Abstract: This article presents an unpublished drawing attributed to the Mannerist painter Francisco Pacheco. The author analyzes its technique as well as its iconography and relates it to the culture of the period, stressing the importance of the archbishop Pedro Vaca de Castro and the Sevillian cult of the Congregacion de la Granada (Congregation of the Pomegranate).

Abstract: Author(s): Duggan, MK | Abstract: Printing was first established in Mainz, the seat of the archbishop who was the most important of the seven Electors of the Holy Roman Empire and head of the largest ecclesiastical province of that Empire, containing 17,000 clerics who made a perfect market for liturgical books.1 The Council of Basel had ended in 1449 with the imperative to distribute newly reformed liturgical texts across Europe, and music was an integral part of those reformed texts. Although it appeared that the entire international church was behind the adoption of the conciliar reformed Liber Ordinarius, the Council of the Province of Mainz that met in 1451 voted against what was essentially a Roman liturgy, supporting instead a text offered by the archbishop of Mainz.2 Despite the pope’s threat to use military force if necessary, the council ended by sending bishops and abbots back to their homes to create unique reformed diocesan and monastic texts in a giant exercise in textual editing.3

Abstract: This article presents the Responsio in quaestione de muliere sarracena transeunte ad statum et ritum iudaicum (1451) by Alonso Fernandez de Madrigal, “El Tostado” (1410–55), as a rich source for the study of conversion across minority groups. A trial conducted before the archbishop of Toledo concerning a Muslim woman turned Jew by her lover in Talavera de la Reina (Spain) caused a scandal in Christian society. As one of the most outstanding legal scholars at the University of Salamanca, Madrigal established the right of the archbishop of Toledo to judge an issue involving the two minorities and decided in favor of the woman returning to her faith of origin, instead of imposing the death penalty. While conversion superseded issues of illicit sexual relations, gender acted as a mitigating circumstance. This article will also consider how the three communities contributed to the survival of “cohabitation,” defined by Madrigal as social peace, and the preservation of the status of the different religions living together in Castile.

Abstract: Archbishop Stepinac resolutely denied in the court hearing that he was the author of the letter in question, and his attorney indicated some crucial elements proving that it was a forgery. In addition to explaining the purpose and the peculiarities of this letter for the fi rst time, this paper shows that the letter is actually very useful for historiography, because the author or several authors behind it analysed the war situation in the second half of 1943 by referring to relevant historical sources.

Abstract: The paper focuses on the astronomical interests of one of most well-known fi-gures of the end of the tenth century Gerbert of Reims (ca. 940/50–1003; a monk in Aurillac, scholasticus in Reims, abbot in Bobbio, illegitimate archbishop of Reims, archbishop of Ravenna and Pope Sylvester II). The paper analyses two of Gerbert’s letters. The first of them (De sphaera addressed to Constantine of Fleury) was probably written around the year 980 and presents the construction and setting of the unique observation hemisphere. The second letter (to brother Adam) was written during the spring of 989. It deals with timekeeping and includes practical instructions for determining the longest presence of sunshine in a particular location. Both letters were addressed to highly educated readers and an analysis of their content allows for an illustrative understanding of certain aspects of medieval geocentric astronomy of the late tenth century.

Abstract: The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.

Abstract: This article investigates the implementation of Archbishop William Laud’s restoration of the altars in England in the 1630s, using the Diocese of Bath and Wells, where Laud’s ally William Piers ser...

Abstract: This article analyzes and describes the Protestant experience in Yucatan at the beginning of the 20 th Century, focusing on the arrival and establishment of Protestantism in the city of Merida. Later, it explores the political participation of Presbyterians in the government of Salvador Alvarado, as well as how this was perceived. This episode is complemented with an analysis of incidents related to Presbyterians on haciendas. Through a study of the archives of the State of Yucatan, the Archbishop of Yucatan and the local liberal and conservative periodical archives, as well as those of the Presbyterian Church, it examines the differences and similarities between Presbyterianism in Yucatan and central Mexico with the goal of contributing to a better understanding of the relationship between religion and politics in general and between Protestantism and the Mexican Revolution in particular.

Abstract: After being elected as primal abbot of the powerful Cistercien Order, the Catalan Arnold Amalric (1225) led as papal legate the pacific and then violent Church fight against the Occitan catharism His leadership marked not only the early destinies of the Albigensian Crusade (1208-1214) and it had some influence on the Crusade of Las Navas de Tolosa (1212), to which he was joined after being elected archbishop of Narbonne As while both enterprises the venerable Arnold showed the best of his qualities of action man, in the first one he incarnated the worst of violence and fanatism that defined the holy war against the Occitans lords accused of heresy Decided the victory of this crusade in the battle of Muret (1213), Arnold lost his primal protagonism, running down in a feudal fight for the dukedom of Narbone owing by lordly and, perhaps, familiar ambitions Exceptional personality, the Cistercian Arnold Amalric is, of course, one of the protagonists of Medieval West in the early XIIIth Century

Abstract: Despite the recent increase in attention given to Archbishop Wulfstan and his writings, the so-called ‘Laws of Edward and Guthrum’ – a lawcode forged by the archbishop in the opening years of the eleventh century – has received little analysis since Dorothy Whitelock’s 1941 study established the churchman as its true author. My article seeks to fill this gap firstly by expanding on Whitelock’s article. I show that many more of the text’s clauses function as antecedents to Wulfstan’s later legislation than those she identified in her important article. Second, I argue that §10 of the code, a clause not repeated in the archbishop’s later legislation, surely still held legal authority given Wulfstan’s prescriptions for non-lethal punishment in some cases. Finally, I posit that Wulfstan’s attribution of the code to Alfred, seen in its opening, reflects the archbishop’s value of him as a king worth emulating.

Abstract: In the summer of 1615, a newly discovered Catholic conspiracy prompted William James, bishop of Durham, to vigorously correspond with the archbishop of Canterbury. On 3 August, in the midst of the crisis, the bishop incarcerated a professional dancer, Robert Hindmers (b. 1585). Together with his wife Anne, Robert was associated with the Newcastle-based secular priest William Southerne and involved in Catholic evangelising in the diocese of Durham. This article discusses the biography and career of Robert Hindmers, and speculates about the role of dancing within the Durham Catholic community. It also analyses how the activities of the Hindmers were perceived by the ecclesiastical authorities. The case of Robert Hindmers traverses and links many related issues, such as Counter-Reformation culture, traditional festivity, religious politics, and the interconnectedness of elite and popular cultures. But above all, it expands our understanding of Catholic missionary strategies in post-Reformation England by suggesting that dance instruction might have been used by Catholics to access households and assist the mission.

Abstract: The Appointment of the Vacant Canons in the metropolitan chapter of Olomouc, according to the statutes of 1826, included the Metropolitan Chapter and the Emperor. This type of occupation was abolished by the new Code of Canon Law (1917) and in 1918 the monarchy ceased to exist. While at the time of the episcopate of Archbishop Stojan the controversy over the Appointment of Vacant Canons took place especially with the newly established Czechoslovak state, which had forfeited the privileges of the "Habsburg Monarchy". Stojan was able to appoint new Canons in 1923. His successor Leopold Precan also had to deal with the issue of vacant Canons as well as the question of the approval of the new statutes of the Olomouc metropolitan chapter, which would be in accordance with the new Code of Canon Law. While the appointment of the vacant canons was achieved in 1933 and 1938, the approval of the recalculated chapter statutes was not achieved until the end of his episcopate. Precan’s successor, Archbishop Matocha, also called for the chapter to present revised statutes, but due to the emergence of the Communist totalitarian system in Czechoslovakia, it was not the appropriate time to approve the statutes. The capital statutes of 1826 thus applied until 1994, when new statutes were approved by Archbishop Jan Graubner, which were modified to be in accordance with the Code of Canon Law.

Abstract: This paper provides a biographical outline of the career of Thomas Secker, MD, who from 1758-68 was Archbishop of Canterbury. Although much has been written on Secker, this study seeks to highlight his training in medicine, which has been largely overlooked hitherto by historians.

Abstract: Although Philip began to govern Castile as lone ruler, his policies alienated many and protests began to grow through the late summer and early autumn of 1506. On 25 September, after the monarchs had moved to Burgos, Philip fell ill and died and Archbishop Francisco Jimenez de Cisneros set up an interim government—illegal in that it lacked the queen’s approval. The cause of Philip’s sudden, unexpected death has never been satisfactorily explained, but historians have, almost universally, accepted that it tipped Juana into ‘madness,’ or irreversible mental decline. While examining Juana’s problems at the time of Philip’s death, I demonstrate that, on the contrary, the queen began to engage with political affairs. I draw attention to the significance of a ninety-day ban on any independent activities by the queen pending the convocation of a new Cortes and show Juana’s moves to build her own royal household during this time, pending further, significant moves on her part. In December, as the ninety-day ban drew to an end, Juana drew up two crucial laws revoking all Philip’s acts of government. The procurators who had been summoned to Burgos for the opening of the new Cortes proved reluctant to act without the queen’s support. This doomed it to failure. Nevertheless, the attempts of Cisneros and at least some royal councillors, to override the queen and convoke a Cortes without her approval, would not be forgotten and would set a precedent in the troubled years that led to the comunero uprising of 1520–1522.

Abstract: In 1843, former president John Quincy Adams left Massachusetts to lay the cornerstone for an observatory in Cincinnati, Ohio. Newspapers covered his every move. Adams considered the cornerstone-laying ceremony the most memorable achievement of his life—an astounding claim from someone who had negotiated the 1812 Peace Treaty of Ghent, led the antislavery movement in the United States, and restored free speech in Congress, all the while serving beside George Washington, Benjamin Franklin, Thomas Jefferson, and Abraham Lincoln. The Cincinnati Astronomical Society published Adams’s cornerstone-laying remarks, along with the address Adams had delivered the next day. The society also voted to name the hill on which the observatory was built Mount Adams.

Abstract: In 1947 a pamphlet called Catholicity: A Study in the Conflict of Christian Traditions in the West was published in London. It sought to state the intellectual vision of the Catholic movement within the Church of England on the great question of Union. But this was not merely a document produced by a particular party for its own purposes. It had been invited by the Archbishop of Canterbury and would inspire at least two other comparable reports of significance in response, one by evangelicals in the church and another by leaders of the British Free Churches. This article examines the contexts which created Catholicity, its significance as a moment in Anglican history and its distinctive contribution to the intellectual life of the wider Church. It also presents a discussion of the three figures who oversaw its production: Archbishop Geoffrey Fisher; Michael Ramsey (then a Professor of Divinity at the University of Durham); and the influential liturgical scholar Dom Gregory Dix.

Abstract: This essay represents a new approach to the highly conflicted responses of scholars from the period of the English Reformation to medieval religious literature. Recent studies of sixteenth-century antiquarian engagements with medieval literature have thrown much light on the attitudes of bibliophiles like John Leland, John Bale and the circle of antiquarians connected with Archbishop Matthew Parker. However, there has been little detailed documentation of post-Reformation engagements with actual books and of the productive rehabilitation of texts that had become doctrinally problematic in Elizabethan England. This essay analyses the engagements of Stephen Batman and an anonymous ecclesiastical annotator with the Pricking of Love, a deeply affective late fourteenth-century devotional treatise. The medieval text, infused with fervent Christological and Marian piety, is seemingly an unlikely source for reformed Elizabethan readers in which to recognise valuable religious lore. But in fact, these readers go far beyond repudiating ‘papistical’ errors to demonstrate both the past roots of their own reformed theologies and the continuing pastoral utilities of much of the medieval text.

Abstract: For some time in declining health, Fernando died on 23 January 1516. In his will, he formally nominated Juana as his heir. Thus, she became the first and only sovereign queen of Aragon. But, in practice, he left Aragon to the governorship of his (illegitimate) son, Alonso de Aragon, archbishop of Zaragoza, and Castile to the governorship of Francisco Jimenez de Cisneros, archbishop of Toledo and cardinal of Santa Balbina. I examine the motives of Juana’s son, Charles, in proclaiming himself king of Castile and thus overriding the terms of Isabel’s will, successive Cortes decisions, and the treaties of Cambray and Blois, as well as the strongly worded advice of the Royal Council, which stated that such a proclamation was “against divine and human law.” I continue by exploring the turmoil caused by Charles’ decision in the crown territories of Castile and Aragon as well as in the palace of Tordesillas itself; the meeting between Juana and her two eldest children in November 1517; the subsequent Cortes of Valladolid, which accepted Charles’s kingship under certain conditions, and Charles’s replacement of Duque de Estrada at the head of Juana’s household by Bernardo de Sandoval y Rojas, second marquis of Denia. The regime instituted at Tordesillas by Denia and Charles sought to confine the queen yet more closely than before. She was no longer allowed to visit the nearby convent of Santa Clara and the web of deceit that Fernando and Ferrer had begun to spin around her continued, becoming yet more intricate under the new regime.

Abstract: While writing the biography of king Dragutin Nemanjic (1276-1282), Serbian archbishop Danilo II (1324-1337) names an interesting detail concerning Dragutin's religious policy, namely his struggle against heresy. According to the biography, Dragutin converted many heretics in Bosnia to the Christian faith, 'baptising them in the name of the Father and the Son and the Holy Spirit' and 'merging them with the Holy Convocational and Apostolic Church'. Apart from Dragutin's biography, we learn something about his religious policy from the letters of Pope Nicholas IV (1288- 1292). More precisely, the two letters from the 23rd March, 1291. It is shown that in the areas of Usora and Soli (northeastern Bosnia) an anti-heretical action should have been conducted under the supreme patronage of Rome. The action itself should have been led by the Franciscan priests. However, apart from the Pope's command to the Franciscan governor to send priests who would implement this action, nothing else is known about the action itself. However, a large number of historians are still claiming that the action was conducted. Furthermore, it is also claimed that the verification of its successful outcome could be found in the words of Archbishop Danilo. In these cases, one important detail was neglected out of Danilo's quotation, and that is the moment when the Serbian archbishop said that the heretics were baptised in 'the Christian faith'. Based on the analysis of Danilo's literary opus and other Serbian medieval sources, there is no doubt that Danilo, by referring to the 'Christian faith', alludes to the Eastern Orthodox faith which is shown in this very paper. Based on this, the assumption that both Danilo and papal letters speak of the same event must be rejected as unfounded. Therefore, the baptism mentioned by Archbishop Danilo should be seen as a separate event in relation to the alleged Franciscan action mentioned in the Pope's letters. The whole situation regarding the arrival of the Franciscans should be taken with a large grain of salt because, based on the primary source material, one cannot say for sure whether it actually happened at all.

Abstract: Hegumen Joseph of Volokolamsk’s writings and Archbishop Gennady of Novgorod’s epistles are the bulk of sources for the history of the heresy movement known as the “Judaizers”. However, the subject of relationship between these two accusers of heresy is still not sufficiently studied, and we have no proof of direct contacts between the Volotsk monastery and the Archbishop’s throne. At the same time, using the hagiographical sources about Joseph Volotsky allows us to suggest that these contacts did exist in the form of exchanging letters, and some books at the Volotsk Monastery library, judging by the scribes’ additions, were made at the scriptorium of the Novgorodian throne. The transfer of several works from Novgorod to Volok probably was a decisive factor for hegumen Joseph’s notions of the heresy, and some of the works received had direct influence on his polemic essays against the heretics. The author proposes a hypothesis that the notions of Judaic origins of the heresy were formed as a result of Archbishop Gennady comparing iconolatry practices occurring in Novgorod with the description of iconoclasm from The Epistle of Photios, the Patriarch of Constantinople, to Mikhail, the Prince of Bulgaria. Thus, iconoclasm became one of the main features of the “Judaizers”. But the “Judaizers” themselves did not view their common worshipping practices as heretical. This attitude towards the accusations allowed Archbishop Gennady to also accuse them of involvement with the Messalian heresy. Gennady based his charges on The Old Slavonic Nomocanon paragraphs on Messalians. Probably, the manuscript of this Nomocanon was delivered from Novgorod Archiepiscopal Court to Volokolamsk monastery along with the copies of other “Judaizers”’ writings, found by the archbishop. Some paragraphs on Messalians from the The Old Slavonic Nomocanon brought us to conclusion that they were used by Joseph Volotsky as the main source for his theory of “wise guiles”, which were supposed to reveal heretics.

Abstract: At the height of the October Revolution in Moscow – a much bloodier affair than the Bolshevik seizure of power in Petrograd – the Orthodox Church installed Tikhon (Bellavin) as Russia’s first patriarch since 1700. At the most obvious level, this was a counter-revolutionary gesture aimed at securing firm leadership in a time of troubles. It was nevertheless a controversial move. Ecclesiastical liberals regarded a restored patriarchate as a neo-papal threat to the conciliarist regime they hoped to foster; and since Nicholas II had explicitly modelled himself on the Muscovite tsar Aleksei Mikhailovich, the potential for renewed conflict between church and state had become clear long before 1917. Whilst previous historians have concentrated on discussions about canonical and historical precedent, this lecture emphasises the extent to which a single individual haunted the whole debate. For, until the last moment, it was widely assumed that the new patriarch would be not the little-known Tikhon, but Archbishop Antonii (Khrapovitskii), whose attempts to model himself on Patriarch Nikon – the most divisive of seventeenth-century Muscovite patriarchs – helped to make him the most controversial prelate of the age.

Abstract: In this study we open a confrontation of the thought of Santo Tomas de Villanueva on justification with the dogmatic teaching of the Council of Trent in the corresponding decree. It is obvious that this is a substantial question in the Christian faith, which not without reason Luther considered articulus stantis vel cadentis Ecclesiae, and on the other hand the Tridentine Decree is a truly masterpiece, for all of which the comparison of the document with the preaching of the holy Archbishop of Valencia supposes submitting it to a quality test of the highest rigor. In the study it will be observed that the teaching of Sto. Thomas not only does not give in theological quality to the definitions of Trent, they are extremely consistent with them and in several cases he anticipates them with great precision. In the end, it will be possible to observe the intellectual and spiritual height of the preaching of the Saint as an excellent teacher and educator of the faith of the Church.

Abstract: The basic vectors of diplomatic and church activity of Archbishop Tavricheskiy Guriy (Carpov) are examined in the article. Spite of the published works about activity of prominent hierarchy and missionary, study and comprehension the whole layer of the unexplored archived sources, kept in the funds of the Record office of Republic Crimea needs. The archived materials are contained by vast information about service of Archbishop in the Tavrida diocese, in particular, about his divine worship and build activity. Authors acquaint readers with some of these documents. Thus the special attention is spared correspondence of church figure, to related to the stay of him in Beijing, in the spiritual mission of Russia. The letters over brought in-process are addressed the spiritual father of Archbishop Guriy — Bishop of Saratov Jacob (Vecherkov). They contain unique information about history, culture, political situation in China of epoch of dynasty of Cin, about diplomatic relationships with the countries of the West and Russian empire. The authors of the article come to the conclusion, that letters of Archbishop Guriy, and also his theological works testify to the deep understanding of historical fates of Russia, conformities to law of historical development of our country, civilization prospect of the Russian world. On the whole the diplomatic legacy of Archbishop Guriy opens for a researcher another major prospect is a comprehension of the East question in his Far-Eastern projection. This vector is no less meaningful for the fates of Russia and slavonic world, what primary, especially «osmanskaya» problematika. This circumstance allows to correlate his labours with the legacy of F.M. Dostoevsky, N.Ya. Danilevsky, K.N. Leont’ev and row of other of genius domestic thinkers of the XIX century.