scholarly journals ‘Gente Borgia’. Un nuevo ejemplo del mecenazgo de los Borja: Primeras inscripciones humanísticas en Valencia

2019 ◽  
Vol 13 ◽  
pp. 22
Author(s):  
Vicente Pons Alós
Keyword(s):  
Church History ◽  
Personal Service ◽  
Palabras Clave ◽  
Two Cities ◽  
En 1500 ◽  
Santa Maria ◽  
The Church

Resumen: Escritura y heráldica se convierten en un lenguaje fundamental al servicio institucional y personal de los Borja, que desde Italia llegará también a su ciudad de origen y a sus señoríos. En Xàtiva y Gandía respectivamente se conservan las primeras inscripciones humanísticas que podemos ubicar en territorio valenciano. En ambos casos se trata de piezas vinculadas a la familia Borja y las dos se encuentran en el ámbito de las colegiatas de estas dos ciudades: en la capilla dedicada a Nuestra Señora de las Fiebres, advocación romana, cuya construcción mandó llevar a cabo en 1497 Francesc de Borja, tesorero pontificio, obispo de Teano, más tarde arzobispo de Cosenza y cardenal nombrado por Alejandro VI; y en el exterior de la colegiata de Santa María de Gandía, erigida en 1499 por Alejandro VI, a ambos lados de la puerta de los Apóstoles, construida bajo los auspicios de María Enríquez, viuda sucesivamente de Pere Lluís de Borja y Joan de Borja, hermanos, I y II duques de Gandía. La duquesa viuda reemprendió el proyecto inconcluso de la colegiata que quedará acabado, como señalan las inscripciones, en 1500, bajo su mecenazgo y el de su hijo Joan de Borja, III duque.   Palabras clave: Inscripciones humanísticas, Historia de la Iglesia, Heráldica, Alejandro VI.   Abstract: Writing and heraldry become a fundamental language to the institutional and personal service of the Borjas. They did not only used in Italy but also in their city of origin and their manors. Both in Xàtiva and Gandía we find the first humanistic inscriptions located in Valencian territory  In both cases they are pieces linked to the Borja family and the two are found in the collegiate area of these two cities: in the chapel dedicated to the Mare de Déu de les Febres, a Roman dedication, whose construction was ordered in 1497 by Francesc de Borja, pontifical treasurer, bishop of Teano, later archbishop of Cosenza and cardinal appointed by Alexander VI; and outside of the church of Santa María de Gandía, erected as collegiate in 1499 by Alejandro VI, on both sides of the door of the Apostles, built under the auspices of María Enríquez, widow successively of Pere Lluís de Borja and Joan de Borja, brothers, I and II Borja dukes of Gandía. The duchess widow resumed the unfinished project of the collegiate church that will be finished, as indicated by the inscriptions, in 1500, under his patronage and that of his son Joan, III Borja Duke.   Keywords: Heraldry, Humanistic inscription, Alexander VI, Church history

scholarly journals reina María de Castilla y el patronazgo espiritual en Aragón bajo las directrices de la Observancia.

2021 ◽  
Author(s):  
Carmen Rosario Torrejón
Keyword(s):  
Financial Support ◽  
Political Control ◽  
The Political ◽  
Crown Of Aragon ◽  
Las Casas ◽  
Palabras Clave ◽  
The Creation ◽  
Santa Maria ◽  
The Church

El patrocinio y soporte económico hacia las casas de religiosos fue uno de los métodos mediante el cual las reinas podían demostrar su poder o reforzar su linaje. La creación o reforma de conventos, monasterios u hospitales no cumplió una función meramente piadosa por parte de su promotor, sino que además jugó un papel fundamental con respecto al control político de sus reinos. Para María de Castilla (1401-1458), reina de Aragón, el respaldo hacia ciertos cenobios fue acompañado de la difusión de la Reforma Observante. En ese sentido, el artículo estudia a la reina como benefactora del convento de Santa María de Jesús y el Hospital de Gracia, en Zaragoza, y la iglesia de Magallón, además de destacar su aptitud y manejo en la resolución de los problemas de convivencia de ciertos monasterios aragoneses, a través de las noticias aparecidas básicamente en los registros de la Real Cancillería de la reina custodiados en el ARV y ACA. Palabras clave: María de Castilla, Reino de Aragón, Reforma franciscana observante, Convento de Santa María de Jesús de Zaragoza, Hospital de Gracia de Zaragoza, Iglesia de Magallón. Abstract: Patronage and financial support for religious houses was one of the methods by which queens could demonstrate their power or reinforce their lineage. The creation or reform of convents, monasteries or hospitals did not merely fulfil a pious function on the part of their promoter, but also played a fundamental role with regard to the political control of their kingdoms. For María of Castile (1401-1458), Queen of Aragon, support for certain monasteries was accompanied by the spread of the Observant Reformation. This article studies this monarch as benefactress of the convent of Santa María de Jesús and the hospital of Gracia in Zaragoza, and the church of Magallón as well as highlighting her aptitude and management in resolving the problems of coexistence of certain Aragonese monasteries, through the news that basically appeared in the records of the Queen’s Royal Chancery kept in the Archives of the Kingdom of Valencia and the Crown of Aragon. Keywords: María of Castile, Kingdom of Aragon, Observant Franciscan Reform, Convent of Santa María de Jesús de Zaragoza, Hospital de Gracia of Zaragoza, Church of Magallón.

scholarly journals Per Ravenna trecentesca: nuove proposte per l’assetto architettonico di Santa Maria in Porto Fuori

2019 ◽  
Vol 82 (1) ◽  
pp. 3-31
Author(s):  
Fabio Massaccesi
Keyword(s):  
Fourteenth Century ◽  
Second World War ◽  
World War ◽  
The Subject ◽  
First Time ◽  
Santa Maria ◽  
Second World ◽  
The Church

Abstract This contribution intends to draw attention to one of the most significant monuments of medieval Ravenna: the church of Santa Maria in Porto Fuori, which was destroyed during the Second World War. Until now, scholars have focused on the pictorial cycle known through photographs and attributed to the painter Pietro da Rimini. However, the architecture of the building has not been the subject of systematic studies. For the first time, this essay reconstructs the fourteenth-century architectural structure of the church, the apse of which was rebuilt by 1314. The data that led to the virtual restitution of the choir and the related rood screen are the basis for new reflections on the accesses to the apse area, on the pilgrimage flows, and on the view of the frescoes.

scholarly journals Traversing a Tightrope between Ecumenism and Exclusivism: The Intertwined History of South Africa’s Dutch Reformed Church and the Church of Central Africa Presbyterian in Nyasaland (Malawi)

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 176
Author(s):  
Retief Müller
Keyword(s):  
South Africa ◽  
20Th Century ◽  
Social Relations ◽  
Central Africa ◽  
Church History ◽  
Dutch Reformed ◽  
Reformed Church ◽  
Christian Nationalism ◽  
The Church ◽  
Dutch Reformed Church

During the first few decades of the 20th century, the Nkhoma mission of the Dutch Reformed Church of South Africa became involved in an ecumenical venture that was initiated by the Church of Scotland’s Blantyre mission, and the Free Church of Scotland’s Livingstonia mission in central Africa. Geographically sandwiched between these two Scots missions in Nyasaland (presently Malawi) was Nkhoma in the central region of the country. During a period of history when the DRC in South Africa had begun to regressively disengage from ecumenical entanglements in order to focus on its developing discourse of Afrikaner Christian nationalism, this venture in ecumenism by one of its foreign missions was a remarkable anomaly. Yet, as this article illustrates, the ecumenical project as finalized at a conference in 1924 was characterized by controversy and nearly became derailed as a result of the intransigence of white DRC missionaries on the subject of eating together with black colleagues at a communal table. Negotiations proceeded and somehow ended in church unity despite the DRC’s missionaries’ objection to communal eating. After the merger of the synods of Blantyre, Nkhoma and Livingstonia into the unified CCAP, distinct regional differences remained, long after the colonial missionaries departed. In terms of its theological predisposition, especially on the hierarchy of social relations, the Nkhoma synod remains much more conservative than both of its neighboring synods in the CCAP to the south and north. Race is no longer a matter of division. More recently, it has been gender, and especially the issue of women’s ordination to ministry, which has been affirmed by both Blantyre and Livingstonia, but resisted by the Nkhoma synod. Back in South Africa, these events similarly had an impact on church history and theological debate, but in a completely different direction. As the theology of Afrikaner Christian nationalism and eventually apartheid came into positions of power in the 1940s, the DRC’s Nkhoma mission in Malawi found itself in a position of vulnerability and suspicion. The very fact of its participation in an ecumenical project involving ‘liberal’ Scots in the formation of an indigenous black church was an intolerable digression from the normative separatism that was the hallmark of the DRC under apartheid. Hence, this article focuses on the variegated entanglements of Reformed Church history, mission history, theology and politics in two different 20th-century African contexts, Malawi and South Africa.

scholarly journals Book Review: IV. Church History: Freedom in the Church

1907 ◽  
Vol 4 (4) ◽  
pp. 647-650
Author(s):  
Albert Henry Newman
Keyword(s):  
Church History ◽  
The Church

The Fresco Cycle of Saint Maria Maddalena De’ Pazzi (1566–1607)

2021 ◽  
Vol 25 (4) ◽  
pp. 421-454
Author(s):  
Michal Shalit-Kollender
Keyword(s):  
Counter Reformation ◽  
Santa Maria ◽  
The Church ◽  
Fresco Cycle

Abstract Saint Maria Maddalena de’ Pazzi, a Florentine Carmelite nun and mystic, was recognized as a saint in 1669. After her canonization, a church in Florence was renovated and renamed Santa Maria Maddalena de’ Pazzi, and new artworks were commissioned for it. This article will explore in detail a series of ten frescoes on the top section of the walls in the church, part of the renovation. Although these works are part of the saint’s public iconography and depict major narratives of her cult, they have not been studied in depth to date. Though the scenes have meaning to a general Catholic audience, they appeal to different audiences—the Carmelite nuns, the local Florentine population, and the post-Counter Reformation believer—to differing degrees, the scenes with Jesuit undertones aimed particular at the latter group.

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