Az Árpád-ház hatalmi kapcsolatrendszerei. Rokonok, barátok és dinasztikus konfliktus Kelet-Közép-Európában a 11. és kora 12. században

Dolgozatunk megírása során azt acélt tűztük ki, hogy szélesebb családtörténeti vizsgálat alá vonjuk az Árpádok, Piastok és Přemyslidák dinasztiáinak tagjait. A kutatás azokra a személyekre tért ki részletesebben,akik a 10. század végétől egészen a 12. század első harmadáig alakították Magyarország, illetve Cseh-és Lengyelország történetét.Vizsgálódásainkat igyekeztünk a münsteri iskola (Gerd Althoff) által kimunkált metodológiai keretek között elvégezni, amelyet tovább ösztönöztek a közelmúltban megjelent, a régió korabeli történeté thasonló módszertan szerint elemző írásokban foglalt nézetek. Ez utóbbi munkák eredményei arra sarkalltak, hogy a családtörténeti vizsgálatok mellett különös figyelmet szenteljünk a régió dinasztikus torzsalkodásait kísérő konfliktuskezelési protokoll jelképes formáinak (deditio),és az érdekazonosság szimbolikus megnyilvánulásainak (amicitia). Mindezek mellett szükségesnek éreztük egy olyan genealógiai melléklet közzétételét is, amely a dolgozat időkeretein belül részletesen tárgyalja az Árpádok rokoni és házassági viszonyait. Az adattár elkészítését az is indokolttá tette, hogy Wertner Mór máig idézett,1892-ben megjelent összefoglaló műve óta nem született olyan írás, amely tudományos jegyzetapparátussal kiegészítve a releváns szakirodalmi vélekedéseket és a fellelhető forrásokat egyaránt bemutatná. A melléklet a későbbiek során akár egy olyan számítógépes adatbázis alapját is képezheti, amelynek szakmai szempontjait a PTE Történeti Intézetének keretei között működő Delegat Online kutatócsoport fektetett l

La Vita vel Gesta Sancti Ildefonsi de ps. Eladio: estudio, edición crítica y traducción

La Vita s. Ildefonsi es un breve relato hagiográfico sobre Ildefonso, obispo de Toledo (657-667), que en la mayoría de los títulos de los mss. aparece escrito, incomprensiblemente, por su antecesor Eladio, muerto en 632. Ello hizo que alguien manipulara el título en dos mss. dando su autoría a Cixila, prelado de Toledo en el s. VIII, como luego transmiten más códices. A mi juicio la Vita fue escrita por un monje de Cluny en el s. XI para que acompañara en los códices al tratado ildefonsiano De uirginitate Sanctae Mariae con el propósito de expandir por Europa el culto mariano. En la Vita se recogen datos personales de Ildefonso y se describen el milagro de la resurrección de Sta. Leocadia y el de la aparición de la Virgen a Ildefonso, a quien regala un vestido de uso litúrgic

Lazarus, the Making of a Saint: c.1100-1300

This thesis sets out to analyse how and why Lazarus, the man who according to the Gospel of John was raised from the dead by Jesus, came to be acknowledged a saint in Western Christendom. Despite the importance assigned to the miracle of his resurrection in patristic writing from the second century onwards, there is no evidence to suggest that Lazarus was thought of as a saint in Late Antiquity and the early Middle Ages. During the centuries of Christian persecution martyrdom was the route to sanctity and Lazarus, raised from the dead, was martyrdom's mirror image. The early pilgrims who visited the tomb in Bethany where Lazarus was said to have lain dead for four days did not know the circumstances of his second final death, nor where his body lay. However, at the end of the ninth century the bones of Lazarus were believed to have been discovered in Cyprus. They were brought to Constantinople and venerated as those of the island's first bishop. He was of especial interest to the emperor, who, it was said, shared through Lazarus friendship with Jesus. The new dynasty of German emperors founded by Otto I aspired to share in this friendship and the evidence provided by the distribution of relics of Lazarus indicates they were used to cement the authority of the German Church and state. Ownership of the relics of Lazarus confirmed that the course of salvation history ran through the lands of the West. Churchmen from the end of the eleventh century reinterpreted theologians of late Antiquity and the early Middle Ages, and in particular Augustine, to argue that with the resurrection of Lazarus guardianship of God's redemptive plan for humanity passed from the Jews to the Christian Church and, by extension, from East to West. By the turn of the millennium Lazarus was venerated as a saint in the West but nowhere was his cult established. For this, Lazarus needed to become recognised as a local saint. This recognition emerged in two cities in France, Autun and Marseille, for different reasons and with varying success. In Marseille, the story of Lazarus was adapted to conform to the local tradition which attributed the conversion of the West to legendary founding bishops with biblical authority. Here Lazarus had to vie with older and more recent saints for patronage of that city. In contrast, following the construction of Saint-Lazare at Autun, his patronage of this city was never contested. The Church at Autun had adopted the Lazarus of the Ottonians in order to assert that they were the inheritors of a spiritual authority that originated in the New Testament. With the construction of Saint-Lazare, itself a product of the conviction that the city really did possess the body of Lazarus, they ensured the durability of his cult there. In doing so, the Church in Autun also created a saint who was not only a means by which the Church could understand its institutional role in salvation history. His cult having been established, Lazarus also assisted Christians as individuals in the contemplation of their own final destination. These became possible with the construction of a purgatorial afterlife encompassing post-mortem redemption

Reframing Roman Liturgy

This book presents a critical edition of a collection of liturgical manuscripts that the Augustinian friar Onofrio Panvinio (1530–1568) assembled in the 1560s for the Cardinal Alessandro Farnese as well as for Hans Jakob Fugger in Augsburg. Onofrio Panvinio is primarily known for his antiquarian studies about ancient Rome and for his edition of Bartolomeo Platina’s Lives of the Popes. His preoccupation with the Roman rite, however, remains until today largely unnoticed by modern scholarship. This edition of Panvinio’s Vetusti aliquot rituales libri highlights his interests in the development of Roman liturgy during the last sessions of the Council of Trent (1545–1563) by presenting the various documentary as well as cultural layers of Panvinio’s collection of Roman ritual manuscripts

Early crusading apocalyptic in the context of the western apocalyptic tradition.

PhDThis thesis sets out to describe the development in Judaism and Christianity of apocalyptic ideas - in particular that of the Millennium, the temporary kingdom supervised, on God's behalf, by his earthly representative, the Messiah. Early Christian apocalyptic differed from Jewish only in that it set up Christ as the Messiah and expected his imminent return to institute the Millennium. Despite official disapproval, this sense of chiliastic immediacy never disappeared and, at the end of the eleventh century, it was able to exercise an important influence on the First Crusade. Although Urban II did not preach the Crusade as an apocalyptic movement, it became one in the writings of the chroniclers and in the actions of the participants. In certain parts of Europe, social and economic conditions and a decade of disasters and signs identical to the traditional Messianic Woes had created a sense of anxiety and disorientation among the poor which could only be resolved by participation in an apocalyptic movement. In the north, it was Peter the Hermit who articulated this process, while, on the official Crusade, Peter Bartholomew, finder of the Holy Lance, focussed the sense of election of the poor upon Raymond of Toulouse, whom he tried unsuccessfully to force into a messianic role. The Crusade was seen in the light of the conviction that the world was about to end, as the fulfillment of apocalyptic prophecy, as led and helped by God, as having apocalyptic attributes of egalitarianism and as leading the participants to the boundaries of life and death, to a millenarian kingdom centering on the New Jerusalem. The role of Antichrist was projected on to the Moslems and the Crusaders saw themselves as God's elect, marked by the sign of the Cross, for whom the Crusade was divine litmus-test of their fitness for salvation

Mauricius Bracarensis archiepiscopus, quae est civitas Hispaniae: le fonti narrative europee sull'arcivescovo di Braga e antipapa Gregorio VIII Maurizio «Burdino» (secoli XII-XIII)

info:eu-repo/semantics/publishedVersio

Erzbischof Hinkmar und die Folgen

The present study is concerned with sources for the history of the dioceses of Reims and Trier since the 8th century. It starts with essential information on the history of these dioceses in the Early Middle Ages which can be traced back mainly to accounts by the influential Archbishop Hinkmar of Reims (845-882). The problems of Hinkmar`s accounts and their continued influence are brought out against the contemporary background of the age of their composition, and their later deformations are followed over time. By taking up the trail of these deformations, the contingency of historical information and transmission becomes clear