Trinitas, unitas, deitas – a trope for the Sanctus of mass

1983 ◽  
Vol 6 ◽  
pp. 8-14
Author(s):  
Karlheinz Schlager
Keyword(s):  
13Th Century ◽  
12Th Century ◽  
Hands On ◽  
The Church

The melody for the verses beginning “Trinitas, Unitas, Deitas” has so far been published only from three French sources of the 13th century. Amedee Gastoue gave the melody in the course of his essay ‘Les anciens chants liturgiques des Églises d'Apt et du Comtat’; his transcription was based on the manuscript Apt 6 (No. du fonds 1), a mass-antiphoner of the 12th century used at the church of St.Pierre in Apt, with additions in various hands on the unfoliated leaves after folio CXII at the end of the manuscript, which is where we find Trinitas, Unitas, Deitas, between a troped Kyrie and a Christmas song. Henri Villetard (1907) and Wulf Arlt (1970) published the melody as part of their respective editions and commentaries for the New Year's offices of Sens and Beauvais, from the manuscripts Sens 46 and London, B.L., Egerton 2615, that is, from two sources of the early 13th century whose contents are related, and which may be seen as recensions of a 12th-century exemplar no longer extant.

DATING OF REMAINS OF THE MEDIEVAL CHURCH SANTA MARIA DI CAMPOGROSSO IN SICILY IN THE LIGHT OF MULTIDISCIPLINARY STUDIES

Radiocarbon ◽  
2020 ◽  
pp. 1-12
Author(s):  
Marek Krąpiec ◽  
Sławomir Moździoch ◽  
Ewa Moździoch
Keyword(s):  
13Th Century ◽  
Scientific Cooperation ◽  
Existing Building ◽  
Medieval Church ◽  
12Th Century ◽  
Multidisciplinary Studies ◽  
Academy Of Sciences ◽  
Santa Maria ◽  
The Church ◽  
Bone Remains

ABSTRACT Excavations of the remains of the medieval church of Santa Maria di Campogrosso (Sicily) were conducted by the Institute of Archaeology and Ethnology of the Polish Academy of Sciences as part of scientific cooperation with Soprintendenza per i Beni Culturali ed Ambientali di Palermo. Based on the records of post-medieval historians, the construction of the church was placed in the second half of the 11th century, which contradicts the findings of architectural historians, who dated the building to the 13th-century and even later. As a result of archaeological excavations carried out in 2015–2018, it was possible to locate unknown fragments of the church’s structure and the remains of the cemetery adjacent to it. The 14C dating carried out for samples obtained from the walls of the existing building as well as from bone remains from the churchyard in combination with stratigraphic information from archaeological trenches and the chronology of coins indicates a high probability of the church construction in the second half of the 12th century and confirms the end of the monastery complex existence at the end of the 13th century.

scholarly journals Posvetni latinski natpisi na crkvi sv. Ivana od Birnja

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Vedrana Delonga
Keyword(s):  
Middle Ages ◽  
Specific Area ◽  
13Th Century ◽  
John The Baptist ◽  
15Th Century ◽  
Late Middle Ages ◽  
Modern Period ◽  
12Th Century ◽  
Cultural Entity ◽  
The Church

Within the archaeological-historical complex at the hillfort of Biranj (Kaštel Lukšić), the ancient church of St. John the Baptist stands out in particular as a cultural entity. Three architectural phases (Romanesque, Late Gothic, and Modern period) can be perceived in its present appearance. The façade of the church bears a group of late medieval inscriptions in Latin: a donative inscription on the lintel, dated 1444 and also by the reign of the Venetian Doge Francesco Foscari (today placed in the interior of the church), as well as four consecratory inscriptions from the same time on the corners of the church. They were placed by donors (church juspatronatus) on the structure of the church on the occasion of the dedication of the thoroughly renovated original church of St. John, which had been built in the Romanesque period, at the end of the 12th or in the early 13th century, as the endowment of the Ostrog free villagers. From the donative inscription on the lintel it is learned that the ruinous Romanesque church was renovated from the foundations up by the juspatronus and plebanus Grgur Nikolin, the archpresbyter and canon of the Trogir diocese, in the name of a personal vow and the vows of all the juspatroni of St. John of Biranj. The four consecratory inscriptions with the text + Christus venit in pace et Deus homo factus est on the corners of the Late Gothic church from the same period are particularly interesting. On the basis of the contents it is hypothesized that they represent some kind of reminiscence of the possible original epigraphic dedications from the period of the construction of the Romanesque church at the end of the 12th century or in the early decades of the 13th century. The inscriptions and the sacred structure to which they belong are considered in the framework of the site as a cultural-historical complex and multi-century religious shrine and are analyzed in terms of the formal and contextual epigraphic traits. Their context is explored in the framework of the historical and religious-spiritual conditions related to the specific area in the period of the developed (12th and 13th centuries) and late Middle Ages (middle of the 15th century).

scholarly journals TO GIVE, TO ORDER, AND TO CONFIRM. THE FRENCH PRELATES' POWER IN THE WORLD OF THE 13TH CENTURY CHARTERS

2021 ◽  
pp. 136-147
Author(s):  
E. A. Shelina ◽  
Keyword(s):  
Dominant Role ◽  
Social Groups ◽  
Spiritual Power ◽  
13Th Century ◽  
Dominant Group ◽  
General Increase ◽  
12Th Century ◽  
New Perspective ◽  
The One ◽  
The Church

As corpora of medieval texts became available online, and platforms for textometric analysis (TXM, among others) were developed in the last decade, it has become possible to explore old historiographical issues from a new perspective. This study explores the actions of medieval dominants and the forces they used to perform those actions. The author unites a corpus of the author unites a corpus of the charters of prelates of the French dioceses from the period following the “documentary revolution”, because the general increase in the number of charters since the 12th century enables the author to work at the level of particular social groups. The charters of bishops and archbishops and the charters of abbots and abbesses of the 13th century were collected from online editions of medieval French cartularies (from the Chartae Galliae, the Cartulaires d'Île-de-France, and the Cartulaire blanc). The author generated lists of the most frequent verbs and nouns in the ablative and examined the most common adverb co-occurrences for the most frequent verbs of the two corpora. As a result of the study, a number of observations were obtained. 1) Along with the group of verbs that denote the activity of creating a charter and of disseminating the information, the most frequent verbs refer to the activities of giving, ordering and confirming in the corpus of bishops. These three main activities were distinguished by analyzing the structure of verb binomials in the corpus. 2) The activities of abbots appear to be different from those of bishops: the verbs of ordering are far less frequent, while the verbs of selling and exchanging are more common. While bishops form the dominant group within the whole society, the activities of the abbots in society are less conspicuous (abbots dominate within their monasteries). 3) The auctoritas, although an important power force that enables the majority of power actions, is not the only one used by prelates: members of the Church acted by voluntas; a large amount of actions requires consent or counsel. Finally, the promise requires the force of fides, etc. 4) The 13th century society was the one where all actions were judged as more or less spiritual, and where the less spiritual power actions and practices of the prelates were also ‘spiritualised’. Although different groups of verbs attract different kinds of adverbs (e.g. one should serve ‘honestly and devotedly’, one possesses ‘peacefully’, one commands and orders ‘firmly and rigorously’), they all have positive connotations. The charters serve to reproduce a system where the spiritual plays a dominant role and where attaining the celestial realm is the central goal of all actions (documents on the exercise of power belong to the same system as theological texts).

scholarly journals Churches Built in the Caves of Lasta (Wällo Province, Ethiopia): A Chronology

Aethiopica ◽  
2014 ◽  
Vol 17 ◽  
pp. 25-64
Author(s):  
Michael Gervers
Keyword(s):  
The Other ◽  
Church Architecture ◽  
Full Width ◽  
East Side ◽  
The South ◽  
13Th Century ◽  
Royal Power ◽  
15Th Century ◽  
12Th Century ◽  
The Church

The five churches of Yǝmrǝḥannä Krǝstos, Ǝmäkina Mädḫane ʿAläm, Ǝmäkina Lǝdätä Maryam, Walye Iyäsus and Žämmädu Maryam are all built in caves in the massif of Abunä Yosef, situated in the Lasta region of Wollo. Changes in their architectural forms suggest that they were constructed over a period of several hundred years in the order listed and as such represent a significant chronological model against which many of Ethiopia’s rock-hewn churches may be compared. Until the publication of this paper, it has been universally accepted that the church of Yǝmrǝḥannä Krǝstos was built in the second half of the 12th century under the sponsorship of an eponymous king. Aspects of the church’s architecture, namely the absence of a raised space reserved for the priesthood before the triumphal arch (the bema), of any sign of a chancel barrier around it, of western service rooms, of a vestibule and narthex, and of the presence of a reading platform (representative of the Coptic ambo), of a full-width open western bay (allowing for a ‘return aisle’), and of arches carrying the aisle ceilings, all point to a date of construction around the mid-13th century. In fact, the closest parallels to Yǝmrǝḥannä Krǝstos may be found in Lalibäla’s second group of monolithic churches, Amanuʾel and Libanos. Closely associated also is the church of Gännätä Maryam. A painting of the Maiestas Domini in the south-east side room (pastophorion) of the latter suggests that the room served as an extension of the sanctuary. By the end of the 13th century, as witnessed by Ǝmäkina Mädḫane ʿAläm and the other churches built in caves, the full-width sanctuary becomes a characteristic which endures throughout 14th- and 15th -century Ethiopian church architecture. Yǝmrǝḥannä Krǝstos and Gännätä Maryam stand on the cusp of a major liturgical change which coincides with the transfer of royal power from the Zagwe dynasty to their Solomonic successors, who sought legitimacy by following Coptic practices.

Excommunicated Princes in Medieval Wales

2021 ◽  
pp. 127-133
Author(s):  
Maria E. Loshkareva ◽  
Keyword(s):  
Family Relations ◽  
13Th Century ◽  
Historical Sources ◽  
Marriage And Family ◽  
Gerald Of Wales ◽  
Political Alliances ◽  
12Th Century ◽  
The Face ◽  
Extramarital Relationship ◽  
The Church

Excommunication as a punishment for violating church rules on marriage and family relations was repeatedly imposed on members of Welsh dynasties during the 12th century. The aim of the research is to define the true reasons of such strict measures by means of analyzing historical sources: Welsh and English chronicles, including the Chronicle of the Princes, Annales Monastici, the corpus of Welsh native law texts known as the Law of Hywel Dda, the Historical Works of Gerald of Wales, some legal acts and official correspondence concerning Wales, including Thomas Becket’s letters. The Welsh native law was considered as a “barbarian” one by the Church. Undoubtedly, Welsh native customs contradicted canon law to some extent, allowing marriages between relatives, permitting divorces without reference to ecclesiastical procedures, and tolerating extramarital relationship. Incest marriages between members of major Welsh dynasties were a widespread phenomenon in Wales till the 13th century. Such marriages seemed to be an inevitable part of creating native political alliances in the face of danger from the Norman invaders. Welsh dynasties were often closely interrelated through marriages, but far not always this fact drew attention of the church. Owain Gwynedd and the Lord Rhys, who are believed to be the most powerful Welsh leaders of the 12th century, were both married to their first cousins. Owain Gwynedd was excommunicated for refusal to have his marriage annulled on the grounds of consanguinity. Meanwhile, the same circumstances of the Lord Rhys’ marriage went unnoticed. It must be taken into account that Owain Gwynedd’s canonically unacceptable marriage became a subject of the Pope’s attention only when the question of the Bishop of Bangor’s election and subsequent conflict with the Archbishop of Canterbury, Thomas Becket, erupted. The Lord Rhys suffered the penalty of anathema just before his death not because of his scandalous marriage or immoral relationship but on account of disrespectful treatment of the Bishop of St. David’s, Peter de Leia. Obviously, conflicts between the Welsh rulers and the Anglo-Norman senior clergy as an essential part of Anglo-Welsh confrontation were the underlying reasons for such measures as excommunication. It is noteworthy that both of the aforementioned great Welsh princes were buried with due honor in the consecrated land despite the fact of excommunication, which demonstrated that the Welsh native clergy were loyal to their Welsh patrons rather than to the supreme ecclesiastical authorities.

ПроблемырелигиозногообращениявюридическомтворчествеАльфонсоХ

2019 ◽  
pp. 56-85
Author(s):  
L.V. Chernina
Keyword(s):  
Iberian Peninsula ◽  
Canon Law ◽  
Religious Conversion ◽  
Legal Theory ◽  
13Th Century ◽  
Marital Relations ◽  
Political Interests ◽  
Siete Partidas ◽  
The Church ◽  
Christian Society

Статья посвящена разновидностям религиозного обращения в Кастилии в 13м веке, главным образом в том виде, в каком они появляются в легальных источниках эры Альфонсина. Заметное еврейское меньшинство существовало в средневековых христианских штатах Пиренейского полуострова наряду с более крупным мусульманским. Церковь и какимто образом государство поощряло членов этих групп принять христианство. Это было главной целью различных мер, некоторые из которых нашли свое отражение в Fuero Real , Especulo и Siete Partidas : защита собственности новообращенных, регулирование брачных отношений в связи с изменением веры, установление наказаний для тех, кто мешает человеку перейти в христианское общество. Особое внимание уделяется отступничеству отказу от христианства для иудаизма или ислама, а также методам противодействия ему, предложенным юристами Альфонсо. Широко распространено мнение, что законы, которые регулировали религиозное обращение в светской правовой теории 13го века, в основном копируют существующий канонический закон. Однако анализ показывает, что на процесс составления законов влияли как церковная традиция, так и непосредственные военные и политические интересы Кастилии.The article is dedicated to the varieties of religious conversion in Castile in the 13th century, mainly as they appear in the legal sources of Alfonsine era. A noticeable Jewish minority existed in medieval Christian states of the Iberian Peninsula alongside with a larger Muslim one. The Church and in some way the State encouraged the members of these groups to adopt Christianity. This was the main purpose of different measures some of which found their reflection in Fuero Real , Especulo and Siete Partidas : protection of the converts property, the regulation of marital relations in connection with the change of faith, establishment of punishments for those who prevent an individual from the conversion to Christian society. Special attention is paid to the apostasy a rejection of Christianity for Judaism or Islam, and to the methods to impede it, suggested by Alfonsos jurists. It is widely agreed that the laws which regulated the religious conversion in the secular legal theory of the 13th century mostly copy the existed canon law. However the analysis demonstrates that the process of composition of laws was influenced both by the ecclesiastic tradition and the immediate military and political interests of Castile.

Did French Architects, Builders, Stonemasons, and Sculptors Operate in the Hungarian Kingdom in the Second Half of the 12th Century and in the 13th Century?

Mediaevistik ◽  
2018 ◽  
Vol 31 (1) ◽  
pp. 115-132
Author(s):  
Michalina Duda ◽  
Sławomir Jóźwiak ◽  
Marcin Wiewióra
Keyword(s):  
Interdisciplinary Research ◽  
Art History ◽  
13Th Century ◽  
Research History ◽  
Northern France ◽  
Early Appearance ◽  
12Th Century ◽  
Villard De Honnecourt

Abstract Thanks to the wide use of the fruits of interdisciplinary research (history, archaeology, and art history) and a thorough analysis of written and architectural sources, it can be clearly demonstrated that, from at least as early as the end of the 12th century, architects, builders, stonemasons and probably also sculptors from what is now northern and eastern France were operating in the Kingdom of Hungary (though it is not known to what extent). It is impossible not to see a correlation between their activity and the very early appearance of the Gothic style in the territory of what was then Hungary. The architect–builder–designer–sketcher Villard de Honnecourt of Picardy, northern France, and his stay on the shores of the Danube are of particular interest. He was there most probably in the 1220s, but it is unfortunately difficult to say for certain which of the edifices he worked on considering those that were erected at the time in the Kingdom of Hungary.

scholarly journals Obsidian and Obsidian-like Glass Tesserae: A Multidisciplinary Approach to Study the Dedication Wall Mosaic in the Church of St. Mary of the Admiral in Palermo (12th Century)

2020 ◽  
Vol 6 (1) ◽  
pp. 403-416
Author(s):  
Valentina Cantone ◽  
Rita Deiana ◽  
Alberta Silvestri ◽  
Ivana Angelini
Keyword(s):  
Multidisciplinary Approach ◽  
Multispectral Imaging ◽  
Volcanic Glass ◽  
Research Topic ◽  
Multidisciplinary Study ◽  
12Th Century ◽  
Challenging Research ◽  
Byzantine Period ◽  
Dark Glass ◽  
The Church

AbstractPliny the Elder testifies that roman workshops used volcanic glass (obsidian), but also produced and used a dark glass (obsidian-like glass) quite similar to the natural one. In the context of the study on medieval mosaics, the use of the obsidian and obsidian-like tesserae is a challenging research topic. In this paper, we present the results of a multidisciplinary study carried out on the Dedication wall mosaic, realized by a byzantine workshop in the 12th century in the Church of St. Mary of the Admiral in Palermo, and where numerous black-appearing tesserae, supposed to be composed of obsidian by naked-eyes observation, are present. Historical documents, multispectral imaging of the wall mosaic, and some analytical methods (SEM-EDS and XRPD) applied to a sample of black tesserae, concur in identifying here the presence of obsidian and different obsidian-like glass tesserae. This evidence, although related to the apparent tampering and restoration, could open a new scenario in the use of obsidian and obsidian-like glass tesserae during the Byzantine period in Sicily and in the reconstruction of multiple restoration phases carried out between 12th and 20th century AD on the mosaics of St. Mary of the Admiral.

scholarly journals Verses of Faith and Devotion. Seeing, Reading, and Touching Monumental Crucifixes with Inscriptions (12th–13th century)

2016 ◽  
Vol 6 ◽  
pp. 397-421
Author(s):  
Matko Matija Marušić
Keyword(s):  
Distinctive Feature ◽  
Main Argument ◽  
13Th Century ◽  
The Subject ◽  
The Cross ◽  
The Church ◽  
Insight Into

The paper discusses a group of monumental crucifixes from the 13th-century East Adriatic and Italy, pained or executed in low relief, that display a verse inscriptions on the transverse limb of the cross. The main scope of the paper is to examine the provenance of the text inscribed in order to yield clearer insight into their function, use and original location in the church interiors. The paper specifically aims at analyzing three monumental crucifixes from the East-Adriatic city of Zadar which, although have already been the subject of a respectable number of studies, have not attracted attention as objects of devotion. My interest, therefore, is turned towards verse inscription as their distinctive feature and, as I shall argue, a key aspect in understanding their function. Examining the nature of the text displayed, iconography and materiality of these crucifixes, my main argument is to demonstrate how these objects provoked a multi-faced response from their audience, since were experienced by seeing, hearing and touching respectively.

scholarly journals Archaeological excavations in St Giles' Cathedral Edinburgh, 1981-93

2006 ◽  
Vol 22 ◽  
Author(s):  
Mark Collard ◽  
John Lawson ◽  
Nicholas Holmes ◽  
Derek Hall ◽  
George Haggarty ◽  
...  
Keyword(s):  
Early Church ◽  
Limited Evidence ◽  
The South ◽  
14Th Century ◽  
15Th Century ◽  
12Th Century ◽  
East End ◽  
Formed Part ◽  
The Church

The report describes the results of excavations in 1981, ahead of development within the South Choir Aisle of St Giles' Cathedral, and subsequent archaeological investigations within the kirk in the 1980s and 1990s. Three main phases of activity from the 12th to the mid-16th centuries were identified, with only limited evidence for the post-Reformation period. Fragmentary evidence of earlier structural remains was recorded below extensive landscaping of the natural steep slope, in the form of a substantial clay platform constructed for the 12th-century church. The remains of a substantial ditch in the upper surface of this platform are identified as the boundary ditch of the early ecclesiastical enclosure. A total of 113 in situ burials were excavated; the earliest of these formed part of the external graveyard around the early church. In the late 14th century the church was extended to the south and east over this graveyard, and further burials and structural evidence relating to the development of the kirk until the 16th century were excavated, including evidence for substantive reconstruction of the east end of the church in the mid-15th century. Evidence for medieval slat-bottomed coffins of pine and spruce was recovered, and two iron objects, which may be ferrules from pilgrims' staffs or batons, were found in 13th/14th-century burials.

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