastern Europe immigrated to Italy throughout the Early Modern period and organized themselves into confraternities based on common origin and language. This article analyses the role of the images and architecture of the “national” church and hospital of the Schiavoni or Illyrian community in Rome in the fashioning and management of their confraternity, which played a pivotal role in the self-definition of the Schiavoni in Italy and also served as an expression of papal foreign policy in the Balkans.
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Rota, Mauro, et Jacob Weisdorf. « Italy and the Little Divergence in Wages and Prices : New Data, New Results ». Journal of Economic History 80, no 4 (24 septembre 2020) : 931–60. http://dx.doi.org/10.1017/s0022050720000467.
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We present new wage indices for skilled and unskilled construction workers in Italy. Our data avoid multiple issues pestering earlier wages, making our new indices the first consistent ones for early-modern Italy. Our improved wages, obtained from the St. Peter’s Church in Rome, consolidate the view that urban Italy began a prolonged downturn during the seventeenth century. They also offer sustenance to the idea that epidemics instigated the decline. Comparison with new construction wages for London shows that Roman workers outearned their early-modern English counterparts. This suggests that high wages alone were not enough to trigger industrialization.
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Schettini, Glauco. « Building the Third Rome : Italy, the Vatican, and the new district in Prati di Castello, 1870–1895 ». Modern Italy 24, no 1 (23 octobre 2018) : 63–79. http://dx.doi.org/10.1017/mit.2018.39.
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When the Italian army breached the Aurelian walls at Porta Pia in 1870 and Rome was seized from the pope, the city could not have been more unlike a contemporary European capital city. In the years after it became Italy’s capital, Rome underwent a process of radical urban renewal. This article, focusing on the creation of a new neighbourhood in Prati di Castello – the area north-east of the Vatican – frames Rome’s transformation as part of the ‘culture wars’ between the Church and the new Italian state. The decision to postpone the creation of the new district in Prati until the 1880s and the way it was then carried out reflect the wider shift of Italian politics from Cavour’s notion of ‘a free Church in a free State’ to the more combative anticlericalism of the Left after 1876. Against this background, Prati emerged as a political landscape in which competing powers articulated their aspirations and values, negotiated their respective authorities, and transmitted political ideas.
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Trequattrini, Patrizio. « The Church and national issues in the context of Italian-Romanian relations (19th century). Some considerations ». Journal of Church History 2022, no 1 (1 juin 2022) : 17–34. http://dx.doi.org/10.24193/jch.2022.1.2.
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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.
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Pibaev, Igor. « The principle of secularism of the state in the decisions of the Constitutional Court of Italy : all roads lead to Rome ». Sravnitel noe konstitucionnoe obozrenie 29, no 5 (2020) : 56–73. http://dx.doi.org/10.21128/1812-7126-2020-5-56-73.
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The main characteristics of the European approach to the understanding of state secularism in many respects is based on the interpretations of Article 9 of the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms by the European Court of Human Rights are, on the one hand, private freedom of faith, civil and political equality of citizens regardless of their confession, and non-discrimination, and on the other, the autonomy of religious communities from the state and the non-interference of religious organizations in public governance. The article shows the special way these values were implemented in the Italian state from the moment of drafting and adoption of the Constitution in 1947 to the present time. We analyze the judgments of the Constitutional Court of Italy interpreting articles 2, 3, 7, 8, 17, 19 and 20 of the Constitution of Italy on freedom of faith and the relationship between the Roman Catholic Church and other religious communities of Italy with state authorities of the Republic of Italy. The author underlines the characteristic features of Italian secularism, including the principle of “bi-lateralization” providing for the possibility of combining the principle of separation of church and state with the bilateral agreement between the state and religious communities. In the article we try to answer to the questions of how, after the revision of the Lateran Concordat in 1984, the position changed of the Catholic religion, which previously was the state religion, and what role the Constitutional Court of Italy played in this change. Finally, the author concludes that the judgments of the Constitutional Court of Italy de jure promoted centrality and impartiality of all confessions to a great extent, but de facto the problem of realization of the principle of equality still exists, with the Roman Catholic Church preserving its dominant position in political life.
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Lewin, Alison Williams. « “Cum Status Ecclesie Noster Sit” : Florence and the Council of Pisa (1409) ». Church History 62, no 2 (juin 1993) : 178–89. http://dx.doi.org/10.2307/3168142.
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Of all the divisions and crises that the Catholic church endured in its first fifteen hundred years of existence, none was so destructive as the Great Schism (1378–1417). For forty years learned theologians and doctors of canon law argued over whether the pontiff residing in Rome or in Avignon was the true pope. The effects of the schism upon the highly organized administration of the church were disastrous, as were its effects upon society in general. Countless clerics fought over claims to benefices with appointees from the other obedience; the revenues of the church, quite impressive in the mid-fourteenth century, shrank precipitously; and opportunistic rulers especially in Italy did not hesitate to wage private wars under the banner of one or the other papacy, or to prey upon the actual holdings of the church.
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Muehlbauer, Mikael. « An Italian Renaissance Face on a “New Eritrea” : ». Journal of the Society of Architectural Historians 78, no 3 (1 septembre 2019) : 312–26. http://dx.doi.org/10.1525/jsah.2019.78.3.312.
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A whitewashed neo-Renaissance façade set into a high rock escarpment above the village of Abreha wa-Atsbeha, in East Tigray, Ethiopia, stands in stark contrast to its sunbaked highland surroundings. Behind this façade is a relatively large rock-cut structure, one of the oldest medieval church buildings in Ethiopia. An Italian Renaissance Face on a “New Eritrea”: The 1939 Restoration of the Church of Abreha wa-Atsbeha addresses how the restoration of this church conducted by Italian Fascist authorities represents the appropriation of local history by both Fascist Italy and Ethiopia's own imperial rulers. As Mikael Muehlbauer describes, while the façade classicizes the building, evoking both the Italianita of the Renaissance and the Romanitas of imperial Rome, earlier murals inside claimed it for Yohannes IV, the nineteenth-century Tigrayan emperor of Ethiopia.
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Cozma, Ioan, Angelica Federici, Maria Chiara Giorda et Silvia Omenetto. « From Secular Spaces to Religious Places : The Case of the Romanian Orthodox Place of Worship of Lunghezza (Rome, Italy) ». Religions 14, no 1 (11 janvier 2023) : 100. http://dx.doi.org/10.3390/rel14010100.
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The purpose of this article is to study the Romanian Orthodox place of worship of Lunghezza in Rome, utilizing the expression ‘shared religious place’ and thus referring to the shift from secular to religious and asserting that it is now a camouflaged religious place. Using GIS mapping and Digital Humanities methods and tools, the paper analyses the geographical presence of Orthodox Romanians in the Metropolitan City of Rome territory and the architectural typologies of their places of worship. The history and geography of the church in Lunghezza, a former stable converted into a house of worship, reveals the form of the resilience of the Romanian Orthodox parishes, forced to find various and compelling solutions in order to survive as places of worship.
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Dergacheva, I. V., et A. R. Varlamov. « Priest Alexis Maximov’s Poetic Work ». Язык и текст 10, no 1 (3 avril 2023) : 52–60. http://dx.doi.org/10.17759/langt.2023100106.
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<p>The article presents an analysis of poetic work of priest Alexis Maximov, a clergyman of St. Catherine the Great Martyr Church in Rome. A poet, scholar and spiritual pastor — these are the facets of the talented graduate of St. Tikhon’s Orthodox University of Humanities in Moscow, who later defended his doctoral thesis at the Pontifical Gregorian University of Rome. Alexis Maximov, who lives in the context of intercultural communication between Russia and Italy, extends his hand to the reader and invites him to take a journey together — a journey full of difficulties, misunderstandings and disappointments, but one which leads to the Truth, because only by finding it in oneself can one become really happy.</p>
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Santis, F. De, I. Allegrini, M. C. Fazio et D. Pasella. « Characterization of Indoor Air Quality in the Church of San luigi Dei Francesi, Rome, Italy ». International Journal of Environmental Analytical Chemistry 64, no 1 (septembre 1996) : 71–81. http://dx.doi.org/10.1080/03067319608028336.
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Scott, Karen. « St. Catherine of Siena, “Apostola” ». Church History 61, no 1 (mars 1992) : 34–46. http://dx.doi.org/10.2307/3168001.
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In the spring of 1376, Catherine, the uneducated daughter of a Sienese dyer, a simple lay Tertiary, traveled to Avignon in southern France. She wanted to speak directly with Pope Gregory XI about organizing a crusade, reforming the Catholic church, ending his war with Florence, and moving his court back to Rome. Her reputation for holiness and her orthodoxy gave her a hearing with the pope, and so her words had a measure of influence on him. Gregory did move to Rome in the fall of 1376, and he paid for her trip back to Italy. In 1377 he allowed her to lead a mission in the Sienese countryside: he wanted her presence there to help save souls and perhaps stimulate interest in a crusade. In 1378 he sent her to Florence as a peacemaker for the war between the Tuscan cities and the papacy. In late 1378 Gregory's successor Urban VI asked her to come to Rome to support his claim to the papacy against the schismatic Pope Clement VII. Finally in 1380, Catherine died in Rome, exhausted by all these endeavors.
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ΒΛΥΣΙΔΟΥ, Βασιλική. « Les relations entre l' ancienne et la nouvelle Rome sous Basile II et l'intronisation d'Alexis Stoudite ». BYZANTINA SYMMEIKTA 24, no 1 (5 mai 2015) : 293. http://dx.doi.org/10.12681/byzsym.1185.
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The relations between the churches of Elder and New Rome during the reign of Basil II and the enthronement of Alexios Stοudites<br />This study investigates the relations between the churches of Elder and New Rome during the reign of Basil II and concludes that the attempts to impose Boniface VII in 984/985 and John XVI in 997/998 as popes of Rome and the long controversy between the two sides (1011-1024) was against the policy of the Macedonian dynasty and also threatened Byzantine rule in Southern Italy. Near the time of his death, Basil II assigned the continuation of the reconciliation policy with the Roman Church (accomplished in 1024/1025) to the patriarch Alexios and to the long lasting tradition of the monastery of Stoudios. The warm welcome given by Alexios to abbot Richard of Saint-Vanne, advocate of the rising power and role of the pope of Rome, reveals a deeper reason which dictated to Basil II the choice of a Stoudite for the patriarchal see of Constantinople.
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McKitterick, Rosamond. « THE PAPACY AND BYZANTIUM IN THE SEVENTH- AND EARLY EIGHTH-CENTURY SECTIONS OF THE LIBER PONTIFICALIS ». Papers of the British School at Rome 84 (20 septembre 2016) : 241–73. http://dx.doi.org/10.1017/s0068246216000076.
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The Liber pontificalis, the serial biography of the popes running from Saint Peter to the end of the ninth century, first compiled in Rome during the ‘Gothic Wars’ in the sixth century and continued at various stages in the next three centuries, offers a distinctive narrative of the history of Rome and of the papacy in the early Middle Ages. This paper argues that the seventh- and early eighth-century sections, too often simply mined for nuggets of information about church buildings, represent the pope in a particular way both in relation to Byzantium in theological and political terms, and as the successor to Saint Peter in Rome. The papal narrative undermines the usual assumptions about the so-called ‘Byzantine Reconquest’ and the Roman perception, if not the reality, of the degree to which ‘Byzantine rule’ was exercised in Italy between the middle of the sixth and first half of the eighth century. Lastly, these ‘continuations’ have important implications for any interpretation of the purpose and construction of the Liber pontificalis, and of its dissemination beyond Rome in the seventh and eighth centuries.
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Nagy, Kornél. « Between Lwów and Rome : Armenians in Transylvania and Armenian Catholic Archeparchy of Lwów (1681-1691) ». Lehahayer 10 (19 décembre 2023) : 77–104. http://dx.doi.org/10.12797/lh.10.2023.10.03.
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In 1988, the renowned Polish-Armenian church historian Gregorio (Grzegorz) Petrowicz published a book in Italian about the history of the Armenian Catholic Archbishopric (1686-1954) in Lwów (Lemberg; now Lviv, Ukraine). In his book, he dedicated a subchapter to the church-union of Armenians in Transylvania in the late 17th century, principally based on the documents kept at the Historical Archive of the Sacred Congregation for the Propagation of Faith (Sacra Congregatio de Propaganda Fide) in Rome. At the same time, the scholarship has analyzed this book critically during the past two decades, and unfortunately, his subchapter proved to be very sketchy and poorly elaborated. His argumentations, however, regarding the history of the Armenians in Transylvania were based upon old, obsolete books published in the 19th and 20th centuries. Therefore, my article also deals with this problem from an ecclesiastical-historical perspective concerning the church-union of the Armenians in Transylvania. Furthermore, my study also aims primarily at analyzing the role of the Armenian Catholic Archiepiscopacy in Lwów in creating the process of the church-union of the Armenians in Transylvania in the years 1681- 1691. With regards to the methodology of my article, it is mere critical analysis focusing upon the incomplete as well as newly discovered manuscript sources kept in archives in Armenia, Austria, Hungary, Italy, Romania, and the Vatican.
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Tkachuk, Ruslan. « THE THEOLOGICAL VIEW OF THEODORE SKUMYNOVYCH ON THE REASONS OF DECAY OF THE ORTHODOX EAST IN THE WORK "PRZYCZYNY PORZUCENIA DISUNIEY PRZEZACNEMU NARODOWI RUSKIEMU PODANE" (1643) ». Bulletin of Taras Shevchenko National University of Kyiv. Literary Studies. Linguistics. Folklore Studies, no 31 (2022) : 85–91. http://dx.doi.org/10.17721/1728-2659.2022.31.17.
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In the article it is researched the polemical work of former Father Superior of St. Michael cloister in Kyiv Theodore Skumynovych "Przyczyny porzucenia Disuniey przezacnemu narodowi ruskiemu podane" (1643); it is disclosed the view of the writer on the reasons of decay of the orthodox East, stated the used stylistic devices in book. In his work Theodore Skumynovych substantiated his thought that separation of the East church from Rome caused the decay of the countries, in which one took up the principal positions. Idealizing the age of unity of church, the writer contrastingly opposed the glorious Christian past of Syria and it's tragic present. Criticizing the Greek clergy for rejection to dialog of consolidation with Rome, the polemicist narrated about the horrible tragedy of Catholics, which happened in Constantinople in 1182 year. Theodore Skumynovych turned his eyes also on church's life of Egypt, Libya, Numidia, Germany, France, Hungary, Italy. The writer rated Ukraine to the same category of countries as England, Denmark, Sweden, to which Lord revealed His mercy and long suffering, because believed in their conversion to Catholicism. Explaining the reasons of spiritual regress of the countries of the Eastern Church, the polemicist concerned the tragic milestone of history of Ancient Rus. As the decay of Byzantine empire, the author analyzed the military and political troubles of Rus in the context of catholic conception of history, in which prosperity of the nations depended on the obedience to the authority of Pope. The flourishing of Ancient Rus, which took place at the times of the Kyiv prince Volodymyr and Yaroslav the wise, Theodore Skumynovych attributed with following of the Kyiv metropolitanate the lead of the Church of Rome. On the contrary, the spread of Michael Cerularius's schism in Rus provoked God's anger, which exhibited in fratricidal war, the occupation of its land by the Golden Horde and the Duchy of Lithuania.
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Meister, Maureen. « In Pursuit of an American Image : A History of the Italian Renaissance for Harvard Architecture Students at the Turn of the Twentieth Century ». Prospects 28 (octobre 2004) : 185–202. http://dx.doi.org/10.1017/s0361233300001472.
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After a five-month sojourn in Rome, the author Henry James departed with “an acquired passion for the place.” The year was 1873, and he wrote eloquently of his ardor, expressing appreciation for the beauty in the “solemn vistas” of the Vatican, the “gorgeous” Gesù church, and the “wondrous” Villa Madama. Such were the impressions of a Bostonian who spent much of his adult life in Europe. By contrast, in June of 1885, the young Boston architect Herbert Langford Warren wrote to his brother about how he was “glad to be out of Italy.” He had just concluded a four-month tour there. He had also visited England and France, and he was convinced that the architecture and sculpture of those countries were superior to what he had seen in Italy, although he admired Italian Renaissance painting. When still in Rome, he told his brother how disagreeable he found the “Renaissance architecture in Italy contemporary with Michael Angelo and later under Palladio and Vignola,” preferring the work of English architects Inigo Jones and Wren. Warren appreciated some aspects of the Italian buildings of the 15th and early 16th centuries, but he considered the grandeur and opulence of later Renaissance architecture especially distasteful.
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Yusim, Mark. « Machiavelli and Guicciardini on the Fate of Renaissance Italy ». Novaia i noveishaia istoriia, no 6 (2022) : 28. http://dx.doi.org/10.31857/s013038640020724-4.
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By the early sixteenth century Italy was the richest, most prosperous and advanced country in Europe, the centre of the Catholic world. Yet, it was the scene of wars fought by neighbouring powers for dominance of the peninsula. On the one hand, paradoxically, they contributed to a sharpening of the proto-national consciousness, fuelled also by the historical memory of the former greatness of ancient Rome. On the other hand, the cultural and political situation called for a reflection on the immediate situation and the fate of the country. This problem was most clearly expressed in the writings of the Florentines Niccolò Machiavelli and Francesco Guicciardini, including their polemics on whether Italy would have benefited from unification under one of its states, what was the role of the Church in its history, and finally whether the Renaissance heyday foreshadowed the tragic events of the early modern period. Both thinkers were supporters of a republican order, yet both were forced by circumstances to collaborate with the Medici family. Machiavelli, in his famous treatise The Prince, expresses hope for the unification of Italy under the Medici; Ghicciardini, in his Maxims and Meditations (Ricordi) and in his commentaries on Machiavelli's History of Rome by Titus Livy, is more sceptical; in his view, the Renaissance prosperity of Italy owes much to her polycentrism. These texts are well known and have been evaluated in various ways and are still controversial to this day.
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Kalas, Gregor. « Architecture and élite identity in late antique Rome : appropriating the past at Sant'Andrea Catabarbara ». Papers of the British School at Rome 81 (26 septembre 2013) : 279–302. http://dx.doi.org/10.1017/s0068246213000111.
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The conversion of a fourth-century secular basilica into the church of Sant'Andrea Catabarbara in Rome during the 470s invites a discussion of how architectural adaptation contributed to the identity of its restorer, Valila. More than a century after the praetorian prefect of Italy, Junius Bassus, founded the basilica in 331, a Goth named Valila, belonging to the senatorial aristocracy, bequeathed the structure to Pope Simplicius (468–83). References to Valila's last will in the church's dedicatory inscription were inserted directly above Junius Bassus's original donation inscription, inviting reflections upon the transmission of élite status from one individual to another. The particularities of Valila's legacy as a testator, as indicated in the references to his will in the Sant'Andrea Catabarbara inscription and confirmed by a charter he wrote to support a church near Tivoli, suggest that he sought to control his lasting memory through patronage. Valila's concern for a posthumous status provides a context for interpreting the interior of the Roman church. Juxtaposed to the church's fifth-century apse mosaic were opus sectile panels depicting Junius Bassus, together with scenes of an Apollonian tripod and an illustration of the exposed body of Hylas raped by two nymphs originating from the earliest phase of the basilica. The article proposes that Valila nuanced his élite identity by preserving the fourth-century images and thereby hinted that preservation fostered both the accretion of physical layers and the accrual of multiple identities by a Gothic aristocrat in Rome.
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Bezhuk, O. M. « Religious relics of Italy ». Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 20, no 91 (16 novembre 2018) : 111–15. http://dx.doi.org/10.32718/nvlvet9123.
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Religions have always played a significant role in the formation of the statehood and development of such powerful states as the Byzantine Empire, the Holy Roman Empire, the Kievan Rus, or the Empire of Charlemagne. Peculiarities of the national culture are dictated by its faith. This is due to the fact that folk traditions, mentality, political structure, peculiarities of the historical trajectory of each nation including the religious development, have a tremendous influence on the religious aspects of nations and states. Religious attitudes, religious morality, practice of ceremonies, and church institutions deeply penetrate into everyday lives of people and countries in particular, largely determine their local originality as well as national and cultural identity. In general, the influence of religious-confessional factors is felt at all levels of organization of society’s life. The diversity of its manifestations is unlimited, and basically, it is not the impact on the life, but the life itself. This thesis should always be remembered either when illuminating the tourist resources of the country or the conditions of organization of the tourism business. The article is referred to the religious tourism in Italy – the country on the territory of which Christianity (Holy Roman Empire) arose. The article concideres such religious objects of Rome as Vatican, the Basilica of St. Peter, the area around the Capitol, religious practices of the city of Loreto called the Holy House, as well as the worship of sacred Turin Shroud.
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Vai, Stefania. « The Bessarion Chapel ». Paragone Past and Present 2, no 1 (16 juillet 2021) : 120–36. http://dx.doi.org/10.1163/24761168-00201006.
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Abstract The Bessarion chapel in the church of Santi Apostoli represents a new chapter in the study of the Roman Quattrocento. Its frescoes, painted by Antoniazzo Romano between 1464 and 1467, are a fundamental example of the Roman artistic taste in the early Renaissance. This essay examines unexplored aspects surrounding the origin of the chapel by understanding how Romano obtained this commission and how much he used visual solutions borrowed from the past. In addition, this investigation sets out to reconsider the artistic influence of the Bessarion commission, focusing on the paintings which have recently been discovered in the Orsini church of Saint Michael the Archangel in Formello (Italy). The questions concerning the Bessarion chapel raised in this study will lead to a more exhaustive understanding of this commission and will shed light on the complexity of the early Renaissance in Rome, where tradition and innovation masterfully coexist.
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Sturm, Saverio. « 1622, the Fatal Year for the Discalced Carmelites : The Canonisation of Teresa, the Crystallisation of Conventual Typologies, and the Reinvention of Iconography ». Journal of Early Modern Christianity 9, no 2 (1 novembre 2022) : 341–73. http://dx.doi.org/10.1515/jemc-2022-2033.
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Abstract 1622 was a crucial year for the Discalced Carmelite Order. This essay intends to highlight and connect a series of events surrounding the fateful canonisation of the foundress Teresa of Ávila on 12 March 1622. On 6 January of that year, the Congregation of Propaganda Fide had been founded with the fundamental contribution of Carmelite missionaries. On 8 May 1622, the important Carmelite Church of San Paolo Apostolo in Rome was re-consecrated to Santa Maria della Vittoria, with celebrations and popular processions, in memory of the “victory” of the White Mountain in 1620 over the Protestant Bohemian troops, favoured by the intercession of Maximilian of Bavaria’s military chaplain, Carmelite Dominic of Jesus Maria. In the years that immediately followed, numerous male and female foundations dedicated to the newly-canonised St. Teresa proliferated in Rome and Italy, according to common iconographic and conventual models elaborated centrally by the order’s new hierarchies.
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Miriello, Domenico, Fabrizio Antonelli, Andrea Bloise, Monica Ceci, Stefano Columbu, Raffaella De Luca, Marco Lezzerini, Alessandra Pecci, Bina Sara Mollo et Paolo Brocato. « Archaeometric Approach for Studying Architectural Earthenwares from the Archaeological Site of S. Omobono (Rome-Italy) ». Minerals 9, no 5 (30 avril 2019) : 266. http://dx.doi.org/10.3390/min9050266.
Texte intégralRésumé :
This paper reports the findings of an archaeometric study performed on 14 architectural earthenwares from the archaeological site of S. Omobono, located in the historic center of Rome (Italy). The archaeological site, accidentally discovered in 1937, includes the remains of a sacred area previously occupied by two temples, one of which was converted into the church of S. Omobono, in 1575. The samples, dated between the 7th and the 6th century BC, belong to different sectors of the site. Their petrographic, mineralogical and geochemical characterization was performed by optical microscopy (OM), X-ray powder diffraction (XRPD), X-ray fluorescence (XRF), electron probe micro-analysis (EPMA), and Raman spectroscopy (RS). The compositional data obtained were also subjected to the principal component analysis (PCA) in order to highlight similarities and differences among the samples. By combining geochemical and petrographic data, we were able to identify several different fabrics. Furthermore, the study provided valuable information on the firing temperatures of some samples and the provenance of the raw materials, by analyzing the chemical composition of clinopyroxenes present as non-plastic inclusions.
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Kavvadia, Maria. « The outbreak of new diseases in an era of religious and spiritual crisis : ». Mos Historicus : Critical Review of European History 1, no 1 (23 avril 2023) : 59–78. http://dx.doi.org/10.12681/mh.34277.
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The paper examines how the humanist physician and later professor of medicine at the great Universities of Italy, Girolamo Mercuriale of Forlì (1530-1606), addressed the issue of new diseases in medical as well as religious-social terms in his medical book De arte gymnastica (Venice, 1569), while he served as the personal physician of Cardinal Alessandro Farnese (1520-1589). Mercuriale's medical gymnastics, as a medical method for the treatment of new diseases, stands out as paradigmatic, on the one hand, of the scientific-medical culture of mid-sixteenth century Rome and, on the other hand, the political-religious strategies of the Catholic Church regarding the control of body culture in the context of the Counter-Reformation.
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Allen, Joanne. « Rome Awards : Ritual and reform in Renaissance Italy : sacred space and church furniture before the Council of Trent ». Papers of the British School at Rome 80 (24 septembre 2012) : 351–52. http://dx.doi.org/10.1017/s0068246212000384.
Texte intégral
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Verbaal, Wim. « Resurrecting Rome. Liturgy and Rome's Second Revival ». Acta ad archaeologiam et artium historiam pertinentia 31 (31 décembre 2019) : 101–12. http://dx.doi.org/10.5617/acta.7802.
Texte intégralRésumé :
Liturgy is one of the more underestimated entries of the Gregorian reform. Surely, this is due to the difficulty of getting a clear view of concrete and detailed liturgical evolutions and renewals. It seems, however, to have been one of the more important elements at stake during the short period of the bitter and hard confrontations between the leading layers of the Church around 1100. Besides, between about 1050 and 1150, Rome saw an intense building activity of new churches according to new plans that seem to have been partly dictated by liturgical renovations. Notably, Pope Innocent II seems to have realized the importance of liturgy as a weapon to be used against his ecclesiastical and secular opponents. Thanks to the remarkable Liber politicus by Benedict the Canon (around 1140), we can have some ideas of the way innocent II used liturgy as a means to install his own imperial papacy. My contribution will have a closer look at Benedict's Liber politicus in its literary context as a means to reimagine Rome. The Liber will prove to be much more than a liturgical manual or a strange collection of disparate writings. Behind it lies a strong view of the political role of the papacy and of liturgy as a means to achieve and express papal supremacy.
On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Dunn, Geoffrey D. « Boniface I, Augustine, and the Translation of Honorius to Caesarea Mauretaniae ». Augustinian Studies 51, no 1 (2020) : 23–46. http://dx.doi.org/10.5840/augstudies202051115.
Texte intégralRésumé :
Augustine’s Epistulae 23A*, 23*, and 22*, written in late 419 and early 420, present his involvement in the dispute concerning the translation of Honorius to Caesarea Mauretaniae (modern Cherchell), a city Augustine had visited in September 418 while fulfilling a commission from Zosimus of Rome. The translation of bishops from one church to another had been condemned by the 325 Council of Nicaea. The three letters are difficult to interpret because the information to his three correspondents (Possidius of Calama, Renatus, a monk of Caesarea Mauretaniae, and Alypius of Thagaste, who was in Italy at the time) seems to differ. A careful reading reveals that not only did Augustine’s knowledge of the situation change over time, but that the stress he placed on differing elements of that situation also changed depending upon the correspondent. The letters also disclose the involvement of Boniface I of Rome, Zosimus’ successor, and the complex relationship of the African churches with the bishop of Rome, especially in the matter of judicial appeal. What is suggested here is that Augustine, without saying so, seemed to be aware of the criteria Boniface had employed in another translation controversy, which was the approved translation of Perigenes as bishop of Corinth, and that, if applied to Honorius, this would lead the Roman bishop to reach a very different conclusion.
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Westwell, Arthur. « The Ordines Romani and the Carolingian Choreography of a Liturgical Route to Rome ». Acta ad archaeologiam et artium historiam pertinentia 31 (31 décembre 2019) : 63–79. http://dx.doi.org/10.5617/acta.7800.
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This article examines a number of Carolingian liturgical manuscripts (Wolfenbuttel Herzog August Bibliothek Wissenbourg 91, Cologne Dombibliothek MS 138, Vienna Österreichische Nationalbibliothek cod.ser.n. 2762 and Paris Bibliothèque de l'Arsenal 227) each containing texts now known as the ordines romani. These texts are "stage directions" for the liturgy, distinguished by their reference to the practices of the church of Rome. While the ordines romani certainly give precious information about Roman liturgical practice, the Frankish contribution to shaping and displaying these texts inline with their own priorities and usages must be acknowledged too. For example, these manuscripts all combine ordines romani with texts about Roman history and topography. For these readers, the desired imitation of Roman liturgical practice was not about copying any particular text or practice by rote, but a deeper form of participation that involved the construction of an image of Rome across a whole manuscript. The given image of Rome responded to the institutional or personal needs animating the manuscript. These manuscripts compel us to imagine diverse practices of reading within and without liturgical performance.
Keywords: pontificals, topography, Ordines, manuscripts, Carolingians.
On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.
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Scott, John T. « Machiavelli’s Catilinarian Oration ». Polis : The Journal for Ancient Greek and Roman Political Thought 40, no 1 (6 février 2023) : 110–27. http://dx.doi.org/10.1163/20512996-12340394.
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Abstract In the Discourses on Livy, Machiavelli claims that writers who are afraid to condemn Caesar instead criticize Catiline. I argue that Machiavelli follows this advice by inverting it. He openly condemns Caesar and the empire he founded while signaling that he has in mind another inimical example: the Church. He signals his intention by echoing Cicero’s fourth Catilinarian oration, imitating Cicero’s image of the ruin of Rome if Catiline’s conspiracy were to succeed through his own vision of the Italy wrought by wicked Roman emperors who succeeded Caesar. The reader of Machiavelli who recognizes this echo is in a position to see Machiavelli’s own Catilinarian oration against another successor of Caesar. In making my argument, I draw on Rex Stem’s treatment of the functions of exemplementarity as employed by authors of texts and as received by their readers.
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Musatova, Tatyana. « Emperor Nicholas I, collector and philanthropist. Days 9/22 and 10/23 December 1845 in Bologna ». Stephanos Peer reviewed multilanguage scientific journal 54, no 4 (31 juillet 2022) : 50–67. http://dx.doi.org/10.24249/2309-9917-2022-54-4-50-67.
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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.
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Bremner, G. A. « A TALE OF TWO CHURCHES : ‘PROTESTANT’ ARCHITECTURE AND THE POLITICS OF RELIGION IN LATE NINETEENTH-CENTURY ROME ». Papers of the British School at Rome 88 (27 août 2019) : 259–96. http://dx.doi.org/10.1017/s0068246219000011.
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The two Anglican churches in Rome by the distinguished nineteenth-century English architect George Edmund Street — St Paul's Within-the-Walls (1872–6), Via Nazionale, and All Saints’ (1880–7), Via del Babuino — are notable examples of High Victorian design. Yet little scholarly attention has been afforded either church, especially All Saints’. This article considers both these buildings not so much as works of architecture but as markers of cultural intent in an environment (and age) fraught with political and religious tension and conflict. It seeks to understand them in the difficult and often fluid context of Risorgimento Italy out of which they emerged, including the city of Rome immediately following its capture by Italian national forces on 20 September 1870. The aim is to establish an interpretation of the two buildings that pays due attention to their political and religious agency. In so doing this article considers closely how architecture was understood as a mediating force in the struggle over politics and identity in the late nineteenth century. In taking a fresh look at the extant archival documentation, alternative possibilities are offered (and revealed) as to how we might further decode the significance of these beguiling if still largely misunderstood works of architecture.
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Firpo, Massimo. « Rethinking “Catholic Reform” and “Counter-Reformation” : What Happened in Early Modern Catholicism—a View from Italy ». Journal of Early Modern History 20, no 3 (24 mai 2016) : 293–312. http://dx.doi.org/10.1163/15700658-12342506.
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There are now a number of ways to describe the phenomena which come under the umbrella of innovations in Roman Catholicism in the early modern period including “Counter Reformation”; “Catholic Reformation” and “Early Modern Catholicism.” After a brief survey of the various labels used by scholars over the last half century or more, this article seeks to rehabilitate the use of the label “Counter Reformation” in the light, particularly, of the determining role played by the Holy Office (aka Roman Inquisition) in shaping the Catholic Church down to Vatican ii (1962-65). A key role in this was played by Gian Pietro Carafa, who was made head of the congregation of the Holy Office at its foundation in 1542 and who became pope as Paul iv in 1555. During the key decades from the 1540s to 1570s the Inquisition in Rome set the agenda and by means, not only, of a series of trials of prominent members of the clerical establishment whom they regarded as their enemies, succeeded in intimidating their opponents. In doing so they also subverted episcopal authority, whose strengthening had been a watchword at the Council of Trent.
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Pace, Enzo. « The Catholic Charismatic Movement in Global Pentecostalism ». Religions 11, no 7 (13 juillet 2020) : 351. http://dx.doi.org/10.3390/rel11070351.
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This article deals with Catholic Charismatics in Italy. The brief description of the case study gives a chance to make some more general comments on what is happening under the sacred canopy of Global Catholicism where the Spirit blows, and furthermore in relation with so-called Global Pentecostalism. In other words, my working hypothesis includes the following statements: (a) Catholic Pentecostalism constitutes a variant of a more global phenomenon, which seems to challenge the organizational model of historic Christian churches. (b) The study of the Italian case is interesting because its story shows the extent to which Pentecostalism questions the Roman form of Catholicism. Elsewhere in the world, the development of the phenomenon has not encountered the same difficulties as it did in Italy. Indeed, in some cases (Brazil and the Philippines), it has been supported and accepted as a sign of new religious vitality. From this point of view, Rome is relatively far away. The Roman–Tridentine model governed by the clergy resists in Italy, while it appears weaker where the Spirit blows wherever it wants. The Charismatic movement was gradually brought back to the bed of ecclesial orthodoxy after a long persuasive work carried out by bishops and theologians towards the leaders of the movement itself. However, despite this ecclesification/clericalization process, the charismatic tension remains, and the expectation for a pneumatic church constitutes an implicit form of criticism of the Roman form of Catholicism.
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Ene, Ionel. « Sfântul Benedict de Nursia. Impactul vieții și regulilor sale asupra civilizației europene de astăzi ». Teologie și educație la "Dunărea de Jos" 17 (12 juin 2019) : 347–65. http://dx.doi.org/10.35219/teologie.2019.15.
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St. Benedict of Nursia was organizer of Western monasticism, born in 480 in Nursia – Ombria, Italy today and passed away in 547, at Monte – Casino near Rome. Influenced by the monastic rules of St. Basil the Great and spiritual conversations of St. John Cassian, St. Benedict organized Western monasticism, requiring a specific discipline and ascetic life. Rule monks, such work is called St. Benedict of Nursia is more a treatise on life than a regulation or rule. Ninth century Benedict of Aniane reformulating Rule monks of Western monasticism shifted to the sacred, to the detriment of practice or work and founded the Benedictine order. The fruit of this way of life was the birth monastery Cluny monastery, which was to play an important role in Western monastic life and papal history. Numerous Benedictine monasteries scattered around the world have played and still play an important role in the history and culture of the Church and beyond.
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Samofatov, Mykhailo. « ITALIAN VECTOR OF US POLITICS DURING THE PRESIDENCY OF JOHN KENNEDY ». American History & ; Politics : Scientific edition, no 16 (2023) : 70–79. http://dx.doi.org/10.17721/2521-1706.2023.16.6.
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The article is devoted to the changes in the US foreign policy towards Italy during the presidency of John Kennedy (1961-1963). The study examines two main aspects of American-Italian relations of the specified period: the formation of Italian governments based on a center-left coalition, as well as relations in the energy sphere. Particular attention is paid to the personification of foreign policy and the use of American-Italian communication channels outside the US Embassy in Rome. The purpose of the article is a comprehensive study of the Italian policy of the United States during the presidency of John Kennedy. From a methodological point of view, the research is based on historical-genetic, descriptive methods, critical analysis of sources, as well as methods of researching the history of international relations. This made it possible to highlight the Italian vector of the US foreign policy and place it in the general context of the international policy of the Cold War era. The scientific novelty of the study consists of the systematization of the US foreign policy towards Italy in the European context with the involvement of sources and literature that were not previously used in domestic historiography. Conclusions. US foreign policy towards Italy during the presidency of J. Kennedy focused on the problem of ensuring the political stability of Italian governments, as well as the country’s Euro-Atlantic course. The defining characteristic of this policy was the emphasis on supporting the democratic foundations of Italy’s domestic policy, ensuring the electoral support of the Italian population, as well as support from the Catholic Church. The new vision proposed by the US president made it possible to carry out a timely renewal of Italian politics, as well as to propose a new political model for other Western European countries. The culmination of J. Kennedy’s Italian policy was a visit to Rome and the Vatican as part of a European tour in 1963, which provided public support for his policy and contributed to improving the image of the USA in Europe. Thus, J. Kennedy’s Italian policy was in the context of his pan-European policy and correlated with the problem of European unity within the EEC and NATO.
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Lovenjak, Milan. « Roman Tribune Cola di Rienzo (1347), Res Gestae Divi Augusti and Lex de Imperio Vespasiani ». Keria : Studia Latina et Graeca 20, no 1 (30 octobre 2018) : 47–104. http://dx.doi.org/10.4312/keria.20.1.47-104.
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The anonymous and fragmentarily preserved Romance-dialect Chronicle describing the history of Rome in 1325–1360, the extensive correspondence between Cola di Rienzo (1313–1354) and rulers, nobles, Church dignitaries, and intellectuals (especially Petrarch) in Italy and abroad, as well as various documentary sources allow us to trace Rienzo’s career in considerable detail. A papal notary, a scholar in Classical literature, an exceptional orator and a copyist and translator of Ancient Roman inscriptions, Rienzo, aided by a group of followers, overthrew the baron rule in Rome in May 1347, assumed the title of ‘Roman Tribune’ and seized power with the aim of reuniting Italy under a common emperor, a concept modelled on the first Roman emperor, Augustus. After undertaking a number of more or less successful measures, public manifestations and diplomatic activities, he was forced to retreat by a clash with the barons’ army even before the end of the year. After years of exile, he returned triumphant in the middle of 1354 to seize power, but the first few weeks of tyranny and arbitrary measures led to his tragic demise at the hands of an infuriated mob. Later he grew into the subject of myth, portrayed in numerous literary, musical, and dramatic adaptations. The present paper examines two ancient documents crucial to the formation of the principate (the renewal of which was Cola’s objective), i.e. Augustus’ account of his own deeds (Res gestae divi Augusti), which is mentioned by Suetonius and known from three epigraphically attested copies from Asia Minor, and a bronze plaque bearing a law on the conferment of powers on Emperor Vespasian, the so-called Lex de imperio Vespasiani. The plaque was used as propaganda by Cola during his preparations for the coup. The inconsistencies between the parts of the law preserved on the plaque (it must have been preceded by at least one other plaque) and the account of Cola’s interpretation as given in the anonymous Chronicle raise a number of questions, which resist definitive answers.
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Tracz, Szymon. « Italian Inspiration for the Painting Decorations by Maciej Jan Meyer from the First Half of the Eighteenth Century in Szembek Chapel at the Cathedral in Frombork ». Perspektywy Kultury 30, no 3 (20 décembre 2020) : 151–78. http://dx.doi.org/10.35765/pk.2020.3003.11.
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The Bishop of Warmia, Krzysztof Andrzej Jan Szembek from Słupów (1680– 1740), erected a domed reliquary chapel devoted to the Most Holy Savior and St. Theodore the Martyr (Saint Theodore of Amasea) at the cathedral in Frombork, also known as Szembek Chapel. The entire interior of the chapel is covered with frescoes dating from around 1735 by Maciej Jan Meyer (Matthias Johann Meyer) from Lidzbark Warmiński. Educated in Italy, the artist made polychrome decorations in the style of illusionistic architectural painting known as quadrature. In the lower part of the chapel stand busts of saints and the entire figure of St. Theodore of Amasea; in the cupola of the dome is the adoration of the Holy Trinity and the Holy Cross by the Mother of God and the Saints. Using the comparative method, I discuss the decoration of the chapel in the context of quadrature painting, which was developing in Italy and then in Central Europe, especially at the end of the 17th and the first half of the 18th centuries. Influential artists who played an important role for Polish quadratura techniques were Andrea Pozzo (1642–1709) and painters who came from Italy or studied painting there, such as Maciej Jan Meyer. I also show the prototype for the decoration of the chapel’s dome, namely, the frescoes from 1664–1665 by Pietro Berrettini da Cortona in the dome of Santa Maria in Valicella in Rome, as well as for medallions with busts of saints modeled on the structure of the main altar from 1699–1700 in the Church of the Holy Cross in Warsaw, funded by Meyer’s first patron, Bishop Teodor Potocki, primate of Poland.
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Ястребов, А. О. « The Greek Church and the Papacy in Italy in the Middle Ages and Modern Times ». Церковный историк, no 3(9) (15 septembre 2022) : 15–30. http://dx.doi.org/10.31802/ch.2022.9.3.001.
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Исторически Греческая Церковь или шире византийская церковная традиция для Италии не просто не что-то чужеродное, а наоборот, неотъемлемая часть ее духовной культуры. Термин «Великая Греция», как называлась Южная Италия еще в античности, объясняет тяготение региона к грекоязычному культурному и духовному миру, тем более что целые области полуострова в течение значительных периодов времени входили в состав Византийской империи, причем, если в ряде случаев, как в Апулии или Лукании церковная власть оставалась за римским папой, то, например, в Калабрии и Сицилии со времен императоров-иконоборцев она принадлежала Константинопольским патриархам. Северо-Восточная Италия, со своей стороны, политически и культурно тяготела к Византии по своим мотивам — со времен нашествия лангобардов (VI век) население бывшей римской провинции Венеций искало заступничества у императоров Восточной римской империи. В настоящем сообщении нас интересует в первую очередь характер взаимоотношений Латинской Церкви или, лучше сказать, папства как политического и административного института с Греческой Церковью в Италии. На основании проведенного анализа источников и исследований по данной теме делается вывод о двояком характере восточной христианской традиции на Апеннинах. Если в Южной Италии греческая и албанская общины находились с первого тысячелетия под юрисдикцией Рима и, таким образом, оставшись под ней после разделения Церквей, были в большей части ассимилированы и оторваны от своих византийских корней, то характер эмиграции греков на Север полуострова был иным. Православные в пределах Венецианской республики сумели сохранить собственную идентичность, а также многое сделать в области апологетики и других отраслей богословия и науки. Климат религиозной терпимости и мощная учебная и научная база Венеции и Падуи позволили воспитать поколения образованных людей, которые впоследствии станут культурной элитой свободной Греции. Historically, the Greek Church or, more broadly, the Byzantine church tradition for Italy is not just something alien, but, on the contrary, an integral part of its spiritual culture. The term «Greater Greece», as Southern Italy was called back in antiquity, explains the attraction of the region to the Greek-speaking cultural and spiritual world, especially since entire regions of the peninsula were part of the Byzantine Empire for significant periods of time, and, if in a number of cases, as in In Puglia or Lucania, ecclesiastical authority remained with the pope, then, for example, in Calabria and Sicily, from the time of the iconoclast emperors, it belonged to the Patriarchs of Constantinople. Northeastern Italy, for its part, politically and culturally gravitated towards Byzantium for its own reasons — since the invasion of the Lombards (VI century), the population of the former Roman province of Venice sought intercession from the emperors of the Eastern Roman Empire. In this communication, we are primarily interested in the nature of the relationship of the Latin Church, or better to say the papacy, as a political and administrative institution, with the Greek Church in Italy. Based on the analysis of sources and research on this topic, a conclusion is made about the dual nature of the Eastern Christian tradition in the Apennines. If in Southern Italy the Greek and Albanian communities were from the first millennium under the jurisdiction of Rome and, thus, remaining under it after the division of the Churches, were for the most part assimilated and cut off from their Byzantine roots, then the nature of the emigration of the Greeks to the north of the peninsula was different. The Orthodox within the Venetian Republic managed to preserve their own identity, as well as to do a lot in the field of apologetics and other branches of theology and science. The climate of religious tolerance and the powerful educational and scientific base of Venice and Padua made it possible to educate generations of educated people who would later become the cultural elite of free Greece.
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Benvegnù, Damiano. « The Dialogues Bioregional Project : Landscape Ecology in Central Italy from the Sixth Century to the Present ». Semantic Metadata, Humanist Computing, and Digital Humanities 6, no 1 (31 décembre 2019) : 69–85. http://dx.doi.org/10.5399/uo/hsda.6.1.5.
Texte intégralRésumé :
Pope Gregory I (r. 590-604), commonly known as Saint Gregory the Great, is celebrated for re-organizing both the institutional and liturgical life of the Roman Catholic Church; for instigating the first recorded large-scale mission from Rome to England; and for his writings. Among these, a distinct importance has been attributed to his “Dialogues,” a collection of four books of miracles, signs, wonders, and healings carried out by then little-known holy men, which represent a portion of central Italy as a sacred space where the Christian God is present in both human and non-human form, while also interacting with the environment by performing landscaping functions. This article outlines the “Dialogues Bioregional Project,” a digital, interdisciplinary interface on Italian landscape ecology which would promote dialogues between scientists and humanists as well as provide a modeling tool for environmental and cultural awareness. Shaped around the “Dialogues” of Pope Gregory I, this digital humanities project explores continuities and discontinuities between the socio-political and ecological history of a specific section of Italian territory, a set of multidisciplinary environmental narratives (from c. 600 AD to the present), and local communities. My aim is to introduce readers to the ecological potentials of Gregory’s book and thus prompt scholars interested in the environmental humanities and the integration of biophysical and analytical approaches with humanistic and holistic perspectives to become part of the “Dialogues Bioregional Project” and collaborate in its further development.
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Gilley, Sheridan. « Catholic Revival in the Eighteenth Century ». Studies in Church History. Subsidia 7 (1990) : 99–108. http://dx.doi.org/10.1017/s0143045900001356.
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In his famous essay on von Ranke‘s history of the Popes, Thomas Babington Macaulay remarked that the ‘ignorant enthusiast whom the Anglican Church makes an enemy… the Catholic Church makes a champion’. ‘Place Ignatius Loyola at Oxford. He is certain to become the head of a formidable secession. Place John Wesley at Rome. He is certain to be the first General of a new Society devoted to the interests and honour of the Church.’ Macaulay’s general argument that Roman Catholicism ‘unites in herself all the strength of establishment, and all the strength of dissent’, depends for its force on his comparison of the Catholic Regular Orders with the popular preachers of Nonconformity. As the son of a leader of the Clapham Sect, his witness in the matter has its interest for scholars of the Evangelical Revival, and has been echoed by Ronald Knox in his parallel between Wesley and the seventeenth-century Jesuit, Paolo Segneri, who walked barefoot 800 miles a year to preach missions in the dioceses of northern Italy. More recently the comparison has been drawn again by Owen Chadwick, with the judgement that the ‘heirs of the Counter-Reformation sometimes astound by likeness of behaviour to that found in the heirs of the Reformation’, and Chadwick’s volume on the eighteenth-century Popes contains some fascinating material on the resemblances between the religion of the peoples of England and of Italy. An historian of Spanish Catholicism has compared the Moravians and the mission preachers of eighteenth-century Spain, not least in their rejection of modern commercialism, while an American scholar has traced some of the parallels between nineteenth-century Protestant and Catholic revivalism in the United States. Not that Wesleyan historians have been attracted to study the great movements of revival religion in the Catholic countries in Wesley’s lifetime—a neglect which is hardly surprising. One point of origin of the Evangelical revival was among refugees from Roman Catholic persecution, and for all the popular confusion, encouraged by men like Bishop Lavington, between Methodists and Papists, and for all Wesley’s belief in religious toleration and tenderness for certain Catholic saints and devotional classics, he was deeply hostile to the Roman Catholic Church, as David Hempton has recently shown. Yet there are many points of likeness as well as difference between the enthusiasts of Protestant and Catholic Europe, and both these need to be declared if Catholics and Protestants are ever to attempt to write an ecumenical history.
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Vellut, Jean-Luc. « New Publication About the C.I.C.M. Archives ». History in Africa 24 (janvier 1997) : 433–36. http://dx.doi.org/10.2307/3172044.
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The Scheut Archive is housed in a remote Roman suburb. Intriguingly enough, it was not mentioned in Lajos Pàsztor's repertory of church archives in Italy, vol. 7 of the UNESCO series, Guide to the Sources of the History of Africa, published in 1983. One explanation for this neglect might be that the archive was not fully operational by then. These circumstances no doubt partly explain why, despite exemplary conservation and classification, this collection has up to now been insufficiently tapped by scholars. Contributing factors may have been the discredit unfortunately thrown on traditional written sources by a number of modern “Africanists,” as well as widespread ignorance among English-speaking scholars of the intricacies of Roman Catholic bureaucracies. In fact, whatever their cultural background, historians wanting to burrow their way into the massive collection of Scheut papers should brace themselves for a period of initiation in the intricacies of two overlapping multinational Church organizations.On the one hand, the Scheut congregation, as a separate institution, was established in 1862. It had its headquarters at Scheut, on the outskirts of Brussels, with a superior general in charge. It also had representation in Rome, but its main activities were carried out in its territorial branches (“provinces”) established first in the Far East and later in the Congo, each under the authority of a provincial. This organization maintained a dense internal and external network of communication within the hierarchy itself, as well as with government administrations, other religious bodies, etc. Like any organization, it knew rules and procedures, but also conflicts among various power blocs.
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Zuccotti, Susan. « Cardinal Pietro Boetto : A Life of Service to the Society of Jesus, the Catholic Church, and the People of Genoa ». Journal of Jesuit Studies 7, no 4 (3 juillet 2020) : 616–41. http://dx.doi.org/10.1163/22141332-00704006.
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Cardinal Pietro Boetto, archbishop of Genoa from 1938 until his death in 1946, was an unusual Jesuit priest in several respects. First, although from humble origins, trained in seminaries other than the most prestigious Jesuit institutions, and not given to complex theological writings, he rose through the ranks of the Society’s administration to attract the notice of Pope Pius xi and be elevated to the cardinalate in 1935. The elevation was in itself highly unusual, given standard Jesuit policy and the expressed reluctance of the order’s Superior General Włodzimierz Ledóchowski at the time. Equally unexpected is the fact that the Jesuit Father Pietro Tacchi Venturi, the pope’s liaison with Mussolini, furnished intriguing background testimony about the elevation itself, which provides new insight into the pope’s policies and modes of operation. Finally, Cardinal Boetto was unusual for the clandestine assistance to Jews and anti-Fascists he provided as archbishop during the German occupation, for the broad range of rescue activities he allowed to his heroic secretary don Francesco Repetto and other priests, and for the wide-spread support networks that resulted throughout Northern and Central Italy. This article tells the story of a competent administrator with immense hidden skills and profound humanity. Sources include the memoirs of Boetto’s aide, Brother Giovanni Battista Weidinger; a biography by his associate Father Arnaldo Lanz; testimony by don Francesco Repetto; documents in the Archivum Romanum Societatis Iesu in Rome and the Archivio Diocesano di Genoa; and secondary studies by historians interested in the Second World War and the rescue of Jews in Genoa.
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Chiabrando, Filiberto, Dario Piatti et Fulvio Rinaudo. « Multi-Scale Modeling of the Basilica of San Pietro in Tuscania (Italy). From 3D Data to 2D Representation ». Geoinformatics FCE CTU 6 (21 décembre 2011) : 300–306. http://dx.doi.org/10.14311/gi.6.37.
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The Basilica of San Pietro is a Romanic architecture located in the municipality of Tuscania in the Lazio Region about 100 km far from Rome. In 1971 the apse dome collapsed during the earthquake and the important fresco of a Christ Pantocrator was destroyed. In 1975 the dome was reconstructed using reinforced concrete.In 2010 an integrated survey of the Church has been performed using LiDAR techniques integrated with photogrammetric and topographic methodologies in order to realize a complete 2D documentation of the Basilica of San Pietro. Thanks to the acquired data a complete multi-scale 3D model of the Church and of the surroundings was realized.The aim of this work is to present different strategies in order to realize correct documentations for Cultural Heritage knowledge, using typical 3D survey methodologies (i. e. LiDAR survey and photogrammetry).After data acquisition and processing, several 2D representations were realized in order to carry out traditional supports for the different actors involved in the conservation plans; moreover, starting from the 2D drawing a simplified 3D modeling methodology has been followed in order to define the fundamental geometry of the Basilica and the surroundings: the achieved model could be useful for a small architectural scale description of the structure and for the documentation of the surroundings. For the aforementioned small architectural scale model, the 3D modeling was realized using the information derived from the 2D drawings with an approach based on the Constructive Solid Geometry. Using this approach the real shape of the object is simplified. This methodology is employed in particular when the shape of the structures is simple or to communicate new project ideas of when, as in our case, the aim is to give an idea of the complexity of an architectural Cultural Heritage. In order to follow this objective, a small architectural scale model was realized: the area of the Civita hill was modeled using the information derived from the 1:5000 scale map contours; afterwards the Basilica was modeled in a CAD software using the information derived from the 2D drawings of the Basilica. Finally, a more detailed 3D model was realized to describe the real shape of the transept. All this products were realized thanks to the data acquired during the performed survey. This research underlines that a complete 3D documentation of a Cultural Heritage during the survey phase allows the final user to derive all the products that could be necessary for a correct knowledge of the artifact.
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Alexander, John. « Shaping Sacred Space in the Sixteenth Century : Design Criteria for the Collegio Borromeo's Chapel ». Journal of the Society of Architectural Historians 63, no 2 (1 juin 2004) : 164–79. http://dx.doi.org/10.2307/4127951.
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In this article, I present a newly discovered, late-sixteenth-century design drawing for the chapel of the Collegio Borromeo, in Pavia, Italy, and investigate it in the context of contemporary Catholic ecclesiastical architecture. Historiographically, the period is dominated by the church of the Gesù, in Rome, interpreted as a typological paradigm characterized by austere architecture and restrained decoration. This view is called into question by the Collegio's chapel. The initial design (represented by the drawing) drew from ancient sources in order to achieve spatial complexity. The realized chapel is spatially simpler, but ornately ornamented and decorated. The chapel differs from what is considered the norm, but is the chapel an anomaly, or are traditional understandings of the Gesù invalid? On investigation, it becomes evident that patrons may have established a number of criteria for their churches, but architects had a degree of freedom in designing them. In few if any contemporary cases, however, was architectural severity a goal for Catholic churches. With the example of the Collegio's chapel, these findings take on greater significance: the patron, Carlo Borromeo (1538-1584), was one of the most important in the history of ecclesiastical architecture. The chapel's architect, Pellegrino Tibaldi (1527-1596), restored, renovated, and built numerous sacred spaces for Borromeo. What they achieved demonstrates that Catholic reformers of the latter half of the sixteenth century sought architectural magnificence for buildings dedicated to the worship of God.
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Delić, Ante. « U misiji Sv. Stolice kod Ante Pavelića i Josipa Broza Tita ». Crkva u svijetu 54, no 2 (21 juin 2019) : 176–200. http://dx.doi.org/10.34075/cs.54.2.2.
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The Vatican had never recognized the Independent State of Croatia (henceforth ISC) in accordance with its traditional policy of not giving recognition to the countries formed in war until hostilities cease and peace treaties come into effect. However, a few months after the declaration of the ISC, the Holy See sent an apostolic visitor to the Croatian Catholic episcopate in Zagreb, Dr. Ramiro Marcone, a monk from the Benedictine abbey in Montevergine, Italy. Marcone was accompanied by his secretary, Dr. Giuseppe Masucci, also a Benedictine monk. The two men lived in Zagreb until the end of the ISC in 1945 but also stayed for some time after that. In accordance with their duties, Marcone and Masucci were in contact with the archbishop of Zagreb, Alojzije Stepinac, on a daily basis and were thus well-informed about numerous issues of the time, especially those pertaining to the relationship between the Catholic Church and the government of ISC. The Catholic hierarchy headed by archbishop Stepinac, welcomed the proclamation of ISC and throughout the war expressed their belief that the Croatian people had the right to its own independent state. Abbot Marcone and his secretary Masucci acted in synergy with archbishop Stepinac. In accordance with his mission Marcone submitted reports to the Holy See while his secretary Masucci kept notes in his diary. One can observe Masucci's constant work on saving the persecuted, specially Jews from his diary (which has two different versions in Croatian translation). After the end of ISC, Masucci and Marcone were under strict surveillance and control of the secret service of the new communist regime which considered the Catholic Church an enemy of the state and openly persecuted it with the intention of destroying it. Abbot Marcone travelled to Rome on 10 July 1945 and the Yugoslav authorities denied him re-entry. His secretary Masucci also left Yugoslavia on 20 March 1946 after constant pressure from the new administration and was also denied re-entry.
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Bartyzel, Jacek. « Nacjonalizm włoski — pomiędzy nacjonalitaryzmem a nacjonalfaszyzmem ». Studia nad Autorytaryzmem i Totalitaryzmem 40, no 4 (18 février 2019) : 169–77. http://dx.doi.org/10.19195/2300-7249.40.4.11.
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ITALIAN NATIONALISM: BETWEEN NATIONALITARIANISM AND NATIONAL-FASCISMThe subject of this article is the doctrine of Italian nationalism considered using the approach of the Polish italianist Joanna Sondel-Cedarmas. This doctrine found its most complete expression in the activity and journalism of Italian Nationalist Association Associazione Nazionalista Italiana; ANI, of which the main theorists and leaders were Enrico Corradini, Luigi Federzoni, Alfredo Rocco and Francesco Coppola. Although the organization was active relatively briefly, that is, for 13 years from 1910 to 1923, it played a key role in the transitional period between the parliamentary system and the fascist dictatorship. The historical role of ANI consisted in breaking with the nationalitarian ideology dominating in nineteenth-century Italy and related to the Risorgimento Rising Again movement, which was liberal, democratic and anti-clerical. Instead, ANI adopted integral nationalism, connected with right-wing, conservative, monarchist, anti-liberal and authoritarian ideology and favourable to the Catholic religion. However, in contrast to countries like France, Spain, Portugal or Poland, nationalism of this kind failed to retain its autonomous political position and organisational separation, because after World War I it encountered a strong competitor in the anti-liberal camp — fascism, which as a plebeian and revolutionary movement found a broader support base in the pauperised and anarchy-affected society. Nationalists, forced to cooperate with the National Fascist Party after the March on Rome and the coming to power of Benito Mussolini, modified their doctrine in the spirit of the national-fascist ideology. In spite of that, the nationalists active within the fascist system were preventing that system from evolving towards totalitarianism and defended the monarchy, as well as the independence of the Roman-Catholic Church.