Right Of Patronage Research Articles

The Counts of Cilli and the Tools of Church Politics: patronage, advocacy and benefaction

The Counts of Cilli engaged in both secular and church politics. Two of the most important tools that they used to wield their influence on church politics were the right of patronage and advocacy over church institutions. Patronage enabled them to fill vacant ecclesiastic offices with priests from the ranks of their clientele, and advocacy allowed them to administer church property as well as exercise patrimonial rights and draw revenues arising therefrom. They further strengthened their reputation and influence in the Church or, rather, its institutions through generous service as benefactors of the Church, which earned them numerous benefits, not least being buried in monasteries.

De la Anastasie Crimca la Matei Basarab. Manifestări ale sentimentelor antigrecești în Țările Române

The present study analyses several texts: a note by the Metropolitan of Moldavia Anastasius Crimca (1610), three documents issued by the Moldavian lord Miron Barnovski (1626) and three documents coming from the chancery of the Wallachian lord Matthew Basarab (1639-1640). All these documents deal with the patronage rights and all have a pronounced Grecophobia. The antipathy towards the Greeks in the Romanian Principalities is a subject both sensitive and controversial. Previous scholars assumed that the anti-Greek sentiments emerged in Wallachia earlier than in Moldavia, probably considering the geographical position of this principality, more exposed to the influx of people and to the influences coming from south of the Danube. However, the present study argues that, at least when the ecclesiastical matters were concerned, the anti-Greek feelings first appeared in Moldovia. Already from the 16th century, there are written sources attesting to the existence of such xenophobic feelings. The intolerance manifested against Catholics, Protestants and Armenians was typically attributed to a traditionalist Orthodox stance, adopted by the high clergy and by the monks closed to the circles of power. In this pre-existing context, an increasing number of Ottoman Christians attempted to infiltrate into the Moldavian elite. In the first decades of the 17th century, the anti-Greek stance became vehement in the Romanian principalities, taking various forms, from rhetoric to revolt. Based on its own beliefs and self-interests, the entire Moldavian society – boyars of all ranks, townspeople, peasants and soldiers – identified a generic „enemy” in the Greek-speaking immigrants. The Orthodox faith shared by Wallachians, Moldavians and Greeks did not ease this resentment. As time went by, these resentments manifested increasingly vigorously, as local scholars reinforced the idea of the Latin origins of the Romanians, in the footsteps of the 16th century humanists.

Evolution of the Network of Religious Schools in Ung County in the Eighteenth and Nineteenth Centuries

This study presents the situation in the parish schools of Ung County, Kingdom of Hungary, in the years 1721-1734, 1746-1747, 1774-1784, 1864 and 1916. After Francis II Rákóczi’s uprising (1703-1711) and the plague epidemic (1709-1710), Ung County was inhabited by new citizens. The parish network was disrupted for all confessions and, in the case of Roman Catholics, built anew. The Reformed Church partially kept the original network of parishes and schools that had been disrupted by re-Catholization. The Uniates and the Catholics did not have a functioning education system; this was built from scratch in the eighteenth century. The Latin Church created religious schools only gradually; up until the mid-eighteenth century, schools could only be found in the centre of the county. Many schools existed for only a limited time and were subsequently discontinued. By the end of the eighteenth century, however, it was possible to find a school in almost every parish. In the nineteenth century many of the larger parishes and, as a result, primary education was made available to a greater number of children. Schools operated by the Uniates, and later by the Greek Catholics, evolved differently. Based on decrees from that period, it appears there were many schools before the Rákóczi uprising; by the time it had finished, in 1711, the school network had been disrupted. Some schools were partially renewed but many ceased to exist. The biggest problem of the Uniate school system was funding, since the Catholic Church demanded that land owners take on patronage rights and create foundations to pay for a teacher and the parish school. At the end of the eighteenth century, the number of schools was still low but slowly growing. The fastest growth was noted in the nineteenth century; by the second half of the century there were more Greek Catholic schools than any other confession. Reformed Church schools were the only ones that maintained their continuity with the period before 1711. Various decrees passed in Hungary caused development to stagnate, although this changed again following the Patent of Toleration. One key issue when considering schools is the teachers. In this paper, we focus particularly on teachers and their language identity, exploring how this changed throughout the study period. We also briefly examine the subjects taught by teachers and the construction of dedicated school buildings at the end of the period in question.

Relations of Poor Clare Order of Stary Sącz with the Parish of St. Lawrence in Biegonice from the 13th to the 18th century

The article discusses the relations of the Order of Poor Clare in Stary Sącz with the Parish of St. Lawrence in Nowy Sącz-Biegonice founded by Saint Kinga of Poland, the abbess of the Order. The Parish of St. Lawrence is currently the oldest parish in the city. The relations were of legal, economic, ministerial and personal nature. The Order was in possesssion of a wealthy farm (grange, manor) in the village of Biegonice until the Austrian times. Moreover, during the Old Polish period, the Order - represented by abbesses - had the right of patronage (jus patronatus), involving financial maintenance of the parochial church as well as the privilage of the appointment of the parish priest. In turn, parish priests were the confessors for the nuns of the Order. The discussed issues are a solid illustration of various social, legal and economic phenomena in the Old Polish period.

Byzantine and Gothic Side-by-side: Stylistic Diversity under a Single Roof in the Churches of Late-medieval Transylvania

This essay analyzes the cases of coexistence within the same church of mural decoration displaying both (Post-)Byzantine and Gothic styles, which occurred during the 14th and 15th centuries on the territory of the Voivodate of Transylvania and the south-eastern border counties of the Kingdom of Hungary. This phenomenon of stylistic diversity under the same roof occurred at different stages during the larger and cumulative projects of church decoration, and the reasons for such occurrences varied. Orthodox patrons proved to be more conservative and very attached to their own cultural, religious, and visual traditions, and subsequently commissioned Western painters with the decoration of their churches only when the artists belonging to their own cultural and religious traditions were unavailable (e.g., Hălmagiu and Strei). In contrast with the Orthodox, Catholic patrons had a flexible artistic taste and were more prone to embrace the alternative aesthetic solutions proposed to them by traveling artists with Byzantine training (e.g., Buneşti, Dârlos, Sântămăria-Orlea, Şmig, Valea Lungă, and probably Deva and Târgu Mureş). A special situation of stylistic diversity under a single roof is represented by those cases, which occurred when Romanian Orthodox patrons—despite their belonging to a different confession—exercised their legal right of patronage over those Catholic churches found on their estates (e.g., Sântămăria-Orlea and Remetea). The Orthodox patrons’ strong attachment to their own religious and visual traditions led to the coexistence within the same Catholic church not only of murals displaying Gothic and (Post-)Byzantine formal features, but also of inscriptions in the liturgical languages of the two Churches (i.e., Latin and Church Slavonic). Since this essay approached the phenomenon of aesthetic diversity strictly from a stylistic or formal point of view, its devotional implications will be analyzed on a different occasion, when it will be contextualized together with other transcultural phenomena, such as those of linguistic diversity under the same roof, cross-credal artistic patronage, and shared devotion of Catholic saints by the Eastern-rite Christians. The results of the project Models of Representation of the Past in the Middle Ages and Early Modern Period carried out within the framework of the Basic Research Program at the National Research University Higher School of Economics (HSE) in 2019 are presented in this work.

Związki rodzinne mieszczan krakowskich z duchowieństwem świeckim Krakowa w XIV wieku

The article analyses the family ties of the Cracow burghers with the secular clergy of the city in the fourteenth century, documented in sources. It has been demonstrated that the clergy who came from the Cracow burghers (cathedral canons, vicars, collegiate canons, parsons and priests, altarists and clerics) were a group consisted of 58 people. On their way to Church positions, they encountered various difficulties determined by the personal policy of the bishops of Cracow, the right of patronage, and the policy of noble and mighty families. There are also data on the education of the clergy of Cracow origin and their informal connections with the Church presented.

The Fragmented Thirteenth-Century History of the Beauport Churches in the Dioceses of Dol, Tréguier, Saint-Brieuc, and Lincoln: A New Exploration of the Sources

In its 1202 foundation charter, Notre-Dame de Beauport (O.Praem.) was granted the right of patronage of nineteen churches spread over the dioceses of Dol, Saint-Brieuc, Tréguier, and Lincoln. The number of churches controlled by Beauport eventually increased to twenty-eight. The Rolls and Registers of the bishops of Lincoln give evidence that the jus patronatus of the Abbot of Beauport represented by the Prior of Ravendale was generally respected. Surprisingly violent conflicts - mostly arbitrated by popes or their legates - arose, however, between the Abbey and the Breton bishops about the apppointment of incumbents. This article suggests that the cultural and linguistic divide between the local bilingual (Romance/ Breton) aristocracy and the abbots of Beauport, who were usually of Norman origin, might provide an explanation for such clashes.

THE ROYAL LAW OF PATRONAGE AS A MECHANISM OF STATE REGULATION OF THE FINANCIAL AND PROPERTY SITUATION OF THE BASILIAN MONASTERIES OF THE COMMONWEALTH

The purpose of the research is to investigate the evolution of the royal right of patronage on the basis of the privileges of the Lavriv Basilian Monastery. The research methodology is based on analytical and synthetic critique of royal privileges. A comparison of different editions of privileges, which were preserved in the confirmations of later times or were included in the majestic books of the Standing Committee of the Governor’s Office in Lviv, was made. Preference is given to the use of accrued privileges in the city act books. The scientific novelty of the research is seen in the establishment of the legal influence of the royal administration on the activities of the Basilian monasteries. The Conclusions. The Polish administration tried to control the activities of the self-governing bodies of the Basilian Order, demanding that its Constitutions be in accordance with the religious legislation of the Commonwealth. During the 17th – 18th centuries, the royal right of patronage in the Basilian Order underwent a certain evolution: from the appointment of hegumens, archimandrites to the regulation of property security. Such changes were due to the desire of the Order to achieve full self-government. For this purpose, the Basilian monasteries were removed from the jurisdiction of the local bishops and handed over to the protoarchimandrite. Protohegumens received the right not only to represent, but also to appoint hegumens of monasteries. The royal administration retained a limited right to approve candidates for the positions of archimandrites, with the exception of the protoarchimandrite, who was elected by the General Chapter of the Order. At this time there is a transition to the introduction of the election of senior administrative positions (protoarchimandrite, protohegumen, general and provincial consuls), while the middle (archimandrite) and lower (hegumen) rank of officials of the Order retained the ancient right to appoint as king (archimandrite), so on the part of the provincial administration (hegumens). The analyzed system of the administrative system of the Order was based on a mixed form of government: the election and appointment of officials at different levels (local, provincial, general). However, the restriction of the administrative component in the royal law of patronage did not mean its complete elimination, because the next component – property regulation – continued to operate. Royal privileges transferred table land ownership to the use of monasteries located on their lands, and determined their economic rights and freedoms.

The Priest in the Multilingual Church. Language as an Aspect of the Functioning of the Lower Clergy in Late Medieval Prussia

Late Medieval Prussia, an area ruled by the Teutonic Order, was a multilingual entity, with the Baltic and Slavic languages used by the local population alongside the German language. This linguistic diversity was a challenge to priests, and to their pastoral work. A command of the languages of their parishioners was crucial for them, as they not only had to teach and hear confession, but also to announce the instructions of the local bishop. So far, historians have discussed the linguistic skills of the clergy mainly in the context of the Christianisation of the native Prussian population. This article deals with the issue by focusing on Late Medieval Prussia and the lower clergy. It discusses the provisions of synodal statutes and papal documents regulating the clergy’s command of the languages of their parishioners. The author explores problems of linguistic skill relating to the origin and education of the local clergy, in addition to the impact of the right of patronage and the practical activities of Prussian and Polish chaplains. He also pays attention to the tradition of employing interpreters to support priests who did not know the local Baltic and Slavic languages; this was especially problematic during confession.

Inquisition and Empire: The Holy Office of Goa between Padroado and Propaganda Fide (1666-1681)

Durante la disputa entre Portugal y la Santa Sede sobre los derechos del Patronato (Padroado real) en Asia, la Inquisición desempeñó un papel secundario en las alegaciones legales de la Corona. Sin embargo, en el contexto local de las controversias con los vicarios apostólicos enviados por la Congregación de Propaganda Fide, los sacerdotes y misioneros del Padroado portugués vieron en el Santo Oficio un instrumento para defender los derechos de la Corona, deteniendo y excomulgando en nombre del tribunal. En este artículo se analizan las expectativas de los agentes imperiales en cuanto a la posibilidad de que la Inquisición pudiera ser un instrumento para reclamar derechos jurisdiccionales sobre el territorio a la Corona y las contrariedades que experimentaron ante la gestión de los acontecimientos por parte de los inquisidores.

Argentine Concordat as an International Agreement Regulating the Law of Patronage

In the history of relations between the Argentinean government and the Holy See, two ideas are permanently intertwined: signing the Concordat and defending national patronage. The changes that occurred in the 1960s indicated that exercising the right of patronage, based on the principles outlined in the Constitution, was impossible, and the peaceful establishment of the principles of bilateral relations could only be indicated through an international agreement. The Concordat signed by Argentina in 1966 removed the national patronage, but the changes to the content of the Constitution were introduced only in 1994. The aim of the study is to show the concordat agreement concluded in 1966 by Argentina with the Holy See as an example of an international agreement. The main focus is the presentation of concordat standards for the institution of patronage. Due to the subject and purpose of the study, the work uses methods typical of social sciences in the legal science discipline. The dogmatic-legal method is the basis for consideration of the Concordat as a source of Argentine law, and as an auxiliary method, the historical-legal method was used to show the historical background of the presented issue.

Manumissions in accordance with Ius Civile and Their consequences in terms of Civil Law

Roma’da kolelerin emegine ihtiyac duyulmasi sebebiyle, kolelik bir muessese olarak varligini her zaman korumustu. Bununla beraber kolenin hayatinin bir asamasinda hurriyetine kavusmasi da mumkundu. Efendinin cesitli sebeplerle, kolesine hurriyet bahsetmesi oldukca onemli hukuki sonuclar dogururdu. Kole, ius civile’nin aradigi muamelelerden biri ile azat edilmis ise, vatandaslik da kazanarak, Roma civitas’ina dâhil olurdu. Bir baska ifadeyle, azatli (libertinus) olarak hayatina devam eden eski kolenin, hukuki statusu degisir ve devam eden hayatinda “kisi” sayilarak hak ehliyetine sahip olurdu. Dolayisiyla azat etme muameleleri ve sonuclari, Roma toplumunda oldukca onemsenmis ve muamelelere kamu otoritesinin mudahalesi soz konusu olmustu. Diger yandan azatlinin hayatinin bir doneminde kole olmasi sonraki hayatini da olumsuz etkilemisti. Roma toplumunda ozellikle ilk donemlerde eski efendilik hakki (iura patronatus), azatlinin kazandigi hurriyeti olumsuz yonde etkileyebilecek turdendi. Roma hukukunda koleler, hukuki bakimdan mal statusunde idi ve ancak bir hakkin konusu olabilirlerdi. Kolelerin hurriyete kavulmasi “manumissio (azat etme)” denilen bir hukuki muamele ile olurdu. Efendinin, koleyi hurriyetine kavusturacak olan hukuki muameleyi gerceklestirmesinin sebepleri donemlere gore farklilik gosterebilmekteydi. Kolenin sahibi olan efendinin, kolesine hurriyet tanimak iradesiyle, ius civile’de ongorulen bicim ve usullere uygun olarak gerceklestirdigi manumissio, kolenin hukuki durumunu degistiren bir muameledir. Soz konusu muamele ile koleye vatandaslik da taninirsa, azat edilen eski kole, hukuken “haklara ehil” bir baska deyisle hak ehliyetine sahip kisi durumuna gelirdi. Bahsedilen sekilci muameleler, en eski azat etme yontemleri olan manumissio vindicta (degnekle azat etme), manumissio censu (sayim yolu ile azat etme), manumissio testamento (vasiyetname ile azat etme) idi. Bu azat etme bicimleri disinda, efendinin kolesini hur ilan etmesi hukuken herhangi bir sonuc dogurmuyordu. Kole, efendisi tarafindan fiilen serbest birakilsa bile, ius civile nezdinde yine kole olarak kalirdi. Bununla birlikte praetor’lar efendinin azat etme iradesini acikca ortaya koydugu bazi hallerde, koleyi mulkiyet iddialarina karsi himaye edince hur gibi yasayan azatlilar ortaya cikmisti. Ius civile’nin ongormedigi bu yeni bicimler azat edilen koleye, hurriyetini bahsetmekle beraber Roma vatandasligi kazandirmazdi. Praetor Hukuku’na gore hukuki sonuc baglanan azat etme bicimleri ise sunlardi: Manumissio inter amicos (dostlar onunde azat etme), manumissio per epistulam (mektupla azat etme), manumissio per mensam (sofrada azat etme). Azat etme muamelelerinin ozel hukuk bakimindan bir takim hukum ve sonuclari dogardi. Bu hukum ve sonuclari, azatli (libertus) ile eski efendi (patronus) arasindaki iliski bakimindan ve azatli ile dogustan hurler bakimindan olmak uzere iki ayri baslik altinda incelemek mumkundur. Azatli ve eski efendinin iliskisi fides temeline dayanir ve karsilikli ahlaki bir takim vazifeleri dogururdu. Roma’da adetler geregi koleler azat edildikten sonra dahi efendiye tabi olmaya devam ederlerdi. Bu durum ozellikle ilk devirlerde olagan karsilanirdi ve efendinin azatlisi uzerinde sahip oldugu eski efendilik hakki (iura patronatus) ile aciklanirdi. Soz konusu haklar, azatli bakimindan yerine getirmekle yukumlu oldugu obsequim ve reverentia ile operae borclarini ifade ederdi. Bunun yani sira efendinin, azatli oldugu takdirde onun mirasina istirak etme (bona) hakki vardi. “Obseqium” ile cocuklarin ebeveynlerine (ve azatlilarin kendilerini azat eden efendilerine ve cocuklarina) karsi gostermekle yukumlu olduklari hurmet ifade edilirken, “reverentia” ile cocuklarin ebeveynlerine ve azatlilarin kendilerini azat eden efendileri ile cocuklarina karsi saygi gosterme yukumlulugu ifade edilirdi. Dolayisiyla reverentia’yi obseqium’dan ayri dusunmek mumkun degildir. Operae libertorum ise, azatlinin hurriyetine kavustuktan sonra eski efendisi icin belirli gun sayisi kadar onun menfaatine yapmasi gereken hizmetleri veya isleri ifade ederdi. Azatlinin sosyal hayatta ve kamu hukuku alaninda da dogustan hurler kadar esit olmadiklarini ifade etmek gerekir. Zira hurriyetlerini kazanmalarina ragmen daha once kole olmalari yasamlarini olumsuz sekilde etkilerdi. Ornegin secilme haklari (ius honorum) yoktu, secme haklarini (ius suffragii) kisitli kullanirlardi. Bir baska ifade ile kamu hukuku alaninda ehliyetleri kisitli idi. Diger Roma vatandaslari gibi (ius conubii) evlenme hakkina sahiplerdi. Bununla beraber, dogustan hur olanlar ile azatlilar arasindaki evliliklerin yasal oldugu kabul edilse ve cezaya maruz birakilmasa da, Roma toplumunun hicbir doneminde bu evliliklere sicak bakilmazdi.

Der Deutsche Orden und seine pastorale Tätigkeit in der Ballei Österreich bis zur Krise im 16. Jahrhundert

The Teutonic Order and Its Pastoral Work in the Bailiwick of Austria up to the Crisis in the 16th Century The Teutonic Order began to acquire land tenure in the Eastern Alps soon after its formation. After the Order’s structure had been established the Order also acquired rights of patronage over individual parishes in the 13th century. Up to the end of the Middle Ages the Order exercised the rights of patronage over seven parishes in the Bailiwick of Austria. Initially, however, pastoral work was not the Order’s main pursuit within the bailiwick; parishes served predominantly as the Order’s additional source of income. In the case of Velika Nedelja (Grossonntag) and Bela Krajina (White Carniola) the Teutonic Order had also a political function. The Order was tasked with the political, economic, and ecclesiastical integration of an area that did not become an integral part of the Holy Roman Empire before the 12th and early 13th century. From the 14th century onwards the Order intensified its pastoral activities, which coincides with the increase in the number of priests among its members.

Contested Rights: Clerical and Lay Authority in the Holland Mission

This article studies eleven conflicts between Catholic nobles and the leaders of the Holland Mission. The nobles claimed the right to nominate and present priests in the clandestine Catholic churches and chapels in their jurisdictions; the apostolic vicars and internuncios refused to grant such privileges to members of the laity. Through the assertion of patronage rights, the Dutch Catholic nobility tried to expand their influence over the Holland Mission and voiced their preference for particular priests. As such, these conflicts offer a window into the inner workings of the Missio Hollandica and the Dutch Catholic community, revealing the complex and dynamic interplay between clergy and laity. Moreover, a number of these quarrels represent early instances of laypeople taking a stance in the battle between Jansenists and their opponents, a larger conflict which eventually lead to a schism in the Catholic Church in the Dutch Republic. This analysis therefore provides a cross-section of the Dutch Catholic community and shows how slowly but surely this community disintegrated into warring factions of clergymen and laypeople.

Nascita e morte delle rappresentanze pontificie e dei loro archivi nell’Europa centro-orientale. Dalla “grande guerra” alla “guerra fredda” (1918–1952)

Birth and death of pontifical representatives and their archives in Central Eastern Europe. From the “great war” to the “cold war” At the end of World War I in the Central Eastern Europe new national states replaced the multinational empires. The international policy of the Holy See aimed at the recognition of the new nation-states, which had numerous non-native minorities on its territory. The Holy See, despite the difference in approaching to the Eastern issues between Benedict XV and his successor Pius XI, opened new apostolic nunciatures (and where it was not possible new apostolic delegations) whose main purpose was to sign concordats to define the generality of relations between State and Church, mainly by ensuring the freedom of ecclesiastical appointments (against the ancient rights of patronage) and dissolving the conflict between local hierarchy and the Holy See in favor of the latter, thanks to the new role assigned to the papal nuncios. The article traces the vicissitudes that had to face during the interwar period the pontifical representatives in the countries of Central and Eastern Europe, often in situations where national identity was identified with the religious one. With the outbreak of World War II and the advent of the new pope Pius XII, the Holy See had to face the sad period of the war, trying to maintain a benevolent neutrality towards someone and a critical one towards others. At the end of the conflict, with the birth of the “Iron Curtain”, the strong action against the danger of an “impassive omnipotence of a materialistic state, without a celestial ideal, no religion and no God” assumed, in the eyes of the pope, the perspective of an apocalyptic struggle between good and evil, which led in a few years to close all the pontifical representatives.

Reformbedarf und Reformen an der norditalienischen Peripherie. Der Deutsche Orden in Venedig und in Venetien (14.–15. Jh.)

Needed Reform vs. Effected Reform on the North Italian Periphery. The Teutonic Order in Venice and its “Terraferma” (14th–15th centuries) This article examines manifestations of decline in the Bailiwick of Lombardy (Lamparten) that ultimately affected the lives of brothers in all commanderies within the dominion of Venice. It discusses the problems ensuing from the transformation of ecclesiastical property into free benefices and the attempts of the Venetian government to seize control of all appointments of all offices and prebends. A strict control of the conditions in the North Italian commanderies could have been achieved by regular and frequent visitations. These inspections, however, were not instigated until the second half of the 14 th century and only occurred – perhaps for financial reasons – in long intervals. Whether or not there were specific reasons for dispatching visitors can no longer be determined. The underlying cause of the problems in most commanderies was the extremely low membership in the individual houses: nowhere did the number of brothers in the Teutonic Order suffice to achieve the minimum number required by the established Rule to lead a conventual life. It was easy, therefore, to ignore – whether by accident or design – any regulations. The sources only report the most spectacular cases also involving secular jurisdiction. The Teutonic Order was only affected by transformation of church property into free benefices in the diocese of Treviso. However, the ecclesiastical prebend politics in the area of study was so inconsequential that the Order never even protested. Of much greater danger to the Order was the politics of Venice: since the 1360s, the Venetian government had seized control of all ecclesiastical offices and benefices. The Order saw its autonomy seriously threatened when the Venetian Senate began, in the early 15th century, to focus not only on the secular church but also the established religious communities in Venice and its mainland possessions, including the religious military orders. Sources document that the Teutonic Order, in order to protect itself against all interference in its internal affairs by the Venetian state, cooperated with the Knights Hospitallers. They were equally threatened, but their networking in Venice gave them more influence. The joint protest of both religious military orders caused the Venetian government to retreat. The Senate’s order was not enforced and the Teutonic Order retained its autonomy. One typical example of the Order’s problematic conduct can be observed in its holdings in Astian / Stigliano (Diocese of Treviso), where it gravely neglected its responsibilities as patron of the small church there. The Order even allowed the Diocese of Treviso – before the Council of Constance – to divert income from church property designated to pay the local resident priest, as a pure prebend to support underpaid clergy at the cathedral chapter of Treviso. Not until the reform debates at the Council of Basel was the Order – more precisely: the German Master (“Deutschmeister”) responsible for Italy – reminded of its patronage rights in Stigliano. At the end of July 1435, the Order and the Diocese of Treviso agreed to a compromise in which the vicar of the (at the time) vacant see of Treviso recognized the Order’s presentation right as patron of the church. The Order acquiesced in the transformation of the ecclesiastical property in Stigliano into a free prebend to support the clergy of Treviso, thereby quite pragmatically consenting to the personnel-political schemes of the church of Treviso. Already by the mid-1430s, the Teutonic Order’s financial situation in the Bailiwick of Lombardy was so acute that it was unable to fulfill its responsibilities attached to the church patronage in Stigliano or even to maintain the church building. Later, this became even more difficult – or better, impossible – when the commanderies faced accumulating financial obligations. From the mid 15th century, the Bailiwick of Lombardy was unable to raise even the smallest portion of the financial means necessary towards the maintenance and regular repairs of St. Nicholas Church in Stigliano. The reason: the enormous extra contributions demanded by the Grandmaster of the Teutonic Order, deeply in debt because of the unsuccessful war against Poland. Even though the Order was entirely incapable of performing its duties as patron of this small church, it still refused to relinquish its patronage. English translation by Cornelia Oefelein

Ultramountanism and Protestantism in the Regency period: an analyzes of priests Perereca and Tilbury critics of the Methodist mission in Brazil

Abstract: Under the royalist model - which perpetuated the right of patronage and the Catholicism condition as the official religion of the Brazilian Empire - the clergy and laity who entered the new constitutional phase, occupying a prominent place in the representative sphere, discussed plural issues, including the theme of ""religious freedom", differently treated by representatives of the regalist and ultra-mountain Catholicism. Considering the historicity behaved for appropriation of the doctrines and the institutionalized practices that structure the religious field, this article analyzes a particular controversy, which polarized regalists and ultramountinists in the regency period: the arrival of Protestants in Brazil. It particularly examines the publications of two ultra-mountain publicist priests who stood out as the main opposition to the arrival of Methodists in Brazil: Luis Gonçalves dos Santos - nicknamed "Father Perereca"- and William Paul Tilbury, English priest who had emigrated to Brazil and here changed his name to Guilherme Paulo Tilbury. From a theoretical point of view, it relies on the pertinence of Pierre Bourdieu's theoretical tools, when dealing with the configuration of the "religious field" in Brazil in the first half of the nineteenth century, revealing the nature of disputes over symbolic capital, interwoven with alternative models of the relationship between State and Church.

Patronesses of the Orthodox Church from the prince's families of the Ukrainian lands of the Jagiellonian state in the 1st half of the 16th century

The article contains the evolution of the right of patronage using for example women-patronesses from princely families and using them patronage in presenting church lands and giving church positions at the first half of the 16th century at the reign of the Jagiellonian dynasty. Important position for building the image of patroness in Early Modern time was acted in interaction masculine and feminine natures, which were continued traditional community around of some important Church problems in that time. Beside this research was described whole developing of womenʼs patronage though of prism of family relatoins. That's why at women patronage the most ponderable was influence death of relatives or marriages. Also in the article was displayed the development of relationships between different kinds of patrons and described the role of women on the uses of patronage for improvement of Orthodox Church.

The procedure of receiving the right of patronage in the 1st half of the XVI century

The procedure of receiving the right of patronage in the 1st half of the XVI century

V. Zum Patronatsrecht in Hessen

Abstract On the rights of patronage in Hesse - patronal churches of the Schencken zu Schweinsberg. The starting point for this study is a charter of the year 1235, by which Archbishop Siegfried III of Mainz exempted the chapel of Elnhausen from the mother churches Michelbach and Oberweimar near Marburg “de consensu patronorum [vel] advocatorum Guntrami scilicet et Wideroldi de Marburg”. At issue are the following questions: 1. Are the expressions patronus and advocatus synonymous here? - 2. Who was patron in Michelbach, who in Oberweimar, and how did the rights of patronage of both churches come down to the Schencken of Schweinsberg, who held them from the 16th century? - 3. Are we dealing with what had earlier been proprietary churches, where features of this right may possibly have survived, or with patronal churches of a new legal order, and how did the Reformation affect the right of presentation and the ecclesiastical rights of the patrons?