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Fil: Nieva Ocampo, Guillermo. Consejo Nacional de Investigaciones Científicas y Técnicas; Argentina Fil: Nieva Ocampo, Guillermo. Universidad Nacional de Salta; Argentina Resumen: El presente artículo aporta un breve recorrido por la historiografía modernista española, dedicada al clero regular, junto al desarrollo de algunas cuestiones actuales que ocupan a los historiadores en este campo. Además, se plantean algunas cuestiones que esperan ser estudiadas o que requieren de un mayor desarrollo. En conjunto, se quiere llamar la atención de la comunidad científica sobre un campo de investigación que merece una mayor atención dada la centralidad y peso del clero regular masculino en la sociedad española del Antiguo Régimen y la disponibilidad de una masa documental considerable que facilitaría su estudio. Abstract: This paper provides a brief overview of Spanish modernist historiography, dedicated to the regular clergy, along with the development of some current issues that occupy historians in this field. In addition, it proposes some issues that await further study or that require further development. Overall, we want to draw the attention of the scientific community to a field of research that deserves greater attention given the centrality and weight of the male regular clergy in the Spanish society of the Ancien Régime and the availability of a considerable documentary mass that would facilitate their study. Resumo: Este artigo fornece uma breve visão geral da historiografia modernista espanhola, dedicada ao clero regular, juntamente com o desenvolvimento de algumas questões atuais que ocupam os historiadores nesse campo. Além disso, surgem algumas questões que aguardam estudo ou que requerem maior desenvolvimento. No total, o objetivo é chamar a atenção da comunidade científica para um campo de pesquisa que mereça maior atenção, dada a centralidade e o peso do clero regular masculino na sociedade espanhola do Antigo Regime e a disponibilidade de uma massa documental considerável que facilitaria seu estudo.

Three key moments defined pre-university education in the Republic of Venice between 1400 and 1797. In the Renaissance, Venice created new state schools that lasted to the end of the Republic. Moreover, all Latin schools, whether state, independent, or clerical, adopted the humanistic curriculum, as humanism became the culture of the Latin-educated. Second, Venice did not participate fully in Catholic Reformation education, the pre-university schooling of the new religious orders that dominated Latin education in Italy from the late 16th century to 1773. Although the Somaschans operated schools in the Venetian Republic, the schools of the religious orders of the Catholic Reformation had less influence than in other Italian states. Third, in the late 18th century the Venetian government imposed major educational changes that reflected Enlightenment values. It expelled the regular clergy from the classroom and implemented a more utilitarian curriculum to be taught in the vernacular. Keywords: Catholic Reformation; humanism; pre-university education; Renaissance; republic of Venice; Somaschans

Examining the Augustinians of the Franco-Italian frontier, this dissertation explores the beliefs and management of Augustinian conventual communities between roughly 1550 and 1650. It establishes normative patterns of Augustinian faith and practice in this frontier zone, while also situating the order within the European intellectual and religious currents of both Renaissance Humanism and the Counter-Reformation. It also demonstrates that the Augustinian communities tended to experience the same pressures as other religious communities, namely the material losses owing to the French Wars of Religion (1562-1598), as well as the constraints imposed by the Edict of Nantes upon the preaching and printing of the regular clergy. Further, it features two major case studies of convents founded in the sixteenth century. A case-study approach enables us to see the ways in which the introduction of Protestantism and state-building into the politico-religious landscape of early modern France impacted two Augustinian religious communities, and by extension, other members of the regular clergy, especially the mendicants. In the cases of the Augustinian communities at Brou and L’Osier, shifting religious and political alliances revealed the growing impact of dynasticism and internecine rivalries upon the management of Augustinian communities. Such forces diminished the historic power and presence of monastic communities in municipalities in the Franco-Italian frontier.

S'il est un espace qui a été modifié par l'expérience révolutionnaire, c'est bien celui des réguliers. Sous l'Ancien Régime, la place de ceux-ci est incontournable en ville, et plus particulièrement à Nancy où l'incontournable emprise monastique résulte d'une longue politique de reconquête catholique menée par la famille ducale. Soumis à une constante tension entre le siècle et le cloître, le monastère urbain s'entoure d'une clôture sans se couper d'une ville avec laquelle il est en constante interaction. La Révolution, en chassant les moines, fait tomber les murs : la frontière sacrée du "hortus conclusus" s'ouvre alors au profit d'une nouvelle conception de la ville répondant aux rêves d'efficacité d'un siècle nouveau The space occupied by the regular clergy was certainly one of those that was the most radically modified by the French Revolution. Under the Ancien Régime, the regular clergy occupied a crucial place, particularly in a town like Nancy, where its presence on the eve of the Revolution was the result of a Catholic reconquest initiated by the dukes. Monastic life implied to seperate the cloisters from the surrunding urban areas, without, cutting it from the secular life of the city, to which it was closely linked by multiple interactions. By chasing off the monks, the Revolution made fall the monastic walls: the sacred boundary of the "hortus conclusus" was opened at the benefit of a new conception of the city corresponding to a new era's desire of efficiency.

The clerical establishment in Toledo in the Early Modern Age is not only archetypal but also special, for its unusual strength and for the mark it has left on the city itself to nowadays. An omnicompression of the ecclesiastical phenomenon in the spiritual capital of Spain is analyzed and proposed, which includes both the study of a characteristic urban landscape, derived from real and mythologized descriptions; an analysis of the different clerical levels and their internal relationships; and a series of considerations on the different interactions of the clergy with the rest of the population and the civic powers. El estamento clerical en la Toledo de la Edad Moderna no sólo es arquetípico sino también especial, por su inusitada fuerza y por la huella que ha dejado hasta el día de hoy en la propia ciudad. Se analiza y se propone una omnicompresión del fenómeno eclesiástico en la capital espiritual de España que abarca tanto el estudio de un paisaje urbano característico, procedente de descripciones reales y mitificadas; un análisis de los distintos niveles clericales y sus relaciones internas; y una serie de consideraciones sobre las diferentes interactuaciones del clero con el resto de la población y los poderes cívicos.

Filipinas se convirtió en un espacio donde se intentó reproducir las mismas formas de organización ensayadas en América, pero la monarquía española en Asia buscaba en esa primera mitad del siglo XVII su expansión y afianzamiento mediante el reforzamiento militar del archipiélago. Este artículo trata de mostrar cómo se desarrollaron las esferas de intereses mancomunados entre el gobierno filipino y la Orden de Predicadores a través de los medios empleados para producir soldados en las islas, así como las dificultades enfrentadas. Las funciones que desempeñaron los dominicos fueron cruciales en un momento en que, a pesar de sus esfuerzos, el número de efectivos militares siempre fue insuficiente. Así, este clero regular se constituyó en un brazo armado del Estado español en Asia y muestra, en cierto modo, cómo el bastión de la fe se convierte, al mismo tiempo, en uno de pretensiones hegemónicas.

The success of the Counter-Reformation in Ireland following the restoration of the Catholic hierarchy was a remarkable achievement. Between 1618 and 1630 Rome made a staggering nineteen episcopal appointments in a kingdom that was ruled by a Protestant king. Documenting the achievements of the initial period only paints half the picture, however. The implementation of the Tridentine reforms and the thorny issue of episcopal authority brought the religious orders into a head-on collision with the secular clergy. This protracted dispute lasted for a decade, most notably in the diocese of Dublin where an English secular priest, Paul Harris, led a hostile attack on the Franciscan archbishop, Thomas Fleming. The longevity of the feud, though, owed at least as much to the intervention of Lord Deputy Sir Thomas Wentworth as it did to the internal tensions of the Catholic Church. Despite Wentworth’s influential role, he has been largely written out of the conflict. This article addresses the lacunae in the current historiography and argues that the lord deputy’s interference was a decisive factor in exacerbating the hostilities between the secular and regular clergy in early seventeenth-century Ireland.

Middle English religious vocabulary is radically different from that of the previous period: while Old English is characterised more by lexical pattern replication of Latin (and Greek) etyma, Middle English is the period of matter replication. Due to the intake of new French religious words, English lexemes and also whole word families undergo semantic transformation and lexical replacement. Other terms, however, survive from the Old English period into the present day, resisting contact-induced pressure. This study shows that the survival of old lexemes into Middle English is largely determined by the extent of their diffusion and frequency of occurrence before the Norman Conquest. It is postulated that two kinds of inherited Old English lexis should be distinguished in the Middle English period: (i) established terms that had belonged to the West Saxon standard and were still preserved in general use by the lower regular clergy, parish priests and the faithful at large, and (ii) terms of limited currency that had failed to spread outside local communities with strong ties and survived for a short time after the Conquest in smaller religious foundations. The innovation and spread of new francophone religious lexis was conditioned by the new preaching practices that began to develop in Europe in the wake of the Fourth Lateran Council and the emergence of mendicant orders. Preachers of the new type were the multilingual innovators who generated new lexis in English and at the same time were instrumental in its diffusion, serving as weak ties between the various levels of the medieval society. Urban middle classes, on the other hand, were the most likely English-speaking early adopters of new norms.

Research on the regular clergy's functions of the Córdoba Cathedral by notarial deeds of gifts and foundation in the XVIIth and XVIIIth centuries. Reflexión sobre las funciones del clero regular de la catedral de Córdoba por medio de escrituras notariales de donación y fundación de los siglos XVII y XVIII.

The Catholic community in early modern England was not only a persecuted minority but full of factions, each playing off the other, expressing themselves in a war of words, and even, on occasion, canvassing for support in the very establishment that was trying to eliminate them. To a large extent, these tensions were focused around the vexed question of what sort of ecclesiastical government should fill the vacuum left by the Reformation and the extinction of the Marian hierarchy. Various canonical solutions were tried: rule by archpriest, vicar apostolic and chapter of secular clergy. Each of these resulted in ongoing disagreements between secular and regular clergy, between those who viewed the English Catholic community as being in continuity with the pre-Reformation Church and those who thought circumstances required something new and creative. Added to this was a complex web of canonical jurisdictions, often without clear definition, and Rome's reluctance to act decisively and offend the Elizabethan or Stuart regime. This article, originally delivered as the Lyndwood Lecture, outlines the key personalities and events and examines the central issues that were at stake in this ‘church without bishops’.

Les relacions entre la Generalitat valenciana i el clergat regular experimentaren fortes tensions al segle XVII amb motiu de l’exempció fiscal dels eclesiàstics, especialment els mendicants. L’anàlisi d’aquests conflictes ens permet apropar-nos a la realitat efectiva d’un privilegi fiscal poc conegut en la seua incidència i derivacions., Relations between the Valencian Generalitat and the regular clergy experienced strong tensions in the 17th century. They arose because of the tax exemption of the ecclesiastics, especially the mendicant orders. From an analysis of these conflicts we consider the practical reality of a little-known tax privilege, in terms of its incidence and derivations., Las relaciones entre la Generalidad valenciana y el clero regular experimentaron fuertes tensiones en el siglo XVII. Surgieron a causa de la exención fiscal de los eclesiásticos, en especial, las órdenes mendicantes. Desde el análisis de estos conflictos nos aproximamos a la realidad efectiva de un privilegio fiscal poco conocido en su incidencia y derivaciones.

No presente artigo pretende-se estudar a figura de D. Frei Agostinho da Anunciação, arcebispo de Goa (1691-1713), em dois aspetos principais. Por um lado, o seu percurso pessoal e académico, passando pela Ordem de Cristo e pela Universidade de Coimbra. Por outro, o seu papel enquanto arcebispo de Goa (1691-1713), mas também como governador temporal do Estado da Índia (1691-1692/3 e 1701-1702/3). Ao estudar este percurso individual, procura-se debater a visão historiográfica, que destacou o papel assumido pelo clero regular, que secundarizou a ação dos bispos, arcebispos e dioceses do império português no âmbito da árdua tarefa da evangelização dos territórios ultramarinos, particularmente no continente asiático.

El 10 y 11 de noviembre de 1808 el ejército de Napoleón venció a tropas españolas en Espinosa de los Monteros (Burgos). Fray Íñigo Alonso Guerra escribió un relato de la batalla., On November 10 and 11, 1808 Napoleon’s army defeated Spanish troops in Espinosa de los Monteros (Burgos). Fray Íñigo Alonso Guerra wrote a story of the battle.

Resumo Séculos de polémicas, proibições e ataques mútuos tornaram a Maçonaria e a Igreja Católica uma espécie de adversários irreconciliáveis. Não obstante, não deixa de ser paradoxal a atração que a Maçonaria exerceu sobre membros da Igreja. Nas fileiras da maçonaria e, em particular, nos quadros das lideranças maçónicas, contaram-se membros provindos da Igreja Católica, nomeadamente do seu clero secular e regular. Se isto foi verdade a nível internacional, foi, mais ainda, de modo especial para o nosso caso de estudo, que é o arquipélago da Madeira. Como explicar esta atração e este transpor de fronteiras proibidas, mormente da parte dos católicos que aderiram à Maçonaria, continuando a sua prática católica? Ao longo deste estudo vamos tentar compreender a Maçonaria como um movimento e uma instituição, latu sensu assim definida, que procurou constituir elites com um certo nível de preparação intelectual e de influência social. Abstract Centuries of controversy, prohibitions and mutual attacks have made Freemasonry and the Catholic Church somewhat irreconcilable adversaries. Nonetheless, the attraction Freemasonry has had for members of the Church in its origins is still paradoxical and continues nowadays. In the ranks of Freemasonry, and particularly in the Masonic leaderships, there were members from the Catholic Church, especially from its secular and regular clergy. If this was true at an international level, it was even more so in catholic countries where masonic obedience was eloquently implemented, especially in our case study, which is the archipelago of Madeira. How can we explain this attraction and this crossing of forbidden frontiers, especially of Catholics who joined Freemasonry, while continuing their catholic practice? Throughout this study we will try to understand Freemasonry as a movement and an institution, in latu sensu, that sought to constitute elites of high intellect and social influence.

In his portrait of Duke George of Saxony (1471–1539) Christoph Volkmar offers a fresh perspective on the early Reformation in Germany. Long before the Council of Trent, this book traces the origins of Catholic Reform to the very neighborhood of Wittenberg.

In this paper the relations of the Templars with the other branches of the Latin Church of Cyprus, founded in 1196 on the island during the pontificate of Pope Celestine III will be examined and discussed. These relations can be subdivided as follows. Firstly, the Templars acted as arbitrators, along with the Hospitallers and other clergy nominated by the pope, in disputes between the crown and nobles on one hand and the secular Latin Church on the other. Secondly, the Templars had relations with the secular Latin clergy of Cyprus. Thirdly, they had relations with the regular Latin clergy, including the other Military Orders. Finally, some of the testimony submitted by witnesses at the Trial of the Templars on Cyprus in 1310 sheds light on relations between the Templars, other regular clergy and the secular Latin clergy in the years before 1307 when the Templars were arrested. The sources used in preparing this paper are mostly published papal correspondence relating to Cyprus and the published account of the Trial of the Templars on Cyprus. Secondary works have also been used for comparisons with other parts of Europe.

The regular clergy played a major role in conflicts in Castile during the Lower Middle Ages. This article analyses the part played by religious communities in the internal conflicts and foreign wars affecting the Crown, in terms of their presence on the side of one of the warring parties and their role as mediators in disputes. We will also address the financial contribution of monasteries and convents to the war effort, as well as the interceding role played by some priests or liturgical objects stored in certain monasteries. Lastly, we refer to the use of monastery and convent buildings as places of refuge and shelter during times of conflict, the agreements signed within their walls and their use in the building of fortresses and other military infrastructure needed to carry out campaigns. La clerecía regular desempeñó un papel de primer orden en los conflictos de la Castilla bajomedieval. Este artículo analiza el papel de las comunidades religiosas en los conflictos internos y guerras exteriores de la Corona, tanto su presencia en las mismas del lado de uno de los dos bandos en litigio, como su papel de árbitros en las disputas. Abordaremos también la contribución económica de los monasterios y conventos a la causa bélica, así como el papel intercesor que desempeñaron algunos religiosos u objetos litúrgicos albergados en ciertos monasterios. Finalmente, nos referiremos al empleo de los edificios monásticos y conventuales como lugares de refugio y asilo durante las contiendas, la firma de acuerdos en sus muros o su empleo para la construcción de bastidas y otras infraestructuras bélicas necesarias para llevar a cabo las campañas.

The present study seeks to understand what was the level of implication that the monks of San Julián de Samos had in the way of planning, changing and developing the large territory of their jurisdictional reserve. To achieve that goal, we resort to some historical, unpublished sources to reveal the rules, the interests and the instruments which, with a clear planning sense, were used to define the former structure of the inhabited landscape where we live nowadays. El presente estudio busca comprender cuál fue el grado de implicación de los monjes de San Julián de Samos (Lugo) en la forma de ordenar, transformar y desarrollar el amplio territorio de su coto jurisdiccional. Para ello, acudimos a fuentes históricas hasta el momento inéditas, con la finalidad de descubrir las reglas, los intereses y los instrumentos que, con un sentido planificador, se utilizaron para definir la estructura original del paisaje humanizado que hoy habitamos.

Although both places recorded numerous regular clergy among their early heresy defendants, two major differences separate the legal repression of Protestant heresy in France and Italy. The most basic is jurisdictional. Believing that ecclesiastical tribunals worked too slowly and sentenced too leniently, French royal appellate courts or Parlements quickly seized ultimate jurisdiction over heresy cases through a Gallican practice, the appel comme d'abus. Moreover, France prosecuted its heresy defendants far more severely. Relatively well-preserved series of criminal decisions from French parlements, and Jean Crespin's frequently-updated martyrology recorded over 425 burnings for Protestant heresy before the French Wars of Religion, dwarfing recorded totals from pre-Tridentine Italy.

Since 1750 Archbishop Manuel Rubio y Salinas ordered the taking place of the transference to clerics from doctrines previously administered by the regular clergy. Several of the secularized curates used to have a vast territory, the Diocesan prelate decided to divide them. As there were more parishes, a higher number of the clerics could have more chance to get accommodation. In addition, argued Rubio, the parishioners were favored because it improved their spiritual administration. The establishment of these boundaries was sometimes done with the consensus of several actors involved, but in other cases it involved conflicts that could represent a number of major obstacles in the process of creating new parishes.A partir de 1750 el arzobispo Manuel Rubio y Salinas ordenó que se llevara a cabo la transferencia a clérigos de doctrinas hasta entonces administradas por el clero regular. Varios de los curatos secularizados tenían un territorio muy amplio; el prelado diocesano tomó la decisión de dividirlos. Al existir más parroquias tenían ocasión de conseguir acomodo mayor número de clérigos; además, argumentaba Rubio, los feligreses se veían beneficiados porque mejoraba su administración espiritual. El establecimiento de estas demarcaciones a veces fue realizado con el consenso de los diversos actores involucrados, pero en otras implicó conflictos que pudieron representar obstáculos importantes en el proceso de creación de nuevas sedes parroquiales.

In the 1970s two important trends in Latin American history came into conjunction. The older of these was the study of the evangelization of the natives of the New World. The evangelization largely occurred at the hands of the regular clergy: Franciscans, Dominicans, and Augustinians. Nevertheless, there were significant numbers of secular priests who also engaged in the mission, but they did not leave the editorial legacy of the religious. The second trend which emerged was the study of the native peoples, but with a very important new consideration. While earlier historians had been contented to write basing their histories on the Spanish language documentation, in the 1970s a new generation of scholars versed in Nahuati, Maya, and other native languages, began to look at themes utilizing native language documentation. The confluence of these two trends was the use of native language documentation to study the evangelization.

In the 1570s the structure of the Catholic Church had collapsed in the Dutch Republic, but soon after 1580 a process of reconstruction set in. At first exorcism and other types of faith healing were deployed by both secular and regular Catholic clergy. In time the secular clergy became less willing to respond to requests for this type of assistance. The regular clergy and particularly the Jesuits continued, however, to render this service just as frequently as before. The Jesuits did this in order to convert Protestants but after 1650 the secular clergy came to replace the Protestants as their main opponent. In the eyes of the Jesuits many secular priests were Jansenists and the production of miracles was now largely intended to increase support for the Jesuits among lay Catholics. In 1703 this conflict resulted in a schism in the Dutch Catholic Church. © 2009 The Author. Journal compilation © 2009 The Historical Association and Blackwell Publishing Ltd.

The present work must like objective resist the arguments set out in the meetings of Madrid in charge to discuss the situation of the regular clergy in Indians, previous to the real law of 1749 on secularización of parishes, with the reality of the same in the Mexican region. The meetings, composed by ministers of king and the archbishops of Mexico and Lima, had as it puts to demonstrate the necessity to separate of the parishes to the friars due to the relaxation of his votes and the independence that showed before any authority. However, the reality showed that from 1700, in the archbishopric of Mexico, their prelates had managed to hold to the friars in charge of the parishes of Indians. When comparing the arguments spilled in Madrid and the law of 1749 with the changes happened in the archbishopric of Mexico during first half of century XVIII it is clear that the measures decreed by Fernando VI on the Indian parishes obeyed mainly to external political reasons to the New Spain, than more internal.El presente trabajo tiene como objetivo contrastar los argumentos expuestos en las juntas de Madrid encargadas de discutir la situación del clero regular en Indias, previas a la real cédula de 1749 sobre secularización de curatos, con la realidad de los mismos en la región mexicana. Las juntas, compuesta por ministros del rey y los arzobispos de México y Lima, tuvo como meta demostrar la necesidad de separar de los curatos a los frailes debido a la relajación de sus votos y la independencia que mostraban ante cualquier autoridad. No obstante, la realidad mostraba que desde 1700, en el arzobispado de México, sus prelados habían logrado sujetar a los frailes encargados de los curatos de indios. Al comparar los argumentos vertidos en Madrid y la cédula de 1749 con los cambios ocurridos en el arzobispado de México durante la primera mitad del siglo XVIII queda claro que las medidas decretadas por Fernando VI sobre las doctrinas indianas obedecieron principalmente a razones políticas externas a la Nueva España, más que internas.