Jacobites

In this paper, I would like to argue that the Duchy of Lorraine was part of the Jacobite network in Europe, and especially during the episode of the 1715 Rebellion. The history of the Duchy of Lorraine and the European context between 1697 and 1716 favoured the Settlement of a Jacobite Diaspora in Lorraine. Leopold had just returned to his Duchy in 1698 and was leading a polity of reconstruction; he was easily giving favours to loyal followers of the House of Lorraine. In this respect, his Prime Minister Lord Taaffe, Earl of Carlingford played a prominent role in the establishment of Irish Catholics in the Duchy of Lorraine.
The transnational Jacobite networks were supporting the pretention of James II over William III, and after the Glorious Revolution its members fled the UK and sought asylum abroad. The Williamite - and later Hanoverian - governments continuously tried to prevent the return of the exiled Stuarts. However, James III negotiated with Queen Anne to recover his throne, and nearly succeeded after the 1713 treaty of Utrecht was signed. The English government asked France to expel the Old Pretender from his St Germain-en-laye residence as a condition for peace in Europe. As a consequence, the “king over the water” took refuge with his Lorraine cousin - Duke Leopold - from January 1713 to March 1716. After this transnational crossing, James III settled in Bar-Le-Duc with his Jacobite court and fomented the 1715 revolution from there, with the help of Scottish activists. The existing Jacobites diaspora and the Lorraine nobility actively helped the Stuart to prepare his landing in Scotland. The Jacobite network, secret by nature, thus found in Lorraine an opportunity to communicate with the Old Pretender, while the Duke supported the Stuart because of the possibility of a success for the rebellion, which could have changed the position of Lorraine in Europe.

Предметом настоящей работы является прагматика поздних включений Туата Де Дананн в парафольклорный нарратив, в частности в работах Михола О’Клири (Mícheál Ó Cléirigh) и Джеффри Китинга (Seathrún Céitinn). Будучи созданы примерно в одно и то же время и в рамках общего тренда на ревизию и фиксацию традиционного исторического знания, рассматриваемые в рамках данного исследования их тексты – новая редакция псевдоисторического трактата «Книга захватов Ирландии», созданная О’Клири, и «Основы знаний об Ирландии» Китинга – придерживаются эвгемеристической позиции, представляя Туата Де Дананн не как божеств, а как людей из плоти и крови. Однако личный бэкграунд авторов и различные цели, которые они преследовали в своей работе, обусловили разную реализацию схожей эвгемеристической риторики.
В рамках нижеследующей работы мы предполагаем рассмотреть изложение сюжета о захвате Ирландии Туата Де Дананн у Китинга и О’Клири в контексте социокультурной конъюнктуры первой половины XVII в., а также в контексте предшествовавшей созданию рассматриваемых текстов древне- и среднеирландской традиции.

In the Jacobite period, the north-east was a geographically and culturally distinct region of Lowland Scotland. It had a well-functioning economy, two universities and a strong Episcopalian heritage. It had the means to raise men and money for the Jacobite cause and was significantly involved in the risings of 1715 and 1745. It was a major Jacobite centre. In a historiographic context traditionally concerned with Highland militarism and the politics of the Stuart courts of St. Germain and Rome, an analysis of Lowland Jacobitism provides an excellent case-study of the development of Jacobitism in Scotland from 1689-1746.
This thesis focuses on locally-produced research material, chiefly: burgh council records; records produced by provisional Jacobite administrations; church records; and correspondence of churchmen, laymen, merchants and elites. This has been augmented by research of state-papers and government correspondence, contemporary pamphlets and literature. Jacobitism had multiple, sometimes conflicting, stimuli. The Jacobite individual was often dichotomous, where the demands of Jacobite principle and intent had to run in tandem with prospering within an established community in post-Revolution Britain. The Jacobite experience was by no means straight-forward. The dynamic between Jacobitism, Scots Episcopalianism and regional life (including politics, mercantilism, education and culture) is a central concern of this thesis.
This thesis describes and analyses the development of Jacobitism and Scots Episcopacy in the north-east of Scotland, with particular emphasis on the towns of Aberdeen. It assesses the contribution the region made to intellectual, cultural and martial Jacobitism. It re-evaluates the scale and role of Jacobitism in the north-east and, in turn, the development of the Jacobite cause over the course of six decades.

This chapter describes Scottish commercial networks operating in France in the Early Modern Period. It was the first serious look at the politics surrounding Franco-Scottish relations in the period and has inspired much scholarship since published.

The purpose of this study is to cast fresh light on the uprising of the Galloway Levellers in 1724. To achieve this objective, the study takes as its starting point patterns of land use and land ownership inGalloway as they evolved through from the late sixteenth to the beginning of the eighteenth century.The important influence of the plantation of Ulster on the development of Galloway's cattle trade isdiscussed in this part of the study. Since the society of Galloway in 1724 was still deeply influencedby the religious and political conflicts of the later seventeenth century, this background is thenconsidered. Local responses to the Jacobite rebellion of 1715 are discussed within this context sincethere was an anti-Jacobite element within the rhetoric and actions of the Galloway Levellers. Fromthese foundations, and having established a chronology for the events of 1724, much of theconfusion which previously surrounded the actions of the Galloway Levellers and responses to their actions can be clarified. It has been possible to identify and provide a history for most of the peopleand places involved, including some of the Levellers themselves. This evidence in turn has revealedthat the actions of the Galloway Levellers did have an impact on the later eighteenth centurydevelopment of Galloway through a more cautious approach to agricultural improvement and thecreation of industrial settlements to provide employment for surplus labour. Finally, a previouslyunrecognised connection between late eighteenth century Galloway and the theory and practice of the industrial revolution is explored.

History of a Scottish Regiment in the French army in the 18th century. The regiment  Royal Ecossais was created in 1743 by Lord John Drummond. This study is about the creation of the regiment en 1743, the men in charge, and the history of the regiment during the war between France and Great-Britain from 1744 to 1746, and the military campaign in Scoltland that ended at the battle of Culloden in april 1746.

Jacques Baradée : apôtre et prophète ? Retour sur les trois « Vitae » syriaques Jacques Baradée fut une personnalité importante du christianisme oriental antique, mais qui était-il réellement ? La question demeure entière puisque tous les descriptifs modernes de l'homme trouvent leur source dans deux Vitae syriaques attribuées à Jean d'Asie 1. Suite à une relecture de ces textes ainsi que d'une troisième Vita, il nous faut revoir certaines perceptions concernant l'homme et sa postérité. Ainsi, ce travail vise à mieux comprendre qui était ce saint homme qui semble avoir été glorifié de son vivant. Les V e et VI e siècles furent le théâtre de crises majeures au sein du christianisme impérial, dirigé de Constantinople et sur le point de s'imposer partout. Au fil des synodes et des conciles, les premières failles apparurent dans l'édifice religieux conçu par Constantin. Vue de l'Orient, l'unité constantinienne semble bien mince puisque Occident et Orient n'avaient pas tout à fait la même conception des dogmes et du message du Messie. Il semble que les racines sémitiques de la religion chrétienne étaient plus fortes que ce que Constantin avait cru lorsqu'il réunit les Pères à Nicée en 325. Derrière l'idée d'un culte unique pour l'Empire qui sera imposé par Théodose avec l'Édit de Thessalonique en 380, la concorde de Nicée sera rapidement ébranlée.

This thesis examines the social record of popular Jacobitism during the 1745 Rising as expressed through its plebeian constituency. Such an assessment fills in the gaps largely ignored by scholars of the Jacobite period, who instead tend to concentrate upon the elites and the political and doctrinal ideologies espoused by influential gentry. Using a purpose-built database to compile and analyse a large number of resources including lists of prisoners, trial records, muster rolls, and government papers, a prosopographical survey of over 15,000 persona entries is presented. The study looks at four thematic aspects of popular Jacobitism, which describe motivation, constituency, recruitment, and consequences. These combine to provide a social profile of the ‘lesser sort’ of those persons involved in rebellion against the Hanoverian government, whether martial or civilian. The results suggest that practicality was a major influence in drawing the common people into civil war, and that the ideological tenets of Jacobitism, much diluted by 1745, took a backseat to issues of necessity. Widespread ambivalence to the political climate made harsh recruiting methods necessary, and rampant desertion reinforced that need until the army’s defeat at Culloden. Both the willing and unwilling supporters of Charles Edward Stuart’s landing in Scotland represented local, national, and international interests and stretched across class divides. Civilians contributed to the effort along with the soldiers, but limited martial support both domestic and foreign was insufficient to sustain the Stuart-sanctioned coup and the exiled dynasty’s hopes for a subsequent restoration. Understanding that weak punitive measures after 1715 enabled yet another rising thirty years later, the government’s response after Culloden was swift and brutal. Though its campaigns of containment and suppression strained the resources of the judicial system, effective punishment was seen as a necessity, dominating British policy even as the state was involved in a larger war on the Continent. This thesis demonstrates that plebeians used by the Jacobite elites were ill-equipped to support the strategies of the cause, yet they ultimately bore the brunt of the reparations for treasonous expressions, however questionable their commitment may have been.

""يعقوبون والطائفة اليعقوبية فى التراث المصري المملوكى

It is a conventional view that one of the most important denominations of Eastern Christianity—the Jacobites—owes its formation to the activity of the sixth-century Syrian bishop Jacob Baradaeus, and that it was called “Jacobite” after him. However, medieval sources show that the reality was more complex than that. Works by Egyptian Arabic authors, both Muslim and Christian, surveyed in this article, are of special interest because of a peculiar theory they advance: that the name “Jacobites” was derived from the lay name of Dioscorus, the Pope of Alexandria. The present study provides a comprehensive survey of the development of the different interpretations of the origins of the term." "

The Order del Toboso was a Jacobite social order. In this chapter the author argues that they remained committed Jacobites, but adopted a pragmatic approach and actively discouraged their family and friends from losing all in rash adventures - attempts to restore the House of Stuart being equated to Tilting at Windmills.

Thank you to Amanda Charland for creation of this pdf, and Roy Edwards, Kara Kozikowski, Jennifer Novotny, M.R. Wood, Elizabeth Pierce, Ryan K. McNutt, Terence Christian, Marjory Horne, Adrian Maldonado, and Christy McNutt for their help and advice with images, text, and formatting.

[NEW BLOG HERE! https://lovearchaeology.wordpress.com/2016/12/14/hugh-mercer/]

Described by the Massachusetts Historical Society as an 'interesting case study on historiography in the internet age', I try to move beyond the Wikipedia entry for Hugh Mercer using only online sources and providing the archaeological context for his life and times.

Hugh Mercer was a medical doctor who served as a battlefield surgeon's assistant for the forces of Bonnie Prince Charlie at the Battle of Culloden (1746) before fleeing to western Pennsylvania. Practicing as a frontier doctor, Mercer joined with the British militias to fight in the French and Indian War, which was the name given to the North American theatre of the Seven Years' War, a global conflict fought chiefly between Britain and France. It was during this period that Mercer became friends with fellow militia officer, George Washington.

After the ending of the war, Mercer followed Washington to Virginia, setting up a medical practice in Fredericksburg. When conflict with Britain broke out in 1775, Mercer fought with the American Patriots, becoming a Brigadier General and being involved in several major battles and campaigns alongside Washington. Leading one of the Patriots' wings at the Battle of Princeton, Mercer was cut down by the British, dying nine days later despite the best efforts of Dr. Benjamin Rush.

http://lovearchmag.tumblr.com/post/109687295380/what-the-internet-taught-me-about-hughmercer

Late-seventeenth century County Clare was in upheaval following the defeat of the Jacobite cause at Aughrim and Limerick in 1691. Many soldiers, Catholic landholders and adventurers took advantage of the terms of the Treaty of Limerick and entered foreign military service. Thousands of men, among whom were the famous Clare dragoons of Lord Clare, sought military service with the main powers in Europe – France, Spain and the army of imperial Austria. The imperial territories of Austria was where a branch of the O’Neylon family from Dysert in County Clare settled, attaining high military rank and ennoblement. This branch acquired estates in the imperial lands of northern Italy, around Mantua in Lombardy. Like other Jacobite families on the continent, the O’Neylons married into other exiled Irish families who had achieved pre-eminence in the service of the Austrian imperial army

The Jacobites were those who for numerous reasons supported the Stuart and claim to the throne of England, Wales, Ireland and Scotland. They had backing of France for many of the rebellions and from Spain. France and Spain supported the Jacobites for their own reasons, more political than most of the Jacobites. There were many reasons for people to join the Jacobites. Over the course of the rebellions many people joined the movement when they had a problem with England. This rebellion was not short and was not constantly going on. The Jacobite movement lasted close to one hundred years. There were not continuous riots and battles going on for all of those years. Even though the movement had died no heir to the Stuart throne ever gave up their families’ claim to the throne, which means even to this day there is an heir to the Stuart throne. Instead the heirs stopped trying to regain the throne. This is what ended the rebellions.

""Inhaltsverzeichnis

Miscellanea Orientalia Christiana

Von den Herausgebern

SYRIACA

Yulia Furman
Der erste Schöpfungstag und die „ersten Naturen“ in der „Geschichte der zeitlichen Welt“ von Johannes bar Penkaye

Evgeny Barsky, Maksim Kalinin
„Werdet nicht wie die Kinder“: Adam im dritten Band von Isaak dem Syrer

Grigory Kessel
Isaak von Ninive. Zwei Traktate aus der neugefundenen Sammlung

Yury Arzhanov
Aristotelische Naturphilosophie in der syrischen Schule

Nikolai Seleznyov
Sieben Kanones und neun Zeichen: Der doktrinäre Teil des liturgischen Poems „Deutung der Geheimnisse“ von Johannes bar Zoʿbi

Mikhail Tolstoluzhenko
„Hier ist die Stiftshütte des Gottes des Jakobus“: Spitznamen als Argument in der interkonfessionellen Polemik

CAUCASIANA

Igor Dorfmann-Lazarev
Rückkehr zur Geburtshöhle: das Gedächtnis der erstgeschaffenen Menschheit in der armenischen „Schrift über die Kindheit des Herrn“ und in den verwandten Quellen

Tamara Pataridze
Gibt es Übersetzungen aus der syrischen in die georgische Sprache?

Dmitri Korobeinikov
Am Vorabend von Manzikert: Ein armenisches Kolophon aus dem Jahr 1067

COPTICA & AETHIOPICA

Anton Voytenko
Eine koptische Legende über Eudoxia als eine „alternative Geschichte“ der Regierung von Konstantin dem Großen

Dmitri Bumazhnov
Unbekannte christliche Parallelen zum Gespräch Jesu mit einem Schädel

Alexey Gudkov
Der äthiopische Buchschreiber (anhand der Miniaturmalerei von 14.–18. Jh. und der Feldforschungen vom Ende des 20.–Anfang des 21. Jh.)

TURCICA

Anton Pritula
Syroturcica: Ein zweisprachiges Strophengedicht aus der Mongolenzeit

ARABICA

Alexander Treiger
Die Christologie des „Briefes von den Christen Zyperns“

Nikolai Seleznyov
„Passio secundum Ibn al-Akfānī“: Die Lehre der christlichen Konfessionen über die Kreuzesleiden in der traditionellen arabisch-islamischen Religionswissenschaft

Konstantin Pantschenko
Gedenken an die Vergangenheit: Der antiochenische Patriarch Makarius III. az-Zaʿīm als Historiker

Dmitry Morozov
Eine neue Arbeit zur Frühgeschichte der Bibeltexte in der arabischen Sprache

Unsere Autoren
"

Table of Contents :: Editorial :: SYRIACA :: Yulia Furman, The first day of the Creation and "the first natures" in the History of the Temporal World of John bar Penkaye :: Evgeny Barsky, Maksim Kalinin, "Do not be like children": Adam in the Third volume of Isaac the Syrian :: Grigory Kessel, Two treatises from the newly discovered collection of Isaac of Nineveh :: Yury Arzhanov, Physica of Aristotle in the Syriac school :: Nikolai Seleznyov, Seven canons and nine signs: Doctrinal part of the liturgical poem of John bar Zo'bi Explanation of the Mysteries :: Mikhail Tolstoluzhenko, "Here is the tabernacle of God of Jacob": the nickname as argument in the inter-denominational polemics :: CAUCASIANA :: Igor Dorfmann-Lazarev, Return to the Cave of the Nativity: the memory of the first created humanity in the Armenian "Writing about the Childhood of the Lord" and the related sources :: Tamara Pataridze, Do the translations from Syriac into Georgian exist? :: Dimitri Korobeinikov, Before Mantzikert: An Armenian Colophon of 1067 :: COPTICA et AETHIOPICA :: Anton Voytenko, The Coptic legend on Eudoxia as an "alternative history" of the reign of Constantine the Great :: Dmitrij Bumazhnov, Unknown Christian parallels to the Muslim legend on the dialog between Jesus and the skull :: Alexey Gudkov, The Ethiopian Scribe (with reference to the miniature painting of the 14th-18th century and the field research from the late 20th-early 21st century) :: TURCICA :: Anton Pritula, Syroturcica: Bilingual poem from the Mongol time :: ARABICA :: Alexander Treiger, The Christology of the Letter from the People of Cyprus :: Nikolai Seleznyov, Passio secundum Ibn al-Akfani: the doctrine of Christ’s Passions on the Cross in the traditional Muslim religious studies :: Constantin Panchenko, To recall the past: Patriarch Macarius of Antioch as historian :: Dmitry Morozov, A new book on the early history of the text of the Arabic Bible. [Review of Sidney H. Griffith, The Bible in Arabic: The Scriptures of the "People of the Book" in the Language of Islam]."

This article examines the connections between the Scottish Enlightenment thinker David Hume (1711-76) and the Jacobites. Many of his friendships with Jacobites are known, but they have rarely been explored in detail, perhaps because they sit uneasily with the now dominant interpretation of Hume as a whig. While he was frequently accused of Jacobitism in his lifetime, this article does not seek to revive the myth that he was committed to the cause of the Stuarts at any stage of his life. However, his balanced treatment of Jacobitism indicates that we should dismiss entrenched dichotomies between enlightenment and progressive whiggism on the one hand, and nostalgic and conservative Jacobitism on the other. Despite his own lack of Jacobite commitments, the case of Hume shows that Jacobitism needs to be better integrated into Scottish enlightenment studies.

Here's a working list showing the names, ranks, origins and other information of the officers of this regiment during the 1745 rising.

It's interesting to see from this that the fates of almost all of the officers are known, and that the regiment had an excessive number of Ensigns (presumably one per company).

Hopefully it doesn't include any errors! Thoughts and suggestions are welcome.

Chapter in Living with Jacobitism, 1690-1788: the Three Kingdoms and Beyond, edited by Allan MacInnes, Kieran German, and Lesley Graham (2014).

In 18th-century Scotland, conflict permeated beyond the boundaries of the fields of battle.  A lengthy political war was waged at hearthside and in the home, as well as in the new social spaces of coffee houses, clubs and pubs.  Thus the material culture of the Jacobite wars includes not only swords, pistols and targes, but also teapots and toddy ladles.  As Richards (1999)  asserts, '... at times of social discord the artefacts which support polite and civilised structures can be utilised when such structures start to unravel, and the artefacts themselves turned to destructive purposes.'  Here this destructive (i.e. bellicose) capacity is explored, but alongside a capacity for these artefacts to simultaneously offer material rallying points for unified political identities and shared social values.  By examining politicised domestic items alongside the traditionally understood artefacts of conflict - that is weapons and battlefield finds - it is possible to tease out a more subtle way of understanding how war was waged.  This holistic look at the material culture of the Jacobite era enables a fuller picture to be drawn, reintegrating political turmoil and everyday life in Scotland by examining a wide range of material culture created and collected not only by Stuart supporters, but also Williamites and Hanoverians.

Якобитское движение, вопреки популярным стереотипам о нем, не было ни в основном шотландским, ни в основном гэльским, ни даже в основном католическим. К тому же, не только реальные участники якобитских кампаний идентифицировали себя как якобиты, но и те, кто во время восстаний держался в стороне, однако выражал сентиментальное сочувствие побежденным. Такая ситуация требовала создания некой единой, над-этнической и над-конфессиональной якобитской идентичности. Поэтому еще до 1745 г. сформировались несколько типов кодов, маркировавших индивидов с якобитскими симпатиями. Во-первых, в прямом виде, «public transcripts»: шотландская одежда, позволяющая открыто демонстрировать свои политические взгляды. Во-вторых, в скрытом («hidden trascripts» в теории Джеймса Скотта): предметы быта, адаптированные для тайной коммеморации или поддержки изгнанной династии («тайные портреты»; бокалы  с надписями);  специальные жесты, система эвфемизации и наличие маркированных локусов (якобитские кофейни и клубы). 
В 1745-1746 гг. вся эта совокупность скрытых и прямых транскриптов с большим успехом выступили в качестве «официальной» эстетики восстания. И, наконец, с 1746 по 1759 год они маркировали и подпольную якобитскую субкультуру.  Отметим, что довод о наличии запретных артефактов является одним из значимых аргументов для сторонников «традиционного» взгляда на якобитские войны. По логике «традиционалистов» наличие вещей в статусе индекса, указывающего на индивида с якобитскими взглядами, должно свидетельствовать о попустительском отношении властей к их изготовителям и хранителям – что едва ли представляется разумной реакцией на реальную угрозу.

This article explores the migration of Scottish mariners into foreign service in the 17th and 18th centuries. It challenges any notion of 'special relationship' between Scotland and a particular maritime nation (as is often claimed) by highlighting the migration patterns of senior officers and shipbuilders during particular times of political and economic change. Set against a background of Scotland's relationship with Russia, the paper contextualises the arrival of a group of Scottish admirals into Muscovite service against similar migrations into the maritime forces of other Baltic nations.

This book is the first encompassing history of diasporas in Europe between 1500 and 1800.　
Huguenots, Sephardim, British Catholics, Mennonites, Moriscos, Moravian Brethren, Quakers, Ashkenazim… what do these populations who roamed Europe in the sixteenth to eighteenth centuries have in common? Despite an extensive historiography of diasporas, publications have tended to focus on the history of a single diaspora. Each of these groups was part of a community whose connections crossed political and cultural as well as religious borders. Each built dynamic networks through which information, people, and goods circulated. United by a memory of persecution, by an attachment to a homeland—be it real or dreamed—and by economic ties, those groups were nevertheless very diverse. As minorities, they maintained complex relationships with authorities, local inhabitants, and other diasporic populations. This book investigates the tensions they experienced. Between unity and heterogeneity, between mobility and locality, between marginalisation and assimilation, it attempts to reconcile global- and micro-historical approaches.
The authors provide a comparative view as well as elaborate case studies for scholars, students, and the public who are interested in learning about how the social sciences and history contribute to our understanding of integration, migrations, and religious coexistence.

Table of Contents
Chapter 1. The Tribulations of an "Umbrella Term"
Chapter 2. Shared Memory, Culture, and Religion
Chapter 3. Migration and Social Ties
Chapter 4. Diasporic Metropolises
Chapter 5. Temporalities and Diasporic Segments
Chapter 6. Diasporas and Political Authorities
Chapter 7. Aggregation, Segregation, Neighbouring
Chapter 8. Minorities in the City
Chapter 9. Inter-diasporic relationships
Conclusion

In her discussion of the literary representations of seventeenth-century English Catholic women, the cultural critic Frances E. Dolan states that "Catholics provoked more prolific and intemperate visual and verbal representation and more elaborate and sustained legal regulation than any other group" (8). Although Catholics were not only the wealthiest, but also the largest minority group in post-Reformation England, the Protestant orientation of much seventeenth-and eighteenth-century histories and literary studies has tended to obscure the important role of Catholics in shaping British history and literature; only recently have critics taken on the work of examining this history as shaped by and as a response to Catholic women. 1 This essay considers the role that English Catholic nuns and their convents performed in the formation of a secular Catholic history in the seventeenth and eighteenth centuries. In spite of the Rule of the Clausura, which resulted in the implementation of architectural barriers between the cloister and the outside world, and the geographical dislocation that separated British Catholics from their cloistered relatives abroad, the textual histories of the secular accounts discussed here suggest that the boundary between laity and religious was quite permeable. 2 Both groups of women shared the same religious and political concerns and worked cooperatively to preserve a shared Catholic identity. 3 Furthermore, laywomen not only corresponded with their cloistered relatives, but also visited and lodged with them at their convents. As I argue, one important function of the English convents abroad was their preservation and legitimization of Catholic laywomen's narratives of political and religious resistance in England. Not only were the English cloisters safe houses for fleeing recusants from England: they also safely housed the heroic accounts that these recusants brought with them.

Dominican Riccoldo da Monte Croce headed to the East in 1288, where was sent on a mission towards the Nestorians and Jacobites by Nicolas 4th and the Grand Master of his Order. He stayed there for about ten years. The account of his mission, entitled Liber peregrinationis, and the theoretical analysis he derived from it - Libellus ad nationes orientales - enable one to understand how a missionary perceived the relationships between the Roman Catholic Church and the Oriental, non-Chalcedonian Churches, in the double context of the Second Council of Lyon and the definitive loss of the Crusader States. Riccoldo's rhetoric is influenced by several elements - the pontifical definition of Christianity, the Dominican theorisation of missionarism, as well as his stay among the Nestorians and the Jacobites in Nivine and Baghdad. Between the exclusion of those who persist in error and refuse the Verbum Dei relayed by the Dominicans and the assimilation of those who convert to Christianism, there remains the possibility of an encounter. The missionary, who learns Arabic and Chaldean on the spot, has a deep knowledge of those Christians, who were both similar and different, without liberating himself from his representations as a mendicant friar and an apostolic missionary. The confrontation of the Dominican missionary with Oriental otherness leads one to rethink the definition of Christianity around the notions of unitas and uniformitas.

The polemical treatise by Ibn Ḥazm (994–1064), the famous Andalusian Muslim author, has a section on the Incarnation of God, in which the author provides a critical survey of doctrinal divisions in Christianity. Similarly to other Muslim authors, Ibn Ḥazm describes three main Christian denominations: the “Melkites”, the “Jacobites”, and the “Nestorians”. Thus, the Greek Chalcedonians and those of the Latin West were virtually combined into the same denomination. The article discusses Ibn Ḥazm’s arguments against the main Christian dogma with a special reference to the probable influence of the polemical works of the medieval Muslim scholars on the relationship between the two Chalcedonian groups.

In the histories of ecumenism, its initial formation is usually dated the early 20th century. The World Missionary Conference held in Edinburgh in 1910 is referred to as its «symbolic beginning». A quest for the origins of the ecumenical thought led researchers to find some early voices in the previous centuries, even as early as in the 15th—16th c. However, there are Oriental sources which witness to a much earlier formation of the ecumenical paradigm of the ecclesiological thought, typologically corresponding to that developed in the 20th c. In the Golden Age of Medieval Muslim culture under the Abbasid caliphate, an ecumenical position is witnessed to by some Middle Eastern Christian authors. In their works, the main Christian denominations are not polemically presented as opposed to each other, but on the contrary, the essential unity of various Christian beliefs is emphasized, and the ways the main Christian communities follow are claimed to be equal in value. The present study uses the Medieval Arabic sources to demonstrate that the history of the ecumenical thought should be corrected by supplying a chapter on the Medieval Eastern period of the history.

In the histories of ecumenism, its initial formation is usually dated the early 20th century. The World Missionary Conference held in Edinburgh in 1910 is referred to as its «symbolic beginning». A quest for the origins of the ecumenical thought led researchers to find some early voices in the previous centuries, even as early as in the 15th-16th c. However, there are Oriental sources which witness to a much earlier formation of the ecumenical paradigm of the ecclesiological thought, typologically corresponding to that developed in the 20th c. In the Golden Age of Medieval Muslim culture under the ʿAbbasid caliphate, an ecumenical position is witnessed to by some Middle Eastern Christian authors. In their works, the main Christian denominations are not polemically presented as opposed to each other, but on the contrary, the essential unity of various Christian beliefs is emphasized, and the ways the main Christian communities follow are claimed to be equal in value. The present article uses the Medieval Arabic sources to demonstrate that the history of the ecumenical thought should be corrected by supplying a chapter on the Medieval Eastern period of the history.

Seleznyov, N. (2015) "History of Ecumenism: The Forgotten Early Period", Gosudarstvo, religiia, tserkov’ v Rossii i za rubezhom 33 (2): 161–181.

“The networks and connections of Francis Taaffe, Earl of Carlingford and Lorraine “prime minister”, 3rd Earl of Carlingford: an ambiguous pro-Jacobite or an opportunist Williamite?”
https://www.sofeir.fr/articles/colloque-sofeir-reseaux-et-connexions-u-caen-17-18-mars-2017/

In Swedish: Det är en vanlig uppfattning att ett av de viktigaste samfunden i östkristendom – jakobiterna – hänger samman med den syriske biskopen Yaˁqub Baraday, som verkade under 500-talet, och kallades ”jakobit” efter honom. Medeltida källor visar emellertid att verkligheten var mer komplicerad. Verk av egyptisk arabiska författare, både muslimska och kristna, som undersökts i den här artikeln, är speciellt intressanta på grund av en särskild teori som de lagt fram: att namnet “jakobiter” härrör från lekmannanamnet som bars av Diyosqoros, påve av Alexandria. Föreliggande studie ger en omfattande översikt om framväxten av de olika tolkningarna av termens ursprung.

Översättning från engelska Lennart Simonsson