The article concerns four charters intended for Brauweiler Abbey: one issued in the name of Queen... more The article concerns four charters intended for Brauweiler Abbey: one issued in the name of Queen Richeza, dated as 1054, one issued by Archbishop Egilbert of Trier, from 1088, and two by Hermann III, the archbishop of Cologne, from 1090 and 1099. The authenticity of all four sources has been questioned; recently, however, the majority of scholars have accepted the opinion of Erich Wisplinghoff, editor of the Brauweiler charters, who claims that the three archbishops’ charters are authentic while the one issued by Queen Richeza may be a copy. Although Wisplinghoff’s argumentation is convincing, the author of this article poses a number of questions. The first is linked with the fact that none of the documents is mentioned in the narrative sources written in Brauweiler during the last quarter of the eleventh century and the first quarter of the twelfth century: the so-called Fundatio monasterii brunwilarensis and Vita Wolfhelmi, although both mention a dispute about the Klotten estate, resolved by the charter issued by Hermann (1090). In addition, an observation made by Wisplinghoff, namely, that the archbishops’ documents contain different formulas than those in acts issued by the prelates because they were probably produced by the chancery of the recipient, i.e. Brauweiler Abbey, should make us suspicious about their authenticity. The list of the testators of Egilbert’s charter is also somewhat untypical. Finally, all the documents are sealed with counterfeit seals, which would be difficult to explain in the case of authentic charters. The forged seal on Richeza’s document renders Wisplinghoff’s concept that the charter was produced as a copy implausible. The seal was used to attest to the document’s professed authenticity, and therefore the charter issued by Richeza should be seen simply as a forgery.
The article is a presentation of the problem of royal female sanctity and its limits in the Early... more The article is a presentation of the problem of royal female sanctity and its limits in the Early Middle Ages. The author points out that the image of saint women from dynastic circles is in this period usually linked with the symbolic or actual rejection of the status of wife of a ruler and the obligations this status entailed. Good examples of this are the Vita Radegundis of Venantius Fortunatus or the Anglo-Saxon tradition of St Æthelthryth, both showcasing what are in effect monastic ideals. Although examples to the contrary, such as the lives of Mathilda, mother of Otto I, can also be found, their common feature is that the belief in the sanctity of their heroines expressed in the texts, was not matched by an actual popular cult. Not even Christian wives known for having converted their pagan husbands (such as for example Polish duchess Dobrava), those seemingly perfect objects of cult, were venerated. It seems that the only female saint in this period with a functioning cult that fully integrated sanctity with queenship was Margaret of Scotland. As opposed to Radegund or Elisabeth of Hungary, popular in the Early and High Middle Ages, respectively, Margaret became a saint not in spite of being queen, but, to a certain extent at least, precisely as a queen or even thanks to being one.
Głównym celem książki jest analiza żywotów polskich księżnych, żyjących w XIII wieku, uznanych po... more Głównym celem książki jest analiza żywotów polskich księżnych, żyjących w XIII wieku, uznanych powszechnie za święte. Praca jest próbą rekonstrukcji/konstrukcji zawartego w żywotach modelu świętości oraz przeanalizowania obecnego w żywotach modelu kobiety, w oparciu o kategorię gender. Teksty hagiograficzne analizowane zatem będą w kontekście relacji między płciami, a w szczególności obserwowanego odwrócenia patriarchalnego porządku w kontekście posiadanego przez święte księżne autorytetu. Książka jest podzielona na trzy części. Pierwsza omawia żywoty jako gatunek literatury hagiograficznej, możliwości wykorzystania hagiografii jako źródeł historycznych, ich przydatność do historycznej analizy oraz strategie stosowane przez historyków podczas analizowania tekstów hagiograficznych. Druga część poświęcona jest rozważaniom na temat pojęcia świętości w świecie chrześcijańskim, a także genezie i formom, jakie przyjmował kult świętych. Przedstawione zostały także modele świętości kobiet, zawarte w żywotach świętych do końca XII wieku. Główna, trzecia, część pracy zawiera analizy wybranych fragmentów vitae księżnych polskich: Jadwigi śląskiej, Anny śląskiej, Salomei, księżnej halickiej, Kingi, księżnej krakowskiej i sandomierskiej. Analizowane teksty to: Vita maior santae Hedwigis ducissae Silesiae; Vita sanctae Kyngae ducissae Cracoviensis; Vita Salomeae reginae Haliciensis oraz Vita Annae ducissae Silesiae. Wszystkie one zostały napisane przez anonimowych autorów, pochodzących zapewne z zakonu franciszkanów. Przedstawiona analiza żywotów oparta jest o koncepcję "momentów przełomowych" w życiu księżnych. Zakłada ona podział życia świętych księżnych na kilka części, rozdzielone wydarzeniami, mającymi przełomowe znaczenie dla dalszych fragmentów życia. są to: zawarcie małżeństwa, śmierć męża oraz śmierć samych księżnych. Prawny, społeczny i religijny status księżnych zmieniał się po przejściu przez wymienione momenty przełomowe. Zmieniał się także odbiór samych bohaterek przez otoczenie. Wynikiem analizy jest odtworzenie/skonstruowanie propagowanego przez Kościół modelu świętości kobiet, popularnego w momencie powstawania żywotów księżnych polskich. Do takich wzorców należały wzorce: tzw. pobożnego dziecka, dziewicy, dobrej żony, żony, która po śmierci męża nie wychodziła powtórnie za mąż, dobrej władczyni, fundatorki klasztorów i instytucji kościelnych, kobiety dbającej o ubogich i chorych. W kontekście analizy genderowej interesujące jest widoczne przełamanie obowiązujących norm i ról społecznych, jakie średniowieczne społeczeństwo przeznaczało dla kobiet. Ostatnia kwestia odnosi się do widocznej autonomii bohaterek żywotów, obserwowanej szczególnie silnie po rozpoznaniu w nich przez otoczenie cech świętości. Uznanie kobiety za świętą wyłączało ją z obowiązujących norm i ról społecznych i uniezależniało w zdominowanym przez mężczyzn otoczeniu.The main purpose of this text is to analyse the vitae (the Lives) of Polish princesses who lived in the 13th century and were commonly recognised as saints. This is an attempt at constructing the models of sanctity that were described in the Lives of the saints. The second goal of the book is to create the gendered models of women who are presented in the Lives. It is the specific perception of social relation between sexes and especially the problem of the reversal of social order based on a men’s domination over women and the matter of autonomy that got princesses who were recognized as sainted. The Lives are the part of the wider literary genre - hagiography and as such have been used by historians from many years. This study treat these as sources not only for traditionally understood historical facts but also as a source for social and religious life. In this context the texts are treated as closed constructs, that content and form are the result of the conditions in that the vitae were created and the ideas that were propagated in them. The heroines of the Lives are women so the important part of the theoretical background are feminists theories, especially these parts of their that included the considerations about inter-gender relations, female identity and attitudes towards the body. The book is divided into three parts. The first discusses the Lives as such, the relations between hagiography and historical sources and the strategies employed by historians in studying hagiography. The second is devoted to considerations about sanctity, genesis, forms and functions of the cult of saints, and finally, it presents the descriptions of female models of sanctity in the vitae that were written up until the end of the 12th century. The main part of the text is the analysis of the selected fragment of the vitae of Polish princesses: Hedwig (Jadwiga - 1178/80-1243) and Anna (1201/1204-1265) of Silesia (Śląsk), Salome (Salomea - 1211/1212-1268) of Galicia (Halicz) and Cunegund (Kinga - 1234-1292) of Krakow. The analyzed texts are: Vita maior santae Hedwigis dicissae Silesiae,…
Oryginalność czy wtórność? Studia poświęcone polskiej kulturze politycznej i religijnej (X-XIII wiek), red. R. Michałowski, G. Pac, 2000
The article deals with the issue of the involvement of the papacy in the official recognition of ... more The article deals with the issue of the involvement of the papacy in the official recognition of sainthood in the period before the middle of the 12th century in the context of such a recognition of the cult of the Five Martyred Brothers murdered by robbers in Bolesław the Brave’s Poland. Asking the papacy to confirm their sainthood – a fact only to a small extent noted in Polish historiography – requires an explanation, as in the beginning of the 11th c. this was in no way mandatory or standard practice. The author reflects on various possible reasons for such an early appeal to the pope in this case, considering potential doubts connected to the cult of the Five Brothers, taking a position on the thesis of the exceptionally early adoption of this custom in Churches located at the periphery of Christianity, and deliberating on the significance of the specific situation of Polish Church structures and their relations with the archbishopric in Magdeburg. Finally, the author points to the possible influence of two milieus in which the belief in the significance of papal canonization functioned very early on: the German episcopate and St Romuald’s circle. However, one can hardly talk about simple imitation in this case; seeing as we are dealing with such early stages of the discussed phenomenon, the church circles in Poland should be treated rather as participating in the birth of a new and original phenomenon, that is, the involvement of the papacy in issues related to the cult of saints.
The article concerns four charters intended for Brauweiler Abbey: one issued in the name of Queen... more The article concerns four charters intended for Brauweiler Abbey: one issued in the name of Queen Richeza, dated as 1054, one issued by Archbishop Egilbert of Trier, from 1088, and two by Hermann III, the archbishop of Cologne, from 1090 and 1099. The authenticity of all four sources has been questioned; recently, however, the majority of scholars have accepted the opinion of Erich Wisplinghoff, editor of the Brauweiler charters, who claims that the three archbishops’ charters are authentic while the one issued by Queen Richeza may be a copy. Although Wisplinghoff’s argumentation is convincing, the author of this article poses a number of questions. The first is linked with the fact that none of the documents is mentioned in the narrative sources written in Brauweiler during the last quarter of the eleventh century and the first quarter of the twelfth century: the so-called Fundatio monasterii brunwilarensis and Vita Wolfhelmi, although both mention a dispute about the Klotten estate, resolved by the charter issued by Hermann (1090). In addition, an observation made by Wisplinghoff, namely, that the archbishops’ documents contain different formulas than those in acts issued by the prelates because they were probably produced by the chancery of the recipient, i.e. Brauweiler Abbey, should make us suspicious about their authenticity. The list of the testators of Egilbert’s charter is also somewhat untypical. Finally, all the documents are sealed with counterfeit seals, which would be difficult to explain in the case of authentic charters. The forged seal on Richeza’s document renders Wisplinghoff’s concept that the charter was produced as a copy implausible. The seal was used to attest to the document’s professed authenticity, and therefore the charter issued by Richeza should be seen simply as a forgery.
The article is a presentation of the problem of royal female sanctity and its limits in the Early... more The article is a presentation of the problem of royal female sanctity and its limits in the Early Middle Ages. The author points out that the image of saint women from dynastic circles is in this period usually linked with the symbolic or actual rejection of the status of wife of a ruler and the obligations this status entailed. Good examples of this are the Vita Radegundis of Venantius Fortunatus or the Anglo-Saxon tradition of St Æthelthryth, both showcasing what are in effect monastic ideals. Although examples to the contrary, such as the lives of Mathilda, mother of Otto I, can also be found, their common feature is that the belief in the sanctity of their heroines expressed in the texts, was not matched by an actual popular cult. Not even Christian wives known for having converted their pagan husbands (such as for example Polish duchess Dobrava), those seemingly perfect objects of cult, were venerated. It seems that the only female saint in this period with a functioning cult that fully integrated sanctity with queenship was Margaret of Scotland. As opposed to Radegund or Elisabeth of Hungary, popular in the Early and High Middle Ages, respectively, Margaret became a saint not in spite of being queen, but, to a certain extent at least, precisely as a queen or even thanks to being one.
Głównym celem książki jest analiza żywotów polskich księżnych, żyjących w XIII wieku, uznanych po... more Głównym celem książki jest analiza żywotów polskich księżnych, żyjących w XIII wieku, uznanych powszechnie za święte. Praca jest próbą rekonstrukcji/konstrukcji zawartego w żywotach modelu świętości oraz przeanalizowania obecnego w żywotach modelu kobiety, w oparciu o kategorię gender. Teksty hagiograficzne analizowane zatem będą w kontekście relacji między płciami, a w szczególności obserwowanego odwrócenia patriarchalnego porządku w kontekście posiadanego przez święte księżne autorytetu. Książka jest podzielona na trzy części. Pierwsza omawia żywoty jako gatunek literatury hagiograficznej, możliwości wykorzystania hagiografii jako źródeł historycznych, ich przydatność do historycznej analizy oraz strategie stosowane przez historyków podczas analizowania tekstów hagiograficznych. Druga część poświęcona jest rozważaniom na temat pojęcia świętości w świecie chrześcijańskim, a także genezie i formom, jakie przyjmował kult świętych. Przedstawione zostały także modele świętości kobiet, zawarte w żywotach świętych do końca XII wieku. Główna, trzecia, część pracy zawiera analizy wybranych fragmentów vitae księżnych polskich: Jadwigi śląskiej, Anny śląskiej, Salomei, księżnej halickiej, Kingi, księżnej krakowskiej i sandomierskiej. Analizowane teksty to: Vita maior santae Hedwigis ducissae Silesiae; Vita sanctae Kyngae ducissae Cracoviensis; Vita Salomeae reginae Haliciensis oraz Vita Annae ducissae Silesiae. Wszystkie one zostały napisane przez anonimowych autorów, pochodzących zapewne z zakonu franciszkanów. Przedstawiona analiza żywotów oparta jest o koncepcję "momentów przełomowych" w życiu księżnych. Zakłada ona podział życia świętych księżnych na kilka części, rozdzielone wydarzeniami, mającymi przełomowe znaczenie dla dalszych fragmentów życia. są to: zawarcie małżeństwa, śmierć męża oraz śmierć samych księżnych. Prawny, społeczny i religijny status księżnych zmieniał się po przejściu przez wymienione momenty przełomowe. Zmieniał się także odbiór samych bohaterek przez otoczenie. Wynikiem analizy jest odtworzenie/skonstruowanie propagowanego przez Kościół modelu świętości kobiet, popularnego w momencie powstawania żywotów księżnych polskich. Do takich wzorców należały wzorce: tzw. pobożnego dziecka, dziewicy, dobrej żony, żony, która po śmierci męża nie wychodziła powtórnie za mąż, dobrej władczyni, fundatorki klasztorów i instytucji kościelnych, kobiety dbającej o ubogich i chorych. W kontekście analizy genderowej interesujące jest widoczne przełamanie obowiązujących norm i ról społecznych, jakie średniowieczne społeczeństwo przeznaczało dla kobiet. Ostatnia kwestia odnosi się do widocznej autonomii bohaterek żywotów, obserwowanej szczególnie silnie po rozpoznaniu w nich przez otoczenie cech świętości. Uznanie kobiety za świętą wyłączało ją z obowiązujących norm i ról społecznych i uniezależniało w zdominowanym przez mężczyzn otoczeniu.The main purpose of this text is to analyse the vitae (the Lives) of Polish princesses who lived in the 13th century and were commonly recognised as saints. This is an attempt at constructing the models of sanctity that were described in the Lives of the saints. The second goal of the book is to create the gendered models of women who are presented in the Lives. It is the specific perception of social relation between sexes and especially the problem of the reversal of social order based on a men’s domination over women and the matter of autonomy that got princesses who were recognized as sainted. The Lives are the part of the wider literary genre - hagiography and as such have been used by historians from many years. This study treat these as sources not only for traditionally understood historical facts but also as a source for social and religious life. In this context the texts are treated as closed constructs, that content and form are the result of the conditions in that the vitae were created and the ideas that were propagated in them. The heroines of the Lives are women so the important part of the theoretical background are feminists theories, especially these parts of their that included the considerations about inter-gender relations, female identity and attitudes towards the body. The book is divided into three parts. The first discusses the Lives as such, the relations between hagiography and historical sources and the strategies employed by historians in studying hagiography. The second is devoted to considerations about sanctity, genesis, forms and functions of the cult of saints, and finally, it presents the descriptions of female models of sanctity in the vitae that were written up until the end of the 12th century. The main part of the text is the analysis of the selected fragment of the vitae of Polish princesses: Hedwig (Jadwiga - 1178/80-1243) and Anna (1201/1204-1265) of Silesia (Śląsk), Salome (Salomea - 1211/1212-1268) of Galicia (Halicz) and Cunegund (Kinga - 1234-1292) of Krakow. The analyzed texts are: Vita maior santae Hedwigis dicissae Silesiae,…
Oryginalność czy wtórność? Studia poświęcone polskiej kulturze politycznej i religijnej (X-XIII wiek), red. R. Michałowski, G. Pac, 2000
The article deals with the issue of the involvement of the papacy in the official recognition of ... more The article deals with the issue of the involvement of the papacy in the official recognition of sainthood in the period before the middle of the 12th century in the context of such a recognition of the cult of the Five Martyred Brothers murdered by robbers in Bolesław the Brave’s Poland. Asking the papacy to confirm their sainthood – a fact only to a small extent noted in Polish historiography – requires an explanation, as in the beginning of the 11th c. this was in no way mandatory or standard practice. The author reflects on various possible reasons for such an early appeal to the pope in this case, considering potential doubts connected to the cult of the Five Brothers, taking a position on the thesis of the exceptionally early adoption of this custom in Churches located at the periphery of Christianity, and deliberating on the significance of the specific situation of Polish Church structures and their relations with the archbishopric in Magdeburg. Finally, the author points to the possible influence of two milieus in which the belief in the significance of papal canonization functioned very early on: the German episcopate and St Romuald’s circle. However, one can hardly talk about simple imitation in this case; seeing as we are dealing with such early stages of the discussed phenomenon, the church circles in Poland should be treated rather as participating in the birth of a new and original phenomenon, that is, the involvement of the papacy in issues related to the cult of saints.
"It is really no longer possible for the mediaeval historian (…) to deal cheerfully with the hist... more "It is really no longer possible for the mediaeval historian (…) to deal cheerfully with the history of mediaeval thought and culture without ever opening a missal." This claim, uttered in 1946, comes not from a theologian involved in the Liturgical Movement, but from a man who, according to his own words, "shot the communist in Munich," he also resisted McCarthyism, and, while his personal and political life has recently garnered much attention, he remains one of the most influential medievalists of the twentieth century. The author of the quoted statement was Ernst Hartwig Kantorowicz (EKa), who in his Laudes regiae added that "the liturgy (…) is today one of the most important auxiliaries to the study of mediaeval history." However, despite EKa’s strong convictions, 70 years later his words remain wishful thinking. In the curriculum of medieval studies, as well as in the research outputs of most medievalists, liturgy still remains a "reservation," as EKa labelled the field in his book.
Even though liturgy – understood explicitly as religious ritual – was a fundamental part of medieval society, and offered powerful structures of meaning and practice to medieval communities, its actual impact on the socio-political level is lamentably under-researched; just as conversely, the influence of the political on the liturgical has been underappreciated. This disregard has its roots in divergent historiographical traditions. Liturgical manuscripts have been studied by scholars mostly interested in the evolution of worship practices rather than in political culture. Frequently their research has been influenced by the pastoral concerns of the Liturgical Movement, rather than by a desire to understand past societies through the perspective of liturgy. On the other hand, scholars interested in political culture have focused on other types of sources, mostly narrative and diplomatic materials, and have not appreciated liturgy and its impact on medieval political life. Yet, it is necessary to build a bridge between these two areas of liturgical scholarship and political theory.
Following in the footsteps of Ernst H. Kantorowicz, and the ways in which he dealt with liturgical sources in order to write political, social, and cultural history of the European Middle Ages, we invited previous participants of PSALM-Network events to contribute to a volume, provisionally entitled: "Political Liturgies in the European Middle Ages. An Overlooked Legacy of Ernst H. Kantorowicz."
Podstawą niniejszego raportu są opinie historyków i archeologów do wykazu czasopism ogłoszonego 3... more Podstawą niniejszego raportu są opinie historyków i archeologów do wykazu czasopism ogłoszonego 31 lipca 2019 r. Nasza ankieta skierowana była do historyków, jednak otrzymaliśmy liczne opinie również od archeologów, wobec czego zdecydowaliśmy się uwzględnić także uwagi dotyczące dyscypliny archeologia.
Uploads
Papers by Grzegorz Pac
while the one issued by Queen Richeza may be a copy. Although Wisplinghoff’s argumentation is convincing, the author of this article poses a number of questions. The first is linked with the fact that none of the documents is mentioned in the narrative sources written in Brauweiler during the last quarter of the eleventh century and the first quarter of the twelfth century: the so-called Fundatio monasterii brunwilarensis and Vita Wolfhelmi, although both mention a dispute about the Klotten estate, resolved by the charter issued by Hermann (1090). In addition, an observation made by Wisplinghoff, namely, that the archbishops’ documents contain different formulas than those in acts issued by the prelates because they were probably produced by the chancery of the recipient, i.e. Brauweiler Abbey, should make us suspicious about their authenticity. The list of the testators of Egilbert’s charter is also somewhat untypical. Finally, all the documents are sealed with counterfeit seals, which would be difficult to explain in the case of authentic charters. The forged seal on Richeza’s document renders Wisplinghoff’s concept that the charter was produced as a copy implausible. The seal was used to attest to the document’s professed authenticity, and therefore the charter issued by Richeza should be seen simply as a forgery.
Middle Ages. The author points out that the image of saint women from dynastic circles
is in this period usually linked with the symbolic or actual rejection of the status of wife
of a ruler and the obligations this status entailed. Good examples of this are the Vita
Radegundis of Venantius Fortunatus or the Anglo-Saxon tradition of St Æthelthryth, both
showcasing what are in effect monastic ideals. Although examples to the contrary, such
as the lives of Mathilda, mother of Otto I, can also be found, their common feature is that
the belief in the sanctity of their heroines expressed in the texts, was not matched by an actual
popular cult. Not even Christian wives known for having converted their pagan husbands
(such as for example Polish duchess Dobrava), those seemingly perfect objects of cult, were
venerated. It seems that the only female saint in this period with a functioning cult that fully
integrated sanctity with queenship was Margaret of Scotland. As opposed to Radegund or
Elisabeth of Hungary, popular in the Early and High Middle Ages, respectively, Margaret
became a saint not in spite of being queen, but, to a certain extent at least, precisely as a queen
or even thanks to being one.
while the one issued by Queen Richeza may be a copy. Although Wisplinghoff’s argumentation is convincing, the author of this article poses a number of questions. The first is linked with the fact that none of the documents is mentioned in the narrative sources written in Brauweiler during the last quarter of the eleventh century and the first quarter of the twelfth century: the so-called Fundatio monasterii brunwilarensis and Vita Wolfhelmi, although both mention a dispute about the Klotten estate, resolved by the charter issued by Hermann (1090). In addition, an observation made by Wisplinghoff, namely, that the archbishops’ documents contain different formulas than those in acts issued by the prelates because they were probably produced by the chancery of the recipient, i.e. Brauweiler Abbey, should make us suspicious about their authenticity. The list of the testators of Egilbert’s charter is also somewhat untypical. Finally, all the documents are sealed with counterfeit seals, which would be difficult to explain in the case of authentic charters. The forged seal on Richeza’s document renders Wisplinghoff’s concept that the charter was produced as a copy implausible. The seal was used to attest to the document’s professed authenticity, and therefore the charter issued by Richeza should be seen simply as a forgery.
Middle Ages. The author points out that the image of saint women from dynastic circles
is in this period usually linked with the symbolic or actual rejection of the status of wife
of a ruler and the obligations this status entailed. Good examples of this are the Vita
Radegundis of Venantius Fortunatus or the Anglo-Saxon tradition of St Æthelthryth, both
showcasing what are in effect monastic ideals. Although examples to the contrary, such
as the lives of Mathilda, mother of Otto I, can also be found, their common feature is that
the belief in the sanctity of their heroines expressed in the texts, was not matched by an actual
popular cult. Not even Christian wives known for having converted their pagan husbands
(such as for example Polish duchess Dobrava), those seemingly perfect objects of cult, were
venerated. It seems that the only female saint in this period with a functioning cult that fully
integrated sanctity with queenship was Margaret of Scotland. As opposed to Radegund or
Elisabeth of Hungary, popular in the Early and High Middle Ages, respectively, Margaret
became a saint not in spite of being queen, but, to a certain extent at least, precisely as a queen
or even thanks to being one.
Even though liturgy – understood explicitly as religious ritual – was a fundamental part of medieval society, and offered powerful structures of meaning and practice to medieval communities, its actual impact on the socio-political level is lamentably under-researched; just as conversely, the influence of the political on the liturgical has been underappreciated. This disregard has its roots in divergent historiographical traditions. Liturgical manuscripts have been studied by scholars mostly interested in the evolution of worship practices rather than in political culture. Frequently their research has been influenced by the pastoral concerns of the Liturgical Movement, rather than by a desire to understand past societies through the perspective of liturgy. On the other hand, scholars interested in political culture have focused on other types of sources, mostly narrative and diplomatic materials, and have not appreciated liturgy and its impact on medieval political life. Yet, it is necessary to build a bridge between these two areas of liturgical scholarship and political theory.
Following in the footsteps of Ernst H. Kantorowicz, and the ways in which he dealt with liturgical sources in order to write political, social, and cultural history of the European Middle Ages, we invited previous participants of PSALM-Network events to contribute to a volume, provisionally entitled: "Political Liturgies in the European Middle Ages. An Overlooked Legacy of Ernst H. Kantorowicz."