Secular canons

Indagini per una storia del clero tra medioevo ed età contemporanea, XIX Convegno di Studio 13-15 gennaio 2022, Accademia Alfonsiana Largo Brancaccio, 31 (già via Merulana, 31) Roma, con il patrocinio Associazione Italiana dei Professori di Storia della Chiesa

En 1626, l’abbaye bénédictine de Moissac fut transformée en un chapitre de clercs séculiers. Le chapitre devait assurer la liturgie, les processions et la prière des heures. L’entretien des bâtiments et la conservation des archives et des manuscrits laissaient à désirer. Le chapitre était dirigé par un abbé commendataire, donc nommé par le roi. Cette fonction n’entraînait aucune obligation, mais donnait droit à d’importants revenus.
Dans son fonctionnement interne, le chapitre était une société d’Ancien Régime, inégalitaire. L’admission des bénéficiers favorisait le népotisme et la privatisation des revenus attachés aux offices.
Ce chapitre n’était qu’un holding de gestion de fortune. Il n’eut aucun rayonnement culturel, intellectuel ou spirituel. Et malgré son immense richesse, il ne s’estimait pas concerné par la vie de la cité moissagaise, où régnait une grande pauvreté. Seuls quelques prêtres, à titre personnel, prirent des initiatives de solidarité sociale. La Révolution mit fin de façon violente au chapitre de Moissac.

The history of the Italian churches, chapels and clergy was closed in early 1986 by a decree of the President of the Republic, which, among other things, entrusted the Military Ordinariate with the spiritual assistance of the Head of State. Their history had seen in pre-unification Italy, especially during the modern age, an efflorescence of varied events and experiences, which poured into the context of the unified Kingdom and followed the political fortunes of the Crown. The apostolic visit ordered by Pius X to the Italian dioceses and seminaries (1903-1914) also included the churches, the Chapters and the Palatine clergy and, in particular, the Chapters of St. Barbara in Mantua, St. Nicholas in Bari, St. Michael in Monte Sant'Angelo and the archpriests of Acquaviva delle Fonti and Altamura. The report of the apostolic visit (1907) to the palatine territories of Puglia offers a mirror of their condition before the Concordat of 1929 and the Convention of 1939, which led to significant changes in the structure of the churches and the canonical chapters connected to them.

Indagini per una storia del clero tra medioevo ed età contemporanea XIX Convegno di Studio 13-15 gennaio 2022, Accademia Alfonsiana Largo Brancaccio, 31 (già via Merulana, 31) ROMA con il patrocinio Associazione Italiana dei Professori di Storia della Chiesa Segreteria del Convegno Tel.

Though Henry Purcell, as organist of Westminster Abbey, gave considerable attention to sacred music during his all-too-brief life, he also explored earthier topics in his catches. These brief vocal works focus primarily on wine consumption, unrequited love, and convivial music making. Though often textually lowbrow, these seemingly insignificant vocal works nonetheless display on occasion considerable contrapuntal skill and high musical style, an attention to musical detail that is seemingly at odds with the oft-indelicate subject matter.
This paper will explore Purcell’s musical technique in these works; in particular, the use of ground bass in “Fie! Nay! Prithee John,” the musical onomatopoeia in “Of All the Instruments,” and the careful placement of rests in “Tom Making a Manteau,” which permits a double-entendre that only becomes evident in performance. These catches, building upon an English tradition that dates back to Medieval days, are an interesting window into the diversity of Purcell’s musical interests, and exemplify the technical skill he lavished on even the basest of texts.

"La cathédrale Saint-Lambert de Liège est une des institutions les plus considérables de la Basse-Lotharingie, et même un des chapitres cathédraux les plus importants de l’Empire. Acteur religieux et politique de premier plan, elle possédait aussi un temporel d’envergure. Ce travail vise à dresser le tableau de son patrimoine foncier, en accordant une attention particulière aux modalités de gestion de celui-ci et aux besoins auxquels il répondait. Ce livre n’est donc pas une monographie d’histoire économique stricto sensu ; il cherche avant tout à mettre en relation le contexte institutionnel liégeois avec les ressorts de la prospérité et des difficultés matérielles de la cathédrale. Cette dernière sera continuellement appelée à redéfinir les contours et la gestion de son domaine, en fonction des évolutions politiques, sociales et économiques qui l’affecteront tout au long de son histoire.

Alexis Wilkin est actuellement chercheur qualifié du Fonds national de la Recherche scientifique (FNRS-FRS), à l’Université libre de Bruxelles (Histoire du Moyen Age). Lauréat du concours annuel de l’Académie (2007), il avait auparavant travaillé aux universités de Liège (où il a fait sa thèse de doctorat (2006), jusqu’en octobre 2009), de Harvard et de Gand. Il s’intéresse à l’histoire économique et institutionnelle du Haut Moyen Age et du Moyen Age classique."

dans  Le chœur des églises cathédrales et collégiales : définitions, organisations des espaces, cheminement et franchissement, table-ronde organisée à Lyon les 12 et 13 juin 2004 avec N. Reveyron (Archéologie et Archéométrie, UMR 5138, Université Lumière Lyon 2) , p. 28-32

Aquest article presenta una reflexió sobre com es pot mesurar la intensitat i la qualitat de la transformació carolíngia del territori ibèric corresponent a la franja fronterera perifèrica sud-occidental de l’imperi carolingi, durant i després de la seva existència, des del segle IX a l’XI. La perspectiva d’enfoc en una regió fronterera, amb els conseqüents reptes particulars ‒pel fet d’haver estat sempre una terra mitjancera, quant a la transferència de coneixement i quant a la construcció d’identitats, entre els centres polítics, religiosos i culturals de l’imperi franc, els regnes ibèrics cristians del nord i els dominis mediterranis musulmans del sud‒, pot ajudar-nos a esmolar les eines per a descriure la cultura carolíngia, tant en els centres com en les perifèries europees. Mitjançant l’ús de categories establertes quant a la qualificació d’habilitats i coneixements culturals, aquest article discuteix dos fenòmens centrals de la cultura carolíngia: 1) el desenvolupament i l’ús de l’específica minúscula carolina i 2) la introducció i la transformació dels textos carolingis relatius a la vida religiosa en la incipient societat transcultural de la Catalunya altmedieval. D’aquesta manera, aquest article subratlla el fet que ens cal reconsiderar el qualificatiu ‹carolingi› des d’una doble perspectiva: des del punt de vista extern franco-francès i des del punt de vista intern ibèrico-visigòtico-català.

Neither of the two houses in Constance belonging to the collegiate chapter of Bischofszell served as its official city seat. Using the example of the house zur Krone, the essay explores the social environment of a canon and his connection to the collegiate’s seat. In 1311, Konrad, a doctor and a canon of the collegiate chapter, bestowed his house (zur Krone) on the collegiate church in return for a life annuity. Konrad resided not at Bischofszell itself but rather in the episcopal city, where he established a library for research purposes, which, along with the house, he reserved in usufruct. On the other hand, the example of the House zum Riesen, which from 1323 until into the nineteenth century was held in copyhold permits questions concerning the chapter’s administrative and archival practices to be discussed. It can be shown that beginning in the 15th century the importance of property in Constance to the collegiate chapter diminished steadily. This loss in importance is reflected in the property holdings of various priors and custodians in Constance as well as the places of origin of the canons. Taken together, these findings show that from the late fifteenth century onward, it is only possible to speak of circumstantial ties between the collegiate chapter of Bischofszell and the episcopal city.

This paper presents a reflection on how we can measure the intensity and quality of the Carolingian transformation of the Southwestern Iberian periphery of the Carolingian Empire during and after its existence from the ninth to the eleventh century. The view through the lens of a border region and its challenges of having always been a middle ground of knowledge transfer and identity building between the political, religious and cultural centres of the Frankish Empire, the Northern Christian Iberian reigns and the Southern Muslim dominions of the Mediterranean world can sharpen our instruments of describing Carolingian culture in its European centres and peripheries. By using established categories of the qualification of cultural skills and knowledge, the paper discusses two central phenomena of Carolingian culture: 1) the development and use of a specific Carolingian minuscule and 2) the introduction and transformation of Carolingian texts of religious life in the rising transcultural society of early medieval Catalonia. In doing so, the paper shows that we must reconsider the attribute ‘Carolingian’ from a double perspective – from the external Frankish-French and the internal Iberian-Visigothic-Catalan standpoint.

This article reevaluates the monastic interventions of Bishop Gerard I of Cambrai-Arras (r. 1012-1051) through an analysis of his predecessors' gradual acquisition of secular power and a comparitive inquiry into the 'reforms' within the counties of Hainaut and Flanders.

The Vilnius Cathedral Chapter and the Jews in the Sixteenth and Seventeenth Centuries: Cases from the Acts of the Cathedral Chapter.

Relations between the Jewish population of the Polish-Lithuanian Commonwealth and the Roman Catholic clergy have an extensive scholarly literature. However, the quantity of work is not always matched by a comprehensive approach to these complex and wide ranging problems. The most prominent in the literature hitherto have been confessional conflicts, which is understandable, because it was on the basis of religious distinctiveness that the Catholic side most frequently acted against those who kept the Old Covenant. These attacks were also the most far-reaching in their consequences. However, mutual relations were by no means restricted to such conflicts. There is no doubt that economic contacts of various kinds comprised some of the principal links between the Catholic clergy and Jews. This paper signals the diverse relations linking the Vilnius cathedral chapter with Jews in the sixteenth and seventeenth centuries, mainly in the light of the protocols of the sessions of the Vilnius chapter. Catholic and Jewish religious authorities alike sought to restrict contacts between Christians and Jews – they officially opposed mixed relationships. In practice the borders could be crossed. Marital bonds between a Catholic and a non-Christian partner were preceded by the conversion of the latter, which was a source of great distress to the rabbis. They in turn treated informal sexual relations between Jews and Gentiles as idolatry. Formal prohibitions and both secular and canon law restricted, but could not wholly prevent personal contacts between individual priests and the chapter as a whole and Jews, which we may generally characterize as correct.

Bruno Restif, « Les paroisses desservies dans les églises cathédrales et collégiales : enjeux, concurrence et conflits (XVIe–XVIIIe siècle) », in Anne Bonzon, Philippe Guignet et Marc Venard (dir.), La paroisse urbaine. Du Moyen Âge à nos jours, Paris, Cerf, 2014, p. 183-198.

Cette thèse d'histoire de l'historiographie médiévale vise à faire émerger la figure d'un auteur, Étienne Maleu, et à replacer ce dernier dans la chaîne des historiens médiévaux. Étienne Maleu († 1322) est un chanoine de la collégiale séculière de Saint-Junien, au diocèse de Limoges, qui composa une chronique en latin, le Liber chronicarum ecclesiae S. Juniani. Il y retrace l'histoire de son église de l'an 500 jusqu'en 1316, date à laquelle il pose sa plume. Son oeuvre s'ouvre sur une dédicace au prévôt et aux clercs de Saint-Junien, suivie d'un prologue et de plusieurs listes de souverains temporels et de prélats. Elle comporte ensuite deux parties qui se suivent chronologiquement. La première est essentiellement hagiographique. Le chanoine de Saint-Junien y relate les vies des saints ermites Amand et Junien et des saints évêques de Limoges Rorice I er et Rorice II-qui tous vécurent à la charnière des V e et VI e siècles-, et raconte l'histoire

è stata qui assunta come edizione di riferimento); Tonini, II, pp. 514-524. Tutti i passi e i documenti citati sono stati tradotti in italiano. Sul personaggio: S. Boesch Gajano, Arduino, in DBI, 4, pp. 52-53. 2. Sulla documentazione dell'area riminese: R. Savigni, L'organizzazione ecclesiastica nel territorio riminese (secoli VIII-XII), in N. D'Acunto (a cura di), Pier Damiani e il monastero di San Gregorio in Conca nella Romagna del secolo XI, Atti del convegno di Morciano di Romagna (27-29 aprile

At the top of a hill of Lyons nicknamed the “holy hill”, the small church of St. Irénée overlooks the city. In this place bishop Ireneus known as a martyr and second bishop of Lugdunum was buried. His cult developed and spread over the area and the Gauls. A community of canons linked to the archbishop and led by a chorepiscopus was in charge of it from 868. It was connected to another church, St. Just. At the end of the 11th century, Hugues de Die made it a community of regular canons. He seemed to use the relics of the saint to make the community spread throughout the Gauls and beyond as in Alsace.

Nesta obra, que surge como corolário do projecto "Fasti Ecclesiae Portugaliae: prosopografia do clero catedralício português (1071-1325)", desenvolvido entre 2002 e 2006 no Centro de Estudos de História Religiosa da Universidade Católica Portuguesa, publica-se um conjunto de 151 testamentos da clerezia das catedrais portuguesas, desde a restauração da primeira diocese do futuro reino, Braga, em 1071, até ao final do longo e fecundo reinado de D. Dinis, em 1325. Esta centena e meia de testamentos abrange as nove dioceses à época existentes em Portugal e corresponde às últimas vontades de 25 prelados, 45 dignidades, 74 cónegos, seis raçoeiros e um coreiro, datando dezasseis do século XII, 97 do XIII e 38 do primeiro quartel de Trezentos.

A p r è s d 'u l t i m e s é c h a n g e s avec l 'i m p é t r a n t e , le j u r y s 'a p p l i q u e à d é lib é r e r . I l s 'a c c o r d e a i s é m e n t à d é c l a r e r B é n é d ic t e S è r e h a b i lit é e à d ir i g e r d e s r e c h e r c h e s , m a x im a c u m la u d e , c 'e st-à -d ire avec les fé lic ita tio n s u n a n im e s d u ju ry .

This study is based on the wills written by priests, canons, dignities and bishops at the Coimbra See between 1104 and 1324 and is a first approach to extraordinarily rich sources of historical information. Written as death was looming -in the majority of cases less than a month before actually passing away-the wills clearly show that they were the subject of lengthy consideration given the diplomatic analysis therein contained. They endow us with valuable data, rarely extant in other types of documentation, which, in practice, enlighten us much more with elements concerning their lives than with the awaiting future of the soul. The analysis undertaken focused especially on those clauses dealing with the choice of a burial site, the recipients of bequests and the worldly possessions contained in the wills. This served to generate a far greater understanding of the writers of the wills, not only as singular individuals but also as conscious members of wider social networks and their respective solidarities.