The Transculturation of Exile: Visual Style and Identity in the Frescoes of the Aula Maxima at St

Total Page：16

File Type：pdf, Size：1020Kb

The Transculturation of Exile 89 Chapter 3 The Transculturation of Exile: Visual Style and Identity in the Frescoes of the Aula Maxima at St. Isidore’s (1672) As you enter the Aula Maxima, or great hall, at St. Isidore’s Irish Franciscan College, your attention is immediately drawn to the four large portraits of the friar scholars along the eastern wall, from left to right: Luke Wadding (founder of the college), Anthony Hickey (Wadding’s assistant), John Colgan (student and master of studies at St. Anthony’s, Louvain, and editor of the Acta Sanc torum, 1645), and John Punch, (professor at St. Isidore’s) (figs. 3.1–3.4). Each wears the brown Franciscan habit and sandals and is seated at a desk, where texts are open for both reading and writing; at least three of them hold a pen in hand. Each is in a book-lined cell, where we can read some of the titles on the spines of the books that fill their shelves. Atop each portrait we can see a Latin epigram painted in italics, surrounded by a decorative golden border, also painted to give the illusion of a frame. Below each portrait is a biography of each sitter painted in Roman capitals that gives the illusion that they were cut into marble. The colors that predominate are the muted tan of the vellum of the book spines and the grey green of the walls, relieved only by the light com- ing from the windows depicted in Wadding’s and Hickey’s portraits and cast in shadows in those of Colgan and Punch. The light focuses attention on their faces.1 Facing the scholar friars, on the western side of the room, we find four parallel portraits of friar bishops: Maurice O’Fihely (like Wadding, a great scholar of Duns Scotus); Hugh MacCaughwell (the teacher of Anthony Hickey); Flaithrí Ó Maolchonaire (Florence Conry), founder of the Franciscan College of Louvain where Colgan studied); and Thomas Fleming (student, professor, and guardian at Louvain)2 (figs. 3.5–3.8). Their surroundings are more elabo- rate than those in the portraits of the friars on the opposite wall. The floors in the bishops’ portraits are marble as opposed to wood; the windows are draped with velvet curtains. Atop each table covered in cloth stands the bishop’s miter. While the open texts surrounding O’Fihely and MacCaughwell distinguish them for scholarship, one text lies open on Conry’s desk, and Fleming holds a 1 A restoration of the Aula Maxima at St. Isidore’s was completed in 2015 that substantially brightened the colors. The plates for this book were taken in 2007. 2 I am grateful to Mícheál Mac Craith for pointing out this pairing of portraits. © Koninklijke Brill NV, Leiden, 2018 | doi 10.1163/9789004335172_005 90 Chapter 3 Figure 3.1 Emanuele da Como, Luke Wadding (Aula Maxima, S. Isidoro, Rome).

Copy Link

Recommended publications

Saint John XXIII, Secular Franciscan
Saint John XXIII, Secular Franciscan by André Cirino OFM I once came across a book in Italian that I no longer this seems to be the case for Angelo Roncalli, Pope have in my possession, and although I cannot John XXIII. His family lived nearby the friary at remember the exact name of the book, it concentrated Baccanello. The Franciscan influence of this friary exclusively on Pope John XXIII and his ties to remained with him throughout his entire life. Franciscan Order. Speaking to a group of Franciscans in 1961 he said: When I had the opportunity to take a Franciscan “The friars minor are the closest to my life, because I Pilgrimage to Pope John XXIII’s birthhome, Sotto Il also am a Franciscan for a long time! In my family Monte near Bergamo in northern Italy, I translated home, when the window was opened in the morning, sections of this little book that show Angelo Roncalli’s the first church I saw was yours (Baccanello), down love for and connection with the Franciscan family. As there.” his canonization draws near, 27 April 2014, I thought Pope John explained the origin of his vocation as a it might be helpful for Franciscans to hear a bit more Secular Franciscan1 when he was still very young: “I about the Franciscan dimension of this great pope and would see the humble and modest friars who edified saint whose short papacy opened the path to me very much passing nearby my house. They often aggiornamento—to update the church by convoking the invited me to the Franciscan friary of Baccanello to Second Vatican Council.
[Show full text]
History Franciscan Movement 01 (Pdf)
HISTORY OF THE FRANCISCAN MOVEMENT Volume 1 FROM THE BEGINNINGS OF THE ORDER TO THE YEAR 1517 On-line course in Franciscan History at Washington Theological Union Washington DC By Noel Muscat OFM Jerusalem 2008 History of the Franciscan Movement. Volume 1: From the beginnings of the Order to the Year 1517 Course description and contents The Course aims at giving an overall picture of the history of the Franciscan Movement from the origins (1209) until Vatican Council II (1965). It deals primarily with the history of the Franciscan Order in two main sections, namely, from the foundation of the Order until the division into the Conventual and Observant families (1517), and from the Capuchin reform to modern times. Some lectures will also deal with the history of the Order of St. Clare, the Third Order Regular, and the Secular Franciscan Order. Chapter 1: The Franciscan Rule and Its Interpretation. • The form of life of the Gospel and the foundation of an Order (1209-1223). • The canonization of St. Francis and its aftermath (1226). • The generalate of Giovanni Parenti (1227-1232), the chapter of 1230, the question of the Rule and Testament of St. Francis, and the bulla Quo elongati. Chapter 2: Betrayal of the Founder‟s Intention? • The generalate of Elias (1232-1239). • The clericalization of the Order under Haymo of Faversham (1240-1244). • The Friars Minor and studies in the 13th century. Chapter 3: Further interpretation of the Rule and missionary expansion to the East. • The generalate of Crescentius of Iesi (1244-1247). The bulla Ordinem vestrum. • The first Franciscan missions in the Holy Land and Far East.
[Show full text]
The Irish Catholic Episcopal Corps, 1657 – 1829: a Prosopographical Analysis
THE IRISH CATHOLIC EPISCOPAL CORPS, 1657 – 1829: A PROSOPOGRAPHICAL ANALYSIS VOLUME 2 OF 2 BY ERIC A. DERR THESIS FOR THE DEGREE OF PHD DEPARTMENT OF HISTORY NATIONAL UNIVERISTY OF IRELAND MAYNOOTH SUPERVISOR OF RESEARCH: DR. THOMAS O’CONNOR NOVEMBER 2013 Table of Contents Table of Contents ............................................................................................................... i Abbreviations .................................................................................................................... ii Biographical Register ........................................................................................................ 1 A .................................................................................................................................... 1 B .................................................................................................................................... 2 C .................................................................................................................................. 18 D .................................................................................................................................. 29 E ................................................................................................................................... 42 F ................................................................................................................................... 43 G .................................................................................................................................
[Show full text]
LUKE WADDING Irishman & Franciscan by FATHER LUCIUS Mcclean O.F.M
FATHER LUKE WADDING Irishman & Franciscan by FATHER LUCIUS McCLEAN O.F.M. A Tercentenary Tribute ASSISI PRESS DUBLIN 1956 All the Iacts in this brief life of Father Luke Wadding are taken from the Wadding Papers edited by Father Brendan Jennings, 0.F.M.: and published by the Irish Manu- scripts Commission, and from Saint Isido?,e's Chzwch and College of the Irish Franciscans Rome, by Father Hubert Quiran, 0 F.M. Nihil obsiat: Michael O'Halloran, Censor Deputatus. Zmprimi potest : Joannes Carolus, Archiep. Dubiinensis, Hibemiae Primas, die 29 Maii, 1956. Nihil obstat: P. Victor Sheppard, O.F.M., Censor Deputatus. Imprimatur: P. Hubertus Quinn, O.F.M., Min. Provl., in festo Ascensionis Domini, 1% 6. FRESCO BY EMrlNUELE DA COhlO SHOWING FATHER WADDING AND HIS COMPANIONS ENGAGED IN THEIR LITERARY LABOURS FATHER LUKE WADDING IRISHMAN AND FRANCISCAN TERCENTENARY OF AN EMIGRANT T WAS POPE PIUS XI who paid the tribute to our nation of saying that Irishmen were like God's fresh air ; they are everywhere. Driven Ifrom home bv necessitv or lured abroad by the green hills of faf-off plac&, urged on by ap&tolic zeal or compelled by an inner need for travel and adventure, we are a nation of wanderers. To leave our native land is traditional with us; to return to it is a desire no Irishman ever loses. Over three hundred years ago a young boy left Waterford, never to return to the country for which he Lived and which, in the coming year, will honour him as one of its most outstanding and loyal sons, perhaps one of its most influential representatives and its greatest emigrant and exile.
[Show full text]
Sfoglia La Guida
In occasione del 50° anniversario delle relazioni tra UE e Santa Sede, le Ambasciate degli Stati Membri e la Delegazione dell'Unione Europea hanno sviluppato l’Iter Europaeum, un cammino di chiese a Roma che racconta il legame storico tra la Santa Sede e l’Unione Europea con i suoi 27 Stati Membri. Le chiese e basiliche selezionate tra le strade di Roma sono cattoliche, ma anche evangeliche luterane e IL CMMINO DELLE ortodosse, e sono ognuna connessa ad uno Stato CHIESE EUROPEE ROM Membro, che sia per ragioni storiche e/o per la comu- nità presente in loco. Questa guida è elaborata in diverse lingue – secondo il volere delle Ambasciate – per poter abbracciare tutte le comunità europee presenti a Roma. Prima di visitare le chiese, si consiglia di controllare gli orari di apertura ed eventuali restrizioni Covid-19 sui siti web delle chiese. www.itereuropaeum.eu 50 anni di relazioni tra UE e Santa Sede IterLa Giustiniana Europaeum 1 23 3 6 4 21 7 19 22 7-8-28 10 9 24 6 26 2 20 3 25 5-12 4 5 4 27 8 1 | Austria 6 | Croazia 11 | Germania 15 | Lettonia 21 | Portogallo 25 | Spagna Santa Maria dell'Anima San Girolamo Chiesa del Cristo Santi Quattro Coronati Sant'Antonio San Pietro in Montorio 2 | Belgio dei Croati in Urbe (evangelica luterana) 16 | Lituania dei Portoghesi 26 | Svezia San Giuliano 7 | Danimarca 12 | Grecia Chiesa del Gesù 22 | Romania Santa Brigida dei Fiamminghi Campo Santo Teutonico San Teodoro al Palatino 17 | Lussemburgo San Salvatore a Campo de' Fiori 3 | Bulgaria 8 | Estonia 13 | Irlanda Sacro Cuore di Gesù alle Coppelle
[Show full text]
Luke Wadding
Luke Wadding Luke Wadding, O.F.M. (16 October 1588 – 18 November 1657), was an Irish Franciscan friar and historian. Contents Life Early life Franciscan friar Death Legacy Works See also Oil painting of Luke Wadding by References and sources Carlo Maratta held in the National Referred works Gallery of Ireland External links Life Early life Wadding was born on 16 October 1588 in Waterford to Walter Wadding of Waterford, a wealthy merchant,[1] and his wife, Anastasia Lombard (sister of Peter Lombard, Archbishop of Armagh and Primate of Ireland).[1] Educated at the school of Mrs. Jane Barden in Waterford and of Peter White in Kilkenny, in 1604 he went to study in Lisbon and at the University of Coimbra.[2] Franciscan friar After completing his university studies, Wadding became a Franciscan friar in 1607, and spent his novitiate at Matosinhos, Portugal. He was ordained priest in 1613 by João Manuel, Bishop of Viseu, and in 1617 he was made President of the Irish College at the University of Salamanca, and Master of Students and Professor of Divinity.[1] The next year, he went to Rome as chaplain to the Spanish ambassador to the Papal States, Bishop Antonio Trejo de Sande, O.F.M. Wadding collected the funds for the establishment of the College of St. Isidore in Rome, for the education of Irish priests, opened 24 June 1625, with four lecturers — Anthony O'Hicidh of a famous literary family in Thomond, Martin Breathnach from Donegal, Patrick Fleming from Louth, and John Punch from Cork. He gave the college a library of 5,000 printed books and 800 manuscripts, and thirty resident students soon came.
[Show full text]
Wadding Bishop of Ferns, 1683-1688
A PIOUS GARLAND BEING THE DECEMBER LETTER AND CHRISTMAS CAROLS OF LUKE WADDING BISHOP OF FERNS, 1683-1688 With an Introduction by Thomas Wall DUBLIN M. H. GILL AND SON LTD. I 960 Fir~tPublished 1960 Permissu Ordlnarii Dublinen. DUBLINI,die 28 Novernbris, Anno, 1960. Printed in the Republic of IreJond at the Pres of de Publishers. LUKE WADDING u K E w AD DING was a member of an old Anglo-Norman family settled in Co. Wexford. The chief castle of the LWaddings was at Ballycogley, where Luke was born. In 1686, a short time before his death, he made a careful inventory of all his possessions in a long ledger-shaped volume which is now preserved in the Franciscan Library, Killiney. Amongst these he mentions a small precious bottle containing what he said was reputed to be a drop of Our Saviour's blood, brought back by one Gilbert Wadding, who was at the taking of Jerusalem by Godfrey, Duke of Lorraine. This, he recorded, had been in Bally- cogley since his ancestors fmt came there. From his ancestral castle he had also managed to save an old missal and a breviary, which were amongst his most treasured heirlooms. The Wexford Waddings had always been staunch Catholics and were the parent family of the Waddings of Waterford, who had given many eminent sons to the church in the seventeenth century, including the great Franciscan, Luke Wadding ; the celebrated mystical theologian, Michael Wadding, s.J., better known in Mexico where he laboured as Miguel Godinez ; and Peter Wadding, s.J., who became Chancellor of the University of Prague.
[Show full text]
Tsougarakis and Schabel Draft of Burning Monks.Pdf
RESEARCH ARTICLE Of Burning monks, unidentified churches and the last Cistercian foundation in the East: Our Lady of Camina in the Principality of Achaia Nickiphoros I. Tsougarakisa and Christopher Schabelb a Department of English and History, Edge Hill University, Ormskirk, England b Department of History and Archaeology, University of Cyprus, Nicosia, Cyprus Contact details Nickiphoros I. Tsougarakis (corresponding author) email: [email protected] Tel. +44(0)7514093363 Apt. 163 The Reach 39 Leeds Street Liverpool, L3 2DD England Christopher Schabel email: [email protected] Tel. +357 22892178 University of Cyprus P.O. Box 20537 CY-1678 Nicosia Cyprus 1 RESEARCH ARTICLE Of Burning monks, unidentified churches and the last Cistercian foundation in the East: Our Lady of Camina in the Principality of Achaia Nickiphoros I. Tsougarakisa and Christopher Schabelb a Department of English and History, Edge Hill University, Ormskirk, England b Department of History and Archaeology, University of Cyprus, Nicosia, Cyprus The existence of the monastic church of Camina in Frankish Morea has long been noted by historians of Frankish Greece, but its history has never been thoroughly investigated and its location remains unknown. Moreover, some of the documents pertaining to this church have not been published while others have been published in faulty editions that have obscured their full significance. In the present study we edit (or re-edit) the surviving documents and attempt to reconstruct the church’s history and identify its location. It is suggested that the original Benedictine inhabitants of Camina were the only known Latin religious to be burnt at the stake for heresy in Medieval Greece.
[Show full text]
NS35 Meet Francis Dominic Frans
THE MEETING OF ST. FRANCIS AND ST. DOMINIC IN THE FRANCISCAN SOURCES Noel Muscat ofm One of the popular themes in the iconography of St. Francis and St. Dominic is that of presenting them in a friendly and fraternal embrace.1 For many centuries both Orders held a strong tradition that the two saints met on more than one occasion. This tradition was also the reason why the two Orders nurtured fraternal contacts between themselves, and celebrated together the feasts of their founders. The feeling of fraternity between the Minors and the Preachers was motivated by these traditions, but it is not so easy to provide a historic proof for them. Our aim is simply that of showing how the mediaeval Sources of the life of St. Francis describe these meetings between the two founders, without entering into the merits of the historic truth of such encounters. Before doing so, however, we present a short biographical profile of the figure of St. Dominic.2 Biography of St. Dominic Dominic was born around 1175 in the town of Caleruega, in the province of Burgos, diocese of Osma, in Castile, Spain, from Felix de Guzman and Johana de Aza. He studied liberal arts and theology at Palencia, where he acquired a thorough knowledge of Holy Scriptures. In the town of Osma he came to know the bishop Martin de Bazan, and felt that he had a vocation for priestly life. After his ordination he became a canon of the cathedral chapter, and began dedicating his time for reform, study and prayer in the canonical environment in which he lived.
[Show full text]
Calendar of Seventeenth- and Eighteenth- Century Documents at the Archives of the Irish College, Rome2 (With Index)
Vera Orschel with John J. Hanly1 Calendar of seventeenth- and eighteenth- century documents at the archives of the Irish College, Rome2 (with index) General introduction This is a calendar of documents concerning the seventeenth- and eighteenth- century administrations of the Irish College in Rome, contained in a series of 27 bound and unbound volumes, and in some folders with loose material at the College archives. Of the original 28 volumes, 26 remain there, one is lost, and another was only recently located at the Archives of the Congregation for the Evangelisation of Peoples (hereafter Propaganda Fide). This introduction is followed by a list of the volumes, a calendar of the volumes and loose leaves and two appendices, the ﬁ rst containing material already printed in Spicilegium Ossoriense and the second containing docu- ments with complementary content at the archives of Propaganda Fide. The documents under examination date more precisely to the period 1628–1798, that is the period from the foundation of the College until its closure by the French Republic of Rome.3 Although they are sometimes referred to as ‘the Jesuit documents’, the Jesuit administration of the Irish College does not fully coincide with these years: Luke Wadding, head of the Irish Franciscan community in Rome (founded 1625) and co-founder of this (diocesan) College, remained its administrator until College man- agement passed to the Society of Jesus, in execution of a clause in the will of the College’s other founder and ﬁ nancial patron, Cardinal Ludovico Ludovisi, who died in 1632.4 His will was contested by the Franciscans but in 1635 the court of the Sacra Rota found in favour of the Jesuits, who then managed College affairs until 1772.
[Show full text]
Transnational Reception and Early Modern Women’S “Lost” Texts Marie-Louise Coolahan
Early Modern Women: An Interdisciplinary Journal 2012, vol . 7 Transnational Reception and Early Modern Women’s “Lost” Texts Marie-Louise Coolahan ecent publications have begun to map the contours of early modern Rwomen’s transnational networks and communities of knowledge.1 This article examines the transnational reception of women’s writing by exploring what happens to texts that are received, and even translated, but whose original is apparently lost. The translation of a woman’s writing into another language constitutes proof of a text’s reception and penetration of the literary field beyond the author’s country of residence. Hence, transla- tion is a useful mechanism by which to measure the international reception of women’s writing. In the early modern period, religious communities were particularly rich in transnational reception networks. The urgency of the issues at stake in religious polemic propelled the translation and circulation of Catholic and Protestant texts across Europe; confessional allegiance was transna- tional as well as local. Such transmission networks prioritized common ground and shared beliefs over difference, sustaining and promoting reli- gious cultures that transcended the national. These imperatives facilitated the circulation of women’s texts, which is most evident from cases where 1 Kate Chedgzoy, Women’s Writing in the British Atlantic World: Memory, Place, and History, 1550–1700 (Cambridge: Cambridge University Press, 2007); Julie D. Campbell and Anne R. Larsen, eds., Early Modern Women and Transnational Communities of Letters (Farnham: Ashgate, 2009); Anke Gilleir, Alicia Montoya, and Suzan van Dijk, eds., Women Writing Back / Writing Women Back: Transnational Perspectives from the Late Middle Ages to the Dawn of the Modern Era (Leiden: Brill, 2010).
[Show full text]
Ccrrryyyiiinnnggg Oouuuttt Tthhheee Ggooossspppeeelll Wwiiittthhh
SSTT AANNTTHHOONNYY bbrriieeff IRISH FRANCISCAN MISSION MAGAZINE No.3 APR/MAY 2007 €1.00 CCrryyiinngg OOuutt tthhee GGoossppeell WWiitthh MMyy LLiiffee RReelliiggiioonn iinn tthhee CCrroosssshhaaiirrss LLiivviinngg LLiiffee oonn tthhee EEddggee TThhee TThhrreeee LLaawwss ooff tthhee UUnniivveerrssee On Easter Day the veil between time and eternity thins to gossamer. – Douglas Horton Spirit and Life 2 St Anthony Brief SSTT ANTHONANTHONYY briefbrief 4 From the Editor. Crying Out the Gospel with My Life. ANALENA TONELLI, an 5 Italian lay missionary, gives her extraordinary testimony of serving those most in need in Africa for many years. Living Life on the Edge. SR BOZENA STENCEL, FMM, chose 8 to live with those on the margins of society in Manaus, Brazil. The Light Shines Out in the Darkness. What has been taking 10 place in the Franciscan parish of Medjugorje has been the source of much discussion. FR THOMAS RUSSELL, OFM, believes the hand of God is there. 12 Church Brief. Prophets of Peace. JEAN VANIER, founder of L’Arche 13 Community, sees the way to peace marked out by the simple and humble. Religion in the Crosshairs. FR JOHN FLYNN looks at recent 14 attacks on religious belief. Religion is Good for You. FR FRANCIS COTTER, OFM, looks at 16 the benefits of authentic religion. 19 Pope John Paul on Mary’s Easter Joy. A Franciscan Treasure. Fr PAT CONLAN, OFM, continues the 20 story of St Anthony’s College, Louvain. 22 News from Around the Franciscan World. The Franciscan Contribution to Ireland’s Story. The Taoiseach, 23 BERTIE AHERN, praises the great contributions Franciscans have Volume 67 No.3 made to Irish culture and scholarship.
[Show full text]