Dominican Nuns

This opinion gives an explanation of canon 668 of the Code of the Canon Law for the Latin Rite.  It deals with the question of a member of a religious institute who inherits a great deal of money.  In this particular case the member is a Sister who has professed perpetual vows.  Her relatives question who gets the money when she dies:  her religious institute or her living relatives.

The Influences of the Dominican Order in the Middle Ages
Taylor Institute, Lincoln College, and Blackfriars Hall, Oxford University

September 10-12, 2015

This interdisciplinary conference will explore the influences of the Dominican Order on all aspects of medieval life, encompassing the large-scale influences of the Order and the legacy of its prominent figures, as well as the impact that the Order had on those that came into contact with it.

The keynote paper will be delivered by Mary Rouse, on ‘The Vital Impact of the Dominicans on Books at the University of Paris, 1217-1350’.  The program will feature papers on the Dominican influence in England, Northern Europe, Italy, Eastern Europe, and the Byzantine world; the influence of Friars on other movements and communities; Dominican influence on architecture, art, books, music and liturgy; and influential Dominican philosophers and theologians.

Confirmed speakers are from the UK, the USA, Canada, Austria, Denmark, France, Germany, Israel, Italy, the Netherlands, and Switzerland.  In addition, the conference will include a walking tour of medieval Oxford, and a concert of music that can be associated with the Dominican Order. 

http://www.torch.ox.ac.uk/influences-dominican-order-middle-ages

En este artículo se lleva a cabo el estudio sobre los beaterios como formas de religiosidad femenina durante la Edad Media y el papel jugado como la institución que antecedió a los conventos fundados durante la Edad Moderna. Para ello, se procede al análisis de los beaterios por su papel en el nacimiento de la vida conventual femenina vasca, junto con sus características y su implantación en la sociedad vasca de la época.

Sie wurden als Assoziale, Zöglinge und Untermenschen benannt, weggesperrt von der Realität und mit menschunwürdigen Methoden jahrelang gepeinigt.… Kinderheim des Grauens: " Wir wurden alle vergewaltigt und verkauft. " Nach nahezu 40 Jahren sprechen zwei Schwestern erstmals über ihre Zeit in einem Kinderheim der Stadt Wien. Ein jahrelanges Martyrium, das sie nicht vergessen können. Erniedrigung, Prügel und Missbrauch gehörten in vielen Kinderheimen der jungen Bundesrepublik zum Alltag. Langsam kommt die Aufarbeitung des Unrechts voran und zeigt: Vor allem in den 50er-und 60er-Jahren litten Hunderttausende unter dem repressiven Regime – Betroffene berichten von ihren Qualen. "Ich habe es gekriegt im Namen von Gottvater, Sohn und Heiligem Geist", sagt Gudrun Ickenroth. Es klingt bitter, was die kleine, gedrungene Frau mit den aschblonden Haaren sagt. Sie kann oft nicht weitersprechen, ihre Stimme bricht weg, denn bitter sind ihre Erinnerungen: "Kinder, die ins Bett nässten, wurden zusammengeschlagen und so nass, wie sie waren, auf einen kalten Flur gestellt, und da mussten sie die ganze Nacht stehen bleiben", berichtet sie. Bei wem es nichts half, der wurde in den Schweinestall eingeschlossen, die ganze Nacht lang. Das Essen sei dasselbe gewesen wie der Schweinefraß, und als es der kleinen Gudrun einmal wieder hochkam,

While early modern scholars have produced a plethora of research on Florentine refectory paintings, Plautilla Nelli’s Last Supper of c. 1550-1568 continues to be one of the least studied works of its kind. This paper therefore examines the symbolic, religious, and gastronomic significance of the foodstuff depicted by Plautilla Nelli in the Last Supper for her own convent of Santa Caterina da Siena in Florence.
Supported by archival documentation, early modern dietary treatises of the period, and scholarship on female religious penitential practices, this paper argues that Nelli’s choice of foodstuff depicts a Lenten dinner. To support this claim, I analyze the inclusion of lettuce, fava beans, and a whole cooked lamb through careful consideration of the convent’s financial registers, sixteenth-century emblem books, medical treatises, and the convent’s own Direttorio, which articulated the code of conduct for the nuns of Santa Caterina. In the context of early modern female devotional practices, this paper concludes the lettuce represented the concept of abstinence, the fava beans referred to typical Lenten fare, and lastly, the cooked lamb served as a visual reminder of Jesus Christ’s sacrifice on the cross.
This paper contributes to the scholarship of a little-known Florentine artist while expanding on the existing interpretations of Last Supper imagery. My research builds on previous interpretations of Nelli’s Last Supper while successfully contextualizing it within a gastro-centric notion of spiritual wellness in the early modern period.

I l 20 gennaio 1603 maestro Andrea Vannone riceveva dall'amministratore del principe Giovanni Andrea I Doria un pagamento di cinquanta lire "per mercede delli Dissegni" fatti per la "Fabrica" del Monastero dello Spirito Santo 1 . L'attribuzione della progettazione di questo imponente complesso all'architetto di origini intelvesi -accennata dal Merli e dal Belgrano nel 1874 2 , ripresa dal Bracco e "dopo di allora completamente ignorata dalla critica" 3 , poi sostenuta da Nadia Pazzini in base ad un'articolata analisi delle soluzioni architettoniche adottate per la chiesa del convento 4 -trova dunque ulteriore conferma nei documenti dell'Archivio Doria Pamphilj. La fondazione del "nobile Monistero di Religiose Domenicane" 5 [ ], ultima grande impresa di edilizia religiosa, insieme al coevo Carmelo di Loano, voluta e finanziata dal principe Doria, è quindi anche il frutto estremo del forte e produttivo rapporto che legava questo committente d'eccezione al Ceresola, allora architetto camerale, "certamente la personalità architettonica più notevole a Genova tra la fine del '500, quando ormai è finita la generazione alessiana, e il primo ventennio del '600" 6 . L'ampia, sistematica campagna di edificazione di cappelle, chiese e conventi intrapresa da Giovanni Andrea I e sino al 1590 da lui condotta in consonanza d'intenti e stretta collaborazione con la moglie Zenobia del Carretto, morta in quell'anno, aveva ricevuto nella sua prima fase l'esplicita lode di San Carlo Borromeo; essa si poneva in ambito genovese quale modello per eccellenza di un concreto agire ispirato a saldi precetti di spiri-1. Alessandro Baratta, La famosissima e nobilissima città di Genova con le sue nuove fortificazioni (particolare che include il monastero dello Spirito Santo, detto Monastero Nuovo), 1637, Parigi, Bibliothèque Nationale, Cabinet des Estampes.

There is the verbal paradigm and there is the nonverbal unseen spiritual paradigm. This paper advocates a spiritual view. Sacred scripture tells us we can only please God if we try very hard (diligently) to seek Him. If you believe God is present here and now and surrounds you with Himself, you can pray that what you ask will be granted "only if it serves your purpose and brings you glory, in Jesus's name."  When you read sacred scripture, you are struck in every verse by the writers' constant awareness of God. This is in stark contrast with the secular life in which one merely seeks the good life in harmony with one’s neighbour but without any awareness of God. When a child is very young she is aware of God, then from pre-school to university, the secular worldview is taught, and the secular media and the secular workplace prohibit God, or place faith in a negative light.

In 1218, Saint Dominic founded in Madrid the second female monastery (after Prouilhe) of the Order of Preachers, and the first in the Iberian Peninsula. Coinciding with the 800th anniversary of the founder's death in 1221, this long overdue monograph, the first dedicated to the study of Dominican female monasteries in the “Province of Spain”, is finally being published by Trea. Just as the Dominicans had, from the beginning, placed the divine office at the center of the nuns’ religious life, this book uses liturgy as a prism through which to study female monasteries. It has therefore been embedded in the “liturgical turn” which, far from being simply a trend, is shown here as absolutely necessary to go beyond the existing methodological horizons in the study of Dominican female foundations in Castile. This approach was adopted not only for a typological and functional analysis of the physical monastic spaces (mainly in chapter IV), images and artefacts (chapter III), but also for an in-depth study of the social, legislative and institutional history of these foundations (chapter I), and of their cultural, devotional and liturgical contexts (chapters II-III). As a result, this perspective touches on several disciplines: art history, musicology and studies on liturgy, gender studies, literary studies, institutional history of religious orders, cultural history, anthropology, etc.
Despite great efforts to encourage centralization and uniformity in the Order of Preachers from the mid-13th century onwards, this goal remained a utopian dream. Idiosyncrasies in matters of legislation, jurisdiction, enclosure, liturgy, and, of course, architecture, endured largely as a result of the local religious contexts. As the Master General Humbert of Romans (1254-1263) pointed out, the Dominicans had buildings and churches of various types and layouts. In female monasteries diversity was defined by the enclosure, where observance varied from place to place, as well as by the importance of lay patronage and how the nuns’ collective identity was shaped. All these factors had material consequences in the buildings, determining different articulations and functions of the liturgical space, as for instance, the wide range of locations of the nuns’ choirs. A selection of the most significant plans and illustrations at the end of this volume aims to provide a better understanding of the theoretical discourse.
This book is an important contribution to what is still a largely unexplored area of research on sacred topography and spatial functionality in female monasteries in the Iberian Peninsula. It caters to an increasing interest in female and religious networks, as well as the evolution of women’s role in various artistic and cultural processes. Lastly, the comparative approach guiding this work goes beyond the 21 monasteries analyzed, placing Castilian Dominican nuns within the broader contexts of both the Order of Preachers, and European female monasticism.

https://www.trea.es/books/arte-y-liturgia-en-los-monasterios-de-dominicas-en-castilla-desde-los-origenes-hasta-la-reforma-observante-1218-1506
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En 1218, Saint-Dominique a fondé à Madrid le deuxième monastère féminin, après Prouilhe, lié à l'Ordre des Prêcheurs, et le premier de la péninsule ibérique. Coïncidant avec le 800e anniversaire de la mort du fondateur, survenue en 1221, cette attendue monographie, la première consacrée à l'étude des monastères féminins dans la «province d’Espagne» de l’ordre dominicain, est enfin publiée par Trea. De la même manière que les dominicains placèrent l'office divin au centre de la vie religieuse des moniales, ce livre prend la liturgie comme prisme à travers lequel sont étudiés les monastères féminins. L’ouvrage s'inscrit donc dans le liturgical turn qui, loin d'être une tendance, se présente ici comme une approche absolument nécessaire pour dépasser les horizons méthodologiques existants dans l'étude des monastères de moniales dominicaines en Castille. Cette méthode a été adoptée non seulement pour réaliser une analyse typologique et fonctionnelle des espaces monastiques (chapitre IV) et des images et des artefacts (chapitre III), mais aussi pour étudier l'histoire sociale, législative et institutionnelle de ces fondations (chapitre I) et de leurs contextes culturel, dévotionnel et liturgique (chapitres II-III). Ainsi, plusieurs disciplines s’entrecroisent au fil des pages : histoire de l'art, musicologie et études sur la liturgie, études de genre, études littéraires, histoire institutionnelle des ordres religieux, histoire culturelle, anthropologie.
La centralisation et l'uniformité auquel aspirait l’ordre dominicain depuis le milieu du XIIIe siècle constituaient un objectif ambitieux et, malgré les grands efforts déployés, l’uniformitas allait rester une utopie. Les particularités locales perdurèrent dans de nombreux domaines tels que la législation, la juridiction, la clôture, la liturgie et, bien sûr, l'architecture, largement déterminées par les contextes religieux locaux. Par conséquent, comme l'admit le maître général Humbert de Romans (1254-1263), leurs maisons avaient des bâtiments et des églises de divers types et dispositions. Dans les monastères de moniales la diversité fut définie par la clôture, dont l'observance variait d'un endroit à l'autre, par l'importance du patronage exercé sur les monastères et de la formation de l'identité collective des moniales.
Tous ces facteurs eurent des conséquences matérielles sur les bâtiments, déterminant différentes articulations de l'espace liturgique, comme par exemple la variété des solutions dans l'emplacement du chœur des moniales. L’inclusion d’une sélection des plans et illustrations les plus significatifs à la fin du volumen vise à faciliter la compréhension du discours théorique.
Ce livre vient donc contribuer aux études encore rares sur la topographie sacrée et la fonctionnalité spatiale dans les monastères féminins de la péninsule ibérique et répond à l’intérêt croissant pour les réseaux féminins et religieux et pour la réévaluation du rôle des femmes dans divers processus artistiques et culturels. Pour conclure, l'approche comparative guidant ce travail est allée au-delà des 21 monastères analysés, plaçant les moniales dominicaines castillanes dans les contextes plus larges de l'Ordre des Prêcheurs et du monachisme féminin européen.

https://www.trea.es/books/arte-y-liturgia-en-los-monasterios-de-dominicas-en-castilla-desde-los-origenes-hasta-la-reforma-observante-1218-1506

The paper looks at the visions of the Blessed Osanna of Kotor (1493–1565), a Dominican tertiary who came to adopt an austere
form of asceticism – reclusion. Recognisable in Osanna’s visions is a strong influence of the artistic images and religious
themes popular in contemporary Kotor, a coastal town at the far end of the Gulf of Kotor (Bocca di Cattaro), in modern day
Montenegro. The recognition of links between texts, mental images and visual art images makes it possible to embark upon
the study of the religious, social and historical context of the Blessed Osanna’s emergence and role in Kotor in the first half
of the sixteenth century.

Resumen: Este artículo propone un estudio sobre el espacio litúrgico en los monasterios de las dominicas castellanas, el cual sigue siendo casi desconocido. En efecto, el llamado «giro litúrgico» ha tenido poco impacto en la historiografía del monacato femenino en la península ibérica, y la mayoría de los estudios existentes se han dedicado a los cistercienses o las clarisas. El estudio de la liturgia de las monjas dominicas en Castilla durante la Edad Media se ha visto obstaculizado, entre otros factores, por la pérdida y dispersión de manuscritos y fuentes litúrgicas. La reforma eclesiástica y monástica de los siglos centrales de la Edad Media intentó erradicar los roles pastorales y litúrgicos de las mujeres. Sin embargo, en algunos casos, las monjas conservaron gran autoridad y poder. Esto les permitió evitar una observancia más estricta de la clausura y ser bastante independientes en la gestión de sus monasterios, incluyendo la celebración litúrgica. Sin negar las diferencias entre distintos monasterios, debidas a la posición social de sus monjas y abadesas, debemos admitir que el género es un factor esencial para el análisis correcto de los espacios monásticos y la funcionalidad litúrgica. Marcó diferencias significativas en el desempeño litúrgico y en el uso del espacio, algo que ya se manifiesta en las constituciones dominicas. La observancia de la clausura, cuando se observó, la devoción al Corpus Christi, así como el desarrollo de ciertas ceremonias, determinaron una diversidad de soluciones arquitectónicas en la ubicación del coro de monjas. Existieron también diferencias de género en la celebración del oficio de la Santísima Virgen y en el desarrollo de la liturgia procesional.

Female monasticism and the conversion of the Jews were both major concerns for the ecclesiastical establishment, as well as for Italian ruling elites, after the Council of Trent (1545–1563). Hence, the monachization of baptized Jewish girls acquired a unique symbolic significance. Moreover, during this period cases of demonic possession were on the rise, and so were witchcraft accusations. This article explores a case from late sixteenth-century Mantua in which Jewish conversion, female monachization, demonic possession and witch-hunting all came into play in a violent drama. Drawing on unpublished documents as well as on chronicles and hagiographies, the article elucidates the mental toll that conversion and monachization took on the Jewess Luina, who later became known as Sister Margherita. It delineates her life, which culminated with her diagnosis as a demoniac, and analyzes the significance that this etiology held for the energumen—whose affliction was attributed to her ongoing contacts with Jews—and for Mantua's Jews. The article argues that the anxiety provoked by suspicions that a formerly Jewish nun reverted to Judaism was so profound, that it led to the burning at the stake of Judith Franchetta, the only Jew ever to be executed as a witch in the Italian peninsula.

A community of particular significance in the development of Mesopotamian-Iraqi Christian life in the modern era was (and is) the Dominican Order which has had a sustained presence since the 18th century. This article serves as an overview of Dominican contributions to Syriac Christian life in Mesopotamia and reflects on the Order's presence as part of the traditional plurality of Iraqi society. Notwithstanding the rise of Da'esh/ISIL since June 2014 multiple religious traditions continue to exist in Iraq. The willingness of wider Iraqi society to accept a Christian presence is easily forgotten in contemporary narratives which focus on sectarian discourses and avoid acknowledging that the Middle East is not dichotomous in perpetuity: there are wider considerations than Jewish-Muslim, Arab-Kurd, Arab-Persian &c. Moreover, while Islam is an ever present reality in the modern and contemporary Middle East, it is not the only reality.

This article focuses on the vestition ceremony of the baptized Jew Caterina/suor Theodora (1479-1506), which was celebrated in 1501 at the enclosed Dominican tertiaries’ house of Santa Caterina da Siena in Ferrara. It traces the vicissitudes that led to the conversion to Christianity of suor Theodora’s father, the renowned Jewish goldsmith and engraver Salomone da Sesso/Ercole de’ Fedeli (c.1452-c.1521)—together with his entire family—following his condemnation for sodomy in 1491. I argue that suor Theodora’s vestition ceremony was aimed at complementing the celebration of her family’s baptism a decade earlier, which culminated with the sermon that her father had been forced to deliver in Ferrara’s cathedral. The duke of Ferrara, Ercole d’Este (r. 1471-1505), whose program of church and convent building and decoration in the late fifteenth and early sixteenth centuries was unparalleled, timed the celebration of suor Theodora’s vestition to mark the completion of his most impressive and massive pious foundation. The baptized Jew’s vestition was staged as a performance that manifested Christianity’s victory over Judaism, and showcased the achievements of the duke’s ongoing conversionary efforts. It thus attests to the convergence of Ercole d’Este’s cultural patronage and his profound religiosity during the latter half of his reign.

L'ancien maître de l'ordre dominicain rassemble une quinzaine de textes sur la prière, l'Eglise, la vie religieuse. Ce choix de textes inédits en français est introduit par un portrait humain, spirituel et intellectuel rédigé par son ami Eric de Clermont-Tonnerre, provincial des dominicains en France. Un cahier iconographique montre Timothy Radcliffe dans ses différents voyages à travers le monde et ses rencontres en France.

Ao longo deste texto pode ver-se como o anonimato que caracterizou a produção manuscrita medieval não transpareceu nas obras das comunidades dominicanas femininas. De modo contrário, a maioria dos casos aqui analisados mostra a importância do registo do envolvimento das monjas no processo de produção ou aquisição dos manuscritos, evidenciando como, também no caso Português, as monjas dominicanas tiveram um papel ativo na produção cultural ligada ao movimento observante. Além do envolvimento na produção e aquisição dos manuscritos (e de outras peças, como se pode ver pelas cartas de Maria de Ataíde), as monjas parecem também ter tido um papel ativo nas escolhas dos programas iconográficos que se demarcaram, como demonstrado, daqueles apresentados pelos códices produzidos fora da comunidade.

The liturgy of Dominican nuns in Castile and, by extension, the liturgy within nunneries in the Iberian Peninsula, has been scarcely
researched and it remains almost unknown. As a consequence, the study of art and architecture in relation to liturgy has made
little impact in the historiography of women´s monasticism in this area. In this article we discuss the issues of the application of this
methodology in the research of the Dominican nunneries of the Province of Spain, stressing the necessity of adopting an integrating
approach, which takes into account the rare liturgical books surviving, together with other documentary sources and also the
buildings themselves. Then, following this methodology, we try to reconstruct the performance of the complex liturgy of Compline
and the use of monastic spaces with this purpose within these nunneries. Finally, we also discuss the spaces for doing penance and
the likely influence of some ultra-rigorist movements both on those practices and on the construction of these buildings.

Despite the great efforts made by the master general Humbert of Romans in the middle of the 13 th century in order to end the previous confusion and heterogeinity in the Order of Preachers, the yearned uniformitas remained an utopia. Regional and local peculiarities on issues such as legislation, jurisdiction, observance of enclosure, liturgy and also architecture lingered on for a long time. Romans himself was aware of this failure and he admited this lack of homogeinity, even in their buildings, as well as the dependence of local models:

L'historiographie de la réforme observante féminine est d'abord celle d'une disparition progressive : celle des réfor-matrices qui, malgré leur action décisive au début de la réforme, n'apparaissent pas, ou peu, dans l'histoire « officielle » des ordres religieux. Dans le cas de l'ordre dominicain, cette disparition est d'autant plus étonnante que la réforme s'est résolument inscrite sous le patronage spirituel d'une femme, Catherine de Sienne, canonisée en 1461. À travers l'examen de chroniques contemporaines de la réforme puis de l'historiographie qui a suivi, cet article tente de mettre en valeur les mécanismes qui ont conduit à l'effacement de la mémoire de l'action réformatrice de ces femmes, puis à sa récente « réap-parition », dans le cadre des études portées par la thématique du genre. Cette nouvelle orientation a permis la redécouverte de nombreux textes, dont les fameuses chroniques écrites par les religieuses de langue allemande (schwesternbüchen), et a conduit les historiens à réévaluer le rôle des religieuses, jusqu'alors considéré comme passif, dans les mouvements de réforme. Observance, ordre dominicain, chroniques, historiographie religieuse The historiography of the female Observance can be read as a progressive process of disappearance: female reformers indeed are not quoted in the «officia» history of religious orders, although their action was of primary importance during the first period of the Observant reform. This disappearance is even more surprising for the case of the Dominican Order, whose reformers had assumed as their spiritual patron a woman, Catherine of Siena, canonized in 1461. Beginning with the study of some chronicles written during the Observant reform and following with the later historiography, this article tries to understand how the memory of the reforming action of religious women was almost cancelled, prior to its recent «reappearance» in historical studies, thanks to the gender studies. Many texts, especially those written by German-speaking religious women, the sisterbooks or schwesternbüchen, were rediscovered: their study has led to a reconsideration of the role played by religious women within reforming movements, until now considered as merely passive.

El estudio de la liturgia y celebraciones a ellas asociadas, así como del arte en
relación a estas, han tenido escasa fortuna en el caso de la Orden de Predicadores
en Castilla. Consecuencia de ello ha sido el desconocimiento y una cierta
minus valoración del papel de los dominicos en la defi nición y difusión de algunas
prácticas devocionales, litúrgicas y teatrales. Un segundo problema ha sido
la ausencia de un enfoque de género en el estudio de la liturgia y el arte de la
Orden, consecuencia de la dispersión de las fuentes litúrgicas procedentes de
monasterios femeninos, pero también de la falta de una correcta interpretación
de otros “documentos”: los edifi cios y los objetos artísticos y de uso litúrgico. Este
artículo pretende analizar tales problemas. Por un lado, evidenciando cómo, al
igual que en el caso mejor conocido de los franciscanos, los dominicos también
desarrollaron ciertas prácticas devocionales, litúrgicas y paralitúrgicas, siendo incluso
en algunos casos pioneros. Por otro lado, destacando el papel de las monjas
en el desarrollo de tales celebraciones, así como la originalidad y diversidad de
las mismas de un monasterio a otro, evidenciando también la importancia de la
infl uencia del contexto litúrgico local en su origen y desarrollo.

English Abstract:
Liturgy and Creative Meaning-Production in the Dominican Sister Books

The Dominican sister books, composed by women in the fourteenth century, model a creative and poetic engagement with the liturgy. The descriptions of liturgical visions are not merely apparitions inspired by a saint’s feast or liturgical text, but rather an artistic form of theology whose multi-layered metaphors draw on a deep familiarity with Dominican liturgy. Ritual gestures, as well as calendrical context and reciprocal intertext enrich the interpretive multiplicity of liturgical citations and accounts in the sisters’ lives.

Zusammenfassung:
Die im vierzehnten Jahrhundert von Dominikanerinnen verfassten Schwesternbücher modellieren eine kreative und poetische Auseinandersetzung mit der Liturgie. Die Beschreibungen liturgischer Visionen gehen weit über bloße durch das Heiligenfest oder den liturgischen Text inspirierte Erscheinungen hinaus. Sie lassen sich vielmehr als eine dichterische Theologie verstehen, deren mehrschichtige Sinnbilder eine gründliche Kenntnis der dominikanischen Liturgie voraussetzen. Rituelle Gesten sowie jahreszeitlicher Kontext und gegenseitiger Intertext bereichern die Deutungsvielfalt liturgischer Zitate und Berichte in den Gnadenviten der Schwestern.

This paper presents a miniature from a sixteenth-century prayer book originating from the Strasbourg Dominican nunnery St Nikolaus in Undis it in its historical and devotional context. The study particularly emphasises the interplay of liturgy and private devotion, as well as the iconographic programme seen through the lens of the prayer book's contents.

Im Zentrum dieses Beitrags steht die kulturhistorische Untersuchung einer Miniatur aus einem Gebetsbuch, das im 16. Jahrhundert im Dominikanerinnenkloster St. Nikolaus in undis entstand. Die Untersuchung hebt insbesondere das Zusammenspiel von Liturgie und privater Andacht sowie das Bildprogramm im Kontext des Gebetsbuchinhalts hervor.

The Castilian Franciscanism born closely linked to the Crown. The data we have are scarce and often legendary, but they allow us to draw a first scheme of links and interests. We analyze the performances of Fernando III, closely related to those of his mother, Berenguela I, and we compare them with those that both of them realized in benefit of the Order of Preachers in order to draw the general consequences that had the promotional policies of the Mendicant Orders.

El franciscanismo castellano nació estrechamente ligado a la corona. Las noticias son escasas y con frecuencia legendarias, pero permiten perfilar un primer esquema descriptivo de los vínculos y los intereses. Analizamos las actuaciones de Fernando III, muy relacionadas con las de su madre, Berenguela I, comparándolas con las que al mismo tiempo protagonizó en beneficio de la Orden de Predicadores a fin de extraer consecuencias generales sobre las políticas de promoción de las órdenes mendicantes.

Priora: ¿Qué mal hacernos nosotras? Comisario: No se trata del mal que hacéis sino del mal que se os atribuye. Si algo va mal en la Patria es preciso que alguien tenga la culpa. Entonces ¿por qué no los conventos?». 1 GUILLERMO NIEVA OCAMPO Hispania Sacra, LXVI 134, julio-diciembre 2014, 621-659, Catalina experimentó un continuo declive de sus rentas y de su capacidad de reclutamiento a partir de 1815.