The church and sexuality in medieval Iceland

Although the Church's regulation of marriage and sex was felt by all Germanic tribes, this subject can be studied most closely in Iceland because of the richness of its source material. Four problems are examined here, from literary, legal, and historical sources, namely marriage, divorce, clerical celibacy and extramarital sex. All three categories of sources agree that marriage was a contractual arrangement between the families of the bride and the groom, as known elsewhere among Germanic tribes. They likewise concur that divorce was possible and easily obtainable. Clerical marriage, among both bishops and priests, was seen as acceptable in the legal and historical sources; the literary sagas do not deal with this issue. That extramarital sexual activities were common, is clear from the legal and historical sources but, in contrast, the literary materials depicts Icelandic couples as largely monogamous and faithful. This discrepancy between the historical and literary sagas, both products of the thirteenth century, can be explained by the growing influence of the Church, which by this time was attempting to introduce clerical celibacy and marital fidelity into Iceland. The thirteenth-century clerical authors of the literary sagas, set in ancient times, provided models intended to improve the sexual behavior of their audiences.     

New idols: Catholicism in the face of Fascist totalitarianism

Abstract

This article explores the attitudes of the Vatican and Catholic culture towards Fascism and Fascism's political religion during the pontificate of Pius XI, in the context of the Catholic church's rejection of modernity as a new epoch of paganism that took the form of political mysticism. It shows that despite the Concordat of 1929, the papacy reacted with growing alarm to the Fascist regime's ‘sacralization of politics’ that threatened to make Catholic religion a handmaid of the totalitarian state.     

The public relevance of the church and Catholicism in Italy

Abstract

This article highlights the particular situation of the Catholic religion in Italy which distinguishes itself for its systematic organization, active association-forming and cultural vitality, unrivalled in any other European country either Protestant or Catholic. On the one hand the church in Italy still disposes of such a wealth of clergy and religious figures, dioceses and parishes, educational and social institutions, ecclesiastical groups and associations, and so on, that it can maintain a diffuse presence scattered over the national territory; it deploys numerous forces and resources which form an integral part of normal social relationships that animate civil society. On the other hand, the church and Italian Catholicism today are particularly active at a cultural level, with their contribution of ideas and experience on vital questions arising in social coexistence (ranging from the family to bioethics, from religious freedom to the secular State, from national identity to the multiethnic presence, and so on).     

The church and Catholicism in contemporary Italy

Abstract

The constitutions of modern States may be seen somehow as a form of civil religion that is to be revered and that binds all people of a nation both ethically and legally. Reflecting on the constitutional architecture of a State means going deeper into the structure of societies, laws and mentalities. One of the foremost experts of the history of the Italian constitution and himself an interpreter of the fundamental Law of Italy, in this lecture Judge Sabino Cassese discusses the forms of constitutionalism adopted in Italy from the nineteenth-century Statuto Albertino down to contemporary debate on the ‘updating’ of the Italian constitution.     

The church and sexuality in medieval Iceland

Although the Church's regulation of marriage and sex was felt by all Germanic tribes, this subject can be studied most closely in Iceland because of the richness of its source material. Four problems are examined here, from literary, legal, and historical sources, namely marriage, divorce, clerical celibacy and extramarital sex. All three categories of sources agree that marriage was a contractual arrangement between the families of the bride and the groom, as known elsewhere among Germanic tribes. They likewise concur that divorce was possible and easily obtainable. Clerical marriage, among both bishops and priests, was seen as acceptable in the legal and historical sources; the literary sagas do not deal with this issue. That extramarital sexual activities were common, is clear from the legal and historical sources but, in contrast, the literary materials depicts Icelandic couples as largely monogamous and faithful. This discrepancy between the historical and literary sagas, both products of the thirteenth century, can be explained by the growing influence of the Church, which by this time was attempting to introduce clerical celibacy and marital fidelity into Iceland. The thirteenth-century clerical authors of the literary sagas, set in ancient times, provided models intended to improve the sexual behavior of their audiences.     

Making and remaking Tibetan diasporic identities

The fifty-year long Chinese occupation of Tibet has resulted in the deaths of hundreds of thousands and has produced a refugee flow that continues today. Although the plight of Tibetans commands international attention, this diaspora remains understudied and undertheorized. To speak to this silence, we follow Patterson and Kelley (2000) and argue that the Tibetan diaspora can be analysed as both a condition and a process. Diaspora as condition emphasizes the structural features of an exile population, such as race, gender, class and religion. Diaspora as process draws attention to lived refugee experiences--the making and remaking of diasporic identities. In the Tibetan diaspora, His Holiness the Dalai Lama holds a central position. Through his global profile, and a transnational nationalist political structure, he creates images of Tibet, builds community and works toward Tibetan self-determination. Within this nationalist frame, Tibetan identities assume a singular, unified and homogeneous form. Further analysis that focuses on individual voices, however, shows how Tibetan diasporic identities are contested, complex and embedded in not one but multiple narratives of struggle.     

The building of the church of St Sophia in Kiev

The subject of this study is the much-debated question of when and under what circumstances the cathedral of St Sophia in Kiev was built. After an analysis of the primary sources and a critical review of the arguments in favour of a date of construction between 1017 and 1031, the author substantiates the view that the entire church, including towers and external ambulatories, was built and decorated between 1037 and 1046, and not, as some think, over a period of nearly a century.Because of the complexity of the sources, the construction of St Sophia is seen against the background of the cultural, political and ecclesiastical history of Kievan Rus' in the late tenth and eleventh centuries, including the building of the cathedrals of Cernigov and Novgorod, and the church of the Tithe and the katholikon of the Caves monastery in Kiev.The study sheds new light on the early history of Kievan stone architecture which, as some reasonably assert, was closely linked with the architectural school of Constantinople. The construction of the capella regia, known as the church of the Tithe in the 990s, by Greek masters, who followed the Porphyrogenite princess Anna to Kiev, was an isolated episode which was followed by a hiatus of forty years. The extensive building programme begun by Jaroslav the Wise after 1036, which continued after his death in 1054, was completed by Byzantine masters with local help, permitting the formation of native cadres of masons, artists and other specialists. It was the project of Faroslav which laid the groundwork for an indigenous stone architecture in Rus'.     

The building of the church of St Sophia in Kiev

The subject of this study is the much-debated question of when and under what circumstances the cathedral of St Sophia in Kiev was built. After an analysis of the primary sources and a critical review of the arguments in favour of a date of construction between 1017 and 1031, the author substantiates the view that the entire church, including towers and external ambulatories, was built and decorated between 1037 and 1046, and not, as some think, over a period of nearly a century.Because of the complexity of the sources, the construction of St Sophia is seen against the background of the cultural, political and ecclesiastical history of Kievan Rus' in the late tenth and eleventh centuries, including the building of the cathedrals of Cernigov and Novgorod, and the church of the Tithe and the katholikon of the Caves monastery in Kiev.The study sheds new light on the early history of Kievan stone architecture which, as some reasonably assert, was closely linked with the architectural school of Constantinople. The construction of the capella regia, known as the church of the Tithe in the 990s, by Greek masters, who followed the Porphyrogenite princess Anna to Kiev, was an isolated episode which was followed by a hiatus of forty years. The extensive building programme begun by Jaroslav the Wise after 1036, which continued after his death in 1054, was completed by Byzantine masters with local help, permitting the formation of native cadres of masons, artists and other specialists. It was the project of Faroslav which laid the groundwork for an indigenous stone architecture in Rus'.     

Remembrance as remaking: memories of the nation revisited

This article revisits Anthony Smith's landmark collection Myths and Memories of the Nation (1999) from the perspective of recent developments in cultural memory studies. It argues for a more clearly demarcated distinction between myths and memories which acknowledges cultural memory as a site of new experiential perspectives that often work against the authority of myths, seen as the unquestioned truths about the collective past. Drawing on studies of modern memory cultures, it presents a dynamic and generative model that construes memory in terms of cultural practices of remembrance. It shows that memory is not an unchanging legacy but rather a malleable resource for making shared stories about the past. Where Halbwachs (1925) presumed that social frameworks precede and shape memory, remembrance is presented here as a cultural force that helps to redefine social frameworks and to create links between hitherto unconnected imagined communities.     

Border crossings and the remaking of Latin American Cold War Studies

This essay reviews the burgeoning literature on Latin America’s distinctive variant of the Cold War since about 2000. First, it examines a watershed of recent collaborations between Latin American area specialists and foreign relations scholars, which has dramatically transformed Latin American Cold War Studies. Then, it focuses on two of the more fertile veins in that scholarship: first, the notion that the region’s Cold War should be placed in a broader historical context, which scholars are increasingly referring to as Latin America’s “long Cold War,” and second, the long Cold War’s multivalent cultural dimension. If study of the Latin American Cold War has become something of a growth industry in the last 15 years, its leading edge may well be efforts to tease out the complex, power-laden cultural processes, relationships, exchanges, and institutional forms that antedated and shaped Latin America’s Cold War proper (c. 1947 to the early 1990s), and had consequences beyond the conflict’s denouement.     

论黑死病期间的英国教会

在教会看来,黑死病是上帝因世人的罪孽而降下的惩罚,故而对之主要的防治也应该以忏悔为主.这些对策的确没有起到令人满意的效果,但这是当时科学水平有限的情况下教会所能采取的最好选择,并且,对这种解释迅速的传达和有关措施周密的布置本身就证明了教会面对瘟疫的积极态度,对社会的稳定也不无裨益.另外,教会还积极的进行临终抚慰、开辟墓地等稳定社会秩序的活动.尽管有一些教职人员的确有腐败的行为,但对此我们必须辨证地看待,因为他们相当多数并非原来教会的成员,而是在原有教士大量死亡之际紧急补充进来的人员.     

The church as colonist: the benedictine abbey of Lorsch and planned Waldhufen colonization in the Odenwald

It is still uncertain whether earlier Waldhufen row settlements with single strip farms in the west of Germany served as models for this type of village, so widely diffused in east central Europe from the twelfth to the fourteenth centuries. In the Odenwald hills Waldhufen settlements were introduced as early as the late eighth century when the imperial monastery of Lorsch started to colonize a royal forest donated by Charlemagne. At first the abbey founded a small Waldhufe for dependent peasants of the manorial villicatio system, but later an enlarged version of strip farms incorporating large portions of forest—the classical Waldhufe—was developed by economically more independent farmers. Also a systematic network of central places in the form of villicatio centres and castle settlements was established within the colonization area. From the Lorsch colonies the diffusion of the Waldhufen settlement model can be traced to the neighbouring Spessart and to the distant Black Forest through personal contacts of territorial lords with Lorsch. Similar connections to one of the leading colonists in the Frankenwald may have brought the idea even to the east central European Waldhufen region in the early twelfth century.     

The king,the church and the Jews: some considerations on the expulsions from England and France

Contemporary sources shorn a clear awareness of the political and economic motives behind the expulsion of Jews in 1290 and 1306, an awareness which actually prevented any wide approval for the anti-Jewish policy of the kings. Furthermore, from the point of view of the clergy at least, the expulsion of Jews appeared as another stage in the centralizing policy of monarchs, one which lowered the clergy's own status and restricted its freedom of action. Thus, the lack of support for the expulsion of Jews in the late middle ages hints at a new awareness of the ways in which the monarchy manipulated the Jews for its own political and f nancial ends.