Counter-Reformation

Nel 1567 papa Pio V fondò il Collegio Ghislieri per giovani meritevoli e privi di mezzi, i quali volessero studiare all’Università di Pavia. Non poteva forse immaginare che, con eccezionale continuità, nel XXI secolo sarebbe stato ancora attivo come collegio universitario di merito. Tra Sette e Ottocento, col passaggio sotto il controllo della casa d’Austria, il Ghislieri divenne un’istituzione fortemente legata al potere politico, in cui formare la classe
dirigente del futuro. L’analisi dei regolamenti, dei processi di selezione di alunni e personale, della vita interna ci restituiscono un vivace microcosmo riflettente, in cui poter osservare da vicino il cangiante intreccio tra politica e saperi, tra competenza e governo.

In 2005, L'historiographie de l'histoire de l'art religieux en France à l'époque moderne et contemporaine. Bilan bibliographique (1975-2000) et perspectives, edited by Isabelle Saint- Martin and Jean-Michel Leniaud, relates one hundred and thirty pages of bibliography for the history of religious art in the modern period. Despite this, Jean-Michel Leniaud notes the "absence of dialogue, even the scholarly autism" of religious history and the history of religious art, which "hardly communicate".
By asking in what clothes can the historian of sacred art present himself so that he can communicate with the historian of religion, this survey aims to present the possibility of a theological hermeneutic (Werner Jeanrond) in the history of religious painting in the modern era. By calling together religious history, theology and a history of representations of religious themes, reread in the light of theology and spirituality, this paper aims to propose a history of the way in which devotions and dogma in general are represented by the great masters as well as by the lesser masters. This would allow us to make a history of the materiality of religious belief as it was disseminated at court and in the provinces.
Can the poïesis (Aristotle) of a work of art be approached through the prism of its 'site of life' [Sitz im Leben] (Herman Gunkel) rather than its 'intellectual climate' [Zeitgeist] (Erwin Panofsky)? To what extent could we consider the image of religion to be part of the "effect history" of the biblical text [Wirkungsgeschichte]? Furthermore, could we consider that works of art participate, with their own expressive means, in the theological discourse of their time? Finally, would the art historian dealing with these images in this way contribute to a theology of images?

En 2005, L’historiographie de l’histoire de l’art religieux en France à l’époque moderne et contemporaine. Bilan bibliographique (1975-2000) et perspectives, dirigé par Isabelle Saint-Martin et Jean-Michel Leniaud, relate cent-trente pages de bibliographie pour l’histoire de l’art religieux à l’époque moderne. Malgré cela, Jean-Michel Leniaud fait le constat de « l’absence de dialogue, voire l’autisme savant » de l’histoire religieuse et de l’histoire de l’art religieux qui « ne communiquent guère ».
En se demandant sous quels habits l’historien de l’art sacré peut-il se présenter afin qu’il puisse communiquer avec l’historien du fait religieux, cet article souhaite présenter la possibilité d’une herméneutique théologique (Werner Jeanrond) en histoire de la peinture religieuse à l’époque moderne. En convoquant l’histoire religieuse, la théologie et une histoire des représentations de thèmes religieux, relu à la lumière de la théologie et de la spiritualité, nous souhaitons proposer une histoire de la manière dont les dévotions et le dogme en général sont représentés par les grands comme par les petits maîtres. Ceci nous permettrait de faire une histoire de la matérialité propre à la croyance religieuse tel qu’elle fut diffusée à la cour comme en province.
La poïétique (Aristote) d’une œuvre d’art peut-elle être abordée à travers le prisme de son « site de vie » [Sitz im Leben] (Herman Gunkel) plutôt que son « climat intellectuel » [Zeitgeist] (Erwin Panofsky) ? Dans quelle mesure pourrions-nous considérer que l’image de religion fait partie de « l’histoire des effets » du texte biblique [Wirkungsgeschichte] ? De plus, pourrions-nous considérer que les œuvres d’art participent, avec leurs propres moyens expressifs, au discours théologique de leur époque ? Enfin, l’historien de l’art traitant de ces images par ce biais contribuerait-il à une théologie des images ?

Sejarah Gereja Umum adalah salah satu mata kuliah wajib bagi mahasiswa-mahasiswi dalam program studi Pendidikan Agama Katolik STIPAS KAK. Mata kuliah ini bertujuan untuk memberikan pengetahuan dan pemahaman dasar kepada mahasiswa-mahasiswi semester kelima (V) mengenai perkembangan Sejarah Gereja Katolik selama lebih dari dua ribu tahun. Di sini, para mahasiswa/i hanya akan diajak untuk melihat dan memahami peristiwa-peristiwa tertentu yang berkaitan erat dengan perkembangan Gereja dan ajaran-ajaran-Nya. Berkenaan dengan itu, pada akhir semester, mahasiswa dan mahasiswi diharapkan dapat menjelaskan sejarah perkembangan Gereja Katolik dengan baik, kritis dan dapat dipertanggungjawabkan secara ilmiah. Kita sering mendengar semboyan populer bapak bangsa kita, Ir. Soekarno, JASMERAH, Jangan sekali-kali melupakan sejarah! Semboyan tersebut mengajak kita untuk menyadari dan mengetahui bahwa sejarah masa lalu adalah akar atau cikal bakal identitas kebangsaan kita saat ini. Sejarah juga menjadi tempat untuk menimba segala hal yang baik sekaligus pengingat agar tidak jatuh ke dalam kesalahan yang sama. Arti penting studi sejarah Gereja juga kurang lebih demikian. Secara khusus, kita dapat merangkumnya dalam tiga poin berikut: • Studi sejarah Gereja membantu kita untuk mengetahui akar kekristenan di masa lampau dan tahaptahap perkembangannya hingga saat ini: tentang tokoh-tokoh, waktu dan tempat serta peristiwa yang sangat penting dan relevan. • Membantu kita memahami keberadaan Gereja Katolik saat ini dan dalam hubungannya dengan Gereja-gereja Kristen serta agama-agama bukan Kristen lainnya. • Memahami sejarah Gereja Katolik di Asia dan Indonesia pada khususnya. Sejarah Gereja Katolik mencakup rentang waktu yang sangat panjang, lebih dari duaribu tahun. Untuk memudahkan pemetaan perkembangan sejarah gereja dari waktu ke waktu, para sejarawan membuat semacam periodisasi waktu. Kita mengikuti periodisasi yang dibuat sejarawan Gereja Karl Bihlmeyer & Hermann Tuechle yang membaginya ke dalam empat zaman: Sebagaimana dalam studi sejarah pada umumnya, aspek fundamental adalah sumber (source) sejarah. Suatu peristiwa sejarah dapat diterima sebagai fakta masa lalu jika memiliki sumber-sumber yang akurat baik secara tertulis (dokumen atau buku) maupun tak tertulis (bangunan, monumen atau data audio-visual). Dalam studi Sejarah Gereja, sumber-sumber sejarah yang dipakai antara lain: • Inskripsi-inskripsi (prasasti) dan monumen-monumen. • Dokumen-dokumen Konsili • Dokumen-dokumen kepausan • Dokumen-dokumen Gereja partikular (keuskupan, paroki) • Liturgi Gereja • Regula (Aturan Hidup Religius) dan Konstitusi Dasar kongregasi hidup bakti • Kisah-kisah para martir dan orang-orang kudus (Hagiografi) • Tulisan Bapa-bapa Gereja (Patrologi) • Koleksi nasional yang berhubungan dengan Gereja setempat

The Roman Inquisition or Holy Office of the Inquisition was the network of tribunals which, following the reorganization decreed by the bull Licet ab initio (21 July 1542) of Paul III, dealt with the repression of heresy and the control of orthodoxy, operating mainly in the territories of the central-northern Italian states. The action of the Roman Inquisition was limited almost exclusively to these areas of the Italian peninsula, since at the time of its establishment Spain (from 1478) and Portugal (from 1536) already had "national" Inquisitions, structured, efficient, and integrated within their respective monarchical systems. In France, by contrast, the "modern" Inquisition was never introduced, since the persecution of heresy was entrusted to a special commission called the Chambre ardente, instituted by Francis I in 1535 (the survival of the inquisitorial tribunals of Toulouse, Carcassonne, and Besançon was purely nominal, while that of Avignon-the only one truly active on French soil-stood on territory formally belonging to the Papal States and governed by a papal legate). In the Kingdom of Naples and in the Republic of Lucca inquisitorial competence was entrusted to the bishops, while Sicily and Sardinia fell under the jurisdiction of the Spanish Inquisition.

On the Power of the Supreme Pontiff in Temporal Matters, Contra Barclay is a juridical-theological rejoinder to William Barclay’s denial of papal competence over civil rulers. Bellarmine contends that while the papacy lacks ordinary “direct” civil jurisdiction, it possesses an “indirect” authority over temporal affairs whenever the salvation of souls and the integrity of the Church so require. He grounds this claim in Scripture (e.g., Mt 16; Jn 21), the “two swords” tradition, and the consensus of canonists and theologians across nations, which he amasses systematically in the Preface. He further argues that general councils—especially Lateran IV’s canon against heretical lords and the Council of Lyon’s sentence against Frederick II—witness to a longstanding ecclesial judgment that secular power is subordinated to spiritual ends. Across forty-two chapters he dismantles Barclay’s principles about the separation of powers (invoking the classic “soul–body” analogy), clarifies the scope and rationale of “indirect” papal power, and answers objections through historical case studies (e.g., Gregory VII and Henry IV; Zachary’s deposition of Childeric and elevation of Pepin; the transfer of the Roman Empire to Charlemagne). The treatise concludes that the pope may, in grave cases and after due admonition, absolve subjects from obedience and even depose princes—not to govern temporality as such, but to safeguard the supernatural end to which all temporal rule is ordered.

Since the 1540s, the Lordship of Sovinec (Eulenburg) had been owned by Lutheran lords. Lorenz Eder von Sstiawnicz (d. 1594) bought the lordship from the lords of Boskovice in 1575. Eder, a Hungarian mining entrepreneur, tried to develop his estates economically. Rules by which
he wanted to organise the spiritual administration and pastoral ministry in the domain have been preserved in five points as part of a Lutheran manuscript. According to his decree of 1594, only Lutheran priests were allowed to be installed in parishes. Eder’s support of Lutherans in the lordship was continued by his son-in-law, Jan the Elder Kobylka of Kobylí (d. about 1630). In 1616, Kobylka issued a privilege for Lutheran clergy, in which he again confirmed the privileged position of Lutheranism on his estates. He further emphasised this status by building or rebuilding seven churches on the territory of the lordship. After the defeat of the Bohemian Revolt, Kobylka had to sell the Lordship of Sovinec to the Teutonic Order and the confessional supremacy of Lutheranism in the domain was replaced by that of the Roman Catholic Church.

Francisco Suárez’s Metaphysical Disputations (Vol. VIII, Disputations 48–54). The closing volume treats action/passion, the categories of “when,” “where,” “position,” “having,” and beings of reason. Disp. XLVIII analyzes action: whether it essentially refers to a principle of acting, whether it essentially refers to a terminus (even immanent) and so belongs in a predicament, which reference is more essential and what specifies action, whether it implies a subject of inherence, its nature/causes/properties, and its genera/species under one genus. Disp. XLIX treats passion: whether it really differs from action, how it relates to motion/change and what it is, whether actual or only aptitudinal inherence belongs to its essence, and the distinction of successive vs. instantaneous passions. Disp. L considers the category “when” and durations: whether duration is distinct from a thing’s esse, the formal notion of duration, eternity and its distinction from created duration (and whether eternity includes a relation of reason), the aevum and its difference from successive durations, the intrinsic duration of permanent corruptibles, time as a proper successive duration and whether distinct from motion, the notion of time as measure and what it measures, and what duration constitutes the “when” category. Disp. LI treats where/ubi: whether ubi is intrinsic or extrinsic to the located body, whether ubi is (just) place, whether it applies only to bodies or also to spirits, the proportion between bodily and spiritual ubi, whether ubi belongs to substances or also to accidents, and the ordering/properties of the category. Disp. LII defines position and its difference from where, and surveys its subjects, species, and properties. Disp. LIII treats habitus (having) as a genus of accident: whether it denominates extrinsically and of what sort, and which subjects/species/properties it bears. Disp. LIV examines beings of reason: whether such beings exist and what their essence is, whether and what causes they have, the division into negation, privation, and relation (its sufficiency), how negation and privation compare, and how relations of reason are devised in various ways.

Adepts of the radical Reformation were a religious minority in several European cities during the early modern period, including anti-Trinitarians (Unitarians) in Transylvania during the Principality (1570-1710). This paper explores how Unitarianism shaped its material identity and visual landscape in contrast to Lutheran and Calvinist practices. It focuses on surviving objects related to worship and personal devotion to examine the material character of Unitarianism and how its beliefs influenced craftsmanship and worship. The research centres on Cluj/ Kolószvár,
the first region to widely adopt Unitarianism, and compares cult objects from the city with those in the county’s rural areas. Particular attention is given to surviving items such as cult embroidery and church furniture from Unitarian churches in both settings. This comparison is significant due to the decline of Unitarianism after the reign of John Sigismund Zápolya (1540- 1571) when it gradually shifted from a dominant religion in the Principality of Transylvania to a minority popular among the common folk by the end of the 17th century. By examining these materials, the study aims to shed light on the unique religious practices and material culture of
Unitarianism, and its transformation over time within the broader Protestant landscape.

An important collection of seven essays, launched at the Royal Irish Academy in Dublin on 5 September 2025 by the O’Donnell Clan Association, Clans of Ireland, Eneclann/Irish Family History Centre, and the Genealogical Society of Ireland. 2020 marked the Quatercentenary of the first burial in the Franciscans’ Chapel of Saint Anthony’s College, Leuven, that of Donal Óg O’Donnell, nephew of the famous Red Hugh O’Donnell, Prince of Tyrconnell, and who left Ireland as part of the retinue of the 'Flight of the Earls' in 1607, when the College was founded, and joined Spanish forces in Flanders, where he died in 1620. To mark this event, the Irish College Leuven, with the support of the Leuven Centre for Irish Studies and the European Federation of Associations and Centres of Irish Studies hosted an online webinar on 21 October 2020, with presentations from key speakers. This excellent collection of their essays is now available as a book, to researchers, students and the public at large.

The foreword to the publication of ''Memorialising Emigré Dignity: The Cultural Heritage of St Anthony's College, Leuven'', provides an overview of the Irish College at Leuven which was founded in 1607 by Irish Franciscan exiles. The foreword points to the importance of Leuven and what may be deemed 'the Leuven achievement' in terms of the scholarly study of Ireland's history. It also highlights the emerging sense of Irish identity - one that was fused with Counter-Reformation Catholicism - thanks in no small part to the work of the Irish Franciscans and their own links to Ireland's Gaelic professional kindreds.
The publication ''Memorialising Emigré Dignity: The Cultural Heritage of St Anthony's College, Leuven'' was published in association with Leuven Centre for Irish Studies, the Clans of Ireland, Genealogical Society of Ireland and Eneclann. It was formally launched at the Royal Irish Academy in Dublin on 5th September 2025, with the keynote speaker being former Taoiseach, Bertie Ahern.

Jiří Mikulec, Koncept konfesionalizace a náboženské dějiny českých zemí [The Concept of Confessionalisation and the Religious History of the Bohemian Lands / Das Konfessionalisierungskonzept und die Religionsgeschichte der böhmischen Länder] .

Existe un género de teatro de objetos o de títeres, hoy en desuso, que se practicaba desde las alturas del púlpito de los templos. Es verdad que no todos los predicadores practicaban este arte; unos porque no reunían las dotes actorales necesarias, otros porque, aunque las tuvieran, no les parecía bien aplicar estas artes profanas a los asuntos de Dios.
Este subgénero dramático, que hunde sus raíces en tiempos medievales, se desarrolló en España durante los siglos XV y XVI; aunque alcanzó su plenitud y terminó convirtiéndose en algo muy habitual y casi sistemático durante los siglos XVII y XVIII, especialmente durante determinados periodos, como la Cuaresma, o determinadas actividades proselitistas, como las Misiones.

The chapter delves into a probe of the religious history of the Duchy of Opava. The 17th century brought extensive confessional changes in the Bohemian lands. The contribution highlights archival sources that can help to better understand these changes in the Opava region and provide insights into why such changes occurred more slowly there than in Bohemia and Moravia. The study focuses primarily on information drawn from parish registers, various lists categorized by faith, records of converts or non-Catholics, and personal sources. Many of these sources, which have so far been underutilized in historiography, offer valuable information on the confessional situation in 17th-century Opava.

Study explores confessional shifts in the estate communities of the Opava, Krnov, and Cieszyn duchies from the 1620s to the mid-18th century. It is based on the asymmetrical political-confessional development of the post-White Mountain Bohemian lands, within which these Upper Silesian duchies, unlike neighboring Moravia, enjoyed a degree of tolerance for the Lutheran (Augsburg) confession. The chapter considers the differing circumstances in the western duchies of Opava and Krnov, ruled by the Liechtensteins and under the Olomouc diocese, versus the eastern Duchy of Cieszyn, which was under the Piasts until 1653 and then the Habsburgs, and subject to the Bishopric of Wrocław. These differences influenced varying intensities of re-Catholicization, which was slowed in the early 18th century by the Altranstädt Convention. All duchies experienced elite transformation, shaped by exile (in Opava and Krnov) and the marginalization of traditional non-Catholic nobility in favor of Catholic estates enriched by converts and foreigners. The divergent developments led to the earlier disappearance of non-Catholic nobility in Opava-Krnov, while in Cieszyn such nobility persisted for another century due to the Altranstädt provisions and the establishment of the Cieszyn Protestant congregation, eventually declining for genealogical and economic reasons by the 19th century

Recatholization, Catholic confessionalization, and non-Catholic estates in the principalities of Troppau, Jägerndorf and Teschen from the 1620s to the mid-18th century. In: David Radek – Igor Zmeták (edd.), 500 let slezské reformace, K výročí konverze (1523) Fridricha II. Lehnického, Opavská historická sympozia IV. slezské reformace K výročí konverze (1523) Fridricha II. Lehnického [500 years of the Silesian Reformation, Anniversary of the conversion (1523) of Frederick II of Liegnitz], Opava: Slezská univerzita v Opavě, Filozoficko-přírodovědecká fakulta v Opavě, Ústav historických věd, Výzkumné centrum pro kulturní dějiny Slezska a střední Evropy (1000–1800), s. 111-136. ISBN 978-80-7510-609-4.

St. Robert Bellarmine, S.J. (1542-1621), Doctor of the Church, wrote A Treatise on Blind Obedience (1588) in order to defend St. Ignatius of Loyola’s teaching on the perfection of obedience which is called “blind obedience”. Drawing on the Sacred Scriptures, the Fathers of the Church, and the great founders of religious orders, Bellarmine demonstrates that the perfection of religious obedience is blind obedience. This work will help diocesan priests and religious reflect more deeply on the nature and limits of obedience.

Diese Arbeit wäre ohne die Unterstützung zahlreicher Menschen und Institutionen nicht möglich gewesen. Ihnen möchte ich hier herzlichen danken! Allen voran gilt mein Dank meinen beiden Betreuerinnen Univ.-Prof. Dr. Gabriele Haug-Moritz und Univ.-Prof. Dr. Elisabeth Garms-Cornides. Sie haben mir viel Verständnis entgegengebracht und waren mir mit ihrer nie enden wollenden Geduld und Hilfsbereitschaft eine wichtige Stütze. Die Österreichische Akademie der Wissenschaften (ÖAW) hat mir im Rahmen des Dissertantenprogramms der philosophisch-historischen Klasse die Möglichkeit gegeben, mich ausschließlich der Forschungsarbeit für diese Dissertation zu widmen. Im ehemaligen Obmann der Historischen Kommission und Vizepräsidenten der ÖAW Univ.-Prof. Dr. Arnold Suppan sowie dem Direktor des Instituts für Neuzeit-und Zeitgeschichtsforschung Univ.-Prof. Dr. Michael Gehler habe ich tatkräftige Unterstützer für mein Dissertationsvorhaben und das Projekt Die Grazer Nuntiatur 1580-1622 gefunden. Frau Univ.-Prof. Dr. Grete Walter-Klingenstein ist es zu verdanken, dass dieses Projekt in das Arbeitsprogramm der ehemaligen Historischen Kommission aufgenommen wurde und nun am Institut für Neuzeitund Zeitgeschichtsforschung fortgeführt werden soll. Meine Forschungsarbeit in Rom wäre ohne die Unterstützung des Historischen Instituts beim Österreichischen Kulturforum in Rom nicht möglich gewesen. Deshalb gilt mein Dank dem ehemaligen Direktor Univ.-Prof. Dr. Richard Bösel und dessen Nachfolger Priv.-Doz. Dr. Andreas Gottsmann sowie den Mitarbeitern.

Diese Arbeit wäre ohne die Unterstützung zahlreicher Menschen und Institutionen nicht möglich gewesen. Ihnen möchte ich hier herzlichen danken! Allen voran gilt mein Dank meinen beiden Betreuerinnen Univ.-Prof. Dr. Gabriele Haug-Moritz und Univ.-Prof. Dr. Elisabeth Garms-Cornides. Sie haben mir viel Verständnis entgegengebracht und waren mir mit ihrer nie enden wollenden Geduld und Hilfsbereitschaft eine wichtige Stütze. Die Österreichische Akademie der Wissenschaften (ÖAW) hat mir im Rahmen des Dissertantenprogramms der philosophisch-historischen Klasse die Möglichkeit gegeben, mich ausschließlich der Forschungsarbeit für diese Dissertation zu widmen. Im ehemaligen Obmann der Historischen Kommission und Vizepräsidenten der ÖAW Univ.-Prof. Dr. Arnold Suppan sowie dem Direktor des Instituts für Neuzeit-und Zeitgeschichtsforschung Univ.-Prof. Dr. Michael Gehler habe ich tatkräftige Unterstützer für mein Dissertationsvorhaben und das Projekt Die Grazer Nuntiatur 1580-1622 gefunden. Frau Univ.-Prof. Dr. Grete Walter-Klingenstein ist es zu verdanken, dass dieses Projekt in das Arbeitsprogramm der ehemaligen Historischen Kommission aufgenommen wurde und nun am Institut für Neuzeitund Zeitgeschichtsforschung fortgeführt werden soll. Meine Forschungsarbeit in Rom wäre ohne die Unterstützung des Historischen Instituts beim Österreichischen Kulturforum in Rom nicht möglich gewesen. Deshalb gilt mein Dank dem ehemaligen Direktor Univ.-Prof. Dr. Richard Bösel und dessen Nachfolger Priv.-Doz. Dr. Andreas Gottsmann sowie den Mitarbeitern.

India's prison system is grappling with a serious overcrowding crisis, where more than 75% of inmates are undertrial prisoners, people who are presumed innocent but find themselves stuck in detention for long stretches due to systemic delays, poverty, and a lack of legal support. This paper takes a hard look at the Model Prisons and Correctional Services Act, 2023, especially Section 51, which only offers parole to convicted prisoners, completely overlooking the large number of undertrials. It raises a crucial question: if those who have been found guilty can get parole, why are those still waiting for their trial left out? By applying the Golden Rule of Interpretation, the research advocates for a more purposeful understanding of parole laws to avoid ridiculous outcomes that compromise human dignity and the constitutional rights guaranteed under Article 21. The study references significant Indian court rulings like Hussainara Khatoon, Sunil Batra, and Satender Kumar Antil, and contrasts India's legal setup with that of the USA and UK. In those countries, undertrials benefit from bail and swift trials, while India lacks effective bail options and doesn't provide any temporary release provisions when bail isn't possible. The findings reveal that not allowing parole for undertrials exacerbates inequality, undermines the presumption of innocence, and significantly contributes to prison overcrowding. The paper suggests legal reforms, such as revising Section 51 to permit conditional parole in humanitarian cases or when delays are excessive, particularly for undertrials who can't meet bail requirements. It also recommends empowering prison authorities to propose such parole and utilizing technology to keep track of released undertrials. Ultimately, this study highlights that incorporating parole-like options for undertrials would uphold constitutional principles, ease the strain on prisons, and bring India's criminal justice system in line with international human rights standards.

In the 1560s and 1570s, Cardinal Giovanni Francesco Commendone
(1524-1584) and his secretary Antonio Maria Graziani (1537-1611) were
entrusted with important papal commissions in German and Polish lands,
gaining a deep understanding of the political and religious situation of
Central-Eastern Europe. The role of these two papal diplomats is highlight-
ed by their political archives, an extraordinary collection of documents
which is currently the subject of the research project The Nuncio’s Secret
Archives: Papal Diplomacy and European Multi-denominational Societies
Before the Thirty Years’ War (NSA), financed by the Italian Ministry of Uni-
versity and Research. This rich documentation, in particular, underscores
the importance of Padua in the network of relationships established by
Commendone and Graziani. They frequently returned to the university
city during breaks in their Alpine missions, taking part in circles and
gatherings, and meeting with Venetian patricians, professors, and foreign
students. In this context, the correspondence between Graziani and the
Polish student Mikołai Tomicki —the son of a prominent nobleman who
had embraced the Reformation —is of particular significance. A parallel reading of the letters written by Graziani and those written by Tomicki
reveals the educational project offered to the young Pole by the two papal
envoys. Moreover, it sheds light on the perspective of Commendone and
Graziani, in which diplomacy and culture were closely intertwined.

Born into a turbulent family John Durie was descended from a long line of prominent lairds, diplomats, ministers, adventurers, warriors and rebels. His grandfather, also called John Durie (1537-1600), and his father, Robert Durie (1555-1615 were able to combine the more irenic characteristics of their ancestors, though they found themselves in the turbulent times of Reformation and Counter-Reformation and the split-ups in the church caused by the Estate Lords and Neo-Presbyterian hardliners on the one side who had retained too much of the teaching of their Jesuit mentors, and the decade long struggle of young James VI to shake himself free from the control and often cruelty of regents, tutors and plotting Lords. Here, James' personal, peaceful plans for a Reformed, Pan-British, Pan-Protestant Church also played a marked role. His opponents, such as Andrew Melville, brought up on the peculiar revolutionary teaching of John Major and George Buchanan (1506-1582) based on old Celtic clan and Estate Lords structure found little use for a King who was not a mere constitutional figurehead. Their delight was to put the clock back to idyllic but fairy-tale times in Never-Never Land when the priestly clan chieftain watched paternally over his members and lived in peace with the other clans forming one united Caledonian nation. They forgot that the Picts and Scots had been united by the hand of strong Kings in the early ninth century and the reign of Kenneth MacAlpine was certainly not according to the Major/Buchanan/Knox/Melville scheme. After that, it was the chieftains and Estate Lords who hindered national unity, because of their Pictish, Scots, Saxon or Viking background and those who adhered to old Celtic Christianity or the new Roman faith. The Danes especially demanded large parts of North and East Scotland as their historical domain until Andrew Melville's days. So, too, the New Presbyterian view of an old patriarchal hierarchy is challenged by the historical fact that the earliest inhabitants of Scotland, as far as the historical records go, formed a

Born into a turbulent family John Durie was descended from a long line of prominent lairds, diplomats, ministers, adventurers, warriors and rebels. His grandfather, also called John Durie (1537-1600), and his father, Robert Durie (1555-1615 were able to combine the more irenic characteristics of their ancestors, though they found themselves in the turbulent times of Reformation and Counter-Reformation and the split-ups in the church caused by the Estate Lords and Neo-Presbyterian hardliners on the one side who had retained too much of the teaching of their Jesuit mentors, and the decade long struggle of young James VI to shake himself free from the control and often cruelty of regents, tutors and plotting Lords. Here, James' personal, peaceful plans for a Reformed, Pan-British, Pan-Protestant Church also played a marked role. His opponents, such as Andrew Melville, brought up on the peculiar revolutionary teaching of John Major and George Buchanan (1506-1582) based on old Celtic clan and Estate Lords structure found little use for a King who was not a mere constitutional figurehead. Their delight was to put the clock back to idyllic but fairy-tale times in Never-Never Land when the priestly clan chieftain watched paternally over his members and lived in peace with the other clans forming one united Caledonian nation. They forgot that the Picts and Scots had been united by the hand of strong Kings in the early ninth century and the reign of Kenneth MacAlpine was certainly not according to the Major/Buchanan/Knox/Melville scheme. After that, it was the chieftains and Estate Lords who hindered national unity, because of their Pictish, Scots, Saxon or Viking background and those who adhered to old Celtic Christianity or the new Roman faith. The Danes especially demanded large parts of North and East Scotland as their historical domain until Andrew Melville's days. So, too, the New Presbyterian view of an old patriarchal hierarchy is challenged by the historical fact that the earliest inhabitants of Scotland, as far as the historical records go, formed a matrilinear society. So, too, it was obvious that Major's, Buchanan's, Knox's and Melville's view of the Gael was part of French Celtic tradition

The interdisciplinary summer school Marriage in Premodern Europe (1400–1800), jointly organized by Viadrina and Sorbonne University (Paris 1), investigates marriage as a theological, legal, and socio-political institution. Combining perspectives from literary studies, theology, religious and art history, and gender studies, the program examines how confessionalisation and legal regulation shaped norms, rituals, and power relations across Catholic, Lutheran, and Reformed traditions. Particular attention is given to the interaction between doctrine, institutional authority, and lived experience in the formation of premodern matrimonial cultures.

The Convict, the Doctorate and the Theology of Bad Decisions NOTA BENE: This article tells the story of a former religion teacher and Catholic Action leader, already convicted of pedophilia and on trial for further abuse, who attempted to secure a PhD in religious studies-coming close to admission before being excluded-and who, on the same day, received a second conviction. It is the English version, with a few very minor later additions, of the piece originally published in

Set aside what you think you know about love-at least for the duration of this essay. The claim may sound unsettling, even cruel, but it is worth considering: love, in fact, does not exist. Whatever a human being does, they do it first and foremost for their own happiness.

Si tratta di un breve profilo biografico sul Beato Andrea da Peschiera apostolo della Valtellina. Il saggio introduttivo è in un volume dove, oltre ad un saggio di Giorgio Maria Cambiè, è contenuta da pag 33 la ristampa anastatica dell'opera "Raccolta delle gesta del B. Andrea Gregho dell'Ordine de' Predicatori appostolo della Valtellina, cittadino e protettore di Peschiera, fatta da un divoto dello stesso Beato", Verona, 1821.

Questa guida esce in concomitanza con la pubblicazione del volume La Madonna del Frassino a Peschiera del Garda. Cinquecento anni di storia e d'arte, a cura di S. Lodi e G.M. Varanini, Sommacampagna . A tale monografi a si rimanda per approfondimenti e per riferimenti bibliografi ci precedenti.

2017 nyarán kisebb vihart kavart, hogy Berend Nóra történész megkérdőjelezte Koppány létezését. Írásomban annak járok utána, hogy mennyiben támogatható ez az állítás. Vizsgálódásom tárgya, hogy a Cupan személynév az Árpád-korban milyen kontextusban és formában tűnik föl előttünk, s milyen időbeli eloszlást mutat.

Il presente studio, basato su un’attenta analisi delle scritture contabili conservate nell’Archivio Storico del Banco di Napoli-Fondazione, consente di approfondire e chiarire meglio le dinamiche artistiche connesse a due cantieri tardo seicenteschi appartenuti alla Compagnia del Gesù di Napoli. Per la chiesa di San Giuseppe a Chiaia, nei primi anni Settanta del XVII secolo i religiosi si avvalsero senza badare a spese dei “migliori pennelli” della città, quali Luca Giordano, Francesco De Maria, Giacomo Farelli e Giuseppe Marullo, oltre ad artisti di minore notorietà. La scoperta di nuovi documenti d’archivio ha riportato all’attenzione un secondo luogo di culto alquanto trascurato della Società Iesu, ovvero la chiesa dell’ex Infermeria di Portici, attualmente sede parrocchiale intitolata a Maria Santissima del Buon Consiglio e San Luigi Gonzaga. Le indagini svolte hanno permesso di ricondurre le due opere pittoriche ivi conservate al corpus artistico di Andrea Malinconico, figura eminente tra i pittori napoletani più prolifici della seconda metà del Seicento.

The relationship between the Most Serene Republic of Venice and the Holy See represents one of history's most enduring and complex diplomatic tensions. For over a millennium, these two powers engaged in a delicate dance of cooperation and conflict, their interactions shaped by competing claims to temporal and spiritual authority. Venice, with its unique position as a commercial empire bridging East and West, often found itself at odds with papal policies that prioritized religious orthodoxy over mercantile pragmatism. This essay examines the multifaceted tensions between Venice and the papacy, exploring how issues of trade, religious minorities, territorial sovereignty, and ecclesiastical authority created a relationship that was, one might say, anything but serene.

This book is a translation of Book Two of St. Robert Bellarmine’s Seventh General Controversy on the Triumphant Church, titled On the Relics and Images of Saints. Written during the Counter-Reformation, it defends the Catholic practice of venerating saints, their relics, and sacred images, while responding to the criticisms of Protestant reformers like Luther and Calvin. Bellarmine supports his arguments with Scripture, writings of the Church Fathers, councils, and theological tradition. This translation is based on a low-quality digital scan of the original Latin text, which has led to possible errors in the transcription of numbers and abbreviations, especially in biblical and theological citations. While the wording of Bellarmine’s arguments is preserved, some chapter and verse references may be inaccurate. Readers are advised to verify citations with critical editions before using them for scholarly work. A complete and more reliable English translation of all three books is currently in preparation by Mediatrix Press.

Francesco Negri's Praise for the Polish Reformation? Additions to Liberum Arbitrium. Tragoedia in the Forged 'Poschiavo' Edition of 1559 ** he !rst edition of Tragedy by Negri appeared in Italian as Tragedia di F.N.B.! intitolata Libero Arbitrio in 1546. 1 The book bears no address but is usually attributed to the Basel workshop run by Johannes Oporin. 2 It was soon reprinted, probably in Venice, by Antonio Brucioli in 1547. 3 In 1550, again without mentioning either the printer's name or the place of imprint, the work was published in an extended edition («editione seconda, con accrescimento») which was also recognised as a production that originated in Basel. 4 The changes introduced in 1550 employed mostly ampli!cations of the text, as suggested in the subtitle. These were complementary arguments supplementing the existing scenes as well as additional scenes inserted into the text structure, while the number of text cuts remained very limited. 5 First trans-*

This essay aims to address little-known aspects of the confessionalization of natural philosophy in sixteenth-century Italy, with a focus on controversies surrounding the age and nature of the Earth. Sources suggest that – rather than causing a process – reactions to the Protestant Reformation accelerated and shaped developments already underway at the beginning of the sixteenth century when critics of Aristotelian eter-nalism began to call for a science of nature more in line with Christian beliefs. While a Christianized history of the Earth emerged as an explicit program in late-sixteenth century Italy, I would argue that Counter-Reformation cultural policies favored, but did not enforce, the confessionalization of the field and that largely secular approaches remained vital, legitimate, and influential.

In the archives of the Olomouc Metropolitan Chapter a unique set of 38 letters written by Jakob Ernst von Liechtenstein-Kastelkom (1690-1747) to Canon Georg Heinrich von Mayerswald (1676-1747) written between 1738 and 1740 has been preserved. These sources offer a unique insight into the everyday life of the new Moravian shepherd. The paper aims to analyse the daily concerns of the new Olomouc Ordinary, which he shared with his friend, Canon Mayerswald. The specific character of the addressee, who was both a high dignitary of the Olomouc Chapter and the bishop's friend, is reflected in the content of the letters. The correspondence primarily addresses legal matters surrounding his
accession to the See of St. Methodius, as well as the state of the bishopric's finances. Occasionally, the letters contain information about Kastelkorn's state of health. This collection represents the only coherent set of sources on the history of the bishopric written by Kastelkorn himself. Mayerswalďs letters were probably destroyed when the archbishop's přiváté correspondence was shredded after his death. The letters primarily focus on the concerns of the incoming Ordinary regarding the condition of the diocese he was taking over and the related legal matters. Jakob Ernsťs awareness of the problematic financial situation of the episcopal estates shortly after his election as Moravian Ordinary is particularly noteworthy. At the same time, Kastelkorn's efforts to fulfil both the secular and spirituál roles of prince and bishop are evident. He sought to implement an economic reform of the episcopal estates, address feudal matters, conduct pastora! visits, renovate the episcopal residences, and refurbish the cathedral. Information of a personál nátuře makes up only a minor part of the content of the bishop s letters. Such references include mentions of Kastelkorn s health issues (such as headaches) and the death of his younger brother, Rudolf Maximilian (+1739).

This paper analyzes the Reformation studies in China contextualized within the academic framework of world history as it developed from 1949 to the present, including the diachronic changes that scholarship has experienced, its essential characteristics, current debates, and ongoing trends. Over the last seventy years, steady development and some unique characteristics of Chinese academic research are evident. The Chinese academic community has not existed as an isolated island. On the contrary, it has been closely linked to the international scholarly ecosystem and affected by the international political and ideological environment. This paper summarizes those impacts and three trends evident in China within the study of the Reformation, as well as within the study of world history as a whole, and pointed out the sprout of creating historical writing from “the other’s perspective”—a Chinese perspective of the Chinese academics.

Esta cronología es prácticamente la de Allen, autor de todo el epistolario de Erasmo (unas 1.600 cartas) con sus corresponsales (unas 1400 cartas) tan importante para reconstruir la biografía y los escritos del Roterodamo, así como el contexto histórico. Es una fuente de información única.