History of the Order of Preachers (Dominicans)

Il 67° codice della collezione Manoscritti della Biblioteca Civica di Alessandria conserva l’unico esemplare noto della Tabula chronologica inquisitorum Italiae et insularum adiacentium (1730). L’autore, un frate domenicano vissuto a cavallo tra il XVII ed il XVIII secolo, ha riversato in questa sua ponderosa fatica una massa considerevole di dati bio-bibliografici concernenti gli inquisitori della fede operanti su suolo italiano tanto nei secoli medievali quanto in quelli moderni. Oltre a presentare l’edizione critica della Tabula, il presente studio intende mettere a frutto le notizie racchiuse in quest’opera proponendo una ricerca che si sviluppi secondo tre direttrici storico giuridiche: anzitutto, adottata una prospettiva che tenga conto delle caratteristiche peculiari di quel Grande Tribunale d’Ancien Régime che fu il Sant’Uffizio romano, saranno gli elementi strutturale e relazionale ad essere indagati, mettendo in luce la fitta rete di rapporti intercorrenti tra il centro romano ed i tribunali periferici operanti per tutto il settentrione d’Italia; sarà quindi la volta di alcuni case studies, coi quali, attingendo ora ad una prospettiva più complessa, si saggerà il grado di cultura giuridica posseduto da sei inquisitori domenicani nel destreggiarsi tra gli alambicchi e le formule del maturo ius commune in tema di assetti fondamentali del processo penale. Completano l’opera imprescindibili appendici prosopografiche e due indici dei nomi.

https://shop.wki.it/libri/iuste-iudex-ultionis-s741475/#pdp-details

https://courtauld.ac.uk/research/courtauld-books-online/gothic-architecture-in-spain-invention-and-imitation

Despite the considerable quantity of colleges built across Europe in the fifteenth century, no standard typology had been established when in the 1480s Alonso de Burgos, bishop of Palencia, decided to endow his great foundation in Valladolid, the College of San Gregorio (Fig. 7.1). Yet, as I will show, the layout of this purpose-built Dominican college differs significantly from other university buildings in late Gothic Castile. It was probably planned by the knowledgeable and experienced architect Juan Guas, who devised a new distribution of rooms based on a ‘double-L’ structure. Moreover, in order to meet the needs of the students and ensure the preservation of his own memory, Alonso de Burgos provided his foundation with the best artists in Castile, who lavished the college with a façade that truly celebrates inventio, and a magnificent decorative scheme that makes it one of the most important late Gothic buildings in Castile.

[Lolland-Falster, Vordingborg and the crusades - what the sources tell about the role of the region in Wendic wars and crusades in the period c.1100-1260]

In the beginning of the Nordic Middle Ages, the south-Danish islands of Lolland and Falster constituted a borderland between Denmark and Wenden, i.e. the lands along the south-western coast of the Baltic Sea inhabited by Wendic Slavs. Busy trade connections across the sea took place from the late Viking Age (c.950-1050) onwards, and numerous Wends appear to have settled in Denmark, especially on the islands of Lolland, Falster and Møn. Peaceful Danish-Wendic relations in Denmark are evidenced archaeologically and onomastically, the latter for instance with place-names in  itze,  gorke and Vinde-. When relations began to grow more hostile from around 1100, the south-Danish islands were severely marked by seaborne Wendic plundering, and when the military tide began to turn from the mid-twelfth century, the region became centre for the still more organized Danish attacks in the form of crusades to Rügen, Pomerania, Finland, Estonia and Novgorod. The present article presents Danish-Wendic relations for good and bad in the period c.1100-1260 as it can be determined from extant written sources as well as from archaeology, onomastics, administrative structure and parish churches, with special focus to the islands of Lolland and Falster, and the town of Vordingborg. This includes a new thesis on the possible background for the existence of a short-lived Dominican friary in Vordingborg (c.1253-1264).

The article, which is written in Danish, is published in "Lolland-Falsters Historiske Samfunds Årbog" 2017, pp. 55-85.

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

Esta publicación recoge las actas de la cuarta edición de las Jornadas de Investigadores Predoctorales organizadas por el Departamento de Historia del Arte de la Universidad de Zaragoza, dando continuidad a las aportaciones de los anteriores encuentros celebrados en Daroca (2014), Albarracín (2016) y Gallur (2018). En esta ocasión ha colaborado el Ayuntamiento de Almudévar, localidad de acogida de las Jornadas los días 13 y 14 de noviembre de 2020, finalmente adaptadas al formato telemático. El volumen presenta algunas de las investigaciones que se están llevando a cabo a nivel nacional, contribuyendo así al conocimiento de un amplio abanico de temas relacionados con la historia del arte, el patrimonio y la cultura visual global desde época antigua hasta la actualidad.

Durant les années 1970, la « crise catholique » française et européenne atteint son acmé. L'Église n'est plus unanimement reconnue comme la médiation sociale et historique nécessaire de la vérité révélée. Par conséquent, les fonctions et les rôles qu'elle organisait de manière codifiée et hiérarchisée pour transmettre et diffuser cette vérité perdent leur légitimité parmi une partie des militants catholiques. Michel de Certeau constate que de corps structuré le catholicisme se décompose en corpus de références, de formes et de pratiques, où chacun peut puiser librement. La pluralisation des rapports à l'Église est la manifestation du flou des contours de la vérité religieuse. Les prêtres, comme médiateurs mandatés par l'institution ecclésiale pour porter au fidèle la vérité, traversent une crise d'identité profonde. Cela se traduit par de nombreux retours à l'état laïc ou par des recherches novatrices. La province dominicaine de France n'échappe pas à ces bouleversements. Les contestations de la vie régulière au studium du Saulchoir en mai 1968 conduisent le provincial Nicolas Rettenbach à infléchir le processus de rénovation mis à l'ordre du jour par le décret conciliaire Perfectae caritatis (1965). Il engage un processus de consultation de l'ensemble des religieux. Les frères se divisent sur la définition de ce que devrait être un style de vie authentiquement dominicain.

A középkorban kialakult szentkultuszok rendszerint meghatározott helyekhez, illet ve intézményekhez, többek között városokhoz, püspökségekhez, királyi és főnemesi családokhoz, szerzetesrendekhez kötődtek. A szerzetesrendek elsősorban saját tagjaik kanonizációját, illetve későbbi tiszteletét igyekeztek előmozdítani. A szentként tisztelt rendtársak mindenütt megtartott ünnepei, mindenütt megtalálható képi ábrázolásai a szerzetesközösség legfontosabb ismertetőjegyei közé tartoztak. Ezzel párhuzamosan a rendi kultuszok gyakran nem terjedtek túl a rend határain, mások számára alig vagy egy általán nem voltak fontosak, és a rendek maguk is hajlamosak voltak beérni azzal, hogy az univerzális (jórészt ókori eredetű) kultuszok mellett csak saját szentjeik tiszteletével törődjenek.

Abstract

Rafał Kubicki
The inhabitants of Elbląg and the Dominican monastery since 13th century to the early 16th century

This article endeavours to characterise the relationship between the inhabitants of Elbląg and the Dominican monastery during the times of the Protestant Reformation. In the attempt to strengthen the bond with the local community, the monastery reached out to all the strata of the society: guilds and the ruling elite - counsellors and merchants. Contacts with guilds did not only concern their religious activity but were also of economic and social character. The evidence supporting close ties between confraternities and guilds’ and the monastery lies in prayer obligations taken up by the Dominicans and the right given to confraternities and guilds to use their own altars in the monastery’s church. The guilds cooperating with the Dominicans included fishermen, bakers, lightermen from the River Vistula, and shoemakers. The most affluent professions such as bakers and bricklayers owned their altars in the Dominicans’ church. Numerous last wills indicate contacts between burgesses and the monastery; usually small dispositions used to be given to cover the cost of the construction in the church taking place in the second half of 15th century. In addition, one can also identify cases with individual distributions made to the same purpose where the beneficiary assumed the obligation of performing special prayers for the benefactor (Bartholomew Fehrman’s document dated 1472). The attention that the inhabitants of the city paid to the Dominicans’ material needs was yet again confirmed in 1514 when the monastery was damaged by fire. In the second half of 16th century, despite these strong links, the Dominicans finally left the city in which they had lived and worked for more than 300 years. It seems that the initially authentic and strong relationships with the local community were forged mainly due to the active engagement of the monks and gradually became more formal and based barely on custom and tradition. The weakness of these ties turned out to be even more evident by the crisis in the Catholic Church, towards which the Reformation became a reaction. This article encloses the two aforementioned documents issued by the Dominicans in 1472 and 1514.

Zusammenfassung

Rafał Kubicki
Die Einwohner Elbings im Verhältnis zum Dominikanerkloster vom 13. bis zum Anfang des 16. Jahrhunderts

In diesem Beitrag wird der Versuch unternommen, die Beziehungen der Einwohner Elbings zum Dominikanerkloster bis zum Ausgang der Reformationszeit zu schildern. In seinem Streben nach einer Verstärkung der Verbindungen zur städtischen Gemeinschaft, bemühte sich das Kloster, alle Bevölkerungsschichten, sowohl Zünfte als auch Machteliten (Ratsherren und Kaufleute), zu erreichen. Im Bezug auf die Zünfte beschränkten sich diese Kontakte nicht nur auf das religiöse Leben, sondern umfassten auch wirtschaftliche und gesellschaftliche Bindungen. Ein Beweis für die engen Beziehungen der Brüderschaften und Zünfte zum Kloster sind Gebetsverpflichtungen der Dominikaner, einschließlich des Anspruchs von Bruderschaften und Zünften auf die Nutzung eigener Altäre in der Klosterkirche. Zu den mit den Elbinger Dominikanern kooperierenden Zünften gehörten Fischer, Bäcker, Maurer, Weichselflößer und Schuhmacher. Von den wohlhabenden Zünften der Alten Stadt Elbing besaßen Bäcker und Maurer Altäre in der Dominikanerkirche. Kontakte der Bürger mit den Mönchen sind darüber hinaus durch zahlreiche Vermächtnisse bestätigt – es waren meistens kleine Geldsummen, die zur Deckung der Kosten der in der zweiten Hälfte des 15. Jahrhunderts in der Kirche durchgeführten Bauarbeiten bestimmt waren. Daneben gab es Fälle von individuellen Vermächtnissen zu diesem Zwecke, bei denen sich die Dominikaner zu einer Gegenleistung in Form spezieller Gebete für den Spender verpflichteten (Urkunde von Bartholomäus Fehrmann vom Jahre 1472). Die Sorge der Einwohner um materielle Bedürfnisse der Dominikaner wird auch durch die von ihnen geleistete Hilfe bei der Beseitigung von Brandschäden 1514 bestätigt. Trotz dieser Naheverhältnisse verließen die Dominikaner Mitte des 16. Jahrhunderts die Stadt, in der sie langer als 300 Jahre tätig gewesen waren. Es ist anzunehmen, dass die – anfangs starken und engen – Verbindungen des Ordens mit der städtischen Gemeinschaft, die hauptsachlich von den Mönchen initiiert wurden, im Laufe der Zeit immer formeller und nur durch Tradition und Sitte aufrechterhalten wurden. Ihre Schwäche kam gänzlich durch die Krise der kirchlichen Strukturen zum Vorschein, die die Reformationsbewegung zur Folge hatte. Dem Artikel sind Editionen der beiden erwähnten, von den Dominikanern ausgestellten Urkunden aus den Jahren 1472 und 1514 beigefügt.

Paolo Piromalli (1591-1667) came from Siderno in Calabria. He joined the Order of Preachers (Dominicans) in around 1610, and spent the following two decades in Soriano Calabro, Naples, and Rome. In 1631, he was sent by the Sacra Congregatio de Propaganda Fide to the mission in Persia and Greater Armenia, for the purpose of bringing the Armenian Orthodox population into union with Rome. As a missionary he was heavily engaged in religious debates with clergymen of the Armenian Apostolic Church. (...)

Conférence de fr. Emmanuel PERRIER au chapitre conventuel Toulouse, 30 mai 2020.
Cet exposé sera divisé en un préambule suivi de trois parties, abordant successivement des rappels de théologie sur la place particulière de l'office divin dans la religion dominicaine, des rappels historiques, enfin quelques leçons pour aujourd'hui et pour l'avenir.
Dans les plus anciennes Constitutions récemment éditées, celles de 1236, je retiens deux passages. Au prologue tout d'abord, les frères établissent dès la première phrase la nécessité d'une pratique « uniforme dans les observances de la religion canoniale ». Constitutions de 1236, prol. : « Puisque par précepte de la règle il nous est ordonné de n'avoir qu'un seul coeur et qu'une seule âme dans le Seigneur, il est juste que, vivant sous une seule règle et le voeu d'une seule profession, nous soyons trouvés uniformes dans les observances de la religion canoniale. »

https://brill.com/view/title/33632
Contents
List of Contributors
Medieval Rules and Customaries Reconsidered - Krijn Pansters
The Rule of Saint Benedict - James Clark
The Cistercian Customaries - Emilia Jamroziak
The Carthusian Customaries - Stephen Molvarec and Tom Gaens
The Rule of Saint Augustine - Paul van Geest
The Customaries of Saint-Ruf - Ursula Vones-Liebenstein
The Premonstratensian Project - Carol Neel
Templars, Hospitallers, and Teutonic Knights - Kristjan Toomaspoeg
The Dominican Constitutiones - Gert Melville
The Rule of Saint Francis - Holly Grieco
The Rules of Poor Clares and Minoresses - Bert Roest
The Rule of the Franciscan Third Order - Jean-François Godet-Calogeras
The Rule of Saint Albert - Coralie Zermatten
The Augustinian Rules and Constitutions - Matthew Ponesse

[Mei Oujin 梅欧金]. “Tianzhu shiyi zai Fujian: zai liang ge shijie, liang zhong shijian zhi jian. 天主实义在福建：在两个世界、两种时间之间.” In Lynn Struve (Si Tulin 司徒林), Zhao Shiyu 赵士瑜, and Du Zhengzhen 杜正贞 eds. Shijie shijian yu Dong Ya shijian zhong de Ming Qing bianqian: cong Ming dao Qing shijian de zhongsu 世界时间与东亚时间中的明清变迁-从明到清时间的重塑. Beijing: Sanlian Shudian, 2009, vol. 1, pp. 225-303. [Chinese translation of “Between Two Worlds and Two Times: Teachings of the Lord of Heaven in Fujian.” In Lynn Struve ed., Time, Temporality, and Change of Empires: East Asia from Ming to Qing. Association for Asian Studies-sponsored series Asian Interactions and Comparisons, University of Hawai’i Press, 2005].

The 1930s are considered to be a crucial era for modern Maltese: In 1934, the British Colonial Government recognised Maltese as an official language, together with English, ending once and for all the great Language Question which had dragged on since the previous century. Thus, Maltese became one of the official languages of the colony's administration, used throughout the Law Courts and the Civil Service at the expense of the long-established Italian language. From the literary point of view, this decade gave us some of the best Maltese classics, both in prose and in poetry, particularly in 1938, the year our national poet Dun Karm completed his magnum opus Il-Jien u Lilhinn Minnu, Karmenu Vassallo published his book of poems Nirien and the year when Ġino Muscat Azzopardi, Ġużè Aquilina, Ġużè Ellul Mercer and Ivo Muscat Azzopardi published their novels in Maltese. It was during this same year that Fr Albert M. Grech O.P., a Dominican Latinist, finished the translation from Latin to Maltese of the first two books of L-Enejjija, Vergil's Aeneid. Two years earlier, this fervent lover of Maltese published L-Għanjiet dwar l-Ewkaristija, a translation from Latin of St Thomas Aquinas' five Eucharistic hymns. Who was Fr Albert M. Grech O.P.

Análisis del Quijote de Avellaneda, con revisión crítica de las diferentes propuestas de identificación del autor; y ensayo de atribución en favor de Baltasar de Navarrete, autor de La pícara Justina. La atribución se sustenta, sobre todo, en las coincidencias de la lengua del Quijote apócrifo con la obra picaresca citada y en el análisis: (a) del pensamiento subyacente, muy próximo a la doctrina defendida por los dominicos en la polémica "de auxiliis"; y (b) de ciertos pasajes del texto de Avellaneda que remiten la Universidad vallisoletana y a Baltasar de Navarrete. En cualquiera de los casos, la propuesta se hace desde la cautela y con la única pretensión de poner sobre la escena de la debatida atribución un personaje que pertenece a la orden dominicana,  que desde antiguo atrajo las sospechas los estudiosos del Quijote de Avellaneda.

The peacemaking mission of the Dominican cardinal Niccolò da Prato, held in 1304, represented one of the key moments in Florentine political history between the 13th and 14th centuries. This article investigates the communication strategy of Pope Benedict XI (former Master of the Order of Preachers) after the failure of Niccolò’s legation. In particular, through the analysis of the Rex pacificus bull, it is shown how the pope attempted to create a negative public image of the black Florentine Guelphs opposed to the cardinal, drawing on themes and figures from the political imagination of Florentine citizens.

In order to understand the introduction of Thomism into Byzantium, one should start with the Dominican professor who introduced Demetrius Cydones to Thomism. This article fills the void  by connecting East and West prior to Plested´s discussion of the reception of St. Thomas in Byzantium in his recently published "Orthodox Reading of Aquinas."
The present article serves to connect Demetrius Cydones to the Dominicans he knew and admired, as well as their educational system in Pera. This project was started in 2009 per the invitation of Walter Senner, OP, to whom I'm eternally grateful for his encouragement and request for the following study.

El objetivo de este artículo es ofrecer una visión general, a modo de síntesis, de la actitud de la orden de Predicadores en cuanto a los moriscos se refiere, como un caso de estudio dentro de la posición de la orden respecto al problema converso. Intentaremos, así, ofrecer un recorrido por las actitudes y posicionamientos de esta respecto a los moriscos, especialmente en cuanto a los años que comprendieron el proceso de su expulsión de los territorios de la Monarquía Hispánica. Para ello, nos aproximaremos a la visión de diversos integrantes de la orden dominica, desde aquellos que participaron en misiones en busca de la conversión, pasando por los considerados apologistas de la expulsión, hasta atender a los comportamientos de aquellos religiosos que se encontraron más próximos a Felipe III, cuya voz y opinión, al respecto, por tanto, adquirió un significativo peso: los confesores regios.

This is a short presentation of chapter 5 in the anthology "Christianity and War in Medieval East Central Europe and Scandinavia",
ed. R. Kotecki, C.S. Jensen & S. Bennett (Leeds: Arc Humanities Press, 2021), 97-115.

The entire book can be purchased here: https://arc-humanities.org/products/c-67104-10597-68-8253/

Dominican order settled in Ravenna starting from 1269. The preachers were key figures in social, religious, cultural and economic development of the city, as well as in the fight against heresy. Bishop Bonifacio Fieschi (in charge from 1275 to 1294), member of the Dominican Order, restored Church asset and strengthened the authority of the bishopric in the territory of Romagna and beyond. Archival evidence testify the teaching role played by the future Pope Pious V in Ravenna's Dominican convent.

By drawing on contemporary sources I illustrate how the proper chants of the Mass were understood by medieval participants. I hope to show that the propers were an effective pastoral tool for engaging the minds and hearts of participants in the liturgical rites of the Church.