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The limits of maternalism: gender ideology and the south German Catholic working women's associations, 1904-1918. 母性主义的局限:性别意识形态与德国南部天主教职业妇女协会,1904-1918。
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2001-01-01 DOI: 10.1353/cat.2001.0091
D J Cremer
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引用次数: 4
The first women religious in Japan: Mother Saint Mathilde Raclot and the French connection. 日本第一批女教徒:圣母玛蒂尔德·拉克洛和法国的联系。
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2001-01-01 DOI: 10.1353/cat.2001.0159
A M Harrington
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引用次数: 5
The Churches in England from Elizabeth I to Elizabeth II (review) 伊丽莎白一世到伊丽莎白二世的英国教会(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2000-10-01 DOI: 10.1353/CAT.2000.0078
J. R. McCarthy
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引用次数: 0
Hitler's Pope: The Secret History of Pius XII 希特勒的教皇:庇护十二世的秘史
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2000-01-01 DOI: 10.5860/choice.37-5618
V. A. Lapomarda
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引用次数: 0
The Letters and Charters of Cardinal Guala Bicchieri, Papal Legate in England, 1216-1218 ed. by Nicholas Vincent (review) 《1216-1218年教皇驻英国公使瓜拉·比基耶里红衣主教的书信和宪章》,尼古拉斯·文森特编著(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1999-10-01 DOI: 10.1353/CAT.1999.0136
R. C. Figueira
The Letters and Charters of Cardinal G1,tala Bicchieri, Papal Legate in England, 1216-1218. Edited by Nicholas Vincent. [The Canterbury and York Society, Volume LXXXIII.] (Rochester, New York: The Boydell Press. 1996. Pp. xcvi, 193, $45.00.) The thirty-month-long legatine mission to England of Guala Bicchieri certainly coincided with political events of considerable consequence: the deepening of baronial revolt against King John, foreign invasion by the rebels' ally (Louis of France, the future Louis VIII), John's death and his son Henry's disputed succession, the creation of a viable minority government for the new child-king, royalist victory in the ensuing civil war, and the pacification of the country. Historians have long known that Guala's activities to assist the royalist cause-for such was the job assigned him by his superiors, Popes Innocent III and Honorius III-had been considerable. Now Nicholas Vincent of Christ Church College, Canterbury, has exhaustively quarried the letters and other written notices regarding this legation, thereby contributing considerably to our understanding of the politics and diplomacy of the time as well as the relationship between the papacy and English church. The volume comprises two large parts: a sixty-four-page-long introductory essay, which reviews Guala's biography and the history of his English legation, and the ctca (letters to and from Guala. contemporary written references about him by others) relating to his mission (including appendices one and two), In the former part Vincent ranges through a comprehensive variety of topics: the nature of papal legation during the early thirteenth century, Guala's peacemaking activities in England, the legate's relations and interactions with the local episcopate and religious houses, his legitimate-albeit controversiallevying of taxes. (procurations) on individual English churches and prelates to finance his mission, his harsh punishment of those English clergy who rebelled against John and young Henry, Guala's contribution to the later practice of papal provision, the legate's judicial activities, his role as a propagator of ecclesiastical reform, his entourage and their activities. and the form and style of the epistolary documents that Guala and his clerks produced. A Lombard from Vercelli, Guala made his first recorded appearance in 1187 as cathedral canon in that city. Although he was later styled in iure civili peritissimus by all English chronicler, we know practically nothing regarding his education. Vincent suggests that Guala's subsequently attested judicial expertise and his ownership of many theological books might indicate some formal training in both law and theology Innocent III named him cardinal-deacon of S. Maria in Porticu in 1205, and Guala spent the next years in a variety of curial activities, including two legatine missions (to northern Italy in 1206 and to France in 1208-09), Sometime in 1210-11 lie was promoted to cardinal-priest of S.
红衣主教G1的书信和宪章,tala Bicchieri,教皇在英国的使节,1216-1218。尼古拉斯·文森特编辑。[坎特伯雷和约克学会,第LXXXIII卷。]罗切斯特,纽约:博伊德尔出版社,1996。Pp. xvi, 1993, $45.00。)瓜拉·比基耶里对英国长达30个月的使节之旅,无疑与一系列重大政治事件同时发生:男爵们对约翰国王的反抗日益加深,叛军盟友(法国的路易,未来的路易八世)的对外入侵,约翰的去世及其儿子亨利的继承争议,为新儿童国王建立了一个可行的少数派政府,保皇党在随后的内战中取得胜利,以及国家的平定。历史学家早就知道瓜拉协助保皇党事业的活动是相当可观的,因为这是他的上司,教皇英诺森三世和奥诺留斯三世指派给他的工作。现在,坎特伯雷基督教堂学院的尼古拉斯·文森特(Nicholas Vincent)详尽地搜集了有关这个公使馆的信件和其他书面通知,从而对我们理解当时的政治和外交以及教皇和英国教会之间的关系做出了很大贡献。这本书由两大部分组成:一篇64页长的介绍性文章,回顾了瓜拉的传记和他的英国公使馆的历史;另一篇是瓜拉的来信。在前一部分中,文森特涉及了各种各样的主题:13世纪早期教皇公使馆的性质,瓜拉在英国的和平活动,公使馆与当地主教和宗教机构的关系和互动,他合法的(尽管有争议的)税收。为资助他的传教,他对那些反叛约翰和年轻亨利的英国神职人员的严厉惩罚,瓜拉对后来教皇条款的实践的贡献,使节的司法活动,他作为教会改革传播者的角色,他的随从和他们的活动。以及瓜拉和他的书记员制作的书信体文件的形式和风格。瓜拉是来自维切利的伦巴第人,1187年,瓜拉作为该市大教堂的正典首次出现。虽然他后来被所有的英国编年史家称为“平民文学”(iure civili peritissimus),但我们对他的教育知之甚少。文森特认为瓜拉后来被证实的司法专业知识和他拥有的许多神学书籍可能表明他在法律和神学方面接受了一些正式的训练。英诺森三世于1205年任命他为波尔蒂库圣玛丽亚的红衣执事,瓜拉在接下来的几年里参加了各种各样的教会活动,包括两次公使任务(1206年到意大利北部,1208-09年到法国),1210-11年的某个时候,他被提升为蒙提布斯圣马蒂诺的红衣主教。瓜拉是英诺森大拉特兰会议的参与者之一,在那里他很可能接受了教皇对他的英国公使馆的任命。在《大宪章》问题被勒索和政治局势恶化之后,约翰要求英诺森派一名使节。就教皇而言,他迫切希望英格兰和英法两国国王之间实现和平,以争取十字军对陷入困境的拉丁人的支持,诺森特也注意到自己作为约翰的封建领主的角色。当教皇于1216年7月去世时,他的继任者霍诺里乌斯三世(Honorius III)维持了他前任的政策,重新任命瓜拉。使团于1216年2月底离开罗马;瓜拉试图争取法国国王菲利普二世的支持,以限制他的儿子路易对反叛的英国男爵的军事支持,但没有成功,最终于5月20日抵达英国。随着内战愈演愈烈,路易带着法国军队入侵王国,这位使臣作为保皇党事业的主要神职人员支持者,采取了强有力的行动。...
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引用次数: 2
Nuntiaturberichte aus Deutschland nebst ergänzenden Aktenstücken, Dritte Abteilung: 1572-1585, 8. Band: Nuntiatur Giovanni Dolfins (1575-1576) (im Auftrage des Deutschen Historischen Instituts in Rom) ed. by Daniela Neri (review) 第二部补充报告,第三部:1572-1585,8。卷:尼托勒·多尔芬斯(1575 / 1576)(由罗马德国历史学院代表)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1999-07-01 DOI: 10.1353/CAT.1999.0148
Regina Pörtner
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引用次数: 0
El Renacimiento y la otra España. Visión Cultural Socioespiritual by José C. Nieto (review) 文艺复兴和另一个西班牙。jose C. Nieto的社会精神文化愿景(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1998-10-01 DOI: 10.1353/CAT.1998.0226
A. Wright
El Renacimiento y la otra Espana Visi6n Cultural Soctoespiritual. By Jose C. Nieto. [Travaux d'Humanisme et Renaissance, No. CCCXV] (Geneva: Librairie Droz, S.A. 1997. Pp. 855.) In the last few decades, and continuing into the most recent years, the ambiguous and contested religious beliefs of such sixteenth-century figures as Contarini, Pole, Morone, and Carranza have been newly investigated by Spanish, Italian, British, and American scholars. From such research it has at least become clear how genuinely perplexing and dangerously uncertain were the precise bounds of Catholic orthodoxy in that century until the early stages of the Council of Trent in the mid-1540's. In the consequently difficult task of identifying the beliefs held at precise dates by such figures, the example of Juan de Valdes, who moved from Spain to Italy, has naturally emerged as important, and in understanding him scholars have been able to draw on the monograph, of 1970, by Jose Nieto. Furthermore, the last few decades have also seen a transformation of scholarly knowledge of the Spanish Inquisition, thanks to excellent, detailed studies by Spanish and other historians. A volume as vast as the one considered here might therefore be expected to prove of great value, as a contribution to the historical debate which continues about the range of religious beliefs in both Spain and Italy in the sixteenth century. Sadly, despite a considerable number of stimulating suggestions and observations in this monumental work, it proves to make little contact with that debate. Indeed, the terms of the debate seem to be virtually ignored, despite some reference in passing to relevant work on Pole and Carranza, though not Morone or Contarini. Nor does there appear to be any recognition of the extensive new research, much of it written in Spanish, on the Spanish Inquisition. Moreover, in all this vast number of pages no archival references would seem to be included as the result of the author's own researches, the few that do feature being apparently cited via the secondary literature. That secondary reading itself, in the extensive footnotes as opposed to the concluding bibliography, presents an extraordinarily dated picture, not only with regard to the Spanish Inquisition, for example, but also with reference to biblical scholarship for instance, despite references to twentiethcentury Catholic liberation theology. It is also alarming that, at least for events in sixteenth-century Europe outside Spain or involving more than Spain itself, amazing assertions have been left uncorrected, which cannot simply be errors of printing or proof-reading, such as the attribution of eight wives to Henry VIII or the statement that no English Catholics took refuge in Spain. …
El Renacimiento与la otra西班牙视觉文化社会精神。何塞·c·涅托著。[Travaux d'Humanisme and Renaissance, No. 5]日内瓦:德罗兹图书馆,1997。855页。)在过去的几十年里,并一直持续到最近几年,西班牙、意大利、英国和美国的学者对康塔里尼、波尔、莫罗内和卡兰萨等16世纪人物的模棱两可和有争议的宗教信仰进行了新的研究。从这些研究中,我们至少可以清楚地看到,直到1540年代中期天特会议的早期阶段,天主教正统的确切界限在那个世纪是多么令人困惑和危险的不确定。因此,在确定这些人物在精确日期所持有的信仰这一艰巨任务中,从西班牙移居意大利的胡安·德·巴尔德斯(Juan de Valdes)的例子自然变得重要起来,为了理解他,学者们能够借鉴何塞·涅托(Jose Nieto) 1970年的专著。此外,在过去的几十年里,由于西班牙和其他历史学家出色而详细的研究,西班牙宗教裁判所的学术知识也发生了转变。因此,像这里所讨论的这么大的一卷书可能会被证明具有巨大的价值,作为对16世纪西班牙和意大利宗教信仰范围的历史辩论的贡献。可悲的是,尽管在这部巨著中有相当多的令人振奋的建议和观察,但事实证明,它与那场辩论几乎没有联系。事实上,这场辩论的内容似乎几乎被忽略了,尽管有人顺便提到了关于波尔和卡兰萨的相关研究,但没有提到莫罗内或康塔里尼。似乎也没有任何承认广泛的新研究,其中大部分是用西班牙语写的,关于西班牙宗教裁判所。此外,在所有这些大量的页面中,没有档案参考文献似乎是作者自己研究的结果,少数的参考文献显然是通过二手文献引用的。次级阅读本身,在大量的脚注中,而不是最后的参考书目中,呈现出一幅非常过时的画面,不仅是关于西班牙宗教裁判所,比如,还有关于圣经的学术研究,比如,尽管提到了二十世纪的天主教解放神学。同样令人担忧的是,至少在16世纪欧洲发生的西班牙以外的事件或涉及西班牙以外的事件中,有一些惊人的断言没有得到纠正,这些断言不能简单地说是印刷或校对的错误,比如亨利八世有八个妻子,或者没有英国天主教徒在西班牙避难的说法。...
{"title":"El Renacimiento y la otra España. Visión Cultural Socioespiritual by José C. Nieto (review)","authors":"A. Wright","doi":"10.1353/CAT.1998.0226","DOIUrl":"https://doi.org/10.1353/CAT.1998.0226","url":null,"abstract":"El Renacimiento y la otra Espana Visi6n Cultural Soctoespiritual. By Jose C. Nieto. [Travaux d'Humanisme et Renaissance, No. CCCXV] (Geneva: Librairie Droz, S.A. 1997. Pp. 855.) In the last few decades, and continuing into the most recent years, the ambiguous and contested religious beliefs of such sixteenth-century figures as Contarini, Pole, Morone, and Carranza have been newly investigated by Spanish, Italian, British, and American scholars. From such research it has at least become clear how genuinely perplexing and dangerously uncertain were the precise bounds of Catholic orthodoxy in that century until the early stages of the Council of Trent in the mid-1540's. In the consequently difficult task of identifying the beliefs held at precise dates by such figures, the example of Juan de Valdes, who moved from Spain to Italy, has naturally emerged as important, and in understanding him scholars have been able to draw on the monograph, of 1970, by Jose Nieto. Furthermore, the last few decades have also seen a transformation of scholarly knowledge of the Spanish Inquisition, thanks to excellent, detailed studies by Spanish and other historians. A volume as vast as the one considered here might therefore be expected to prove of great value, as a contribution to the historical debate which continues about the range of religious beliefs in both Spain and Italy in the sixteenth century. Sadly, despite a considerable number of stimulating suggestions and observations in this monumental work, it proves to make little contact with that debate. Indeed, the terms of the debate seem to be virtually ignored, despite some reference in passing to relevant work on Pole and Carranza, though not Morone or Contarini. Nor does there appear to be any recognition of the extensive new research, much of it written in Spanish, on the Spanish Inquisition. Moreover, in all this vast number of pages no archival references would seem to be included as the result of the author's own researches, the few that do feature being apparently cited via the secondary literature. That secondary reading itself, in the extensive footnotes as opposed to the concluding bibliography, presents an extraordinarily dated picture, not only with regard to the Spanish Inquisition, for example, but also with reference to biblical scholarship for instance, despite references to twentiethcentury Catholic liberation theology. It is also alarming that, at least for events in sixteenth-century Europe outside Spain or involving more than Spain itself, amazing assertions have been left uncorrected, which cannot simply be errors of printing or proof-reading, such as the attribution of eight wives to Henry VIII or the statement that no English Catholics took refuge in Spain. …","PeriodicalId":44384,"journal":{"name":"CATHOLIC HISTORICAL REVIEW","volume":"35 1","pages":"762 - 764"},"PeriodicalIF":0.1,"publicationDate":"1998-10-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1353/CAT.1998.0226","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"66396404","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":3,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
引用次数: 1
Church Reform and Social Change in Eleventh-Century Italy: Dominic of Sora and His Patrons by John Howe (review) 11世纪意大利的教会改革与社会变革:索拉的多米尼克和他的赞助人约翰·豪著(书评)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1998-07-01 DOI: 10.1353/CAT.1998.0011
Maureen C. Miller
Church Reform and Social Change in Eleventh-Century Italy: Dominic of Sora and His Patrons. By John Howe. [Middle Ages Series.] (Philadelphia: University of Pennsylvania Press. 1997. Pp. xxiii, 220. $37.50.) John Howe's study of the hagiographical dossier of Dominic of Sora (d. 1032) is a superb example of how the traditional strengths of medieval studies (close study and comparison of manuscripts, careful genealogical reconstruction) can be felicitously combined with new interpretive approaches. The result is a stimulating exploration of ecclesiastical reform in its social context based on a rigorously researched case study. The book opens with an evocative description of the rugged geographical and social terrain of the Abruzzi, Lazio, and Umbria in the ninth, tenth, and eleventh centuries. After describing "Dominic's World," Howe sketches Dominic's career as a monk, a hermit, a reforming priest, a wandering preacher, a founder of churches and monasteries. The most interesting parts of the study are its central chapters analyzing "Dominic's Holiness," his "'Benedictine' Monastic System," and his "Patrons and Followers." Two closing chapters describe and analyze the undoing of the saint's life work and several appendices set out Howe's reconstruction of the hagiographical dossier, the genealogy of the Counts of Marsica, and their patronage relations with Monte Cassino. The author arrives at several important conclusions. Howe's evidence adds to the growing scholarly acknowledgment of well articulated reform ideals in the early eleventh century and to the relative unimportance of the papacy to the early formulation of the reform program."Before there was a center," Howe pithily concludes,"there was reform . . ." (p. 160). Howe's emphasis on the concrete character of Dominic's ecclesiastical work is also salutary. While historical narratives of the reform era continue to stress the rhetoric of the investiture contest, the theoretical foundations of papal authority, monastic spirituality, and the legal formulation of reform principles, Church Reform places the physical aspects of renewing religious life at the heart of its story. Dominic builds churches and monasteries with his own hands, melting lime for mortar and placing stones. He physically traverses a harsh and impoverished landscape, bringing healing and prayer to remote communities. Dominic ministers to sinful elites, instructing them to give their wealth to endow churches and monasteries. As Howe rightly notes, this "grubby accumulation of ecclesiastical property would make possible the intellectual and spiritual achievements of later generations" (p. 160). The concrete quality of Dominic's reform efforts also extends to his charisma. Rather than relying upon standard topoi of holiness and biblical allusions, Dominic's hagiographers locate his sanctity in the minute articulation of specific deeds. Howe's application of the ideas of Brian Stock to the character of Dominic's "Benedictine" mo
11世纪意大利的教会改革和社会变革:索拉的多米尼克和他的赞助人。约翰·豪著。中世纪系列。费城:宾夕法尼亚大学出版社,1997。页二十三,220。37.50美元)。约翰·豪(John Howe)对Sora的多米尼克圣徒档案(公元1032年)的研究是一个极好的例子,说明了中世纪研究的传统优势(对手稿的仔细研究和比较,仔细的家谱重建)可以与新的解释方法巧妙地结合起来。其结果是在一个严谨的个案研究基础上,对其社会背景下的教会改革进行了一次刺激的探索。本书开篇对九世纪、十世纪和十一世纪的阿布鲁齐、拉齐奥和翁布里亚崎岖的地理和社会地形进行了令人难忘的描述。在描述了《多米尼克的世界》之后,豪描绘了多米尼克的职业生涯,他做过和尚、隐士、改革派牧师、流浪传教士、教堂和修道院的创始人。该研究中最有趣的部分是其中心章节,分析了“多米尼克的圣洁”,他的“本笃会修道院体系”,以及他的“赞助人和追随者”。最后的两章描述和分析了这位圣人一生工作的毁灭,几个附录列出了豪重建的圣徒传记档案,玛西卡伯爵的家谱,以及他们与卡西诺山的赞助关系。作者得出了几个重要的结论。Howe的证据增加了学术界对11世纪早期清晰的改革理想的认识,以及教皇对早期改革计划制定的相对不重要。“在有中心之前,”Howe简洁地总结道,“有改革……”(160页)。豪对多米尼克教会工作的具体特征的强调也是有益的。虽然改革时代的历史叙述继续强调授职竞争的修辞,教皇权威的理论基础,修道院的灵性,以及改革原则的法律制定,但教会改革将更新宗教生活的物理方面置于其故事的核心。多米尼克用自己的双手建造教堂和修道院,融化石灰做砂浆,安放石头。他亲自穿越了一片贫瘠的土地,为偏远的社区带来治疗和祈祷。多米尼克向罪恶的精英们传道,教导他们将自己的财富捐献给教堂和修道院。正如Howe正确指出的那样,这种“教会财产的肮脏积累将使后代的智力和精神成就成为可能”(第160页)。多米尼克改革努力的具体品质也体现在他的个人魅力上。而不是依靠神圣的标准话题和圣经典故,多明尼克的圣徒传记作者定位他的神圣在具体行为的细微表达。此外,豪将布赖恩·斯托克的思想应用于多米尼克的“本笃会”修道主义的特征,应该引起宗教研究学者和修道主义历史学家的兴趣。多米尼克与他所建立的修道院的互动经常与规则的文字和精神相矛盾,但他和他的继任者显然认为这些房子遵循圣本笃的戒律。Howe援引Stock的观点认为,“如果多米尼克的‘本笃会’令人困惑的特征可以被理解,如果他的体系和它的同行被看作是一个很大程度上口头和习惯的修道院传统的表现,本笃会规则是最权威的支持文件,但不是绝对的指导”(. ...)
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引用次数: 1
The Beginning of Heaven and Earth: The Sacred Book of Japan's Hidden Christians 天地的起源:日本隐教基督徒的圣书
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1998-07-01 DOI: 10.5860/choice.34-3820
A. Harrington
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引用次数: 11
Mazarin: The Crisis of Absolutism in France 马扎林:法国专制主义的危机
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 1998-04-01 DOI: 10.5860/choice.34-2925
R. Golden
Mazarin: The Crisis of Absolutism in France. By Geoffrey Treasure. (New York: Routledge.1995. Pp. xv,413. $39.95 clothbound; $22.95 paperback.) The period from the death of Louis XIII in 1643 to the beginning of the personal reign of Louis XIV in 1661 was one of the most tumultuous and complex in French history. It was as well the "age of Mazarin," the cardinal-minister who merged Italianate style with French statecraft, who increased French glory and reputation at the expense of revolts, social tension, and economic dislocation, and who has provoked passionate reactions from contemporaries and historians alike. The difficulties in understanding Mazarin's life and times mean that only accomplished historians-recently Georges Dethan and Pierre Goubert and now Geoffrey Treasure-could hope to offer satisfactory biographies of Giulio Mazarini. Treasure's mastery of seventeenth-century France, seen in earlier books, is evident in this rehabilitation of Mazarin, a man Treasure obviously admires but not to the extent of ignoring the first minister's shortcomings. For Treasure, Mazarin's greatness lies in his accomplishments, notably his success in diplomacy and his training of Louis XIV Diplomacy was his metier, beginning in Rome in the service of Pope Urban VIII and ending with the marriage of Louis XIV to Maria Teresa, Infanta of Spain. Mazarin's close attention to foreign affairs (he was his own foreign minister) centered on the Thirty Years' War and on Spain, France's great, but declining rival. Even during the worst days of the Fronde, Mazarin doggedly pursued his goals: defensible frontiers and a political hegemony to match French cultural and linguistic influence. His achievements include, of course, the Peace of Westphalia and the Peace of the Pyrenees. In increasing French territory and security, Mazarin followed closely the policies of Richelieu, who had recognized the papal diplomat's talents. Treasure sees Mazarin and Louis XIV as heirs to Richelieu's absolutism, although the Sun King proved to be more aggressive in foreign policy than the two cardinalministers. Treasure might have addressed the nature of absolutism, especially in light of the historiographical baggage that the term holds. Mazarin left to France not only political security, but also his magnificent library and paintings. Here was seen Italy's influence on France, for although Mazarin devoted himself-at the cost of his health-to the French monarchy, he remained Roman in his aesthetic sense, in his love of books, art, and music, to which one might add his sense of courtesy Motivated by personal ambition and by devotion to his casa (he gave support to his sisters and nieces) as well as by loyalty to France, to Anne of Austria, and to Louis XIV Mazarin fit easily into behavior and attitudes common to early modern elites. …
马扎林:法国专制主义的危机。杰弗里·Treasure著。纽约:劳特利奇出版社,1995。Pp.十五,413年。39.95美元的精装的;平装书22.95美元。)从1643年路易十三去世到1661年路易十四开始个人统治,这段时间是法国历史上最动荡、最复杂的时期之一。这也是“马扎林时代”,这位红衣主教兼部长将意大利风格与法国治国之道融合在一起,他以反抗、社会紧张和经济混乱为代价,提升了法国的荣耀和声誉,并引起了同时代人和历史学家的热烈反应。理解马扎里尼的生活和时代的困难意味着只有有成就的历史学家——最近的乔治·德桑、皮埃尔·古伯特和现在的杰弗里·库尔——才有希望写出令人满意的马扎里尼传记。从早期的书中可以看出,宝莉对17世纪法国的掌握,在这次对马扎林的重塑中表现得很明显,宝莉显然很钦佩马扎林,但没有忽视这位第一任部长的缺点。对于Treasure来说,马扎林的伟大在于他的成就,特别是他在外交上的成功和他对路易十四的训练。外交是他的专长,从罗马为教皇乌尔班八世服务开始,到路易十四与西班牙公主玛丽亚·特蕾莎的婚姻结束。马扎林对外交事务的密切关注(他是自己的外交部长)集中在三十年战争和西班牙,法国的强大但正在衰落的对手。即使在前线运动最糟糕的日子里,马扎林也坚持不懈地追求自己的目标:保卫边疆,建立与法国文化和语言影响力相匹配的政治霸权。当然,他的成就包括威斯特伐利亚和约和比利牛斯和约。在扩大法国领土和安全方面,马扎兰严格遵循黎塞留的政策,黎塞留已经认可了这位教皇外交官的才能。Treasure认为马扎兰和路易十四是黎塞留专制主义的继承者,尽管事实证明太阳王在外交政策上比这两位红衣主教大臣更具侵略性。Treasure可能已经谈到了绝对主义的本质,特别是考虑到这个术语所承载的历史包袱。马扎林留给法国的不仅是政治安全,还有他宏伟的图书馆和画作。这里可以看到意大利对法国的影响,因为尽管马扎林以自己的健康为代价献身于法国君主制,但在他的审美观念上,在他对书籍、艺术和音乐的热爱上,他仍然保持着罗马人的风格,人们可能会认为他的礼貌是出于个人的野心,对他的家的热爱(他给他的姐妹和侄女提供支持),以及对法国,对奥地利安妮的忠诚,对于路易十四来说,马扎兰很容易符合早期现代精英的行为和态度。…
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引用次数: 7
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CATHOLIC HISTORICAL REVIEW
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