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The Seafaring Saint: Sources and Analogues of the Twelfth-Century Voyage of Saint Brendan (review) 航海圣人:十二世纪圣布伦丹航行的来源和类似物(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2005-04-11 DOI: 10.1353/cat.2005.0115
S. Mac Mathúna
ianate features and parallels, written in Italy but in Northumbria. We have no luxuriously decorated or illustrated books from York,or Lyon,or for that matter Rome; we cannot be certain that any were produced in these important centers,nor can we be confident of their appearance if they once existed.Verkerk’s frequent use of Roman liturgical and textual sources in her interpretations of the miniatures is valuable and interesting, but not much of an argument for an origin in Rome. Roman liturgies were widely emulated or adapted elsewhere; the manuscripts she perforce uses to ascertain just what Roman liturgy was during this period are themselves Frankish manuscripts, not Roman.The seven deacons she identifies in one of the miniatures are an important feature of the urban church in Rome,but, as she points out,depend upon a scriptural passage of universal currency. On the point of origin of the book, a healthy agnosticism still seems in order. Scholarship has probably devoted too much effort to the question of origins, which often becomes a reductive and schematic exercise, forcing a definitive choice beyond the limitations of our knowledge. More interesting is the discourse to which Verkerk’s book effectively contributes, a discourse not about where books were made but about for whom they were made, what they signified, and how they were used.
生动的特点和相似之处,写于意大利,但在诺森比亚。我们没有来自约克、里昂或罗马的装饰华丽或插图精美的书籍;我们既不能确定它们是否在这些重要的中心产生,也不能确定它们是否曾经存在过。Verkerk经常使用罗马礼仪和文本来源在她的解释微缩是有价值的和有趣的,但不是一个争论的起源在罗马。罗马的礼拜仪式被其他地方广泛模仿或改编;她用来确定这一时期罗马礼仪的手稿本身就是法兰克人的手稿,而不是罗马人的。她在其中一幅微缩画中指出,七名执事是罗马城市教会的一个重要特征,但正如她指出的那样,这取决于一段通用货币的圣经段落。在这本书的起源点上,一个健康的不可知论似乎仍然是有序的。学者们可能在起源问题上投入了太多的精力,这往往成为一种简化和图解的练习,迫使我们在知识的限制之外做出明确的选择。更有趣的是,Verkerk的书有效地促成了一种论述,这种论述不是关于书是在哪里制作的,而是关于书是为谁制作的,它们意味着什么,以及它们是如何被使用的。
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引用次数: 0
Francis of Assisi: Performing the Gospel Life (review) 亚西西的方济各:表演福音生活(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2005-04-11 DOI: 10.1353/cat.2005.0129
Michael Robson
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引用次数: 0
The Legend of St Brendan: A Critical Bibliography (review) 圣布伦丹的传说:一个重要的参考书目(评论)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2004-04-04 DOI: 10.1353/cat.2004.0026
S. Mac Mathúna
(p. 136) that the Church’s contribution was a loan. He badly distorts the inscription on Heraclius’ coins as the “provocative message” of “God has chosen the Romans [Byzantines]” (p. 71); it was actually a desperate cry:“God help the Romans!” One of Regan’s main arguments that Heraclius was a “crusader” is wildly anachronistic:“Five centuries after his great Persian campaigns Heraclius became part of the history of the crusades written by [the Western Crusader] William of Tyre” (p. 77).
(第136页)教会的捐款是一笔贷款。他把希拉克略硬币上的铭文严重歪曲为“上帝选择了罗马人[拜占庭人]”的“挑衅性信息”(第71页);这实际上是绝望的呼喊:“上帝保佑罗马人!”里根认为希拉克略是一名“十字军战士”的主要论点之一是完全不合时代的:“在他伟大的波斯战役五个世纪后,希拉克略成为[西方十字军战士]提尔的威廉所写的十字军历史的一部分”(第77页)。
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引用次数: 3
Christ in Celtic Christianity: Britain and Ireland from the Fifth to the Tenth Century (review) 凯尔特基督教中的基督:五世纪到十世纪的不列颠和爱尔兰(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2004-04-04 DOI: 10.1353/cat.2004.0016
D. Hall
relics even though they were not sure where the saint’s remains were buried. Bakirtzes suggests that church leaders might have deliberately forgotten where the relics were to foil imperial requests to move them to Constantinople.By the eleventh century,pilgrims visited Demetrios’church to fill ampullae with miracleworking myron, an aromatic liquid which had begun to flow from beneath the church.After Italians took the relics to the West, the Thessalonians conveniently discovered a new detail of Demetrios’ martyrdom. He had fallen into a well at his death, and this well, now by the side of the church, was the true source of the myron. In the fifteenth century, Turkish pilgrims came to visit the shrine of Demetrios, and Sultan Murad II even sacrificed a ram in honor of the saint.
文物,尽管他们不确定圣人的遗体被埋在哪里。Bakirtzes认为,教会领袖可能故意忘记了这些文物的位置,以挫败帝国将它们转移到君士坦丁堡的要求。到了11世纪,朝圣者们来到德米特里奥斯的教堂,向壶腹注入神奇的米隆,这是一种从教堂下面流出的芳香液体。在意大利人把圣物带到西方之后,帖撒罗尼迦人顺手发现了德米特里奥斯殉难的新细节。他死时掉进了一口井里,而这口井现在就在教堂旁边,是米伦的真正来源。在15世纪,土耳其朝圣者来到德米特里奥斯的神社,苏丹穆拉德二世甚至牺牲了一只公羊来纪念这位圣人。
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引用次数: 5
This Train Is Bound for Glory 这列火车是开往荣耀的
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2003-01-01 DOI: 10.4324/9781315591759-2
J. R. McCarthy
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引用次数: 1
The Eighty-Second Annual Meeting of the American Catholic Historical Association 第82届美国天主教历史协会年会
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2002-04-01 DOI: 10.1353/cat.2007.0144
S. Avella, P. Carey, Michael Phayer, Barbara Misner
Report of the Committee on Program Steven M. Avella, Patrick W Carey, and Michael Phayer, all of Marquette University, and Barbara Misner, S.C.S.C., of Merrill, Wisconsin, constituted the Committee on Program for the 2002 meeting. The committee sent out calls for papers through the Association's journal, and the committee members personally invited historians to participate in the meeting. We encouraged members to submit entire panel proposals and were successful in this endeavor. Because of the response from members of the Association and a few others, the committee was able to put together a program of eleven panels with some chronological variety and a diversity of interests, from peace and violence in the Middle Ages to Sisters in nineteenth-century France and to John Tracy Ellis. Presenters came from every region of the United States, as well as from New Zealand and England. All the sessions were held between January 4 and 6 and at the San Francisco Hilton Hotel. All of the panels appear to have been well received. January 4, first morning session: "Peace and Violence at the Millennium: Texts and Contexts for France Around the Year 1000." Chair: Martin Claussen, University of San Francisco. Thomas Head, Hunter College and the Graduate Center City University of New York: "The Peace of God to the Year 1000: A Re-examination of the Sources"; Mathew Kuefler, San Diego State University: "Dating and Authorship of Odo of Cluny's Life of Gerald of Aurillac";Jeffrey A. Bowman, Kenyon College: "True Crime: Murder and Mayhem in Tenth- and Eleventh-Century Charters." Commentator: Geoffrey Koziol, University of Callfornia at Berkeley, was unable to attend. Comments came from the chair, the participants, and many of the fifty persons who attended the session. January 4, second morning session: "Twentieth-Century Catholicism in Callfornia: Three Different Views." Chair and Commentator: Joseph Chinnici, Franciscan School of Theology, Berkeley Steven M. Avella, Marquette University: "The Church and the Sword: Shaping Postwar Catholic Life in California's Central Valley"; Richard Gribble, Stonehill College: "Urban Apostle: Edward Hanna and the City of San Francisco";Jeffrey Burns,Archives of the Archdiocese of San Francisco: "Priests in Revolt: Redefining Priesthood in San Francisco, 1962-- 1974." Over fifty persons attended a very lively and stimulating set of presentations and discussions. January 4, first afternoon session: "Liberalism and Secularization in the Nineteenth and Twentieth Centuries." Chair and Commentator. Thomas W. Jodziewicz, University of Dallas. J. Ignacio Mendez, Northern Illinois University, DeKalb: "Colombia Church Property and the Liberals in the Early 1860s"; Steven Schloesser, Boston College: "Anti-Modernist/Ultramontanist? Jean Cocteau, Jacques Maritain, and the 1920s Parisian Renouveau Catholique." Seven persons attended the session and engaged the presenters with challenging questions and encouraging comments. January 4, second a
项目委员会的报告马奎特大学的Steven M. Avella, Patrick W . Carey和Michael Phayer,以及来自威斯康辛州Merrill的Barbara Misner, s.c.s.c.组成了2002年会议的项目委员会。委员会通过协会的期刊征集论文,委员会成员亲自邀请历史学家参加会议。我们鼓励成员提交整个小组的建议,并在这方面取得了成功。由于协会成员和其他一些人的反应,委员会得以组织了一个由11个小组组成的项目,这些小组的时间顺序和兴趣各不相同,从中世纪的和平与暴力到19世纪法国的姐妹们,再到约翰·特雷西·埃利斯。演讲者来自美国的各个地区,以及新西兰和英国。所有会议都于1月4日至6日在旧金山希尔顿酒店举行。所有的小组似乎都很受欢迎。1月4日,第一个上午会议:“千年的和平与暴力:1000年前后法国的文本和背景。”主席:Martin Claussen,旧金山大学。托马斯·海德,亨特学院和纽约研究生中心城市大学:“上帝的和平到1000年:对来源的重新审视”;Mathew Kuefler(圣地亚哥州立大学):《奥多·克吕尼的《奥里亚克的杰拉尔德》的年代和作者》;Jeffrey A. Bowman(凯尼恩学院):《真实的犯罪:10世纪和11世纪宪章中的谋杀和伤害》。解说员:加州大学伯克利分校的Geoffrey Koziol无法出席。评论来自主席、与会者和出席会议的50人中的许多人。1月4日,第二堂上午课:“二十世纪加州的天主教:三种不同的观点。”主持人兼评论员:Joseph Chinnici,伯克利圣方济会神学院,Steven M. Avella,马凯特大学:“教会与剑:在加州中央山谷塑造战后天主教生活”;理查德·格里布尔,斯通希尔学院:《城市使徒:爱德华·汉纳和旧金山市》;杰弗里·伯恩斯,旧金山大主教管区档案:《反抗中的牧师:重新定义旧金山的祭司身份,1962- 1974》。五十多人参加了非常生动和刺激的演讲和讨论。1月4日,第一堂下午课:“19和20世纪的自由主义和世俗化”主席兼评论员。Thomas W. Jodziewicz,达拉斯大学。J. Ignacio Mendez,北伊利诺伊大学,迪卡尔布:“19世纪60年代早期的哥伦比亚教会财产和自由党”;Steven Schloesser,波士顿学院:“反现代主义/极端孟山派?让·谷克多,雅克·马里坦,以及20世纪20年代的巴黎天主教徒。”七个人参加了会议,并与主持人进行了富有挑战性的问题和鼓励的评论。1月4日,第二场下午会议:“光的闪烁:天主教大学及其后梵蒂冈会议第二届美国的天主教身份。”主持:Wilson Miscamble,圣母大学莫罗神学院。Alan Schreck,斯图本维尔方济会大学:“天主教在斯图本维尔方济会大学的身份认同”;James Connelly, c.s.c.,波特兰大学:“波特兰大学:普世还是天主教?”Anthony J. Dosen, c.m., DePaul大学:“韦伯斯特学院:60年代的孩子还是预言的声音?”解说员:菲利普·格里森,圣母大学。这是一次出席人数众多的会议,共有60名与会者,其中许多人热切地讨论了当代学院和大学的天主教身份。除了在1月4日星期五下午的社交时间里通常的欢乐之外,旅程电影和家庭影院制作公司的马丁·多布尔迈耶先生和丹·朱代先生还播放了一段十分钟的节选,节选自他们正在为公共电视台准备的长达四小时的视频《美国天主教徒》(catholic In America)。…
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引用次数: 0
Churches and Social Issues in Twentieth-Century Britain (review) 二十世纪英国的教会与社会问题(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2002-04-01 DOI: 10.1353/cat.2002.0111
J. Wolffe
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引用次数: 0
Der Malteserorden. Wandel, Internationalität und soziale Vernetzung im 19. Jahrhundert (review) 《Malteserorden .19年的变化,国际关系和社会关系史世纪(评论)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2002-01-01 DOI: 10.1353/cat.2002.0044
W. Rödel
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引用次数: 0
Jansenism: Catholic Resistance to Authority from the Reformation to the French Revolution (review) 詹森主义:从宗教改革到法国大革命的天主教对权威的抵抗(回顾)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2001-10-01 DOI: 10.1353/cat.2001.0154
Jacques M. Gres Gayer
cracy. He secured a post in the secretariat of state in 1578, where Cardinal Tolomei Galli, secretary of state under Gregory XIII, served as his mentor. Cardinal Ippolito Aldobrandini, the future Clement VIII, took him on a mission to Poland in 1588, and in the following years he twice was part of papal missions to Transylvania. The year 1596 found him accompanying Cardinal de Medici on a mission to France that eventually helped in the conclusion of the Treaty of Vervins (1598). So Amalteo was sixty-one-years old and a man of considerable experience when he was appointed to the nunciature in Cologne.
政体。1578年,他在格列高利十三世时期的国务秘书、红衣主教托洛梅·加利(Tolomei Galli)的指导下,获得了国务秘书处的职位。1588年,红衣主教伊波利托·阿尔多布兰迪尼(未来的克莱门特八世)带他前往波兰传教,在接下来的几年里,他两次参加了教皇前往特兰西瓦尼亚的传教活动。1596年,他陪同红衣主教德·美第奇前往法国,最终促成了《马文条约》(1598年)的签订。当阿马特奥被任命为科隆大使时,他已经61岁了,经验丰富。
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引用次数: 2
Inquisition and Power: Catharism and the Confessing Subject in Medieval Languedoc (review) 宗教裁判所与权力:中世纪朗格多克的Catharism与忏悔主体(述评)
IF 0.1 3区 历史学 Q2 HISTORY Pub Date : 2001-01-31 DOI: 10.1353/CAT.2003.0158
Bernard Hamilton
Inquisition and Power. Catharism and the Confessing Subject in Medieval Languedoc. By John H. Arnold (Philadelphia: University of Pennsylvania Press. 2001. Pp. ix, 311.) John Arnold has chosen as his epigraph this passage from T.J. Jackson Lears: Studying consumers through the eyes of market researchers is a little like studying heretics through the eyes of inquisitors: it can be a useful and indeed indispensable practice . . . but we cannot pretend . . . that the statements constitute the clear and unmediated voice of the people . . . that the inquisitors have vanished from the scene without leaving a trace. Arnold takes issue with those scholars who have uncritically accepted the evidence of inquisition witnesses, ignoring the circumstances in which their depositions were made. He seeks to evaluate the inquisition records from Languedoc in a more balanced way by using the methodology of Michel Foucault. Foucault was concerned to examine the connection between power and knowledge and argued that power was exercised by elite groups, such as doctors, through the use of linguistic and symbolic conventions which claimed to be cohesive and authoritative, which he described as discourses. Arnold takes the reader fully into his confidence, and Part I of his book (pp. 1-110) is spent chiefly in examining the sources and explaining the problems which they present when interpreted in Foucault's terms. He rightly argues that the southern French records may be considered as a unit, since although the inquisitors did not form part of an organization, they all exercised identical powers as papal judges delegate, they all sought to enforce the same body of law, and they all used, broadly speaking, the same methods, set out in handbooks which some of them had written. Moreover, since clear evidence about the use of torture "is very infrequently found within the Languedocian records" (p. 31), it can be assumed that most examinations were conducted in the same way. Arnold argues that: "The inquisitors during . . . the thirteenth century, formulated a discourse about heresy and transgression and laid claim to a privileged authority for that language" (p. 90). Consequently, witnesses who gave evidence within this framework of questioning would reinforce the picture of Catharism which the inquisitors already held and on which their questions were based, whereas the witnesses' own understanding of that faith might have been rather different. This approach seems simplistic. Although heresy was often described in terms of a disease by the medieval Church, the inquisitors were not in the position of doctors, whose technical medical vocabulary was not contested. As is clear from their own writings, the Cathars had their own language of power and taught their followers to challenge the Catholic understanding of traditional Christian theological concepts such as creation and incarnation. Encounters between well-instructed Cathar believers and inquisitors often turned into
审判与权力。中世纪朗格多克的Catharism与忏悔主体。约翰·h·阿诺德著(费城:宾夕法尼亚大学出版社,2001)。第9页,311页。)约翰·阿诺德选择了t·j·杰克逊·李尔斯的这段话作为他的题词:通过市场调查者的眼睛研究消费者有点像通过审判者的眼睛研究异教徒:这可能是一种有用的,实际上是必不可少的实践……但我们不能假装……这些声明构成了人民清晰而直接的声音……调查官已经从现场消失了,没有留下任何痕迹。阿诺德对那些不加批判地接受宗教裁判所证人证据的学者提出了质疑,他们忽视了证人作证的环境。他试图运用米歇尔·福柯的方法论,以一种更为平衡的方式来评价朗格多克的宗教裁判所记录。福柯关注的是权力和知识之间的联系,他认为权力是由精英群体,比如医生,通过使用语言和符号惯例来行使的,这些惯例声称是有凝聚力和权威的,他称之为话语。阿诺德带着读者充分的信心,他的书的第一部分(第1-110页)主要是在检查资料来源和解释这些资料在用福柯的术语解释时所呈现的问题。他正确地认为,法国南部的记录可以被视为一个整体,因为尽管宗教裁判所不构成一个组织的一部分,但他们都行使教皇法官授予的相同权力,他们都寻求执行相同的法律体系,而且从广义上讲,他们都使用相同的方法,其中一些人编写的手册中列出了这些方法。此外,由于关于使用酷刑的明确证据“在朗格多西亚记录中很少发现”(第31页),因此可以假定大多数检查都是以同样的方式进行的。阿诺德认为:“审讯官在……13世纪,制定了一套关于异端和越界的话语,并声称这种语言具有特权权威”(第90页)。因此,在这种提问框架内提供证据的证人会加强审判官已经持有的、他们的问题所基于的Catharism的图景,而证人自己对这种信仰的理解可能会大不相同。这种方法似乎过于简单。虽然中世纪教会经常用一种疾病来描述异端邪说,但审判官并不处于医生的地位,医生的专业医学词汇没有争议。从他们自己的著作中可以清楚地看出,卡特里派拥有自己的权力语言,并教导他们的追随者挑战天主教对传统基督教神学概念的理解,比如创造和化身。受过良好教育的卡特里教徒和审判者之间的冲突经常演变成口头决斗,因为双方都有自己的权力语言。这使得嫌疑犯能够对审讯官作出含糊其辞和模棱两可的回答,这一点在伯纳德·桂的手册中有很好的说明。在他的书的第二部分,阿诺德运用他的解释理论的记录。他认为,作证人的真实观点可能存在于他所说的“多余的话语”中,即作证人给出的回答超出了审讯官的要求,从而使证人能够摆脱审讯者的话语。通过这种方法,他提供了证据,证明了Catharism对一些信徒意味着什么,以及这与宗教裁判所对他们参与该信仰的看法在多大程度上不同,后者是基于他们对Cathar等级制度的官方教学的了解。阿诺德认为,例如,被宗教裁判官和卡特里教徒都视为卡特里教徒救赎圣礼的安慰祭,被一些信徒视为一种既有宗教意义又有社会意义的成人仪式。...
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引用次数: 30
期刊
CATHOLIC HISTORICAL REVIEW
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