Founded in 989 by the new princely dynasty of Salerno, Santa Maria de Domno is the church of the Prince, a recipient of substantial donations and the mirror of a new mentality, expressing an ideology of power stemming from the complex overlap between administrative structure, personal ties and economic implications. The new church, a tangible sign of the renewed socio-political and economic balance, represents the privileged point of contact between Christians and Jews, within an urban space that transforms from an agrarian city into the capital city of the Principality: the opulenta Salernum. A virtuous circuit in which the newborn Congregation of Cava soon fits in, securing for its founding gens the survival of the chapel, and for itself several profitable political-economic relations, in the heart of a multi-ethnic South.
The nunnery of Santa Verdiana was founded in Florence at the end of the fourteenth century. The archive, following the suppressions operated at different times, is now preserved in the Archivio di Stato in Florence. It describes the lifestyle, monastic activities, and tasks allocated within the nunnery, whilst providing information about the holdings and their management. The instructions pertaining to its management, dating from the sixteenth century, provide insight on the archive’s formation, contents and conservation methods as well.
This essay focuses upon the figure of the general vicar of the bishops in the late 14th century through the analysis of the cases of Volterra, Pisa and Florence during the episcopates of Filippo Belforti (1348-1358), Giovanni Scarlatti (1348-1362) and Filippo dell’Antella (1357- 1363). I aim to reason about the rapid circulation, between one bishopric and another, of these highly specialized figures, whilst trying to shed light on its logics.
The life of cardinal Tarlati, spanning over the second half of the 14th century, shows a threefold course of action, both political, ecclesiastical and cultural. In politics he defended the lordship of the Tarlati in Alta Valtiberina, whom he tried to protect, in vain, from Florence by forming an alliance with Siena, within the context of the submission of the Comune of Arezzo to Florence (1384-1385). In the college of cardinals, he was a mediator with Pope Urban VI, but ended up clashing with him and had to flee, finally pledging allegiance to Pope Clement VII in 1388. In Avignon he was the promoter of a circle of humanists among which the names of Nicolas de Clamanges, Jean de Montreuil and Jean Muret stand out. Thanks to the available sources, we can reconstruct, at least partly, the cardinal’s familia and its financial resources. The analysis of his literary activity, as shown by his correspondence in Latin, reveals a skilled writer, whose Ciceronian style served as a model in France.
This paper, based on ongoing research, outlines the conscious choice of the Portuguese cleric Lope de Almeida to support the Spanish Monarchy before he became Philip II’s confessor. Our aim is to examine, for the first time, unpublished documents relating to his journeys to Italy – in particular to the Republic of Venice – between 1575 and 1577. Whilst in the Serenissima, Lope forged a fruitful bond with the Spanish ambassador, began to file monthly reports to Madrid, established a long-standing relationship with members of the local nobility, and traded diamonds.
Our article provides a short introduction to the Mediterranean slavery in Early Modern period, as well as to the civil and religious rites celebrating in 18th century Milan the return of compatriots freed from slavery in Muslim States by the Trinitarian fathers. We then analyze three solemn speeches written for the occasion, and read in the Cathedral by Barnabite scholars. Provided as an appendix, the full text of an “oration” composed on 10 August 1750 by the renowned Milanese scholar father Onofrio Paolo Branda.
Our essay looks into the rich correspondence between the Catholic journalist Ettore Masina and seventy-eight Italian bishops from May 1973 to February 1974. Masina requested them to sign an appeal for the promotion of the “Russell Tribunal II” against the use of torture in Brazil and other Latin American countries. There were few positive answers, but the analysis of the negative ones suggests a subdivision into three macro-groups corresponding to as many queries: is it appropriate to condemn the use of torture in Brazil, when the same phenomenon occurred in other countries as well? What is the relevance of a denunciation by a single bishop, not collegially expressed? What would the many Italian missionaries in Brazil have risked by reason of a political denunciation in this respect? Our reflections, raised by such questions, allow us to penetrate the mentality of an episcopate that was trying to renew itself along the lines of the Second Vatican Council and Paul VI’s reforms.
Our essay deals with the biography and thought of the Catholic politician, economist, and university professor Federico Marconcini (1883-1974). As an active exponent of the Catholic trade union organisations in the early 20th-century Turin, he was among the most important Piedmontese representatives of the Italian People’s Party founded by don Luigi Sturzo, in whose ranks Marconcini was elected deputy to the Italian Parliament three times. Educated at the Laboratory of Political economy of the University of Turin, since the 1920s Marconcini taught Public economy at the Catholic University of Milan. Despite being marginalised from academia as a former political opponent of Fascism, he continued to give his intellectual and formative contribution as a member of Catholic organisations until the second post-war period, when he returned to Parliament as a Christian Democracy Party senator.
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