DOCSLIB.ORG

An Essay in Universal History

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
An Essay in Universal History AN ESSAY IN UNIVERSAL HISTORY From an Orthodox Christian Point of View VOLUME I. THE AGE OF FAITH (TO 1453) PART 2: from 800 to 1453 Vladimir Moss © Copyright Vladimir Moss. All Rights Reserved, 2017. 1 If the Emperor forgets the fear of God, he will inevitably fall into sin and be changed into a despot, he will not be able to keep to the customs established by the Fathers, and by the intrigues of the devil he will do that which is unworthy and contrary to the commandments of God, he will become hateful to the people, the senate and the Church, he will become unworthy to be called a Christian, he will be deprived of his post, will be subject to anathema, and, finally, will be killed as the ‘common enemy’ of all Romans, both ‘those who command’ and ‘those who obey’. Emperor Constantine VII, On the Government of the Empire. It is wonderful how, from the time when Pope Nicholas I tried to bring about the divorce between the two Churches, the downward course of Rome proceeded with such rapidity that one could not but recognize God’s finger on the wall, “Mene, mene, tekel, upharsin!” Joseph Overbeck. The judgement of God is higher than that of Rome… Pope Sylvester II (997). The Pope is truly the vicar of Jesus Christ, anointed of the Lord, set between God and man, lower than God but higher than man, who judges all and is judged by no-one. Pope Innocent III. The people should be led, not followed, as God has ordained… Those who say, ‘The voice of the people is the voice of God,’ are not to be listened to, for the unruliness of the mob is always close to madness. Deacon Alcuin of York to Charlemagne. The Lord commands us not to keep silent when the faith is in danger. Nobody can say: "But who am I to speak" A priest or a ruler? No. A soldier, or a peasant? No, I am a poor man who worries only about his daily bread. It is not my affair to speak, or to worry about this." Alas! Will the stones cry out, while you keep silent? St. Theodore the Studite. Every law framed by man bears the character of a law exactly to that extent to which it is derived from the law of nature. But if on any point it is in conflict with the law of nature, it at once ceases to be a law; it is a mere perversion of the law. Thomas Aquinas. Let Caesar honor Peter as a first-born son should honor his father, so that, refulgent with the light of paternal grace, he may illumine with greater radiance the earthly sphere over which he has been set by Him who alone is Ruler of all things spiritual and temporal… Dante, De Monarchia. There can be no compromise between truth and falsehood. St. Mark of Ephesus. 2 3 V. THE PAPAL DESPOTISM 6 46. CHARLEMAGNE AND POPE LEO III 7 47. THE FALL OF THE POPES: (1) FROM NICHOLAS I TO JOHN VIII 19 48. THE GROWTH OF FEUDALISM 28 49. THE ENGLISH AND GERMAN MONARCHIES 37 50. THE FALL OF THE POPES: (2) FROM SERGIUS IV TO LEO IX 52 51. THE NORMAN CONQUEST OF ENGLAND 68 52. THE FALL OF THE POPES: (3) FROM NICHOLAS II TO GREGORY VII 77 53. THE CRUSADES AND THE THEORY OF THE JUST WAR 90 54. ROMAN LAW, THE PAPACY AND MEDIEVAL KINGSHIP 97 55. HERETICS AND JEWS 109 56. THE APOTHEOSIS OF PAPISM 121 57. THOMAS AQUINAS ON NATURAL LAW 127 58. UNAM SANCTAM AND DE MONARCHIA 133 59. PROTO-PROTESTANTISM: (1) WILLIAM OF OCKHAM AND MARSILIUS OF PADUA 138 60. PROTO-PROTESTANTISM: (2) PEASANTS, LOLLARDS AND TABORITES 144 61. PROTO-PROTESTANTISM: (3) THE CONCILIAR MOVEMENT 151 VI. THE ZENITH OF NEW ROME 160 62. ST. PHOTIUS THE GREAT AND CHURCH-STATE RELATIONS 161 63. MIGHT AND RIGHT IN BYZANTIUM 169 64. THE FIRST BULGARIAN EMPIRE 176 65. ST. VLADIMIR THE GREAT 181 66. THE YEAR 1000: APEX OF MONARCHISM 190 67. THE RIGHTS OF THE ORTHODOX AUTOCRAT 196 VII. THE DECLINE AND FALL OF NEW ROME 200 68. THE SLIDE TOWARDS ABSOLUTISM 202 69. KIEVAN RUS’ 213 70. ST. ANDREW OF BOGOLIUBOVO 221 71. THE NICAEAN EMPIRE AND ROYAL ANOINTING 227 4 72. THE GEORGIAN MONARCHY 237 73. ST. SAVA AND SERBIAN AUTOCEPHALY 243 74. ST. ALEXANDER NEVSKY AND THE MONGOL YOKE 246 75. MOUNT ATHOS AND THE COUNCIL OF LYONS 250 76. THE CRISIS OF BYZANTINE STATEHOOD 259 77. THE RISE AND FALL OF THE SERBIAN EMPIRE 268 78. THE RISE OF MUSCOVY 277 79. ST. MARK OF EPHESUS AND THE COUNCIL OF FLORENCE 284 80. THE FALL OF CONSTANTINOPLE 297 CONCLUSION: AUTOCRACY, DESPOTISM AND DEMOCRACY 308 5 V. THE PAPAL DESPOTISM 6 46. CHARLEMAGNE AND POPE LEO III For centuries, and in spite of the intermittent expression of papist ideas1, the Roman Papacy had seen itself as part of the Byzantine Empire and a vital link with the four patriarchates of the East. This position was reinforced in a cultural sense during the period of the “Byzantine papacy” of the seventh and early eight centuries, when several of the Popes were Greek or Syrian in origin, and many eastern monks fled to Rome to escape persecution by Monothelite or Iconoclast emperors. Even when the Emperor Leo deprived the papacy of its lands in Southern Italy and the Balkans, the Popes still looked to New Rome as the capital of the Christian oikoumene. They still commemorated the eastern emperors at the Liturgy, and still used the emperors’ coinage. East and West still constituted one Christian world… However, the relationship began to undergo strain when the Lombards penetrated further south into Italy, and Leo, occupied with his Muslim enemies in the East, could offer the papacy no military support. The Popes in desperation looked for other defenders, and found them in – the Franks… The first act that “brought the Franks into Italy” was the blessing by Pope Zachariah of a dynastic coup d’état in Francia. The last Merovingian rulers were weak and ineffective: real power was concentrated in the hands of their “mayors” or prime ministers. Pope Zachariah – the last of the Greek popes2 – had already been heavily engaged in the reorganization of the Frankish Church through his legate in Francia, St. Boniface, the English Apostle of Germany. In 751 the Frankish mayor, Peppin III, Charles Martel’s grandson, sent envoys to him to ask “whether it was just for one to reign and for another to rule”. Zachariah took the hint and blessed the deposition of Childeric III and the anointing of Peppin by St. Boniface in his place. This was a revolutionary act: removing legitimate dynasties and putting upstarts in their place is not usually considered the business of churchmen... Be that as it may, Zechariah’s, successor, Stephen II, a Roman aristocrat, greatly increased the links with “the most Christian king of the Franks”. Having been deserted by the iconoclast eastern emperor at a moment when Rome was in great peril from the Lombards, he crossed the Alps and in the summer of 754 gave Peppin the title of “patrician”, re-consecrated him and his queen and blessed him and his successors to rule in perpetuity. 1 Perhaps the earliest was in 608, when the tyrant emperor Phocas gave Pope Boniface IV the title “Vicar of Christ”, while reserving for himself the title, “Christ’s deputy in the East”. 2 Andrew Louth writes: “From 680 to 751, or more precisely from the accession of Agatho in 678 until Zacharias’ death in 751 – the popes, with two exceptions, Benedict II and Gregory II, were Greek in background and speakers of Greek, which has led some scholars to speak of a ‘Byzantine captivity’ of the papacy. This is quite misleading: most of the ‘Greek’ popes were southern Italian or Sicilian, where Greek was still the vernacular, and virtually all of them seem to have made their career among the Roman clergy, so, whatever their background, their experience and sympathies would have been thoroughly Roman” (Greek East and Latin West, Crestwood, NY: St. Vladimir’s Seminary Press, 2007, p. 79). 7 Perhaps Peppin’s first consecration was deemed to have been illegitimate in that the last Merovingian king, Childeric, was still alive. Or perhaps this second anointing had a deeper significance. Whether Stephen already had this in mind or not, it came to signify the re-establishment of the Western Roman Empire, with its political capital north of the Alps, but its spiritual capital, as always, in Rome. For in exchange, the Franks became the official protectors of Rome instead of the Eastern emperors, whose subjects the Popes now ceased to be.3 Moreover, from this time the popes stopped dating their documents from the emperor’s regnal year, and began to issue their own coins.4 Peppin more than fulfilled his side of the bargain: he defeated the Lombards, restored the Pope to Rome and gave him the former Byzantine exarchate of Ravenna, thereby laying the foundation for the Papal States and the role of the Popes as secular as well as spiritual rulers. As Joseph Overbeck writes: In exchange for receiving anointing from Pope Stephen Pepin had had “to sign a document by which he engaged himself to conquer the Exarchate, which the Longobards had wrested from the hands of the Byzantine Emperor, and to hand it over to the Pope. Pepin accomplished the conquest. When the Emperor sent his Legates to reclaim his lawful property, Pepin referred to the Pope as owner.
Load more

Recommended publications
  • Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549
    “JUST AS THE PRIESTS HAVE THEIR WIVES”: PRIESTS AND CONCUBINES IN ENGLAND, 1375-1549 Janelle Werner A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2009 Approved by: Advisor: Professor Judith M. Bennett Reader: Professor Stanley Chojnacki Reader: Professor Barbara J. Harris Reader: Cynthia B. Herrup Reader: Brett Whalen © 2009 Janelle Werner ALL RIGHTS RESERVED ii ABSTRACT JANELLE WERNER: “Just As the Priests Have Their Wives”: Priests and Concubines in England, 1375-1549 (Under the direction of Judith M. Bennett) This project – the first in-depth analysis of clerical concubinage in medieval England – examines cultural perceptions of clerical sexual misbehavior as well as the lived experiences of priests, concubines, and their children. Although much has been written on the imposition of priestly celibacy during the Gregorian Reform and on its rejection during the Reformation, the history of clerical concubinage between these two watersheds has remained largely unstudied. My analysis is based primarily on archival records from Hereford, a diocese in the West Midlands that incorporated both English- and Welsh-speaking parishes and combines the quantitative analysis of documentary evidence with a close reading of pastoral and popular literature. Drawing on an episcopal visitation from 1397, the act books of the consistory court, and bishops’ registers, I argue that clerical concubinage occurred as frequently in England as elsewhere in late medieval Europe and that priests and their concubines were, to some extent, socially and culturally accepted in late medieval England.
    [Show full text]
  • By Rachel Stone
    Exploring minor clerics in early medieval Tuscany by Rachel Stone Reti Medievali Rivista, 18, 1 (2017) <http://www.retimedievali.it> Firenze University Press Reti Medievali Rivista, 18, 1 (2017) <http://rivista.retimedievali.it> ISSN 1593-2214 © 2017 Firenze University Press DOI 10.6092/1593-2214/5076 Exploring minor clerics in early medieval Tuscany* by Rachel Stone The article examines minor clerics (clerici) in Carolingian texts. Comparing episcopal capitu- laries from Italy and Francia suggests that clerici played a more prominent role in Italian church life. An analysis of charters from the monastery of Monte Amiata reveals a high proportion of clerici. They appear as a rurally-based group, with varying levels of education, but of some local social standing, and were often mature men with children. The prevalence of such clerici may be related to the northern Italian structure of pievi, and the opportunities these provided for mixed patterns of father-son and uncle-nephew inheritance of church office. The blurring of the lay/clerical divide by such clerici may have particularly worried eleventh-century church reformers coming to Italy from other regions of Western Europe. Il saggio intende fornire una panoramica sui chierici minori nelle fonti di età carolingia, che, a partire dai capitolari episcopali, mostrano un ruolo assai più rilevante in area italica rispetto alle coeve dinamiche osservabili sul suolo francese. Tra le fonti, sono soprattutto le carte – det- tagliatamente analizzate – provenienti dall’archivio del monastero di San Salvatore al Monte Amiata a mostrare una consistente presenza di clerici. Essi appaiono generalmente come un gruppo a forte radicamento rurale, differenziato al proprio interno secondo livelli non omo- genei di educazione e alfabetizzazione, ma di una qualche eminenza sociale in ambito locale e con larga presenza di individui adulti con prole.
    [Show full text]
  • Relationship Between Church and State, Canon Law and Civil Law: Problems and Prospects
    IUSTITIA Vol. 9, No. 1 (June 2018) Page: 11-50 RELATIONSHIP BETWEEN CHURCH AND STATE, CANON LAW AND CIVIL LAW: PROBLEMS AND PROSPECTS Paul Pallatir First of all the author examines the Lateran Pacts between the Holy See and the Italian State which constitutes the foundation for the relationship between the Catholic Church and the State even in modern times. Then an overview of the teaching of Vatican II on the autonomy and independence of the Church and civil society in their respective fields is presented, indicating the possibility and manner of observing canon law in democratic, theocratic, confessional, secular, atheistic or totalitarian states. After attempting a compendium of the canons on the theme, the final sections are dedicated to highlight the principles and directives provided by the Codes of canon law regarding the relationship between canon law and civil law, followed by the exemplification of three particular themes: marriage, temporal goods of the Church and penal law. 1. Introduction The Christian faithful, including cardinals, bishops, priests, religious and lay people, are at the same time members of the Church and citizens of a nation. Hence their life and activities are regulated by two orders, canonical and civil, deriving rights and obligations from both. Hence the peaceful life of Christian citizens in any country depends on the harmonious and equilibrated application of canon law and civil Prof. Paul Pallath holds doctorate in Eastern canon law from the Pontifical Oriental Institute in Rome and in Latin canon law from the Pontifical Lateran University. From 1995 to 2011 he rendered service as an official of the Congregation for Divine Worship and the Discipline of the Sacraments and then for two years as an official of the Tribunal of the Roman Rota.
    [Show full text]
  • A Fatalidade Do Diálogo Estado-Religião
    RUI ANTÓNIO COSTA OLIVEIRA A FATALIDADE DO DIÁLOGO ESTADO-RELIGIÃO Registos identificados em vários dos contextos históricos da Monarquia e da República Portuguesa, da Modernidade ao Tratado de Lisboa Dissertação apresentada para a obtenção do Grau de Mestre em Ciência das Religiões, no Curso de Mestrado em Ciência das Reli- giões, conferido pela Universidade Lusófona de Humanidades e Tecnologias. Orientador: Prof. Dr. PAULO MENDES PINTO Universidade Lusófona de Humanidades e Tecnologias Faculdade de Ciência Política, Lusofonia e Relações Internacionais Lisboa 2010 A FATALIDADE DO DIÁLOGO ESTADO-RELIGIÃO A grande individualidade, resultado dos progressos d’este século, vae tornando impos- síveis todas as supremacias, tanto na religião, como no estado, como na arte. É para onde confluem todos os esforços, todas as luctas; é o móbil da acção na Europa moderna. TEÓFILO BRAGA, As Theocracias Litterarias, Lisboa, Typographia Universal, 1865, p. 5 2 A FATALIDADE DO DIÁLOGO ESTADO-RELIGIÃO Resumo Neste trabalho, propomo-nos elencar os vários «instrumentos políticos» de que se têm socorrido, de uma forma geral, o Poder instituído, e, de uma forma particular, o Estado Português, para a regulação das relações de carácter religioso dos cidadãos, entre si – nas suas várias expressões confessionais – e entre estes e o Estado – na diversidade dos canais institucionais de comunicação e de interacção. O enfoque é o da realidade nacional portuguesa, desde a Modernidade (de uma forma pontualizada) e o período que decorre da promulgação da Constituição Portuguesa de 1976 até à assinatura do Tratado de Lisboa, em 13 de Dezembro de 2007, que criou a União Europeia, e que entrou em vigor em 1 de Dezembro de 2009.
    [Show full text]
  • The Corpus Iuris Civilis in the Middle Ages Brill’S Studies in Intellectual History
    The Corpus Iuris Civilis in the Middle Ages Brill’s Studies in Intellectual History General Editor A. J. Vanderjagt, University of Groningen Editorial Board C. S. Celenza, Johns Hopkins University, Baltimore M. Colish, Oberlin College J. I. Israel, Princeton University J. D. North, University of Groningen W. Otten, Utrecht University VOLUME 147 The Corpus Iuris Civilis in the Middle Ages Manuscripts and Transmission from the Sixth Century to the Juristic Revival by Charles M. Radding and Antonio Ciaralli LEIDEN • BOSTON 2007 On the cover: Cologne, Historisches Archiv, W. 328, f. 31r. This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication data A C.I.P. record for this book is available from the Library of Congress. 371.82968'0747'1– ISSN 0920–8607 ISBN-13: 978 90 04 15499 5 ISBN-10: 90 04 15499 X © Copyright 2007 by Koninklijke Brill NV, Leiden, The Netherlands. Koninklijke Brill NV incorporates the imprints Brill, Hotei Publishing, IDC Publishers, Martinus Nijhoff Publishers and VSP. All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910, Danvers, MA 01923, USA. Fees are subject to change. printed in the netherlands For Armando Petrucci and in memory of Paola Supino Martini CONTENTS Abbreviations .............................................................................
    [Show full text]
  • Benedict XVI's “Hermeneutic of Reform” and Religious Freedom
    Nova et Vetera, English Edition, Vol. 9, No. 4 (2011): 1029 –54 1029 Benedict XVI’s “Hermeneutic of Reform” and Religious Freedom MARTIN RHONHEIMER Pontifical University of the Holy Cross Rome, Italy I. Continuity or Rupture: How Did Vatican II Understand the Church’s Relation with the Modern World? 1 INAnotable Christmas message given before the Roman Curia on December 22, 2005, Pope Benedict XVI cautioned against a widespread interpretation of the Second Vatican Council which would posit that the Church after the Council is different than the “preconciliar” Church. Benedict called this erroneous interpretation of the Council a “hermeneutic of discontinuity and rupture.” 1 The present article first appeared in German in Die Tagespost 115 (26 September 2009): 14, and online at KATH.NET, 28 September 2009 (www.kath.net/ detail.php?id=24068). A Spanish translation of the article appeared in the Appen - dix I of M. Rhonheimer, Cristianismo y laicidad: Historia y actualidad de una relación compleja, Ediciones (Madrid: Rialp, 2009), 167–79. The version presented here includes the text of that article in its entirety, expanded and provided with an appendix, which deals with specific questions concerning the continuity and infallibility of the ordinary universal magisterium, questions inherent to the prob - lem discussed here. This expanded version was first published in French as “L’«herméneutique de la réforme» et la liberté de religion,” in the French edition of Nova et Vetera 85 (2010): 341–63 (online: www.novaetvetera.ch/Art%20Rhon - heimer.htm) and in a slightly abridged version in Die Neue Ordnung 65, no. 4 (August 2011): 244–61.
    [Show full text]
  • The Ordination of Women in the Early Middle Ages
    Theological Studies 61 (2000) THE ORDINATION OF WOMEN IN THE EARLY MIDDLE AGES GARY MACY [The author analyzes a number of references to the ordination of women in the early Middle Ages in light of the meaning given to ordination at that time and in the context of the ministries of early medieval women. The changing definition of ordination in the twelfth century is then assessed in view of contemporary shifts in the understanding of the sacraments. Finally, a brief commentary is presented on the historical and theological significance of this ma- terial.] N HER PROVOCATIVE WORK, The Lady was a Bishop, Joan Morris argued I that the great mitered abbesses of the Middle Ages were treated as equivalent to bishops. In partial support of her contention, she quoted a capitulum from the Mozarabic Liber ordinum that reads “Ordo ad ordin- andam abbatissam.”1 Despite this intriguing find, there seems to have been no further research into the ordination of women in the early Middle Ages. A survey of early medieval documents demonstrates, however, how wide- spread was the use of the terms ordinatio, ordinare, and ordo in regard to the commissioning of women’s ministries during that era. The terms are used not only to describe the installation of abbesses, as Morris noted, but also in regard to deaconesses and to holy women, that is, virgins, widows, GARY MACY is professor in the department of theology and religious studies at the University of San Diego, California. He received his Ph.D. in 1978 from the University of Cambridge. Besides a history of the Eucharist entitled The Banquet’s Wisdom: A Short History of the Theologies of the Lord’s Supper (Paulist, 1992), he recently published Treasures from the Storehouse: Essays on the Medieval Eucharist (Liturgical, 1999).
    [Show full text]
  • Dignitatis Humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty
    THE CATHOLIC UNIVERSITY OF AMERICA Dignitatis humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Barrett Hamilton Turner Washington, D.C 2015 Dignitatis humanae and the Development of Moral Doctrine: Assessing Change in Catholic Social Teaching on Religious Liberty Barrett Hamilton Turner, Ph.D. Director: Joseph E. Capizzi, Ph.D. Vatican II’s Declaration on Religious Liberty, Dignitatis humanae (DH), poses the problem of development in Catholic moral and social doctrine. This problem is threefold, consisting in properly understanding the meaning of pre-conciliar magisterial teaching on religious liberty, the meaning of DH itself, and the Declaration’s implications for how social doctrine develops. A survey of recent scholarship reveals that scholars attend to the first two elements in contradictory ways, and that their accounts of doctrinal development are vague. The dissertation then proceeds to the threefold problematic. Chapter two outlines the general parameters of doctrinal development. The third chapter gives an interpretation of the pre- conciliar teaching from Pius IX to John XXIII. To better determine the meaning of DH, the fourth chapter examines the Declaration’s drafts and the official explanatory speeches (relationes) contained in Vatican II’s Acta synodalia. The fifth chapter discusses how experience may contribute to doctrinal development and proposes an explanation for how the doctrine on religious liberty changed, drawing upon the work of Jacques Maritain and Basile Valuet.
    [Show full text]
  • Concordats As Instruments for Implementing Freedom of Religion
    Universal Rights in a World of Diversity. The Case of Religious Freedom Pontifical Academy of Social Sciences, Acta 17, 2012 www.pass.va/content/dam/scienzesociali/pdf/acta17/acta17-fumagalli.pdf Concordats as Instruments for Implementing Freedom of Religion Ombretta Fumagalli Carulli 1. ‘Historia concordatorum, historia dolorum’? Is this curial adage – with which in the past Concordats were criticized as mutual concessions of privileges between Church and State – still relevant today? Drawing on a question of a prominent member of the Italian Con- stituent Assembly, Giuseppe Dossetti (who was also a canon lawyer): are Concordats a ‘bad deal for the Church’? In order to answer, I would preliminarily clarify that Concordats are in- ternational treaties between two entities, the State and the Catholic Church, both sovereign in their own domain respectively, the temporal and the spir- itual one. They are just tools, in themselves they are neither good nor bad. They become good or bad depending on their contents. It would be interesting to retrace the historical development of Con- cordats in order to detect whether and how they have guaranteed freedom of religion in its three aspects, institutional, collective and individual. We could start with an initial arrangement (basically a concordat) still under emperor Commodus in Roman times, which allows a temporary cessation of persecution against Christians, to find that it guarantees religious freedom as a minimum existential level: the freedom to live as Christians. Or, for a formal agreement to ensure the libertas Ecclesiae, we refer to the Concordat of Worms (1122), which in the Middle Ages ended the Investiture Contro- versy, freeing the Church from the power of the Princes.
    [Show full text]
  • International Marian Research Institute
    INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Stuart Schafer The Dwelling of God The Theology behind Marian Ark of the Covenant Typology of the First Millennium Volume 1 of 2 Chapters Figures and Tables A Dissertation submitted in partial fulfillment of the requirements for the degree Doctorate of Sacred Theology with specialization in Marian Studies Director: Bertrand Buby, SM Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton OH 45469-1390 2020 Vidimus et approbamus: Bertrand Buby, S.M., S.T.D. – Director Johann Roten, S.M., S.T.D – Revisore Sebastien Abalodo, S.M., S.T.D – Revisore Daytonensis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 23 Novembri 2020. The Dwelling of God: The Theology Behind Marian Ark of the Covenant Typology of the First Millennium Table of Contents Chapter 1. Background .................................................................................................................... 1 Introduction ...................................................................................................................................... 1 Outline ............................................................................................................................................... 1 1.1 Status Quaestionis .................................................................................................................
    [Show full text]
  • ''Was There a Carolingian Italy?'' Politics Institutions and Book Culture
    ”Was there a Carolingian Italy?” Politics institutions and book culture François Bougard To cite this version: François Bougard. ”Was there a Carolingian Italy?” Politics institutions and book culture. Clemens Gantner; Walter Pohl. After Charlemagne: Carolingian Italy and its Rulers, Cambridge University Press, pp.54-82, 2020, 9781108840774. 10.1017/9781108887762.007. halshs-03080753 HAL Id: halshs-03080753 https://halshs.archives-ouvertes.fr/halshs-03080753 Submitted on 16 Jul 2021 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. [paru dans: After Charlemagne: Carolingian Italy and its Rulers, éd. Clemens Gantner et Walter Pohl, Cambridge Cambridge University Press, 2020, p. 54-82.] François Bougard ‘Was there a Carolingian Italy?’ Politics, institutions, and book culture* ‘The Carolingians in Italy’ is a literary myth. In order to account for the installation of the Franks on the Italian peninsula, our manuals have clung to a received vulgate. They assert that Pippin the Short and then Charlemagne allied themselves with the papacy, at the pope’s request, in order to stave off the Lombard threat against the Exarchate of Ravenna and defend the interests of the Holy See. But at the end of the tenth century, south of Rome, the story included other elements.
    [Show full text]
  • Il Rogo Degli Eretici Nel Medioevo
    Alma Mater Studiorum – Università di Bologna DOTTORATO DI RICERCA IN FILOLOGIA ROMANZA E CULTURA MEDIEVALE Ciclo XXV Settore Concorsuale di afferenza: 11 A/1 Settore Scientifico disciplinare: M STO /01 IL ROGO DEGLI ERETICI NEL MEDIOEVO Presentata da: Samuel Sospetti Coordinatore Dottorato Relatore Renzo Tosi Lorenzo Paolini Esame finale anno 2013 IL ROGO DEGLI ERETICI NEL MEDIOEVO Introduzione...................................................................................................................................... p. 1 CAP. I: I FONDAMENTI NORMATIVI DELLA PENA DEL ROGO 1. La pena di morte nei confronti degli eretici nella legislazione tardo- antica……………………………………………………………….………………………..……… .p. 5 2. Il Decretum di Graziano e la riflessione dei giuristi sulla condanna a morte degli eretici...........................................................................................................................p. 10 3. La procedura penale nei confronti degli eretici prima dell’Inquisizione e la repressione dell'eresia nella legislazione pontificia (XII-XIII secc.)…………………………………………………………………............................................p. 25 4. La comparsa del rogo nella legislazione federiciana..........................................p. 39 5. L’introduzione della pena del rogo nella legislazione statutaria...............................................................................................................................p. 45 6. Il rogo nella procedura inquisitoriale e il processo post mortem.................p. 55 CAP. II:
    [Show full text]