Die Templer an der römischen Kurie im 13. Jahrhundert: ein Netzwerk?

Based primarily on select papal registers of the thirteenth century, it is possible to collect some evidence about Templars at the papal curia. There were permanent representatives and ad hoc envoys of the Templar order in the Holy Land. There were also Templars who conducted administrative or financial business on behalf of the popes. They informed the pope about events in the Holy Land and were helpful in collecting monies and alms for the defence of the Levant against the Muslims. In this respect the Templars were similar to the Hospitallers and the other military-religious orders. But one should be careful not to assume one single network of Templar brothers at the papal curia. On the contrary, many Templars came to the papal curia in order to serve their local rulers, their own families and friends. Broadly speaking the extant documents concern five issues: licences to transfer adherence from one religious order to another, appointments to serve as prelates, justice or mercy against punishments imposed by Templar officers, graces for relatives, and finally commissions from rulers and others outside the Templar order. So each Templar belonged to a great variety of either more occasional or more permanent networks. The study of such networks is difficult because of the lack of information in the fairly standardized charters of the time. Nevertheless, it is the only chance for historians to try and understand thirteenth-century processes of decision-making behind the more formal structures of both the papal curia and the Templar order.The Templars at the Roman Curia in the thirteenth century: a network?Based primarily on select papal registers of the thirteenth century, it is possible to collect some evidence about Templars at the papal curia. There were permanent representatives and ad hoc envoys of the Templar order in the Holy Land. There were also Templars who conducted administrative or financial business on behalf of the popes. They informed the pope about events in the Holy Land and were helpful in collecting monies and alms for the defence of the Levant against the Muslims. In this respect the Templars were similar to the Hospitallers and the other military-religious orders. But one should be careful not to assume one single network of Templar brothers at the papal curia. On the contrary, many Templars came to the papal curia in order to serve their local rulers, their own families and friends. Broadly speaking the extant documents concern five issues: licences to transfer adherence from one religious order to another, appointments to serve as prelates, justice or mercy against punishments imposed by Templar officers, graces for relatives, and finally commissions from rulers and others outside the Templar order. So each Templar belonged to a great variety of either more occasional or more permanent networks. The study of such networks is difficult because of the lack of information in the fairly standardized charters of the time. Nevertheless, it is the only chance for historians to try and understand thirteenth-century processes of decision-making behind the more formal structures of both the papal curia and the Templar order

Notizen zu Johanniterschwestern in Mitteleuropa (außerhalb von Friesland) während des Spätmittelalters

Notes an Hospitaller Sisters in Central Europe (outside Frisia) during the later Middle Ages The military-religious orders were supposed to fight and shed blood for the faith. Nevertheless, the Hospitallers included women, similar to the Teutonic Order. This should not be a surprize because both military-religious orders upheld caring for the needy and sick as important tasks. In Upper Germany, however, there were no convents of Hospitaller sisters. This was different from Frisia, where special socio-political conditions produced Hospitaller nunneries, and it was also different from other European countries where there had been enough female Hospitallers to concentrate them in special houses. Yet according to a list of 1367 the southern part of the Priory of Alamania had four commanderies where, in each case, seven sisters were supposed to live alongside with knights and priests: Heimbach, Dorlisheim, Freiburg im Breisgau and Villingen. From documents it is known that in many other commanderies married couples, widows or single women bought for themselves life-rents from and maintenance in Hospitaller houses. The legal status of such females was not always clear. Some of them may have hoped to be recognized as fully-professed sorores, in order to enjoy the privileged status of religious persons, whereas others may only have been consorores or donate. Others may have been female servants or just members of ecclesiastical fraternities.Notes an Hospitaller Sisters in Central Europe (outside Frisia) during the later Middle Ages The military-religious orders were supposed to fight and shed blood for the faith. Nevertheless, the Hospitallers included women, similar to the Teutonic Order. This should not be a surprize because both military-religious orders upheld caring for the needy and sick as important tasks. In Upper Germany, however, there were no convents of Hospitaller sisters. This was different from Frisia, where special socio-political conditions produced Hospitaller nunneries, and it was also different from other European countries where there had been enough female Hospitallers to concentrate them in special houses. Yet according to a list of 1367 the southern part of the Priory of Alamania had four commanderies where, in each case, seven sisters were supposed to live alongside with knights and priests: Heimbach, Dorlisheim, Freiburg im Breisgau and Villingen. From documents it is known that in many other commanderies married couples, widows or single women bought for themselves life-rents from and maintenance in Hospitaller houses. The legal status of such females was not always clear. Some of them may have hoped to be recognized as fully-professed sorores, in order to enjoy the privileged status of religious persons, whereas others may only have been consorores or donate. Others may have been female servants or just members of ecclesiastical fraternities

Les Ordres militaires dans la ville médiévale (1100–1350), sous la direction Damien Carraz

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Fratres clerici und beneficia ecclesiastica im mittelalterlichen Johanniterpriorat Alamania

Fratres Clerici and Beneficia Ecclesiastica in the Medieval Hospitaller Priory  of Alamania The Hospitallers acquired possessions in Latin Europe during the twelfth and thirteenth centuries first through donations, later on also by purchase, in order to support their activities in the Levant. These acquisitions included parishes, hospitals and castles, although their maintenance necessitated expenditures that reduced the surpluses the Hospitallers could use for the Levant. At the same time parishes and other ecclesiastical benefices were restructured according to the concepts of ius patronatus and incorporation. As a consequence, episcopal supervision was strengthened even for those parishes and benefices which were owned by the Hospitallers and other religious orders. In general, fratres clerici were of lesser importance in the Order than fratres milites. Nevertheless, they were eligible to become commanders or to administer commanderies for absentee commanders, and they were indispensable both for services in the Order’s parish churches and for prayers on behalf of the souls of the Order’s members and benefactors. During the later Middle Ages their role was strengthened especially in Cologne and in the two new Hospitaller foundations at Straßburg in 1371 and Biel in 1454/1455. After the Reformation the Order’s priests received an exclusive right roughly one third of the commanderies.Fratres Clerici and Beneficia Ecclesiastica in the Medieval Hospitaller Priory  of Alamania The Hospitallers acquired possessions in Latin Europe during the twelfth and thirteenth centuries first through donations, later on also by purchase, in order to support their activities in the Levant. These acquisitions included parishes, hospitals and castles, although their maintenance necessitated expenditures that reduced the surpluses the Hospitallers could use for the Levant. At the same time parishes and other ecclesiastical benefices were restructured according to the concepts of ius patronatus and incorporation. As a consequence, episcopal supervision was strengthened even for those parishes and benefices which were owned by the Hospitallers and other religious orders. In general, fratres clerici were of lesser importance in the Order than fratres milites. Nevertheless, they were eligible to become commanders or to administer commanderies for absentee commanders, and they were indispensable both for services in the Order’s parish churches and for prayers on behalf of the souls of the Order’s members and benefactors. During the later Middle Ages their role was strengthened especially in Cologne and in the two new Hospitaller foundations at Straßburg in 1371 and Biel in 1454/1455. After the Reformation the Order’s priests received an exclusive right roughly one third of the commanderies.Fratres Clerici and Beneficia Ecclesiastica in the Medieval Hospitaller Priory  of Alamania The Hospitallers acquired possessions in Latin Europe during the twelfth and thirteenth centuries first through donations, later on also by purchase, in order to support their activities in the Levant. These acquisitions included parishes, hospitals and castles, although their maintenance necessitated expenditures that reduced the surpluses the Hospitallers could use for the Levant. At the same time parishes and other ecclesiastical benefices were restructured according to the concepts of ius patronatus and incorporation. As a consequence, episcopal supervision was strengthened even for those parishes and benefices which were owned by the Hospitallers and other religious orders. In general, fratres clerici were of lesser importance in the Order than fratres milites. Nevertheless, they were eligible to become commanders or to administer commanderies for absentee commanders, and they were indispensable both for services in the Order’s parish churches and for prayers on behalf of the souls of the Order’s members and benefactors. During the later Middle Ages their role was strengthened especially in Cologne and in the two new Hospitaller foundations at Straßburg in 1371 and Biel in 1454/1455. After the Reformation the Order’s priests received an exclusive right roughly one third of the commanderies