Medieval Church History

Guilherme de Ockham é um dos principais pensadores da Idade Média, tendo apresentado novas perspectivas em diversos campos do conhecimento. Para Lottermann, o autor do livro aqui apresentado, a perspectiva deste pensador do século XIV é marcada pela ênfase nos singulares, que servem como ponto de partida para a ontologia e lideram novas e importantes discussões no terreno da antropologia e da política. O mérito da obra de Lottermann está em expor e destacar a presença do singular ao longo de toda a trama filosófica de Ockham. Como o próprio autor observa, embora diferentes estudiosos defendam a continuidade do pensamento ontológico, antropológico e político de Ockham, não existe uma obra que trate da singularidade de maneira a explorar sua continuidade nos diferentes escritos do filósofo. O livro, que conta com 343 páginas e um prefácio de Alessandro Ghisalberti, está dividido em três capítulos principais, abordando ontologia, antropologia e política. Após a conclusão e as referências, há um anexo com traduções da obra filosófico-teológica de Ockham, feitas a partir do original em latim. Embora esta resenha não se detenha na análise dessas traduções, é importante destacar sua relevância para os estudos sobre Ockham em língua portuguesa.
https://gtfilosofiamedieval.wordpress.com/wp-content/uploads/2025/03/9_lottermann-claudio-andre.pdf

The village of Șintereag is part of the commune of the same name, located in Bistrița Năsăud county, in the North central part of Transylvania. From the archaeological point of view, the locality of Șintereag is known by the Neolithic settlement discovered in the point "Pe Cremene", located on a high terrace of the river Șieu, today, behind the school, but also for the discoveries from the Bronze Age, the Iron Age, the post-Roman and Medieval ages. Also the main point of attraction that is the basis of our research, is the Gothic-style church, an architectural monument, built in the 14 th century with later additions.

The present study analyses the Western heretical narratives dated to the 11th-12th centuries as performances representing the confrontation between a wise pious prelate and a cunning impious heresiarch. It regards the entire texts of the narratives, including obviously false evidences such as flying devils. The article shows that when the real movement leaders were well known and respected, the texts depicted them as men acting under the influence of fictional heresiarchs, miserable characters, medieval "others", such as women, peasants and demons. The aim of introducing a fictional heresiarch character was to construct a suitable opponent for a Catholic prelate who would prove the rightness of the official Church doctrine in the course of the debates. The real-life heresiarchs in the texts could receive pejorative characteristics intended to degrade the entire movement and praise the Roman Catholic Church.

Il documento 664 del Chartularium Universitatis Parisiensis rappresenta un testo fondamentale per comprendere uno degli eventi più controversi del Medioevo: il processo contro l'Ordine dei Templari. Redatto il 25 marzo 1308, questo parere teologico risponde ai quesiti posti da Filippo IV il Bello riguardanti la legittimità dell'azione contro i Templari, arrestati in massa nell'ottobre 1307 con l'accusa di eresia e pratiche immorali. La risposta dei Maestri in Teologia dell'Università di Parigi – massima autorità dottrinale dell'epoca – costituisce un sofisticato equilibrio tra principi canonistici e necessità politiche, offrendo la legittimazione teologica di cui il sovrano aveva bisogno. Il documento rivela la complessa interazione tra potere politico e autorità intellettuale nel primo Trecento, illustrando come l'elaborazione dottrinale potesse essere mobilitata al servizio di progetti politici pur mantenendo un'apparente autonomia. Il suo impatto fu decisivo non solo per la soppressione dell'Ordine, avvenuta nel 1312, ma anche per l'evoluzione dei rapporti tra monarchia e Chiesa. Il documento stesso contiene indizi cronologici significativi. I maestri si scusano esplicitamente per il ritardo nella risposta ("compulit nos tardius debito respondere"), attribuendolo sia alla gravità della questione ("magnitudo negocii") sia all'assenza di alcuni membri eminenti della facoltà ("quorundam majorum nostrorum absencia"). Questo intervallo tra la richiesta e la risposta non è privo di significato: ha permesso ai teologi di valutare l'evoluzione degli eventi e di basare il loro parere su elementi concreti, come le confessioni già raccolte, alle quali fanno esplicito riferimento nelle loro argomentazioni.
La data, indicata come "anno Domini M°CCC° septimo", corrisponde al 1308 secondo il calendario moderno, poiché a Parigi l'anno iniziava a Pasqua secondo lo stile dell'Incarnazione. Questo posiziona il parere teologico in un momento cruciale: poche settimane dopo, infatti, si sarebbero tenuti a Poitiers i primi incontri tra Filippo IV e papa Clemente V per discutere del caso, e il parere dell'Università rappresentava un'importante risorsa diplomatica per il monarca.
Questa che posseediamo é dunque la risposta ufficiale fornita dai Maestri in teologia dell'Università di Parigi alle questioni poste dal re Filippo IV circa la legittimità del procedimento contro i Templari. L'importanza di questo parere va contestualizzata considerando il prestigio di cui godeva la facoltà teologica parigina, riconosciuta come massima autorità dottrinale del tempo, e il delicato equilibrio di potere tra autorità regia e autorità ecclesiastica nella gestione dei casi di eresia.
Il documento che si analizza in questo studio é classificato come il 664 del Chartularium Universitatis Parisiensis, che rappresenta una delle più importanti raccolte di fonti documentarie relative alla storia dell'Università di Parigi nel Medioevo. Il documento originale si trova nell'Archivio Nazionale di Parigi con segnatura J. 413, n° 1, ed è citato in opere di Dupuy (Traitez concernant l'histoire de France, p. 10) e Baluze (Vitae paparum Avenionensium, I, 591). Una copia è conservata nella Biblioteca Vaticana, ms. lat. 939, fol. 47-49. Il documento riporta la data del 25 marzo 1308 (festa dell'Annunciazione) ed è stato redatto a Parigi.

On 10 January 1331, Pope John XXII demanded from Andrew Szécsi, bishop of Transylvania, and the cousin of Denis, former ban of Severin, not to publicize the excommunication of the voivode of Transylvania, Thomas Szécsényi. The pope acted at King Charles-Robert of Anjou's request, who had urged him to forgive the voivode and convinced him-after the excommunication-that the voivode had acted in the king's rightful interest. John XXII did not say anything about the reasons that had led to Szécsényi's excommunication, although he mentioned that this was not the first time that Szécsényi had been excommunicated by Szécsi. On 6 January 1331, Pope John XXII, at Thomas' demand, had already granted the voivode a full remission of his sins in the eventuality of his death, provided that the voivode would not commit his previous crimes. "In both Papal registers in which the remission was preserved, it was entered after the message sent by the pope to Bishop Szécsi. We can only speculate as to the reasons of the "delay". John XXII was not exactly completely open towards his Hungarian correspondents. Additionally, Charles-Robert had just returned from a disastrous campaign in Wallachia. Furthermore, Transylvania already had its fair share of "private conflicts".

L’elenco dei modi di presenza di Cristo nella liturgia in SC 7 ha dato una svolta nella concezione di liturgia. Dopo secoli impregnati di una concezione piuttosto statica, interessata soprattutto alla presenza “reale” di Cristo nelle specie eucaristiche, si passa nuovamente a una concezione dinamica della liturgia come azione sacra i cui attori sono Cristo e l’assemblea. Il contributo indaga sulla genesi del testo conciliare e la sua recezione nei documenti e nei libri liturgici postconciliari. Infine si evidenziano alcune conseguenze per la prassi liturgica.
Abstract: The list of the modes of Christ’s presence in the liturgy in SC 7 has marked a turning point in the conception of liturgy. After centuries dominated by a rather static conception that is mainly concerned with the “real” presence of Christ under the Eucharistic species, there is a shift to a dynamic conception of the liturgy as a sacred action whose actors are Christ and the assembly. The contribution investigates the genesis of the conciliar text and its reception in post-conciliar liturgical documents and books. Finally, some consequences for liturgical practice are highlighted.

L’articolo intende proseguire l’analisi delle fonti alto medievali per comprendere la prima prassi liturgica delle esequie cristiane. Con un atteggiamento scevro da preconcetti derivati dalla moderna celebrazione delle esequie, molto vicina a quella antica, il contributo intende passare in rassegna i dati provenienti dalla collectio missarum secondo il manoscritto 80 della Biblioteca Capitolare di Verona e del Sacramentario Gelasiano antico secondo il manoscritto Reg. lat. 316 della Biblioteca Apostolica Vaticana al fine di rilevare gli elementi principali della struttura delle esequie fino al IX secolo e avviare una riflessione teologica e liturgica su quanto emerso dalla eucologia dei libri liturgici citati. 
Abstract: The article aims to continue the analysis of Early Medieval sources to understand the initial liturgical practices of Christian funerals. With an approach free from preconceived notions derived from modern funeral celebrations, which are very close to the ancient ones, this paper intends to review the data from the Collectio Missarum according to manuscript 80 of the Capitolare Library of Verona and the ancient Gelasian Sacramentary according to manuscript Reg. lat. 316 of the Vatican Apostolic Library. The goal is to identify the main elements of the funeral structure up to the 9th century and to initiate a theological and liturgical reflection on the findings from the euchology of the mentioned liturgical books.

The paper discusses Jüri Uluots’ study of the treaties between Estonians and foreigners in the 13th century in comparison with current research on the topic. Firstly, the paper gives an overview of the main research results of Uluots’ article and their reception in history writing. Secondly it presents an in-depth critique of Uluots’ study in the light of contemporary research on the topic. Thirdly the paper presents the current state of research on agreements between crusaders and the native peoples of Medieval Livonia in the 13th century, which differs radically from Uluots’ study. The paper reaches a conclusion, that the methodological basis of Uluots’ study was unsound and his interpretations largely false.

L'étude sociologique des élites fréjussiennes et de leur lien avec l'évêché et le chapitre de la cathédrale n'a jamais été faite. Si l'abbé Espitalier a publié des listes d'évêques, de prévôts et de chanoines de Fréjus 1 , aucune analyse prosopographique, ni du clergé, ni de la noblesse ou de la bourgeoisie, n'a été tentée. Pourtant le patriciat urbain qui domine cette cité épiscopale, en pleine décadence démographique et économique, aux temps modernes, vit à l'ombre du clocher de la cathédrale. Le déplacement du palais épiscopal de Fréjus à Draguignan, par Mgr Martin du Bellay, au milieu du xViii e siècle est un symbole de cette décadence et de l'ennui qui en résultait pour un prélat mondain. Toutes les ambitions sociales et familiales, la conquête du pouvoir passent par les dynasties de chanoines et de dignitaires du chapitre qui se succèdent d'oncles à neveux, parfois couronnées de mitres épiscopales : deux évêques outre une vingtaine de chanoines, bénéficiers, prêtres et religieux chez les Camelin, cinq générations de chanoines de Fréjus et un évêque de Grasse chez les Antelmy, par exemple. C'est que la ville est pauvre en ressources : à part le siège d'une amirauté qui offre quelques offices et emplois 2 , il n'y a que les places de consuls, de viguier et de juge, de commissaire des classes, de receveur des décimes, des fermes et des droits, les officiers des compagnies de gardes-côte. Les avocats, le maître de poste, les quelques marchands qui s'intitulent négociants, complètent le tableau de cette société très provinciale. Parallèlement, les plus grands et riches domaines de la plaine de l'Argens sont la propriété de l'évêché, de la prévôté ou du chapitre. Ces immenses territoires leur donnent des revenus importants, outre les droits seigneuriaux, les dîmes, etc. L'évêque de Fréjus est seigneur de Fréjus,

Il documento è una bolla inviata al vescovo di Ragusa, ma è probabilmente simile ad altre inviate da Innocenzo III a vescovi della cristianità, e la possiamo leggere in un originale che si conserva nell'archivio di Dubrovnik. La bolla, datata 28 dicembre 1199, si inserisce nella strategia di mobilitazione ecclesiastica voluta da Innocenzo III per sostenere i regni cristiani in Terrasanta. Il documento rappresenta un tipico strumento diplomatico del papato medievale, finalizzato a coordinare un intervento su scala continentale.
Innocenzo III utilizza questo strumento per attivare un meccanismo di mobilitazione che coinvolge l'intera gerarchia ecclesiastica. La richiesta di un contributo pari a un quarantesimo dei redditi ecclesiastici, le promesse di indulgenze, i richiami alla situazione in Terrasanta rappresentano elementi caratteristici di una comunicazione che mira a creare una risposta unitaria e coordinata.Il documento si configura come un esemplare tipico della comunicazione papale dell'epoca: uno strumento flessibile che poteva essere rapidamente adattato alle diverse realtà ecclesiastiche, mantenendo intatta la sua funzione di mobilitazione spirituale e materiale. La menzione degli Ordini Militari, dei re cristiani d'Oriente, la descrizione delle difficoltà dei regni crociati sono elementi ricorrenti in analoghi documenti del periodo. Leggere questa bolla significa comprendere le modalità operative della Chiesa medievale, la sua capacità di attivare meccanismi di coordinamento su scala continentale, utilizzando un linguaggio e una struttura comunicativa standardizzata ma al tempo stesso capace di mobilitare energie spirituali e materiali.

Disponible aquí: https://doi.org/10.5944/etfiii.38.2025.44315

En este artículo se analizará una ejecución por ahogamiento en Galicia en 1220 que constituye un caso único hasta el momento en la documentación medieval gallega. Normalmente la investigación sobre las formas de tortura y ejecución posee un nivel de irrealidad vinculada con su dimensión teórica y procesal. Sin embargo, esta investigación presenta además del desarrollo genealógico de esta pena en la Península Ibérica, su pervivencia jurídica, histórica o erudita y su posible aplicación práctica en un caso de ejecución documentada durante el reinado de Alfonso IX de Galicia y León (1171-1230).

This study re-examines three prevailing historiographical paradigms that have shaped interpretations of manuscript RBME &-I-3 housed in the Library of the Monastery of San Lorenzo de El Escorial. Traditionally referred to as the Etymologiae of Queen Sancha, this manuscript has remained outside the main focus of academic interest, ultimately being reduced to a series of uncritically accepted stereotypes. The analysis challenges three of these ideas: its identification as a copy of Isidore of Seville’s Originum; its association with the codicological tradition of the Etymologiae of Alfonso III; and its understanding as an education manual for a prince. By closely examining its physical attributes, literary content and artistic features, a more nuanced understanding of the codex itself will emerge and, by extension, the bibliophile activity of its benefactor.

As  it  is  well  known,  1698’s  publication  of  Ludovico  Marracci’s  (1612–1700)  Latin  translation  of  the  Qur’an  marked  a  milestone  with  its  high  level  of  scholarship,  which  is  still  regarded  as  reliable  according  to  current  philological  standards.  In  this  article,  I  examine  Marracci’s  translation  of  the  Qur’an  within  the  historical  framework of the evolution of the contemporary notion of “religion” using a lexical analysis, i.e., an examination of the translation’s terminological choices. The lexical examination of Marracci’s translation will be presented with regard to the Arabic terms  that  are  commonly  rendered  with  ‘religion’  and  cognates:  how  they  were  rendered  by  Marracci  in  his  translation  of  the  Qur’an,  and  conversely,  in  which  cases Marracci employed the Latin religio to render Arabic terms that are not typi-cally rendered in this manner.

The Collectio Thessalonicensis is a collection of documents compiled in the 9th century, in which, in addition to papal letters to the bishops of Illyricum and to the Patriarchs of Constantinople, Proclus and Anatolius, two lengthy fragments have been preserved, representing a letter from the Western Emperor Honorius (395423) to the Eastern Emperor Theodosius II (408–450) and the latter’s response. The correspondence apparently took place in 422 and is devoted to the privileges of the Roman see in Eastern Illyricum, which shortly before had become a prefecture of the Eastern Roman Empire with its capital at Thessalonica. The authenticity of these letters has long been rejected in the scholarly literature. As a consequence, the task of the article is to present the arguments of the old literature, provide new evidence of the authenticity of both fragments, and highlight the ecclesiastical-political and ecclesiastical-administrative situation that they reflect. The arguments of J. Friedrich, Th. Mommsen, and E. Chrysos in favour of the forgery of these fragments are considered. These arguments range from complete denial to partial acceptance of their authenticity, with speculation about the motives for the falsification and the timing of its implementation. The author of the article points out the inconsistency of these arguments. The newest casual arguments of P. Riedlberger, which deny their authenticity, are also refuted. Based on ascertaining the authenticity of these documents, the author reconstructs the circumstances of the correspondence between the two emperors and the motives of both correspondents in recognising the authority of the Roman see in Eastern Illyricum. The text of the messages and their connections with other similar imperial documents are analysed, and the factor of influence on their composition of the ecclesiastical circles of the West and the East is determined. Contrary to the old literature, the authenticity of fragments of correspondence between Honorius and Theodosius II on the issue of church and administrative affiliation of Eastern Illyricum has been put beyond doubt. The letters fit well into the context of other surviving imperial documents that did not have a legislative nature but related to issues of church policy and church governance. From them it is clear that church and administrative issues were entirely under the jurisdiction of the emperors: neither the Pope nor the Patriarch of Constantinople had the means to obtain jurisdiction in a particular region, bypassing the opinion of the emperors.

Among the letters of the Roman bishops of the late 4th — first half of the 5th centuries addressed to the bishops of Eastern Illyricum, there is a letter of Pope Leo the Great (440–461), which is not contained in the so-called Collectio Thessalonicensis. Meanwhile, this letter is both the most extensive and the most important document in terms of content for clarifying the structure of church administration and ecclesiastical jurisdiction that the Roman bishops envisaged for Eastern Illyricum, seeking to subordinate it to their authority. This letter of Leo, the fourteenth in the collection of his letters, is addressed to Metropolitan Anastasius of Thessalonica and is intended to bring order to the church-administrative issues of Eastern Illyricum. In it, Pope Leo develops his views on the role and place of the Metropolitan of Thessalonica as the head of the bishops of Eastern Illyricum, the limits of his authority and jurisdiction, issues of ecclesiastical court in the region, the relations of the local episcopate with the sees of both Thessalonica and Rome. It is in this letter that Leo clearly formulates the concept of the “plenitude of power” (plenitudo potestatis) of the Roman bishop, the inequality of episcopal dignity at different levels of church government and the exceptional position of the Roman See as the highest appellate authority in the Church.

This article studies the Commonitorium super nomine Caelestii, an information note compiled by Marius Mercator, describing the participation of the Roman See in the condemnation of the heretics Pelagius and Caelestius, mainly during the pontificate of Pope Zosimus (417–418), and addressed to Emperor Theodosius II (408–450) and Patriarch Nestorius of Constantinople (428–431). The aim of the study is to identify the characteristics of Marius Mercator’s presentation of information on ecclesiastical and political events in the first quarter of the fifth century in the western part of the Roman Empire, and to clarify the reliability and comparative completeness of the information reported. The purpose of the article is a critical comparison of the information of Marius Mercator with the data of other official sources, such as: conciliar acts, conciliar epistles, official correspondence of church hierarchs, and documents of imperial legislation. Special emphasis is placed on the analysis of how the Commonitorium presents the role and place of the Roman See, as well as personally of Pope Zosimus in the events related to the dispute over the personalities and doctrines of Pelagius and Caelestius. Based on the work done, the author draws several conclusions. The work of Marius Mercator is replete with numerous inaccuracies, significant omissions and even juggling with facts. With their help, Marius is diligently trying to whitewash Pope Zosimus and present him in the eyes of Emperor Theodosius and Patriarch Nestorius as a consistent adversary of the repeatedly condemned heretics Pelagius and Caelestius, and Pope Zosimus’ letter of repentance (epistula tractoria) as an important church-wide doctrinal document. On the whole, the Commonitorium of Marius Mercator can be seen as a tendentious and manipulative document, the purpose of which was to present in a favourable light the very controversial role played by Pope Zosimus in the events surrounding the condemnation of the heretics Pelagius and Caelestius in the western part of the Roman Empire. This role, according to the author of the article, is clear evidence of the crisis in the reputation and status of the Roman See in the period under consideration.

In this work, for the first time in Russian historiography, the issue of the policy of the papal see in the conflict around Nestorius of Constantinople is studied. To this end, based on the publication of the acts of the Third Ecumenical Council, published by E. Schwartz, the initial stage of this conflict, reflected in the correspondence of Pope Celestine (422–432) with his correspondents, including, first of all, Cyril of Alexandria and Nestorius of Constantinople himself, in 430, is analysed. This correspondence and the ecclesiastical, political and disciplinary decisions made in course of it served as the reason for the subsequent convening by Emperor Theodosius the Younger (408–450) in 431 of the Council in Ephesus for the purpose of a detailed conciliar consideration and assessment of the opinions and actions of both Nestorius of Constantinople and Cyril of Alexandria. Due to the volume of material, the author of the article limits himself to an analysis of the period preceding the convening of the Council. The purpose of the research is to study the ideology of the papacy based on the material of this correspondence. The objectives of the research include assessing all statements of Pope Celestine contained in his correspondence and characterizing his perception of the role and place of the papacy in resolving the theological and church-political conflict. The author comes to the conclusion that Celestine used the fact that Cyril of Alexandria and Nestorius of Constantinople had almost simultaneously approached him reporting about disagreements between themselves, in order to act as an arbiter in their disputes and try to resolve it through the verdict of the Roman Synod, for which the personal papal position was decisive. This course of action turned out to be utterly unacceptable for the emperor, and subsequently the Roman verdict became, in particular, the subject of discussion by the participants of the Council of Ephesus.

Una originale e ardita visione esegetica sul famoso Contrasto di Cielo dal Camo, lavoro poetico/teatrale duecentesco scritto in un linguaggio che originariamente deve essere stato siculo (per il maschio) e campano-laziale (per la femmina). Io giudico probabile un sottofondo allegorico-politico, col quale una coppia di autori ha cercato di propagare la futura discesa di Corradino nel Meridione d'Italia.

Das vorliegende Dokument ist eine deutsche Übersetzung und Analyse einer historischen Urkunde vom 31. Dezember 1261, die einen Vertrag zwischen dem Templerorden und den Markgrafen von Brandenburg dokumentiert. Diese Urkunde, ursprünglich in lateinischer Sprache verfasst, befindet sich im Codex diplomaticus Brandenburgensis und wurde von Adolph Friedrich Johann Riedel 1843 veröffentlicht.
Die Übersetzung ermöglicht einen Einblick in die territorialen Besitztümer und feudalen Strukturen des Templerordens in den östlichen Grenzgebieten des mittelalterlichen Deutschlands und dokumentiert den bemerkenswerten Einfluss des Ordens weit jenseits des Heiligen Landes. Der Vertrag bezeugt die komplexen Beziehungen zwischen weltlichen Herrschern und dem Militärorden sowie die bedeutende wirtschaftliche und politische Macht, die der Templerorden im 13. Jahrhundert in der Region zwischen der germanischen und slawischen Welt ausübte.
Diese Studie trägt zur Erweiterung unseres Wissens über die Rolle der Templer bei der Ostsiedlung bei und beleuchtet einen oft übersehenen Aspekt der Templergeschichte: ihre Funktion als Feudalherren in den Grenzgebieten Europas.

This report outlines the results of an archaeological test pit evaluation at St Peter’s Church, Wintringham,
North Yorkshire. This Grade I-listed Anglican church is now closed and is cared for by the Churches
Conservation Trust.
Three test pits were hand excavated to determine the characteristics of the chancel foundations and to
establish the function of a ground pipe.
The excavation uncovered foundations characteristic of medieval churches, consisting of limestone
rubble within the foundation trench. The foundation walls are capped with a sandstone ashlar plinth
course. Near the eastern side of the chancel, human remains were found at a depth ranging from 0.20
meters to 0.70 meters below ground level.
Groundworks near the eastern elevation are likely to affect intact burials at deeper levels and
redeposited, disarticulated remains at shallower levels.

Archaeological monitoring occurred during the excavation of footings for a rear extension at 28
Tadcaster Road, York. The site is situated in an area of archaeological importance (AAI), with a
Roman cemetery and extensive Roman and medieval burial deposits located at the rear of the
site (Dante Way).
The watching brief identified a thick band of topsoil/post-medieval spread that extended to a depth
of approximately 1.00m below ground level. Below this depth, the natural geology starts to
appear. This matrix resembled what was observed during a strip map record excavation adjacent
to the property's northwest boundary. No archaeological deposits were seen within the footing
trenches.

In dieser Arbeit soll ein Teilbereich der Kirche Maria am Gestade in Wien genauer untersucht werden, wobei die Westfassade im Mittelpunkt der Forschung steht. Dieser zwischen 1394 und 1414 errichtete spätgotische Langhausbau ist aufgrund vieler Besonderheiten einzigartig und stellt in seiner Gesamtgestalt ein architektonisches Unikum dar. Dazu gehören unter anderem der im Verhältnis zu seiner Höhe schmale Baukörper, ein Achsenknick zwischen Langhaus und Chorbereich, der siebeneckige Grundriss des Kirchturms, die Gliederung und Gestaltung der Westfassade sowie die beiden Kuppelbaldachine über dem West-bzw. Südportal etc. Einzelne Elemente und Bauphasen wurden in der bisherigen Literatur wissenschaftlich analysiert und umfassend aufgearbeitet. Die Arbeit von Elisabeth Hassmann (2002) ist dabei besonders aufschlussreich, da sie sich umfänglich mit jenem Baumeister Michael beschäftigt hat, dem der Neubau des Langhauses Ende des 14. Jahrhunderts zugeschrieben wird 1 . Ein Teil ihrer Forschungsarbeit befasst sich auch mit der Westfassade von Maria am Gestade, die in ihrer Gestaltung Ähnlichkeiten mit elsässischen Kirchen aus dieser Zeit aufweist 2 . Zudem sind die Baldachine über dem West-und Südportal einmalig. Der Schwerpunkt ihrer Arbeit liegt auf dem Werk des Baumeisters Michael. In der Baugeschichte von Maria am Gestade wird vor allem zwischen Chor und Langhaus unterschieden, da diese zu unterschiedlichen Zeitpunkten -in einem Abstand von etwa 50 Jahren -neu errichtet wurden. Das heutige Gesamterscheinungsbild entspricht im Wesentlichen dem des spätgotischen Bauwerks. Eine eingehendere Analyse der von Hassmann erwähnten Besonderheiten der Westfassade erscheint dem Autor sinnvoll, da hier noch eine Forschungslücke besteht. Bisher wurde die Westfassade nur im Zusammenhang mit dem Langhaus untersucht. Eine genaue Analyse dieser Schauseite würde dem Typus der Architekturbeschreibung gotischer Kirchenbauten folgen, wie er bei großen Kathedralen praktiziert wird. Die Methodik ist ähnlich, variiert jedoch je nach Komplexität des Untersuchungsgegenstands. Da der Verfasser dieser Arbeit Architekt ist, wurden im Rahmen der Untersuchung auch Methoden der Bauaufnahme angewendet. So erfolgte im Frühjahr 2024 ein Vermessungsflug mittels Drohne. Die dabei gesammelte Datengrundlage ist für Fassaden-und Proportionsstudien hilfreich und kann methodisch für erweiterte Vergleiche mit anderen Bauwerken herangezogen werden.

In this article the data of B. Petrunova’s research on
the upper city of the Kaliakra fortress from the year 2010 to 2013 are
summarized. At the beginning of her research, at a distance of 22 m
northwest from Church № 1, Church № 2 was discovered, dedicated
to the Holy Mother of God (Theotokos).
The excavations of Church № 2 (“Holy Mother of God”) was
conducted successively in four seasons from 2010 to 2013. During
that time 191 graves were recorded and the number of human
remains did not correspond to the number of graves, with the remains
comprising at least twice the number of individuals as the number
of graves. The original field documentation includes a catalogue of
over 100 graves with quite-well preserved skeletons.
The necropolis of Church № 2 consists mainly of graves
belonging to the Christian population who inhabited the town during
that period. This claim is supported by both the historical data from
the capital Kaliakra of the Despotate of Dobrudzha, and the artefacts
that were found inside the graves and around them. They are very
characteristic for the Bulgarian Middle Ages, especially in the big
city centres of the Second Bulgarian Kingdom such as Tarnovgrad,
Cherven, and Preslav, amongst others.

Experimento baseado no artigo; "A Síndone de Turim: Ensaio de tradução ‘grego-língua portuguesa (Brasil) – inglês’ para João 20, 5-8 e o experimento do manequim inflável."

Foi utilizado o Modelo: 1028 - cor prata em PVC. Altura 168 cm - Largura dos ombros 54 cm - Peito 95 cm - Cintura circunferência - 75 cm - Circunferência do quadril: 90 cm

O manequim tem dois pontos para inflar: o da cabeça (que é separado do resto do corpo) e um ponto na cintura esquerda que infla o restante
Com a intenção de desinflar simultaneamente as duas partes, foi utilizado um aspirador de pó de 1600W no bico do corpo e um aspirador de 130W na cabeça.

O procedimento consistiu em ligar primeiramente o aspirador do corpo e aproximadamente após 30 segundos ligar o aspirador da cabeça, (quando o tronco começa a baixar) obtendo o resultado do vídeo que demonstra a simulação antes de embrulhar o modelo
A seguir, o modelo foi embrulhado e repetido o procedimento.

Vídeo com a tradução em Português: https://youtu.be/LKq8Ho4NSLs

Vídeo with translation in english: https://youtu.be/fdsJ7ss3WUs

Experiment based on the article: "The Turin Shroud: A ‘greek-Portuguese (Brazil)-English’ translation essay for John 20:5-8 and the inflatable mannequin experiment."

Model used: 1028 - silver color in PVC. Height 168 cm - Shoulder width 54 cm - Chest 95 cm - Waist circumference - 75 cm - Hip circumference: 90 cm

The mannequin has two points for inflation: the head (which is separate from the rest of the body) and a point on the left waist that inflates the rest.

With the intention of simultaneously deflating both parts, a 1600W vacuum cleaner was used on the body nozzle and a 130W vacuum cleaner on the head.

The procedure consisted of first turning on the body vacuum cleaner and approximately after 30 seconds turning on the head vacuum cleaner (when the trunk starts to lower), obtaining the result in the video that demonstrates the simulation before wrapping the model.

The model was then wrapped and the procedure repeated.

Our knowledge and appreciation of medieval monuments has been mediated by not only scholarly texts, but also photographs and their presentation. The volumes that include the Abbey of Conques from the Zodiaque publications on Romanesque art have been influential in charting contemporary attitudes about Conques’ importance in history.

The white smoke that rose from the Sistine Chapel did more than announce the election
of a new pope — it marked a potential rupture in the religious trajectory of the West. The
selection of Cardinal Robert Francis Prevost as Pope Leo XIV represents not just the first
American to ascend the Chair of Saint Peter, but the symbolic handover of the Church’s
highest spiritual office from the European heartland to the American hemisphere. Yet,
this isn’t simply a geographic shift — it is a profound reflection of the Catholic Church’s
historical codes, its contemporary tensions, and its search for a future identity.

The article analyses the so-called “autobiographical” works of Valerius of Bierzo, a hermit and monk who lived at the end of the 7th century in the mountains of Galicia in the northwest of the Iberian Peninsula. One of the main motifs of his works is the confrontation between Valerius and the clergy (presbyters and the bishop).
Scholars explain these conflicts by the rivalry between Valerius and the clergy for the leadership in the Christian community. The author carries out a detailed examination of the reasons for each of Valerius’ conflicts with the representatives of the church and monastic hierarchy, and also studies those methods and techniques that he used to apply when portraying his opponents.

Gli studi su quelli che impropriamente vengono definiti “casi regionali” (fra i più recenti Provenza, Isole tirreniche e Dalmazia) ci invitano a decentrare il nostro sguardo e a cercare di comprendere la natura politica della riforma ecclesiastica dei secoli XI-XII. Essa, pur tenendo conto delle riserve sull’utilizzo del termine “riforma”, perseguiva una ridefinizione globale dell’Occidente cattolico romano, dominato dal papa, che nell’accezione più radicale del primato petrino era inteso come il sovrano di tutti i sovrani, intenzionato a estendere l’autorità pontificia sull’intero mondo cristiano. In particolare, studiare la Dalmazia medievale aiuta a riflettere sull’autorità pontificia vista contemporaneamente da Roma e da un territorio ancora un po’ trascurato dalle grandi opere di sintesi sul Medioevo. Ciò è prezioso e stimolante per un confronto con altre aree geografiche, come lo spazio tirrenico centro settentrionale, in particolare la Sardegna, in cui si ebbero situazioni ed esiti politico istituzionali in qualche modo simili. Il presente contributo analizza dunque le politiche messe in opera parallelamente dal re di Croazia Dimitri Zvonimir e dagli altri principi dalmati da una parte e dai giudici sardi dall’altra. Tali politiche miravano a garantire alle proprie dinastie e alle Chiese locali una maggiore autonomia e uno spazio operativo necessari al consolidamento dei rispettivi domini territoriali.

Dix questions sur les croisaDes libertalia © Éditions Libertalia, 2025 aux éDitions libertalia Dans la collection « Dix questions » GUILLAUME DAVRANCHE, Dix questions sur l'anarchisme JÉRÔME SEGAL, Dix questions sur l'antispécisme VALÉRIE REY-ROBERT, Dix questions sur le féminisme JULIEN CHUZEVILLE, Dix questions sur le communisme GUILLAUME GOUTTE, Dix questions sur le syndicalisme LA HORDE, Dix questions sur l'antifascisme DARIA MARX, Dix questions sur la grossophobie FANIA NOËL, Dix questions sur les féminismes noirs VALÉRIE REY-ROBERT, Dix questions sur la culture du viol * Actualité & catalogue complet : editionslibertalia.com Les indications entre crochets renvoient pour les images au cahier iconographique hors-texte, pour les cartes aux annexes page 147.

Akadeemia 6 (2025) Tarmo Toom The article "Varakristlik Piibel" assesses the process by which the Christian Scriptures became a single book called the Bible. The adoption of the codex format raised questions about the canon and the order of books within it. Pandects-large codices that included all the canonical books of the Old and New Testaments-helped shape the perception of the Bible as one unified book. In addition, unlike manuscripts, printed Bibles contributed to the perception of a standardized and identical biblical text. However, in the modern age of publishing, electronic versions reflect the ongoing evolution of the Bible as a "living text.

Church No.2 in the citadel of Kokalyanski Urvich was built in the early
14th c. and functioned until the end of that century, when it was eventually abandoned. At
that time, the late medieval monastery around the Church of St. Elijah the Prophet was
founded at the foot of the citadel. Church No.2, located in the citadel of Kokalyanski
Urvich, is one of the single-aisle churches with a pitched roof typical for southwestern
Bulgaria during the 12th–14th centuries. In the early years it functioned as a parish
church for the inhabitants of the citadel, and it was presumably converted into a
commemorative church for the rulers of Urvich in the mid-14th c. According to its specific
architectural design it should be referred to the tomb-churches but featuring not vertical
but horizontal arch-shaped markings in the pavement. In the second construction stage of
the church, arches were added in the ceramic pavement, and in the third construction
stage a narthex was added on the west. The few mural fragments and especially those
found on the west give grounds to date the church to the 14th c. and to ascertain that its
patron saint was St. Nicholas the Wonderworker, Bishop of Myrlica.

In diesem Beitrag wird ein Literaturautomat (1829) beschrieben, der über 4 × 10^155 Einakter generieren kann, was die Anzahl der Atome im Universum weit übersteigt. Die 1200 Textfragmente, die als Quelle für den Generator dienen, sind in dem Band »Neunhundert neun und neunzig und noch etliche Almanachs-Lustspiele durch den Würfel« abgedruckt und dort zufällig angeordnet. In 200 Würfen wird mithilfe einer Tabelle ein Einakter generiert. Einakter des 18. und frühen 19. Jahrhunderts waren zu ihrer Zeit populär, sind von der Forschung bisher aber weitgehend unbeachtet geblieben. Georg Nikolaus Bärmann bezieht sich mit seinem ironischen, aber eben auch sehr konkreten Projekt auf den hohen Bedarf an solchen Stücken, als er diesen gedruckten Einaktergenerator entwickelte, der laut Deckblatt Einakter für 133 Jahre produzieren kann. Der Beitrag beschreibt die mehrstufige Digitalisierung dieses Werks und die Entwicklung einer Webanwendung, die es ermöglicht, das analoge Spiel in einer digitalen Umgebung genauer in den Blick zu nehmen.

Die Beiträge dieser Publikation gehen zurück auf ein wissenschaftliches Colloquium, das anlässlich des 75. Geburtstages von Jürgen Petersohn am 7. und 8. Mai 2010 in der Gemäldegalerie des Martin von Wagner Museums der Würzburger Residenz stattfand. Bei der Vorbereitung der Veranstaltung bildeten sich wie von selbst, ohne dass dies in irgendeiner Weise beabsichtigt worden wäre, zwei thematisch zusammengehörige Sektionen heraus, die zwei besondere wissenschaftliche Anliegen von Jürgen Petersohn spiegeln: "Kirche und Frömmigkeit" und "Italien und Rom". Die Themen "Kirche und Frömmigkeit" ziehen sich wie ein roter Faden durch das gesamte Oeuvre, der Komplex "Italien und Rom" trat, wenn auch anderweitig bereits vielfach vorgebildet, in seinem Schaffen seit den 1970er Jahren neu hinzu, um bis auf den heutigen Tag präsent geblieben zu sein. Wenn sich nun acht seiner Schüler Vortragsthemen aus diesen Bereichen ausgewählt haben, so stellen sie damit unter Beweis, wie fruchtbar die Arbeiten und die methodischen Ansätze von Jürgen Petersohn mittlerweile geworden sind. Die Publikation versteht sich als Dokumentation des Colloquiums. Bewusst will sie lediglich den Wortlaut der Vorträge wiedergeben und verzichtet insofern auf Belege. Bibliographische Anhänge verzeichnen Quellen sowie die wichtigste Literatur zu den einzelnen Beiträgen. Die Herausgeber danken dem Direktor der Universitätsbibliothek Würzburg, Dr. Karl Südekum, für die Möglichkeit der Veröffentlichung der Beiträge im Rahmen des Online-Publikationsservice (OPUS) der Universität Würzburg.