Hospital Patrons and Social Networks

Author(s):  
Adam J. Davis

This chapter argues that the highly commercial environment of thirteenth-century Champagne infused pious giving with even greater meaning, particularly bequests made to a charitable institution like a hospital, which had as its central mission the performance of the works of mercy. During the course of the thirteenth century, during which the number of bequests to traditional Benedictine monastic houses declined, the scale of giving to hospitals actually increased. The range of people from different social classes making charitable bequests also expanded, reflective of what one might term the growing democratization of charity. As compared with donors to monastic houses, however, lay donors to hospitals placed less emphasis on intercessory prayer and requested anniversary masses in exchange for donations less often than donors to monasteries. Instead, hospital donors focused on the performance of the works of mercy, which, in the economy of salvation, they viewed as the most efficacious form of currency. Those making bequests to hospitals were also frequently guided by pragmatic considerations. Some donors had a family connection to a hospital, with a relative working there whom they wished to help. Others made bequests as an entry gift to a hospital, or with the expectation that they might one day wish to join the hospital's religious community. The chapter then focuses on the patrons of Champagne's hospitals and interrogates what these hospitals meant to them.

Author(s):  
Enrico Faini

Starting from the example of San Miniato al Monte, the essay dwells on the relationship existing between Florentine aristocracy and religious institutions. These were indispensable elements for the occupation of the urban ‘political space’, thanks to the social networks they controlled. Their political role – until now poorly investigated – was clearly recognised by the new ruling groups (Popolo). For this reason, the Florentine Popolo’s regime at the end of the thirteenth century tried to break the connection between aristocratic families and religious institutions, also through the use of precise rules that had become part of the Ordinamenti di Giustizia.


AJS Review ◽  
2015 ◽  
Vol 39 (1) ◽  
pp. 49-73 ◽  
Author(s):  
David I. Shyovitz

This article traces the origins and rapid spread of the Mourner's Kaddish, a liturgical custom first attested in late twelfth- early thirteenth-century Ashkenazic halakhic texts. While scholars have traditionally linked it to the martyrological needs of post-1096 Ashkenazic communities, this article suggests that the rise of the Mourner's Kaddish was one manifestation of a broader shift in medieval Jewish conceptions of the afterlife. An analysis of the exemplum that provided the new custom with a “myth of origins” reveals carefully inserted allusions and symbolism, which together propound a coherent theology of eschatology, divine recompense, and intercessory prayer. This theology closely mirrors doctrinal developments underway in Christian Europe—specifically the “birth of purgatory” and its accompanying commemorative and intercessory practices. The exemplum, moreover, couches its message in subtly polemical terms, criticizing and ridiculing those very elements of Christian belief and practice that were being covertly incorporated into the Jewish liturgical realm.


2012 ◽  
Vol 18 (2-3) ◽  
pp. 207-229
Author(s):  
Robin Vose

Abstract Though often disappointing as sources for religious history, urban convent archives have the potential to shed valuable light on otherwise invisible social networks of the medieval bourgeoisie. Analysis of merchant and other names appearing in a wide variety of mundane contracts reveals the realia of economic relationships that, in the frontier context of Mallorca, occasionally crossed confessional lines. The case studies included in this article hint at the diverse array of characters whose entrepreneurial careers led to associations with and around the thirteenth-century Dominican convent of Sant Domingo de Mallorca. From social-climbing archers and tailors to converso shipping magnates and landowners, speculators of all sorts crossed paths within the cloistered halls of a mendicant sanctuary whose function was never exclusively spiritual. Dominican archives appear primarily to have served as repositories for such clients’ transaction records, especially in unstable colonial situations—an aspect of the order’s pastoral mission which has hitherto received little attention.


2005 ◽  
Vol 48 ◽  
pp. 49-68 ◽  
Author(s):  
Carol Davidson Cragoe

The late medieval English laity expressed their piety through ostentatious artistic and architectural patronage. The rood, a large-scale image of Christ on the cross, flanked by the Virgin and St John, and placed in or above the chancel arch, was a particular object of both liturgical and financial devotion in the later Middle Ages.1 One of the more interesting conclusions of recent scholarship has been the recognition that the late medieval desire to express one’s piety through donations to the church was not limited to the upper classes or to one gender. Both men and women of all social classes and ages participated to the best of their ability through collective as well as individual giving.2 Moreover, people made very deliberate choices about the types of images and architectural forms on which they spent their money.3 Scholars have argued that the roots of this very active lay patronage lie in the mid-thirteenth century when diocesan statutes first assigned responsibility for maintaining the nave and most of a church’s ornaments to its parishioners.4


2005 ◽  
Vol 48 ◽  
pp. 21-48 ◽  
Author(s):  
Carol Davidson Cragoe

The late medieval English laity expressed their piety through ostentatious artistic and architectural patronage. The rood, a large-scale image of Christ on the cross, flanked by the Virgin and St John, and placed in or above the chancel arch, was a particular object of both liturgical and financial devotion in the later Middle Ages. One of the more interesting conclusions of recent scholarship has been the recognition that the late medieval desire to express one’s piety through donations to the church was not limited to the upper classes or to one gender. Both men and women of all social classes and ages participated to the best of their ability through collective as well as individual giving. Moreover, people made very deliberate choices about the types of images and architectural forms on which they spent their money. Scholars have argued that the roots of this very active lay patronage lie in the mid-thirteenth century when diocesan statutes first assigned responsibility for maintaining the nave and most of a church’s ornaments to its parishioners.


2011 ◽  
Vol 16 ◽  
pp. 47-53
Author(s):  
Sami Coll ◽  
Olivier Glassey ◽  
Claire Balleys

This article aims to widen the question of online social networks sites (SNS) ethics going beyond the questions of privacy and self-management of data, yet dominant in the public debates. The main theoretical framework developed in this paper, based both on recent contributions and classical sociology, is that SNS have to deal with the social dynamics of distinction and social classes like in any other spaces. From this perspective, focusing only on online privacy is too subjective and individualistic to provide a satisfying answer. Thus, we suggest that transparency should be considered as a social and collective fact rather than an individual characteristic. Boundaries between online and offline world are becoming increasingly porous and we argue, although acknowledging certain particular characteristics of SNS, that SNS ethics should be less about the specificities of online behaviors than on their articulation with the social world.


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