Chruch History

Vaxt’ang I Gorgasali († 502), re di Kartli (Georgia orientale e meridionale) – la Iberìa delle fonti greco-latine – nella seconda metà del V secolo, ha informato di sé la storia della Georgia e del Caucaso meridionale in generale. È stata indelebile l'impronta da lui lasciata sulla successiva evoluzione sociopolitica e culturale del Paese. Eppure, la sua vita e l'opera, molto celebrate nella storiografia in georgiano, ancora dopo un secolo e mezzo di studi presentano enigmi irrisolti. Nella presente monografia è vagliato, in tutta la sua complessità, il suo operato, con particolare attenzione alla riforma ecclesiastica che, attuata in seguito ad un conflitto sorto tra il re e il vescovo Michele, capo della Chiesa di Kartli, comportò l'istituzione del katholikosato, venendo così a costituire una tappa fondamentale nella storia della Chiesa ortodossa di Georgia. Un'approfondita disamina delle fonti e delle teorie formulate in tempi diversi in merito alla questione porta ad una nuova interpretazione degli avvenimenti. Al tempo stesso essa scaturisce anche, e forse soprattutto, da un approccio diverso alla lettura delle fonti, in particolare, basato sulla contestualizzazione delle fonti locali nel contesto eurasiatico di quel periodo e sulla lettura costantemente parallela dei dati tramandati dagli storici georgiani con la storia delle istituzioni ecclesiastiche. Questa ricerca originale, complessa ed interdisciplinare, propone nuove soluzioni di molte questioni finora oscure non solo della storia politica ed ecclesiastica della Georgia, ma anche della storia dello stesso impero romano d'Oriente della seconda metà del V secolo e della Chiesa siro-orientale, specificamente del titolo gerarchico del suo presule, ossia katholikos.

Die vorliegende Edition der – mehrheitlich geistlichen – Lieder Jakob Funcklins bietet eine einstweilige Ergänzung zum im Erscheinen begriffenen ersten Teil der Gesamtausgabe seiner literarischen Werke:

Die Bühne als Kanzel. Jakob Funcklin (1522/23–1565): Das Spiel vom reichen Mann und armen Lazarus. Das Spiel von der Auferweckung des Lazarus, 1. Teilband: Einführungen und Dramentexte; 2. Teilband: Kommentare und Anhang. Zürich 2018.

Änderungen am Liederteil sind bis auf weiteres noch möglich, weiterführende Hinweise jederzeit hochwillkommen.

For some people, astral projection might just be a fun topic, but for others, it might be a serious aspect to think about. Astral projection is all about being in a state in which you can leave your body and the soul can have the out of body experience. Ramesh Nathan is a popular author who has deep believes in astral projection and is connected to the divine powers. With his knowledge about astral projection, he came up with the series through which he is spreading more information about what astral projection really is and the methods to actually be able to do that. Ramesh Nathan has explained astral projection with the name of lucid dreaming, mentioning it to be a way through which a person can harness his spiritual power through his dreams. A person is able to solve his problems in life and gain more insight by being in this state. According to Ramesh Nathan, astral projection is something that gives us the understanding of awakening consciousness and accessing its amazing potential in life. Concept about Multiple Dimensions In the second serious of astral projection, Ramesh Nathan provides a detailed discussion on the multiple dimensions. The book contains each and every truth about the astral project and the out of body experience in detail through which a person who seeks enlightenment about these mystical processes should definitely consider reading it all. While a person is in astral projection, he has the ability to access all the information and insights related to the multiple dimensions that exist. Gaining the knowledge of mystical sciences from ancient schools, Ramesh Nathan has always tried to give a deeper insight on astral projection and connecting the dots to understanding the aspect of multiple dimensions, finding the ways through which these dimensions could be reached. The astral body is thought of as an intermediate body of light that links the rational soul to the physical body. On the other hand, the astral plane is an intermediate world of light that exists between Heaven and Earth. It's the astral sphere where the angels, spirits, and demons are known to exist. It is said that our rational souls are connected to the spiritual world while our body belongs to the materialistic universe and for the soul being able to discover the spiritual world is the actual ability and this is the power which humans are not able to possess. The concept of astral travel is ancient and is related to multiple cultures. This is something in which not everyone can excel. It requires enlightenment and awareness about the multiple dimensions and the ability to access it. The knowledge of Ramesh Nathan about astral projection is worth reading and cherishing. For the people who have their beliefs in divine and spiritual powers would understand each and every work, the author is trying to explain in the complete series of Astral Projection. Discover more about astral projection and hopefully, you'll be able to dwell and understand its deeper meaning.

Artykuł przybliża przebieg współpracy agenturalnej ks. Tadeusza Dajczera z aparatem bezpieczeństwa PRL. Stanowi on uzupełnienie biografii warszawskiego duchownego i omawia nieznane wcześniej fakty z jego życiorysu. W tekście przeanalizowano przebieg werbunku kapłana, który mógł zostać sfinalizowany na skutek szantażu paszportowego. Decydujące w tym zakresie okazało się odczytanie intencji ks. Dajczera, który za wszelką cenę chciał wyjechać do Rzymu. Współpraca w okresie studiów w Wiecznym Mieście nie była szczególnie efektywna, aczkolwiek Departament I MSW przez cały ten czas pozyskiwał od duchownego informacje. Po powrocie do Polski kapłan nie odmówił dalszych kontaktów z SB, czego efektem były jego rozmowy z funkcjonariuszami Departamentu IV MSW. Ksiądz Dajczer przekazywał im m.in. informacje dotyczące pracowników naukowych ATK, w tym sekretarzy kard. Stefana Wyszyńskiego: ks. Józefa Glempa i ks. Bronisława Piaseckiego. Warszawskiemu kapłanowi mogło się wydawać, że prowadzi z SB „grę”, ale jej ofiarami były osoby, na temat których donosił. To, że w przekonaniu ks. Dajczera przekazywał on „bezpiece” informacje ogólne i łatwo dostępne, nie zmienia faktu, iż szkodził osobom, o których mówił. Na niekorzyść kapłana przemawia także to, że jego współpraca z SB była długoletnia. Jego kontakty z SB trwały (z przerwami) 21 lat, a okres rejestrowanej współpracy łącznie 16 lat.

La tesi nelle sue tre parti si propone l'obiettivo di presentare la vita di Bernardino Ochino, parallelamente alle sue peregrinazioni attraverso l'Europa, e l'evoluzione della sua coscienza religiosa, e della sua dottrina, dai primi anni fino alla morte. Un'attenzione particolare verrà rivolta agli anni londinesi, all'analisi della Tragoedie, l'opera più rappresentativa di questa fase della sua vita, e all'influenza sul Paradiso Perduto di John Milton.

Chap. 5. In the Northern Netherlands, the biblical portrait historié for sacral and devotional purposes was contextually separated from the secular variant for domestic use, notwithstanding its religious subject matter. However, also after the dissolution of the catholic institutions, one could still find portraits on altarpieces, such Petrus Purmerent’s portrait as apostle on Wouter Crabeth’s Assumption of Mary (1628) for a clandestine church in Gouda. Although Catholics in the Republic had preference for New Testament scenes and marian depictions, Old Testament subjects could also be used for private portraits (e.g. Moyaert’s portrait of his own family in Abraham in Shechem). More conservative Roman Catholics deliberately held on to specific art formats such as the triptych, even for their private depictions (e.g. Gerrit Pietersz.’s Adoration with shepherds with the Stuyver-Den Otter family). In the Spanish Netherlands, on the other hand, portraits historiés still appeared unabatedly in eclesiastical art, mostly on epitaphs and altarpieces, although there were attempts to curtail disguised portraits in sacral art. From the sixteenth century onwards, portraits in the guise of religious figures were increasingly held in abhorrence and condemned by theologians as Molanus, Borromeo, and Paleotti. Profanity in religious art was prohibited by the Council of Trent, and as a result restrictions on the appearance of portraits in religious art were imposed by local church authorities in the Southern Netherlands. A ban on portraits on middle panels of altarpieces was issued at the Provincial Council of Mechlin (1607) and subsequent synods and decrees tried to put an end to the illegal dipiction of private persons, especially of those who did not contribute to a painting as donors. However, these decrees were rarely followed and clandestine portraits still were being painted in the centre of altarpieces. An additional problem – also for decanal control – was that many portraits could not be recognized as such, since it was difficult to discern between realistic models (sometimes recognisable as family members of a painter, as is the case with the many religious figures by Rubens) and “actual” portraits.

5. Het sacrale portrait historié in de katholieke kerk in de zeventiende eeuw 219
5.1. Het katholiek portrait historié in de zeventiende-eeuwse Republiek 219
5.2. Portraits historiés voor schuilkerken en privékapellen in de Republiek 227
HET DRIELUIK VAN DE FAMILIE DEN OTTER-STUYVER DOOR GERRIT PIETERSZ. (1601) 227
DE TENHEMELOPNEMING VAN MARIA DOOR WOUTER CRABETH (1628) 230
BERNARDUS VAN CLAIRVAUX BEKEERT DE HERTOG VAN AQUITANIË (1641) 233
HET PORTRAIT HISTORIÉ IN GOUDA EN CRABETHS ICONOGRAFISCHE BRONNEN 237
5.3. De theologische veroordeling van het religieuze portrait historié 239
VROEGE KRITIEKEN, HET CONCILIE VAN TRENTE EN JOHANNES MOLANUS 239
CARLO BORROMEO, GABRIELE PALEOTTI EN FEDERICO BORROMEO EN HET MODELLENVRAAGSTUK 243
5.4. Portretverbod in de Zuidelijke Nederlanden (1607) 246
5.5. De naleving van het portretverbod en sacrale portretten na 1607 250
ANTWERPEN 252
RUBENS’ PORTRETTEN VAN ANTWERPENAREN OP ALTAARSTUKKEN 256
MECHELEN EN BRUSSEL 259
BRUGGE EN GENT 261
NABESCHOUWING 265

Discover our new & forthcoming publications in the field of Medieval & Renaissance Studies with this new catalogue. It features the latest information on our books on Medieval Society, Urban History, Crusades, Church History, Religion, Philosophy, Languages & Literature, Art History, Book & Manuscript Studies, Architecture, Music, Scandinavian History,...

The archbishop of Riga and bishop of Tartu Johann Blankenfeld asked 1525 Russia for help against his Livonian opponents. Blankenfeld (†1527) originated from Berlin and acquired his positions in
Livonia due to his close relations to the papal curia and the Hohenzollern dynasty. He was an outsider in Livonian policy and come into acute conflict with local nobility and towns. Simultaneously, it was the time,
when the reformation ideas became popular in Livonia. The adversaries of Blankenfeld made use of his diplomatic contacts with Russia. They could effectively represent the bishop’s policy as dangerous and perfidious conspiracy with “non-Christians”. Blankenfeld stood some time under arrest in his residence castle Rauna and left then Baltics in 1526 being eliminated from Livonian internal affairs. Blankenfeld himself denied the conspiracy and claimed that he contacted Russians on behalf of the Pope. The bishop intermediated also the diplomacy between Vasili III of Moscow and Albrecht of Prussia; the latter gained in 1521 Russian funding for his war against the King of Poland. Thus Blankenfeld in point of fact asking Muscovian support acted like his patron some years earlier. There is no detailed information about the claimed papal mandate for Blankenfeld. He indeed had correspondence with the famous Pskov dyak Misyur Munekhin. It is not impossible, that they even could meet personally.
Keywords: Livonia, Russia, Tartu, Pskov, Vasili III, Reformation, papacy.

- GEORGE Philippe, Qui est Charles d’Argenteau ?, p. 1
- PIRENNE-HULIN Françoise, Le vestiaire liturgique de Mgr Charles d’Argenteau, p. 2-3
- LHOIST-COLMAN Berthe & COLMAN Pierre, La chapelle de Mgr Charles d’Argenteau, p. 4
- WATTIEZ René, Les décorations de Mgr d’Argenteau, p. 5

Resumen: El objetivo de esta comunicación es el estudio de la fundación conventual clariana que se dio en el País Vasco durante la Edad Moderna. Para ello, se realizará una exposición de los fundadores y de los conventos fundados, lo que nos permitirá ver el origen de estos fundadores, su pertenencia a distintos extractos sociales, el por qué de esas fundaciones y las consecuencias que éstas tuvieron en el medio en el que fueron creadas.

Abstract: The aim of this paper is to examine the foundation of convents of the Order of Saint Clare in the Basque Country during the Early Modern Age. To this purpose, the study will give an account of the founders and of the convents that they established; and this will they had on the environment in which they were set.

The following primary source contains the opinion of Col. Stanisław
Morawski, the head of the anti-Church Fourth Department of the communist Interior Ministry, about the functioning of the Polish Episcopate during the late 1960s. The author of the document analyzed the mutual relationships between the hierarchs of the Catholic Church in Poland, focusing on the attitudes of the bishops towards Cardinal Stefan
Wyszyński. The value of the document lies in the fact that it reconstructs
the thinking of the leadership of the secret police about the internal
relations within the Polish Episcopate.

In the spring of 1848, already after the ides of March, on 6 April, before the passing of the April Laws that established the constitutional monarchy, the enthusiastic newspaper reader could raise an eyebrow when picking up the newest issue of the Nemzeti Ujság [The National Newspaper]. Right next to the Bishop of Kassa's article reflecting on the reform movements in Europe, there was a short open letter by János Szerenespataki. He addressed his letter to fellow priests, for whom he had a lot of respect, but who, to his despair, had a shaved face and always wore a cassock. The letter aimed to convince the priests to keep their moustaches and beards, and, when they are not practising their clerical duties, exchange their priestly robes for black atillas decorated with braids. Quite soon, the open letter raised the attention of the community, and serious social debate unfolded in the various newspapers of the era, such as the Nemzeti Ujság [The National Newspaper], the Reform, the Budapesti Híradó [Budapest News], the Márczius Tizenötödike [March Fifteenth], but most of all in the journal of the Hungarian Catholic Church, Religio és Nevelés [Religion and Education]. The underlying motives, however, should be taken into account. Why did the author of the open letter contend with his peers considering both the issue of growing a moustache and a beard and wearing a secular dress? Masculine vanity was not the reason why he had left his collar in the sacristy and grew a beard and a moustache, and it was not out of extravagance that he encouraged his fellow priests to follow his example. Could it be possible that the way to understand his real moives is through the early history of the discourse on the Hungarian national character? In my study, I seek to answer these questions, all the while shedding light on how the only begotten Son of God, Jesus Christ, is related to this all.

When referring to the different terms used to designate burials, Isidore of Seville explains the etymology of monumentum by its commemoriative function: ´monuments, therefore, are what serve to awanken memories (of the deceased) in the mind´. Communal remembrance and celebration of the deceased found expression in several types of observances during the Middle Ages; teh importance given these rituals is reflected in medieval tomb imagery. At the same time, sepulchral art was also conceived as a means of pastoral propaganda.

Depois de ter visto o filme “O Nome da Rosa”, o qual tive grande interesse pelo contexto histórico e pela grande qualidade do filme, tive ainda mais interesse em saber mais sobre estas questões, sabendo, é claro, que esta história em específico seria uma história fictícia, mas com um contexto base muito importante e com assuntos tão reais quanto atuais. Tive interesse e foi me dada a ideia de escrever sobre este contexto histórico, um contexto histórico medieval, que ocorre em um período em que a Igreja Católica tinha grande poder, mas também grandes divisões.

The main focus of the study was made on the understanding of the role of the orthodox clergy in the educational projects of the Catherine's epoch in Russia (1760-1780). These projects were proposed by the representatives of the different European confessions and assumed completely different scenarios for the participation of the clergy in the "enlightening" of the people. This report shows the fundamental uncertainty and controversy of the priest's position within the framework of the planned reform. We interpret the choice that was made at the end: the experience of the Habsburg empire was closer to Russia than the experience of Protestant England and the revolutionary projects of the French Enlightenment. Within this framework a system of state public education was created, but without any participation of the orthodox clergy.

Il ne s'agit pas de concevoir le groupe scout comme une communauté
ecclésiale autonome: la vie ecclésiale ne se réalise que dans la rencontre et l'interaction des groupes et des personnes qui la composent. Une trop grande autonomie conduirait inévitablement à un repli sur soi. C'est pourquoi les liens institutionnels sont aussi là pour garantir l'ouverture
du mouvement à tous: à l'Église et au monde.

The Cistercian monastery in Obra was suppressed by the Prussian government in 1835-1836, forty years after the last partition of Poland. This meant the end of the presence of the Cistercian religious order in Obra after six centuries of tradition which to a great extent shaped the village and surrounding areas. The pastoral work in Obra needed to be reorganized and the diocesan clergy took over the former Cistercian responsibilities. Diocesan priests became pastors of the parish for nearly 100 years, until 1926-1927, when another religious congregation – Oblates of Mary Immaculate – established themselves in the monastery and the parish. The article describes in detail the events related to the suppression of the Cistercian monastery and its consequences – both material and personal – for the parish. It was to be an introduction to an extended period of 90 years of diocesan pastoral ministry in Obra.

This paper suggests that it is largely a want of notional distinctions which fosters the "explanatory gap" that has beset the study of consciousness since T. Nagel's revival of the topic. Modifying Ned Block's controversial claim that we should countenance a "phenomenal module" which exists in its own right, we argue that there is a way to recuperate the intuitions he appeals to without engaging in an onerous reification of the facet in question. By renewing with the full type/token/tone trichotomy developed by C. S. Peirce, we think the distinctness Block (rightly) calls attention to can be seen as stemming not from any separate module lurking within the mind, but rather from our ability to prescind qualities from occurrences.

In occasione dell'appuntamento settimanale dell’VIII rassegna concertistica "Domenica in Concerto”, 43° stagione di cultura musica e spettacolo (2017) proposta dall'Ente Concerti "Alba Pani Passino" di Oristano, ospitata presso la sala San Pio X del Museo Diocesano Arborense, è stato presentato un breve profilo storico-artistico della torre campanaria della Cattedrale di Oristano (XIV-XVIII secolo), seguendo le ipotesi maggiormente accreditate tra gli storici dell’arte e le più recenti acquisizioni.

La formation sacerdotale dans l'Église catholique en France au XIXe siècle s'appuie sur un environnement matériel, une structuration du temps et de l'espace, une vie collectivisée dans les séminaires. Elle fait incorporer des habitudes constituant une habitude, le tropos sacerdotal, qui est l'être propre du prêtre. Elle donne ainsi une identité à un clergé d'origine rurale et paysanne, et assure une forme d'ascension sociale par l'acquisition d'une civilisation des mœurs pratiquée par les élites. Ce modèle est remis en cause à partir des années 1860-1880, notamment dans les congrégations. Le prêtre doit en effet s'inscrire dans une société suscitant des habitudes quotidiennes inédites, pour lesquelles il n'est pas de modèle. De plus, le « mouvement catholique » suppose une proximité plus grande avec les habitudes communes, afin d'agir efficacement. L'identité sacerdotale est ainsi bouleversée à la fin du XIXe siècle, alors que surgit la laïcisation républicaine et la crise moderniste.