Papal History

The study deals with the issue of papal elections in the 11th century, specifically the significance of the In nomine Domini decree. It analyses contemporary sources, particularly the Monte Cassino Chronicle and post-election announcements, to ask when this decree was first used in practice and under what circumstances. The main focus is on Pope Urban II's election, which has several essential features that coincide with the In nomine Domini decree provisions. The study makes a detailed comparison of the procedure used in the choice between contemporary sources and the text of the decree, to show that they did indeed coincide in the major features of the procedure. In addition, it focuses on the internal and external criticism of the sources, dealing primarily with possible later modifications and contradictions. The result is not only a confirmation of Urban II's election as an exceptional act, which deliberately used Nicholas II's decree to select a new pope but also a subsequent evaluation of the reasons why the electors preferred such a procedure.

O tema deste artigo é a compreensão política propagada entre as décadas de 1060 e 1120 por eminentes eclesiásticos engajados na legitimação e no exercício do poder papal. O exame de epístolas, crônicas e de outros registros escritos do período revela que os assim chamados “papistas” frequentemente operavam uma transfiguração da política ao envolvê-la em ancestrais tramas de sentido colhidos junto à tradição letrada
eclesiástica. Aspecto exemplificado pela ideia de “desejo”, que desponta na documentação quando o historiador volta suas atenções para a investigação dos fundamentos do poder político na civilização medieval. Ela permeia as experiências de autoridade e legitimidade, os posicionamentos acerca do recurso à violência; a crença na hierarquização de poderes. Este breve estudo se detém, portanto, nas imbricadas relações existentes entre a prática do poder, o pensamento político e a linguagem.

2 NKFIH NN 109690 "Pápai megbízottak a 11-13. századi Magyarországon -online adattár (Papal delegates in Hungary in the 12-13th centuries -online database)"; NKFIH NN 124763 "Pápai megbízottak Magyarországon a XIV. században (1294-1378) -online adattár (Papal delegates in Hungary in the XIVth Century (1294-1378) -online database)" 3

Among the numerous cpnBicting iconographic interpretations of Michelangelo's projects for the tomb of Julius II, there has persisted a stubborn minority opinion that the slaves may have been intended to personify the Liberal Arts, as Condivi and Vasari asserted they were.l Thode was the first to claim, in 1908, that the ape image @ 1984 by The Regents of the UnivetSity of California 0083-5897/84/010335 + 70$00.50. I would like to thank L. D. Ettlinger, Kathleen Weil-Garris, and, especially, Pamela Askew, who read drafts of this paper, for encouragement and many helpful suggestions. This article is written in grateful memory of Adolf Katzenellenbogen, whose teaching and scholatship have been a continuing inspiration. 'Condivi was the first of the two to mention the Liberal Arts. In his life of Michelangelo of 1553 he wrote: "Inrorno, intorno di fuore, erano nicchie, dove entravano statue: et tra nicchia e nicchia termini, a i quali sopra certi dadi, che movendosi da terra sporgevano in fuori, erano altre statue legate come prigioni: Ie quali rappresentavano rarti liberali, similmente Pittura, Scultura, e Architettura, ognuna colle sue note, sicche facilmente potesse esser conosciuta per quelche era: denotando per queste, insieme con Papa Giulio, essere prigioni della Morte tutte Ie Virtu, come quelle che non fossero mai per trovare da chi cotanto fossero favorite e nutrite, quanto da lui" (Ascanio Condivi, Vita di Michelagnolo Buonarroti, ed. Antonio F. Gori [Florence 1746}). This text is identical to the original 1553 edition except for details of spelling and punctuation. A useful English translation is Alice S. and Hellmut Wohl, The Lift of Michelangelo (Baton Rouge, La. 1976). Vasari's earlier, fitSt description of the Julius tomb (1550) mentions only Victories, prisonetS and provinces: "Comincio in questo mezzo alcune vittorie ignude, che hanno sotto prigioni, et infinite prouincie, legate ad alcuni di marmo, i quali andauano per reggimento; e ne abbozzo una patte, figurando i prigioni in varie attitudini a quelli legati, de i quali ancora sono a Roma in casa sua per finiti quattro prigioni" (Paola Barocchi, ed. , Giorgio Vasari, La Vita di Michelangelo [Milan 1962} 1.28). In his second edition of the Lives (1568), Vasari follows Condivi in stating that some of the figures represent liberal arts (and virtues), but he identifies them with different figures on the tomb, as I discuss below. The

The rise of Leo X as the first Medici pope was not merely a political triumph; it was the culmination of a meticulously cultivated narrative that fused religious, civic, and dynastic symbolism. Lorenzo de’ Medici’s long-held vision—initiated in response to the Pazzi Conspiracy and nurtured through Giovanni’s ecclesiastical ascent—was ultimately realized in 1513, when the Medici secured both the papacy and the unity of Florence and Rome under their rule.
The Medici-Orsini alliance provided a powerful framework for this unity, as seen in the heraldic fusion of the Florentine lion, the Roman wolf, and the Orsini bear—symbols that were woven into the pageantry of Leo X’s papal celebrations. From the 1513 Capitoline Investiture to the extravagant Entrata of 1515, every artistic and theatrical display reinforced the idea that the Medici’s dominion was divinely sanctioned. The imagery of rivers—Arno and Tiber—flowing together, the celestial Ursa Major guiding the Medici-Orsini legacy, and the lion of Leo X embodying both Florentine and Roman strength all spoke to a carefully orchestrated vision of Medici supremacy.
At the heart of this symbolic program lay a deeply ingrained association with Epiphany imagery, particularly through the Medici’s long-standing patronage of the Magi and John the Baptist. The Magi Chapel at Palazzo Medici, decorated with Gozzoli’s Procession of the Magi and Lippi’s Adoration in the Forest, served as both a private shrine to the Medici’s divine mission and a reflection of Florence’s public Epiphany pageants. The placement of a youthful John the Baptist—pointing toward Christ—mirrored Giovanni de’ Medici’s own path, linking his destiny to Florence’s patron saint and foreshadowing his role as Leo X.
By the time Pope Leo X triumphantly returned to Florence in 1515, the city had been transformed into a stage celebrating the fusion of Medici and papal authority. The inscription “This is my beloved son, in whom I am well pleased,” placed before an image of Lorenzo de’ Medici, moved the Pope to tears—a poignant moment that encapsulated the Medici’s self-mythology. Just as John the Baptist revealed Christ to the world, the Medici positioned themselves as the heralds of divine will, shaping both Florence’s civic identity and Rome’s spiritual destiny.
Thus, Leo X’s papacy was more than the realization of Lorenzo’s dream; it was the fulfillment of a grander Medici vision—one that united Florence and Rome under a single, sacred lineage, legitimized by heraldry, spectacle, and deeply entrenched religious symbolism. The Medici had not only ascended to the highest echelons of power but had enshrined their legacy within the very fabric of the Church, ensuring that their name would forever be intertwined with both the sacred and the eternal.

Relazione tenuta alla Student Conference del Dottorato in Scienze Umanistiche dell'Università degli Studi di Messina: IL CONFLITTO, Prospettive storico-antropologiche, filosofico-sociali, filologico-letterarie e archeologiche (7-8 maggio 2024)

La storia dell''Accademia Mesico-Chirugica poi Accademia delle Scienze di Ferrara ricostruita dalle testimonianze dell'archivio Storico dell'Istituzione. Il Focus è sui legami dell'Accademia con la Città di Ferrara e il suo ambiente culturale

This study traces the enduring symbolism of the lupa (she-wolf) as a defining emblem of Rome's power and identity, from its legendary origins in Livy's and Vergil's accounts of Romulus and Remus through the medieval period and into the Renaissance revival under Pope Sixtus IV. Early Republic sources indicate that a bronze wolf statue stood at the foot of the Palatine Hill by the 3rd century BC, and literary references by Cicero and others confirm its cultural importance as Mater Romanorum ("Mother of Rome"). Although the symbol receded in visibility during the later Middle Ages, the image of the wolf nursing the twins remained deeply embedded in Rome's civic consciousness, reflected in medieval guidebooks and chroniclers who described statues, seals, and public rituals evoking this mythic origin.

linea D.1. prof. Alfredo Lucioni e fondi del Dipartimento di Studi medioevali, umanistici e rinascimentali). Le fotocopie per uso personale del lettore possono essere effettuate nei limiti del 15% di ciascun volume dietro pagamento alla SIAE del compenso previsto dall'art. 68, commi 4 e 5, della legge 22 aprile 1941 n. 633. Le fotocopie effettuate per finalità di carattere professionale, economico o commerciale o comunque per uso diverso da quello personale possono essere effettuate a seguito di specifica autorizzazione rilasciata da CLEARedi, Centro Licenze e Autorizzazioni per le Riproduzioni Editoriali,

Blind Peer Review. -Tutti i contributi inviati a «Studi Gregoriani sono sottoposti a revisione, secondo la formula del doppio anonimato, da parte di due esperti italiani o stranieri, di cui almeno uno esterno alla Direzione e al Comitato scientifico Ideazione grafica e impaginazione / Graphics Scriptorium (VI) -

The countries of the Hungarian Crown and Romebetween 1628 and 1635
(on the basis of the “Nuntiaturberichte”).

The study examines the Hungarian relations of the IVth Abteilung of the Nuntiaturberichte from the extraordinary nunciature of Giovanni Battista Pallotto to the mission of Malatesta Baglioni. In the focus of the analysis there are the volumes published by Rotraud Becker in the 21st century. It discusses also the roman legation of Pázmány and the planning of his return that is the nucleum of the Hungarian projection of the source material. Compared to this, the occurrence of the data relating to the Habsburg Empire and the Principa¬lity of Transylvania, including the relations about the succession to the throne and Hungarian diet, is secondary. The religious matters rather fade into the background, only the support of the missions of the Propaganda Fide makes the picture more nuanced.
In the age the nunciature of Vienna was not a reform, but decisively a political nunciature, which looks not only Hungary, but also Central Europe basically from the point of view of the European, Italian policy. This can be proved with rich and valuable data series from the enormous documentary material of the IVth Abteilung of the Nuntiaturberichte issued in the 21st cen¬tury. The four imposing volumes of the enormous enterprise of the German Historical Institute in Rome make – also through Hungarian related data – even more plastic the statement of Georg Lutz concerning the Barberini era about “the specific interference of religion and policy” at the expense of the former. At the same time they detail further the reasons of the Reinhard thesis about the Italianization of the Papacy and the Holy College. As a result, now we know already almost in its whole depth the collision of the Barberini Pope and Cardinal Pázmány. It became a particular consequence of the conflict that Pázmány formalized the Hungarian church state ideology dating back in the 15th century, on the basis of which the Hungarian (apostolic) kings referring to the ius supremi patronatus controlled better in many respects the Hungarian church than the Roman Pontiffs.
In the study among the countries of the Hungarian Holy Crown only the Hungarian Kingdom and the Principality of Transylvania are mentioned detailed, while Croatia and Dalmatia only marginally. Namely, these latter territories had been controlled by the nunciature of Graz and most of their ec-clesiastical matters including the apostolic missions in the Balkans were trans¬ferred to the nunciature of Venice rather than to that of Vienna.

This thesis demonstrates that Pope Benedict XVI has benefited considerably from his 1957 study of St. Bonaventure’s pastoral response to thirteenth-century Franciscan “Spiritualists” and their disruptive acceptance of an imminent or realized eschatology. Joseph Ratzinger noted that Bonaventure’s response included a corrective theology of history that, along with a dialectical engagement of new ways of thought, provided Christianity with a vital understanding of the relation between human history and revelation. The present work examines how these Bonaventurian influences allowed Ratzinger/Benedict XVI to develop from core Christian theological proclamations—particularly the Cross and that God, as Trinity, is relationship and love—a particular emphasis on the activity of Christian love. This emphasis derived from the observation that the Franciscan General, like Augustine, “knew” that for Christianity to remain authentic, members of the Body of Christ are obliged to sacrificially “love in the present.” This thesis demonstrates how this loving in the present becomes a central hermeneutic throughout the theological and pastoral career of Joseph Ratzinger/Pope Benedict XVI, especially in his work on eschatology, biblical exegesis, and within his pontifical writings and actions.

Il contributo ricostruisce in sintesi un momento cruciale nella storia di Farfa, che sancì il definitivo tramonto delle aspirazioni autonomistiche del monastero sabino: la "perdita delle Marche", ovvero il graduale dissolvimento della giurisdizione temporale farfense nelle Marche a seguito dell'incorporazione dell'abbazia, e delle stesse Marche, nello Stato della Chiesa nel corso del XIII secolo.

Drawing on its etymological relationship with the Algarve, scholarship has largely identified Gharb alAndalus with the Southernmost Portuguese region (Algarve), something which is not only ambiguous but abusive at the same time. A similarly ungrounded connection has been traditionally set between Gharb al-Andalus and Portugal. To a large extent, this approach is the product of a partial and hasty reading of the Arabic sources that has been routinely and uncritically repeated over time. A close reading of the Arabic texts reveals that Gharb al-Andalus and Burtuqāl are different names that cannot be identified. While Gharb remained a largely geographical name with blurred territorial boundaries, ever since the 12th century Burtuqāl gradually gained a much more specific political meaning related to the consolidation of the kingdom of Portugal.

Tra il 1764 e il 1767 una notevole carestia colpì l’Italia, con effetti particolarmente intensi nelle regioni centro – meridionali. La nota, che si riferisce al territorio urbano e rurale perugino, riassume i risultati di una ricerca sulle cause e sulle conseguenze di questo evento. In particolare, attraverso la consultazione di fonti letterarie e d’archivio, si è cercato di ricostruire le azioni condotte dalle autorità dell’epoca e dagli istituti assistenziali per limitare i danni e soccorrere i bisognosi. Contemporaneamente si è indagato sulla misura in cui la carestia e il morbo pestilenziale che la seguì siano state generate da condizioni climatiche o sociali. Il lavoro svolto indica che la causa prima della crisi fu un periodo eccezionalmente freddo e piovoso, che ridusse in maniera drastica i raccolti.
Nonostante gli sforzi dei governanti, la società dell’epoca, per motivi sia strutturali che tecnologici, non fu in grado di rispondere efficacemente alla crisi. Alcune cronache dell’epoca, i dati raccolti sull’andamento della popolazione, sulla mortalità, alcune informazioni su bambini “esposti”, le misure sanitarie ed assistenziali prese, forniscono un’immagine abbastanza chiara dell’impatto che la crisi del 1764 – 1767 ebbe sulla collettività. Il quadro che emerge, emotivamente molto coinvolgente, è quello di una società la cui sussistenza è legata primariamente all’agricoltura locale, incapace di immagazzinare notevoli quantità di derrate alimentari, con una popolazione debole permanentemente al limite della sussistenza e quindi molto fragile rispetto a stress ambientali di ogni tipo (climatici, sociali, epidemiologici) anche se di breve durata.

A great famine struck Italy between 1764 and 1767. Its effects were particularly intense in the central and southern regions. This paper regards the rural and urban district of Perugia (Umbria, Central Italy) and sums up the results of a research on the causes and consequences of this event. One of the aims of the research, carried out by consulting literary and archival sources, was to reconstruct the actions undertaken by the authorities and the relief bodies of the time to limit the damages and help the needy. Another aim was to understand to what extent the famine and the plague that followed it were generated by the climatic and social conditions. The results of the research indicate that the main cause of the famine was an exceptionally cold and wet period which drastically reduced the harvests. Despite the efforts of its governors, the society of the time was unable to respond to the crisis effectively for structural and technological reasons. A clear picture of the effect on society of the crisis of 1764 – 1767 has been provided by some chronicles of the time, demographic data, such as mortality rates, information on exposed children and the sanitary and the relief measures undertaken.
The emotionally stirring picture that emerges shows a society unable to store large quantities of food, whose subsistence is primarily based on local agriculture, with a weak population permanently on the verge of poverty and therefore very fragile in the face of any environmental stress, however brief, of a climatic, social or epidemiological nature.

Apresentação 10
PARTE I
A organização da diplomacia: práticas e negociações 22
Capítulo I
Uma aproximação à diplomacia castelhana da Baixa Idade Média:
formas, meios e pessoas ao serviço régio 23
Óscar Villarroel González
Capítulo II
Refletindo em torno do papel diplomático das rainhas de Portugal
(séculos xii a xv) 66
Manuela Santos Silva
Capítulo III
O bispo-embaixador: D. Miguel de Portugal e a primeira embaixada
restauracionista em Roma (1641-1642) 98
Luciano Cesar da Costa
Capítulo IV
As missões diplomáticas aos Países Baixos: Antônio Vieira,
o embaixador oculto de el-rei 132
Thiago Groh
Capítulo V
Propaganda e espetáculo: o uso político do mecenato
e da imprensa por parte dos representantes de D. João V
junto à corte papal (1707-1728) 153
Marília de Azambuja Ribeiro Machel
Capítulo VI
Família e diplomacia: uma mulher nas negociações
luso-espanholas para a paz (1777-1778) 200
Ana Leal de Faria
PARTE II
Os agentes da diplomacia: perfis, atuações e trajetórias 238
Capítulo VII
Embaixadores portugueses do século xv 239
Douglas Mota Xavier de Lima
Capítulo VIII
A trajetória política de Yahyā ū Tā‘fuft (m. 1518):
contribuição ao estudo da diplomacia luso-magrebina 277
Afonso Celso Malecha Teixeira
Capítulo IX
Pedro de Mascarenhas: a trajetória do embaixador de D. João iii 322
Raphael Henrique Dias Barroso
Capítulo X
Pax hispanica ou paz imperfeita? A embaixada de Juan Bautista
de Tassis na França de Henrique iv (1599-1604) 356
Marcella Miranda
Capítulo XI
“Vendo quanto nos outros reynos foi estimada a felicidade que
o nosso alcançou”: a relaçam e a missão diplomática do padre
Inácio Mascarenhas em 1641 402
Daniel Pimenta Oliveira de Carvalho
Capítulo XII
Antônio de Sousa de Macedo: teoria e prática da diplomacia
na época da Restauração 451
Rodrigo Ricupero

In the following material, I have set out to reveal several atrocities committed by the Hungarian revolutionaries against the Transylvanians Romanians during the events of the Revolution of 1848-49 in Transylvania. I have discovered in the Transylvania magazine a list of 28 individuals executed in Cluj-Napoca who were sentenced by the so-called ''blood trial''. On this list one may find the names of youth who had occupied representative positions during the Revolution of 1848-49, after the third meeting at Blaj, as well as the prefect Alexandru Bătrâneanu, the vice-prefect Vasile Simonis and the tribune Vasile Turcu. All the individuals whose names appear on Seleuşianu's list were killed in Cluj-Napoca between October 1848 and May 1849.

Die programmatischen Bezüge von Westminster Abbey auf französische Bauten in Reims, Paris, Amiens oder Saint-Denis sind oft benannt worden. Für England ungewöhnliche Eigenarten wie der polygonale Chorumgang mit hohen Radialkapellen, die Strebebögen, das Maßwerk oder die drei großen Portale des Nordquerhauses mit Rosenfenster beruhen auf französischen Vorbildern, die Heinrich III. jedoch geradezu kongenial für ein Stilidiom des englischen Decorated adaptierte. Baustruktur, bildliche Erscheinung, Ornament und Blickführung im Innern unterscheiden sich auffällig von kontinentaler Architektur und sind dem angelsächsischen Vorgängerbau Eduards des Bekenners in räumlicher, liturgischer, organisatorischer oder akustischer Funktion verpflichtet. Als Krönungsstätte, Reliquienrepositorium, Schatzkammer, Gedächtnisort und Grablege für den Stifter Heinrich III. samt seinen Vor-und Nachfahren sowie zeitweise Schauplatz parlamentarischer Versammlungen unter Vorsitz des Königs hatte der Bau zugleich retrospektiv und prospektiv viele unterschiedlich in Szene gesetzte Zwecke. In Frankreich waren diese Funktionen auf die Kathedrale von Reims, die Abteikirchen Royaumont und Saint-Denis sowie den Palais de la Cité mit der Sainte-Chapelle verteilt. König Heinrich III. selbst lenkte diese hochdifferenzierte Inszenierung durch die Finanzierung von Bau und Ausstattung sowie seine Auftritte an diversen architektonisch und bildlich hervorgehobenen Orten in der Kirche, die ihn an verschiedenen Festtagen als Teil des komplexen Raumgefüges inkorporierten. Wie entscheidend das Wissen des Königs um zeitgemäße Architekturformen und ihre synästhetische Wirkung, die er in zahlreichen Reisen in die Gascogne und in das französische Kronland überprüfen konnte, seine englischen Bauprojekte geprägt hat, soll im Folgenden perspektiviert werden. Die subtilen Denkanstöße und multifokalen Anregungen in den immer spannenden Diskussionen mit Christian Freigang, die sich nie auf das Mittelalter oder die Architekturgeschichte beschränken, waren eine Inspiration auch für diese Überlegungen zu dem frankophonen englischen König, dessen brennendes Interesse für Kultur in der zeitgenössischen wie in der modernen Geschichts-und Kunstgeschichtsschreibung bisher marginalisiert worden ist.

Kreowanie negatywnego wizerunku papieża Piusa XII stanowiło ważny element propagandy komunistycznej w Polsce po II wojnie światowej. Biskupa Rzymu przedstawiano m.in. jako sympatyka faszyzmu i nazizmu, germanofila oraz antypolskiego rewizjonistę. Praca analizuje zarówno narzędzia, formy i dynamikę działań propagandowych w latach 1945–1958, jak i szczegółowe zarzuty formułowane na kartach książek i czasopism pod adresem Piusa XII.

Apstrakt:
U ovom radu su, u povodu petnaestogodišnjice smrti Medžide Selmanović, prezentirani biografski podaci, kao i informacije o njenom tridesetšestogodišnjem radu u Orijentalnom institutu u svojstvu arhiviste u stručnim zvanjima arhiviste-turkologa i višeg arhiviste, potom u svojstvu istraživača-osmaniste te istraživača-saradnika-osmaniste, u kojem ostaje do odlaska u penziju 2002. godine. Uz redovne poslove u arhivu Orijentalnog instituta, Medžida Selmanović je veći dio svoga radnoga vijeka posvetila stručnoj obradi deftera i prijevodu osmanskih historijskih izvora. Uz radove sa historijskom tematikom, objavila je i nekoliko značajnih radova iz oblasti diplomatike i paleografije, te islamske umjetnosti i islamske minijature.
Priložena bibliografija radova ove autorice omogućuje potpuniji uvid u njen istraživački rad.  //
Abstract:
On the occasion of the fifteenth anniversary of the death of Medžida Selmanović, this paper presents the biographical data, as well as information about her thirty six years of work at the Oriental Institute as an archivist, where she held the professional title of an Archivist-Turkologist and Senior Archivist, then of Researcher-Ottomanist, and finally of Researcher-Associate-Ottomanist, which she kept until her retirement in 2002. In addition to her regular duties in the Oriental Institute archives, Medžida Selmanović devoted most of her working life to the scholarly processing of defters and translation of Ottoman historical sources. Apart from works on historical themes, she published several significant works in the field of diplomatics and palaeography, as well as Islamic art and miniatures. The attached bibliography of this author’s publications provides a more complete insight into her research.

It has long been known to regional historical research that Magnus II, Duke of Mecklenburg (1441–1503), received a Golden Rose from Pope Innocent VIII (1484–1492). However, it remained unclear exactly when and for what reasons he was awarded this most prestigious papal honour. Combining previously unconsidered sources of Roman provenance such as John Burchardʼs „Liber notarum“ with regional evidence allows us to identify the motive for presenting the highest papal award to the Duke as the establishment of a collegiate church in Rostock. In this way, Roman and regional sources shed light on each other.

The third Sunday of Advent, the Gaudete-Sunday, developed the dimension of joy in several stages, as the article outlines: Under Pope Sergius I, the introit antiphon Gaudete was probably introduced for his election as pope in 687 (1). In the 12th century, a nocturnal double office for Gaudete Sunday has been handed down in Rome, in which the topic of joy was presented in a reading from Is 61, a responsory from Phil 4 and a patristic reading on Phil 4. In this context, the characteristic text from Philippians may have become the reading for the mass on the third Sunday of Advent (2). The reception of the Mass then began, particularly by the Franciscans, even beyond Rome (3). The liturgical color rose developed in the 16th century in the papal liturgy and was restricted to the pope and cardinals until it became widespread in the period of ultramontanism and the liturgical movement (4). The post-Vatican liturgical reform further strengthened the idea of joy on Gaudete Sunday (5). After a summary, some consequences for liturgical history research are drawn on the basis of Gaudete Sunday as an example (6).

This study examines the market strategies employed by the Florentine banking families Alberti, Medici, and Spinelli between 1400 and 1475. It explores how these merchants navigated the challenges and opportunities of the German market, facilitated financial transfers between Germany and the Roman Curia, and shaped medieval trade and finance. By employing advanced banking practices, they played a pivotal role in the development of early modern economic systems, particularly in the areas of trade and banking.

What is the literary genre of the Roman Liber pontificalis? For what purposes was this work written? In what controversy was its author involved? By answering these and other questions, this paper offers a new interpretation of the relationship between the prefatory letters of the Liber pontificalis and the Canones apostolorum, and highlights the polemical use of some of these canons in the disputes between partisans and opponents of Symmachus (even after the latter's death) in the first decades of the 6th century in Rome.

Il 25 gennaio 1719, oramai
cinquantaduenne, vestito con il saio di penitente e con una
candela accesa nella mano destra, nella chiesa di S. Maria
sopra Minerva, il velletrano Silvestro Legni, a causa delle sue idee atomiste, venne chiamato ad abiurare i suoi errori per poi essere duramente condannato con
una sentenza esemplare che avrebbe dovuto servire di esempio e di ammonimento per l’intera popolazione, nel vano tentativo da parte delle autorità ecclesiastiche di reprimere la circolazione di nuovi modi di pensiero.

From the ANGELIC POPE to the ANGEL-POPE, in opposition to the pope who has MORE POWER than the ANGELS: «papa maior est angelis»  ...
In the Summa de ecclesiastica potestate (1322-1326 ca.), Augustine of Ancona dedicates a quaestio to the superiority of the pope over the angels (papa maior est angelis) in order to support the universality of his authority, on earth as it is in heaven. A few years earlier, within the 'myth' of the angelic pope, the identification of the pope with the angel of the Apocalypse, as in the Expositio super Apocalypsi (1306), served instead to confer on the pontiff an authority to reform the Church and establish peace in the (political) society of his time.

This article serves as an often-overlooked reference point, containing, for example, rich concepts that are attested in Emmanuel Falque's lesser-known works. However, this article is important because it helps readers grapple with the shape of his thought, not only as it incorporates key elements of Catholic spirituality but also as it shows how Falque the philosopher sometimes discerns his thought by "thinking with the church" in a very Ignatian sense. Falque believes that writing is a personal disclosure, and his reflections on Pope Francis demonstrate this by highlighting his own interest in the Jesuit and Franciscan charisms.