Secular Clergy Research Articles

Los beneficios seculares de la diócesis de Tlaxcala en 1591

This article uses a relation of secular benefices subscribed by bishop Diego Romano in 1591 as its documentary base. This report and information prepared by the same prelate in 1582 is analyzed to take a first look at the secular clergy of Tlaxcala: their training, origins, and knowledge of indigenous languages at the end of the sixteenth century.

A Gramscian Perspective on Colonial Baroque

The present study provides a comparative analysis of whitewashed stucco moldings and polychrome gilded altarpieces, major elements of the distinct decorative style that originated in colonial Goa during the period under investigation. The study’s comparative approach focuses on the combination of these materials and the entangled evolution of their decorative motifs. The article employs Antonio Gramsci’s theory of cultural hegemony to analyze the artistic patronage of a selected group of religious buildings that are particularly important from the perspective of their decorative program. The theory of cultural hegemony is applied to the discursive and stylistic formulations of the local secular clergy against the background of jurisdictional conflict between the Crown and the Holy See. Through this approach, this study highlights the ability of local elites to legitimize their status and assert their dominance though active consensus strategies, namely the persuasive effects of baroque architecture. The distinct quality of the Goan baroque that emerged within this process of artistic appropriation, is here interpreted in its transversal, emulative and intrinsically allusive aspects.

Promiscuous Power: An Unorthodox History of New Spain

Promiscuous Power: An Unorthodox History of New Spain

O Espelho das Virtudes Os bispos jacobeus e o projeto de reforma do clero secular – América portuguesa (1725-1773)

This article aims to discuss the reform of the secular clergy planned by the Jacobeu bishops in Portuguese America. Thus, the origin of the spirituality chain called Jacobeia will be briefly examined, as well as the role played by the forerunner of the chain, Friar Francisco da Anunciação, and the main directives of the movement in order to glimpse the influences of these principles considering the model of a perfect clergy outlined by these prelates and the measures aimed at the reform and discipline of secular clergy.

Franciscan Women Religious in Nineteenth-Century Belgium : Gender, Identity and Material Recovery

Abstract This article examines the revival of female Franciscan religious communities in the nineteenth-century as a platform for analyzing the mechanisms and networks behind the restoration and renewal of female convent life in Belgium. The analysis is conducted from a threefold perspective: the specific role of male and female protagonists, the struggle with old and new identities, and the material backgrounds of the revival. The diverse landscape of old and new, contemplative and apostolic, and urban and rural Franciscan convents and congregations offers an interesting platform for research. The interaction between secular clergy, lay and religious women and the male Friars Minor is examined within the context of changing political regimes, social changes, religious revival and diocesan centralization. Mechanisms of material recovery and the (re-)constructions of gendered, canonical and religious identities are used as a framework for evaluating the importance of old and new models and examining to what extent this nineteenth-century history was a genuine Franciscan revival.

Inventorying St Alban’s College Library in 1767: The Process and its Records

St Alban’s English College in Valladolid, established at the height of the Catholic Reformation for the training of English secular clergy under the rule of Spanish Jesuits, underwent an alteration in its management after the expulsion of the religious order from Spain in 1767. As part of this process, numerous valuable archival records were produced which have not, thus far, been studied. This article analyses a portion of these documents: the surviving manuscript inventories of the library. It also considers the series of governmental orders issued by the Spanish authorities as part of the process of expulsion and examines how these orders shaped the production of the library inventories. It offers an overview of the contents of the catalogues, with descriptions of some of those specific book entries that make these inventories unique. The study of these archival documents provides insight into, and understanding of, a key moment in the College history: its shift from Spanish Jesuit control to an English secular one and the difficulties that the Spanish authorities faced because of this change in the College’s national identity.

The Dichotomous Legacy of the Catholic Church’s Opposition to the Philippine Revolution of 1896

ABSTRACT This article examines the repositioning of the Catholic Church in the aftermath of the Philippine Revolution of 1896–98, during the transfer of Spanish to American colonial rule. It reviews the consultations between the outgoing Spanish bishops and the Vatican’s Apostolic Delegate, Placido Chapelle, in January 1900, and the subsequent religious settlement promulgated in the Vatican’s Apostolic Constitution for the Philippine Church, Quae mari Sinico, in 1902. The Delegate’s identification with the Spanish bishops and their opposition to Filipino nationalist aspirations and the Filipino secular clergy confirmed the anti-Filipino position of the Church in the American colonial period. Both the Filipino bishops and the American bishops opposed independence and distrusted the nationalist leaders as anti-clerical Masons. This is followed by a discussion of the claimed reconciliation of Church and Filipino political aspirations in the post-Vatican II period in the 1960s, which culminated in the Church’s role in bringing down President Ferdinand Marcos in 1986. Committed to a theology of social justice, the bishops now aligned the Church with progressive democratic nationalists. In its successful opposition to the Marcos dictatorship in the name of “People’s Power,” the hierarchy claimed that through the “Miracle of EDSA” the Church had identified with and indeed represented the political will of the Filipino people.

Geç Orta Çağ’da Fransisken ve Dominiken Mimarisi

Dilenci tarikatlar, Geç Orta Çağ İtalya ve Fransa’sında ticaret ve kentlerin canlanması, manastır cemaatlerinde reform ve kutsallık anlayışının değişmesi sonucu ortaya çıktı. Bu çalışmanın amacı Fransisken ve Dominikenler’in özgün mimari anlayışlarını ve bunun İtalyan komünleri ile Gotik mimari üzerindeki etkilerini incelemektir. Dilenci tarikatlar, Sistersiyan yönetmeliği ile Sistersiyan mimarisini benimsediler. Üst örtüsü ahşap kirişli nef sistemini çapraz tonozlu, düz biten koro yeri ile ana altarın yanında şapellerle tamamladılar. 13. yüzyılın sonundan itibaren diğer kiliseler de bu yapı tipini benimseyince dilenci tarikatlar Gotik mimarinin Batı’da homojen bir görünüm sunmasını sağladı. İtalya’daki tüccar ve bankerler mezar şapellerinin hamiliğini üstlendiklerinde komünün katedraline rakip kült mekanlar oluştu. Cemaat rahipleri tepki olarak kendi kiliselerinde de uygun gömü alanları yarattılar. Anıtsal dilenci kiliseleri, içinde bulundukları kentsel mekanı da dönüştürdü. Biraderler kiliselerin çevresindeki arazileri çeşitli ihtiyaçlarını gidermek için satın aldılar. Bu kiliselere açılan sokaklar genişletilip meydanlar inşa edildi. Fransisken ve Dominiken vaizler buralara kürsüler koyup vaaz vererek geleneksel Hristiyan ritüel mekanlarını değiştirdiler.

Взаимодействие власти и приходского духовенства в 1917–1930-е гг.

The study deals with the interaction between the church, believers and authorities in the first decades of the Soviet state. A historiographical review helps reveal the crucial periods of research on their relationship and describes the major achievements in this regard. Since an atheistic approach forced researchers to regard liberation from religious consciousness as a goal, the studies were politically charged until the 1980s. Nowadays, there is a need for more detailed information about the life of secular clergy and religious communities. Based on the archives, the author demonstrates the relationship between the authorities and the religious community of the Church of the Kazan Mother of God in the churchyard of Borisogleb in Baglachevo, Ulybyshevskaya Volost, Vladimir District, Vladimir Province. The fate of its parish is described as well.

«Como se na terra não ouvera Igreja, nem Prelado»: administração episcopal, capitanias e Inquisição nas fortalezas portuguesas do Magrebe (1541-1769)

This study aims to understand the dynamics of the diocesan Church’s activities in the unique context of the Portuguese fortresses in North Africa, particularly in Ceuta, Tangier, Mazagan and Asilah between 1541 and 1769, through a comprehensive approach based on royal, ecclesiastical and inquisitorial sources. It will seek to analyze the impact of the known restrictions inherent to these spaces on the organization and performance of episcopal administration and justice, but also focusing on the relations between the secular clergy and other powers, such as the Crown, captaincies, the Inquisition and Religious Orders.

Rethinking Scholastic Communities in Latin Europe: Competition and Theological Method in the Twelfth Century

This paper explores the role of competition between masters and their communities in shaping the dynamism of theological debate in twelfth-century Europe. Whereas scholastic debate in the thirteenth century was heavily influenced by the structures and curriculum of the University of Paris, this was not the case in the twelfth century. While there were celebrated confrontations between individual monks and schoolmen (such as St Anselm against Roscelin of Compiegne, and Bernard of Clairvaux against Peter Abelard), it is inadequate to interpret these episodes in terms of simple opposition between monastic and scholastic theological traditions. Rather, we see the evolution of a range of educational communities, of monks, of regular canons, and of secular clergy, each with their own interpretation of Christian teaching, and with their own attitudes to the use of reason and the learning of classical antiquity. After 1150, there was an increasing tendency to professionalization in the teaching of theology, epitomized by the growing influence of Peter Lombard’s Sentences, but there was no consensus about the extent to which it should also engage in philosophical reflection. There was also competition between the cathedral school at Notre-Dame and the canons of Saint-Victor, who preferred to emphasize the role of experience in the spiritual life. The case of Richard of Saint-Victor’s writing on the Trinity shows how he sought to combine an experiential dimension to religious insight, with presentation of Christian teaching in terms of reason, rather like St Anselm, rather than through debating patristic authority, as followed by disciples of Peter Lombard. The label of scholasticism should not conceal the enduring diversity of approaches adopted by different communities.

O clero secular a norte do rio Douro em finais de setecentos

In 1794, following the decree of July 19, 1790 and the royal charter of January 7, 1792, provincial censuses were held in Minho and Tras-os-Montes, aiming at drawing up a new administrative and judiciary division and to determine the population of those provinces. In addition to the careful and systematic enumeration of the population north of the Douro, these censuses also registered the secular and regular clergy of the two northern provinces – a territory encompassing the archdiocese of Braga, a significant part of the diocese of Porto and the entire diocese of Braganca and Miranda –, distributed by counties and judicial districts. Based on these and other documentary sources, this article aims to characterize the secular clergy of the mentioned region in 1794, quantifying the number of priests, identifying their geographical and social origin, their distribution by age groups and the nature and amount of their income, trying to compare, whenever possible, the results obtained with those of the south of Portugal – dioceses of Beja and Algarve.

O frade santo e o clérigo vaidoso: coopetições e propagandas eclesiásticas nas crônicas franciscanas (Itália, c. 1281-1399)

Este artigo trata da história franciscana nos séculos XIII e XIV. A partir de três crônicas escritas por franciscanos, ele analisa as relações de parceria e de rivalidade que os frades travaram com os clérigos seculares. O texto levanta dois problemas: as disputas sobre o culto santoral e as concorrências pelas rendas oriundas dos serviços sacerdotais. Metodologicamente, interpreta-os à luz do conceito de coopetição, comparando passagens semelhantes de cada uma das crônicas. A hipótese que ele delineia é a de que, para além da ideologia mendicante, os frades precisaram se envolver com os negócios eclesiásticos, movidos pelas demandas populares e pelas iniciativas de reforma moral do clero. Com ela, o trabalho objetiva esclarecer os mecanismos através dos quais os franciscanos conquistaram o seu espaço no acirrado ambiente citadino da Europa baixo-medieval – ora cooperando, ora competindo com outros segmentos da Igreja – bem como os instrumentos retóricos que empregaram em sua defesa ideológica.

‘Blinded by the Desire of Riches’: Corruption, Anger and Resolution in the Two‐Part Notre Dame Conductus Repertory

ABSTRACTThis article examines anger and one of the ways it was expressed by the secular clergy at Notre Dame Cathedral in Paris in the late twelfth and early thirteenth centuries. Applying Barbara Rosenwein's idea of an ‘emotional community’ to the secular clergy, I consider what we know about the authors and composers of the mostly anonymous conductus repertory and how these men might have acceptably expressed their anger at wrongdoing in the Church. I also examine George Lakoff and Zoltán Kövecses's responses to anger and discuss how the secular clergy react to feelings of anger through non‐prototypical responses. I examine briefly the texts of the nineteen two‐part conductus without melismas in the manuscript Florence, Biblioteca Medicea‐Laurenziana, Pluteus 29.1 (F), before focusing on five of these conductus, the texts of which convey anger. An analysis of the frequency and use of intervals in these works places their composition at the time when the celebrated theologian Peter the Chanter and his students were at Notre Dame; in addition, it demonstrates the way that intervals highlight significant words that convey the angry theme of the text. I also discuss the use of descending melodic motives, one of which occurs most frequently in the conductus with texts that express anger.

Działalność misyjna jezuitów rezydencji malborskiej w świetle wykazu konwertytów z lat 1662–1679

Po zakończeniu II wojny północnej (1656– 1660) jezuici rezydencji malborskiej pełnili posługę duszpasterską na obszarze spustoszonej diecezji pomezańskiej. Pracę rozpoczęli niezwłocznie po zakończeniu działań wojennych w ekstremalnych warunkach bytowych. Misjonarze, kaznodzieje i operariusze wyruszali do opuszczonych przez duchowieństwo świeckie parafii na Żuławach Malborskich i w Prusach Górnych oraz na pograniczu z luterańskimi Prusami Książęcymi. Jednym z głównych zadań jezuitów malborskich była rekatolizacja obszaru diecezji, której dokonywali poprzez pracę misyjną i konwersje na katolicyzm miejscowych innowierców, głównie luteran. Owoce pracy misyjnej jezuitów rezydencji malborskiej w latach 1662–1679 poznajemy dzięki tekstowi źródłowemu zatytułowanemu Series eorum Qui Societatis Jesu opera ab Anno Salutis 1662 ad 1678, Fidem Catholicam sunt amplexi in Polonia, który powstał w ramach sprawozdań Fructus Spiritualis przygotowywanych dla utworzonej w 1622 roku Kongregacji Propagandy Wiary w Rzymie. Jest on przedmiotem analizy w niniejszym artykule.

The Welsh and the medieval world by Patricia Skinner (review)

106 North American journal of Celtic Studies ation. One aspect of this concerns kingship; in Chapter Four, Adomnán is shown to have presented Columba as a new Samuel to try to shape the concept of kingship among the Picts in the late seventh and early eighth centuries (169–173). By the time of Uunust son of Uurgust, king of the Picts and probable commissioner of the St. Andrews sarcophagus (d. 761), Márkus suggests that the Pictish kings had adopted this Christian model to the extent that he wonders ‘if Psalm 44 had become a kind of royal anthem in Pictland’ (251). The process continued through the ninth century, with the adoption of the name Constantine by the kings of the Picts/Alba being presented as a sign that they had adopted the first Christian Roman emperor ‘as a paradigm for the proper behavior of a ruler in church affairs’ (275). Having dismissed the idea that Scotland was born out of ethnic conflict , Márkus seems, thus, to suggest that Christianity and the institutional Church offer an alternative framework within which to understand the conception of the kingdom. Whether this argument will win favor is yet to be seen. What is clear currently is that Márkus has written a book that is both accessible and thought-provoking. With this addition to two other recent works on early Scotland—James Fraser’s From Caledonia to Pictland. Scotland to 795 and Alex Woolf’s From Pictland to Alba. 789–1070—students of the early medieval history of northern Britain are exceptionally well provisioned to take on the unique problems of the discipline. The Welsh and the medieval world, ed. Patricia Skinner. Cardiff: University of Wales Press, 2018. ISBN 978–1–78683–189–7. xiii + 336 pages. ₤29.99 (paperback). Joshua Byron Smith University of Arkansas The Welsh and the medieval world explores ‘how the Welsh interacted with and made their mark on the medieval world through their expertise, creativity, and enterprise’ (1). This clear, yet broad, theme lends these chapters a coherence too often not found in edited collections. Patricia Skinner deserves commendation for drawing on experts in literature , history, and archeology to compile a volume that surely will offer something new to any reader, regardless of discipline. Moreover, The Welsh and the medieval world shows that Wales has much to contribute to recent scholarly conversations about the global and transnational Middle Ages. Part I concerns the Welsh and their immediate neighbors, the English. Janet Kay’s opening chapter, ‘Moving from Wales and the west in the fifth century. Isotope evidence for eastward migration in Britain’, unsettles some old paradigms about British migration in the long fifth century. Using the analysis of stable isotopes found in skeletal remains, she shows that the unidirectional narrative of migration—in which the native British flee Joshua Byron Smith [jbs016@​ uark​ .edu] is an Associate Professor of English at the University of Arkansas . He is the author of Walter Map and the matter of Britain (University of Pennsylvania Press, 2017). His research focuses on the multilingual literature of high medieval Britain. Reviews 107 westwards, pushed by the arrival of Germanic peoples from the continent—is in serious need of revision. Surprisingly, in some parts of fifth-century Britain, ‘the dominant migration narrative was one of movements from Wales and the west to the eastern lowlands , rather than the other way around’ (38). Aristocratic migration is the topic of Emma Cavell’s chapter, ‘Emma d’Audley and the clash of laws in thirteenth-century northern Powys’, which is a welcome study of Emma d’Audley, a Marcher noblewoman who married into a ruling Welsh family. Cavell focuses on the later part of Emma’s life, when she found herself widowed and embroiled in legal proceedings that pitted her against her own children and Welsh relatives. Emma, Cavell argues, helped further connections between Wales and England, and she was also an agent of change herself, pursuing justice through an innovative mix of English and Welsh law. Moving from gentry to clergy, Rhun Emlyn’s following chapter, ‘Migration and integration. Welsh secular clergy in England in the fifteenth century’, uses the ordination lists of bishops’ registers to...

The History of the Secular Clergy Familiesin Vodskaya Pyatina during the 18th Century (the cases of Bogoslovskys, Kolumbovs, Bystryakovs, Chuprovskys…)

The History of the Secular Clergy Familiesin Vodskaya Pyatina during the 18th Century (the cases of Bogoslovskys, Kolumbovs, Bystryakovs, Chuprovskys…)

Johanniterbischöfe im Östlichen Mittelmeer (14.–15. Jahrhundert)

Hospitaller Bishops in the Eastern Mediterranean (14th–15th century) Rudolf Hiestand defined a bishopric of an order as being feudally and political dependent dioceses on this other institution. In this sense, the archbishopric of Rhodes as well as the dependent on Kos and Nisyros were bishoprics of the Hospitallers. Nevertheless, the Order failed to install a sequence of priest brethren as bishops or archbishops. The election of priest brethren to these offices were rather the exception, as in the case of fr. Jean Morelli elected in 1447, and the probably small cathedral chapters never were dominated by priest brethren. When the Order received a papal bull in 1433, that decreed that priest brethren should be preferred as Latin bishops of Rhodes and the Dodecanese because of their knowledge of Greek and local customs, this was soon superseded by the events. The Council of Florence decreed the Union between Eastern and Western Church, and the Greek metropolitan Nathanael came to Rhodes and became the first of several Greek bishops on Rhodes, whose position was finally defined as that of suffragans of the Latin archbishop, and therefore the arguments in the papal bull did not fit the situation anymore. But in general, the Order was not much focussed on a control over the bishoprics, also on Cyprus, but rather tried to preserve a good relationship to the secular clergy in its sphere of influence.

Early Modern English Catholicism: Identity, Memory and Counter-Reformation, ed. James E. Kelly and Susan Royal

This book is the outcome of the first international bi-annual symposium on early modern Catholicism that was jointly run by the University of Durham and the University of Notre Dame in 2013. The two editors, James E. Kelly and Susan Royal, state in the introduction that the purpose of the collection is to establish that early modern English Catholicism can be defined through three key themes—identity, memory and counter-reformation—and this aim is generally achieved throughout the volume. The first part of the book deals with how English Catholics sought to preserve their religious and national identity. Brad Gregory’s essay on situating early modern English Catholicism asserts that English Catholic identity was affected by chronology, geography and the sociological and theological aspects of Catholicism in the early decades after the Reformation, affirming that ‘English Catholicism’ included Welsh, Irish and Scottish Catholics. Gregory’s central claim is that English Catholicism can only be understood by seeing it as a part of European history, and he disputes John Bossy’s hypothesis that post-Reformation English Catholicism did not exist until 1570. Gabriel Glickman’s chapter examines how Catholics explored the concept of British identity in the long eighteenth century. Glickman convincingly demonstrates that, despite the complex relationship between England, Scotland and Ireland which pre-dated the Reformation, mutual cultural relations between these countries allowed networks, commerce and devotional ideas to be exchanged domestically and internationally. The other two chapters scrutinise the ways in which religious orders constructed English Catholic identity. James E. Kelly’s chapter describes English convents in Europe offering an avenue for nuns to preserve their English Catholic identity by acting as receptacles for the growing demand in relic collecting; he provides numerous examples of nuns rescuing relics from destruction, which they then used as aids to memorialise the Catholic Church’s history. Thomas M. McCoog’s chapter on the Society of Jesus and the vicars apostolic contends that the English secular clergy exploited the suppression of the Jesuits in Liège and St Omers for the benefit of their own seminaries, which showed how these fractious relationships had an impact on English Catholic identity.

State intervention in disputes between secular and regular clergy in early seventeenth-century Ireland

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.