Eclesiastical History

La obra que refleja la apertura hacia un nuevo modelo de saber que, incorporando la tradición, aborda la labor del conocimiento de sí y de la responsabilidad del hombre. Un antideterminismo que convive durante el siglo II a.C. con otras posturas que buscan comprender la misión del ser humano en la historia.

Chap. 5. In the Northern Netherlands, the biblical portrait historié for sacral and devotional purposes was contextually separated from the secular variant for domestic use, notwithstanding its religious subject matter. However, also after the dissolution of the catholic institutions, one could still find portraits on altarpieces, such Petrus Purmerent’s portrait as apostle on Wouter Crabeth’s Assumption of Mary (1628) for a clandestine church in Gouda. Although Catholics in the Republic had preference for New Testament scenes and marian depictions, Old Testament subjects could also be used for private portraits (e.g. Moyaert’s portrait of his own family in Abraham in Shechem). More conservative Roman Catholics deliberately held on to specific art formats such as the triptych, even for their private depictions (e.g. Gerrit Pietersz.’s Adoration with shepherds with the Stuyver-Den Otter family). In the Spanish Netherlands, on the other hand, portraits historiés still appeared unabatedly in eclesiastical art, mostly on epitaphs and altarpieces, although there were attempts to curtail disguised portraits in sacral art. From the sixteenth century onwards, portraits in the guise of religious figures were increasingly held in abhorrence and condemned by theologians as Molanus, Borromeo, and Paleotti. Profanity in religious art was prohibited by the Council of Trent, and as a result restrictions on the appearance of portraits in religious art were imposed by local church authorities in the Southern Netherlands. A ban on portraits on middle panels of altarpieces was issued at the Provincial Council of Mechlin (1607) and subsequent synods and decrees tried to put an end to the illegal dipiction of private persons, especially of those who did not contribute to a painting as donors. However, these decrees were rarely followed and clandestine portraits still were being painted in the centre of altarpieces. An additional problem – also for decanal control – was that many portraits could not be recognized as such, since it was difficult to discern between realistic models (sometimes recognisable as family members of a painter, as is the case with the many religious figures by Rubens) and “actual” portraits.

5. Het sacrale portrait historié in de katholieke kerk in de zeventiende eeuw 219
5.1. Het katholiek portrait historié in de zeventiende-eeuwse Republiek 219
5.2. Portraits historiés voor schuilkerken en privékapellen in de Republiek 227
HET DRIELUIK VAN DE FAMILIE DEN OTTER-STUYVER DOOR GERRIT PIETERSZ. (1601) 227
DE TENHEMELOPNEMING VAN MARIA DOOR WOUTER CRABETH (1628) 230
BERNARDUS VAN CLAIRVAUX BEKEERT DE HERTOG VAN AQUITANIË (1641) 233
HET PORTRAIT HISTORIÉ IN GOUDA EN CRABETHS ICONOGRAFISCHE BRONNEN 237
5.3. De theologische veroordeling van het religieuze portrait historié 239
VROEGE KRITIEKEN, HET CONCILIE VAN TRENTE EN JOHANNES MOLANUS 239
CARLO BORROMEO, GABRIELE PALEOTTI EN FEDERICO BORROMEO EN HET MODELLENVRAAGSTUK 243
5.4. Portretverbod in de Zuidelijke Nederlanden (1607) 246
5.5. De naleving van het portretverbod en sacrale portretten na 1607 250
ANTWERPEN 252
RUBENS’ PORTRETTEN VAN ANTWERPENAREN OP ALTAARSTUKKEN 256
MECHELEN EN BRUSSEL 259
BRUGGE EN GENT 261
NABESCHOUWING 265

This paper is preliminary study of the complex item of mystic marriage of saint Rose of Lima. This devotion was very spread since her beatification (1668) until 18th century. For its dissemination, the representation’s number was huge. This included the iconography. The characteristics of knowledge of this time allowed a varied education and this infl uenced the understanding of the scene of this mystic marriage, besides in its circulation and spread in Rose’s devotes in Latin America. Although of education limitations of Rose’s devotes, all understood that Rose was a privileged wife of Christ. All wished to follow her life that was a model of being good Christians and perfect vassals.

Resumo: Neste artigo estuda-se o sujeito da caridade episcopal na Castela do século XVI através da contraposição entre a doutrina católica estabelecida e a prática quotidiana, a partir do estudo de caso dos arcebispos Fernando de Valdés e Bartolomé Carranza.

En este trabajo abordaremos dos contribuciones eclesiásticas,
subsidio de galeras y excusado, en el arzobispado de Sevilla durante el reinado de Felipe II. Ambos impuestos comenzaron a cobrarse con Felipe II, institucionalizando así una larga tradición de exacciones eclesiásticas por parte del Estado, que habían comenzado durante la Baja Edad Media y que culminaría prácticamente con la caída del Antiguo Régimen. Nuestro propósito en este artículo será ver para
el caso del arzobispado de Sevilla, el segundo más rico después de la Sede Primada, cómo se fijaba esta contribución económica, cómo se repartía la carga fiscal entre los distintos miembros del clero, cómo se llevaba a la práctica dicha recaudación, qué agentes fiscales intervenían en ella y qué deudas pagó efectivamente la Hacienda Real gracias a la percepción de ambas rentas eclesiásticas.

El presente trabajo analiza las vacantes y los nombramientos episcopales que se produjeron en Castilla entre el fallecimiento de Felipe el Hermoso en septiembre de 1506 y el regreso de Fernando el Católico desde Nápoles en agosto de 1507. Durante aquel año, el Consejo Real y el monarca aragonés arbitraron medidas para defender el patronato regio ante la negativa de la reina Juana a cubrir las sedes vacantes −disputadas por nobles, eclesiásticos y cortesanos−, mientras el papa Julio II reivindicaba el nombramiento de los titulares fallecidos in Curia. Usando nueva documentación, se ilumina esta singular situación de la Iglesia castellana que Fernando debió resolver para retomar la gobernación castellana con la ayuda del arzobispo Cisneros, partidario de elegir obispos “que parezcan bien a Dios y al mundo”.

A brief overview concerning the life of Saint Pantaleon (c.AD 275 - ?AD 307). We first analise his early origins and the route in which he became a physician of roman emperor Galerius (AD 284 – 305). Then, we proceed to to analyse his succeful career until the causes of his martyrdom.
We finish the paper with a short analisis concerning Pantaleon's reputation as one of the first "healer saints" and how magic and religion would walk side by side for centuries to come.
Nevertheless and along with brothers Cosmas and Damien,  Pantaleon is also considered protector saint of physicians.

Las operaciones desarrolladas en el marco de las obras de restauración de la iglesia de Santa María de Calatayud (Zaragoza), han permitido descubrir los restos de la sepultura de Pedro Cerbuna, fundador de la Universidad de Zaragoza, tal y como debieron de dejarse tras un primer reconocimiento de la sepultura, llevado a cabo a mediados del mes de enero de 1600.
Works carried out during the restoration of the church of Santa Maria in Calatayud (Zaragoza) have allowed the discovery of the remains of the grave of Pedro Cerbuna, founder of the University of Zaragoza. The sepulture seems to look as it was left after a first recognition made in mid-January 1600.

Sobre Pedro Salazar de Mendoza, historiador, mecenas y escritor, y sobre el retrato suyo que fue encargado para la antigua Biblioteca Arzobispal de Toledo / About Pedro Salazar de Mendoza, historian, patron and writer, and about his portrait that was commissioned for the old Archbishop's Library of Toledo

The present text consists of a series of reflections on an unpublished document elaborated by the scholar priest Sebastian Stanca and conserved in the collections of the National Archives from Alba referring to the bishop Vasile Moga's involvement in the ,,mills' process " from Sebeş between the Romanian comunity and the German one. Initiated in the year 1818 with the purpose of gaining some funds from the allodial house (the local budget) and from the incomes of the mills from Sebeş so as to build a new church for the town's Romanian Orthodox population, it devolved for a period of almost three decades, concentrating huge economic and moral efforts without achieving any clear result. In the absence of any economic support of the local authorities, but thanks to the struggles of the Romanian community from Sebeş, the building of the new church was ended and the church was consecrated in the autumn of the year 1828, being dedicated to the Saviour's Resurrection. Taking into account the fact that this year, we mean 2017, the ,,Saviour's Resurrection " Orthodox Church, holy place that is directly connected to the ,,mills' process " , has fulfilled two centuries since its building, we intend to publish this study together with the document which due to priest Sebastian Stanca's efforts contains the entire development of this process. Nãscut pe meleagurile Sebeşului, format în ambianţa şcolii confesionale româneşti, dar şi a Gimnaziului Evanghelic din localitate,

Sobre Pedro Chacón, matemático y filólogo en la Roma de Gregorio XIII, y sobre el retrato suyo que fue pintado para la Biblioteca Arzobispal de Toledo./ About Pedro Chacón, mathematician and philologist in the Rome of Gregorius XIII, and about the portrait of him that was painted for the Archbishop's Library of Toledo.

Esta aportación estudia las curias diocesanas, centrando el análisis tanto en la secretaría episcopal como en la audiencia. Aunque hubo una especialización del trabajo en ambas instituciones, la colaboración entre ellas fue continua. Cabe destacar la labor del provisor que concentró no solamente la actividad procesal, sino que también tramitó los asuntos administrativos. Esta aportación estudia otros oficiales de la audiencia, particularmente los notarios o los fiscales. El secretario estuvo ligado al obispo y adquirió una importancia creciente después del Concilio de Trento. Las dificultades ofrecidas por la documentación conservada requieren un estudio de los expedientes conservados, perspectiva que resulta clarificadora respecto a las cuestiones planteadas en este trabajo.

Por uma carta régia lavrada em 15 de outubro de 1796 1 , ordenou a rainha D. Maria I a todos os bispos portugueses que estes contribuíssem para as despesas da guerra que se avizinhava com a nação francesa com a décima 2 de todos os seus bens, muito em particular de todos os eclesiásticos seculares e regulares.

Biographical and curricular information about Father Jaume Barrera i Escudero, member of RABLB, and presentation of his activity as a censor of books of the Episcopal Curia of Barcelona. He did this activity with responsibility and competence, showing in its reports a capacity of literary critic which often exceed the value of the literary works he examined.

Vasile Moga (1774-1845), the first Romanian Orthodox hierarch after the incorporation of Transylvania into the Habsburg empire, is one of those figures who are insufficiently represented in Romanian historiography. His image, almost unknown to the general public, has long been left to oblivion, both because of the scarcity of documentary sources (part of his personal archive was destroyed during the events of 1848-1849), as well as due to the multifaceted activities carried out by his successor, Andrei Şaguna. Initially five serious researches were elaborated only based on a huge documentary material dedicated to the life and work of bishop Andrei Şaguna, while the tasks of bishop Vasile Moga was presented only in a single paper, published in the 1930s, written by the theologian Sebastian Stanca. In this study, starting from the monograph of Sebastian Stanca and from the few published sources that include various articles in newspapers, magazines or partials from larger researches, I tried to present a brief analysis of the public, educational, religious, national and political policies, conducted by bishop Vasile Moga, during his long religious activity.

Cruciada este exemplul caracteristic al unei instituţii care de-a lungul timpului s-a dezvoltat, s-a alterat şi s-a stins. Modificările şi devierile, superficiale la început, apoi din ce în ce mai maligne, produse în urma succesului său rapid care a depăşit scopul iniţial, au privat în cele din urmă instituţia de raţiunea ei de a exista. Dintr-o întreprindere care descătuşase entuziasmul religios al maselor, dar şi al elitelor, Cruciada s-a preschimbat în ceva metodic, determinat, calculat şi chiar raţionalizat fiscal, un eficace instrumentum regni şi chiar o acoperire ideologică pentru unele opţiuni politice de natură pur utilitaristă.