The Catholic Historical Review ROBERT TRISCO Editor JACQUES GRES-GAYERNELSON H. MINNICH JANE MERDINGERGLENN OLSEN Advisory Editors VOLUME LXXXTV 1998 Published Quarterly by The Catholic University of America Press Washington, D.C. 20064 1998 Table of Contents ARTICLES: Christians, Muslims, and the "Liberation" of the Holy Land ...................... PennyJ. Cole1 Joseph Mausbach (1860-1931) and His Role in the Public Life of the Empire and the Weimar Republic ........ Wilhelm Ribhegge1 1 Catholic Slaves and Slaveholders in Kentucky ........ C. Walker Gollar42 The Papacy and Canon Law in the Eleventh-Century Reform ............ Uta-Renate Blumenthal201 Converting the Sauvage: Jesuit and Montagnais in Seventeenth-Century New France .......... PeterA. Goddard219 Catholic Evangelizing in One Colonial Mission: The Institutional Evolution ofJos Prefecture, Nigeria, 1907-1954 .......... Andrew E. Barnes240 American Catholics and the Environment, 1960-1995 ..... Patrick Allitt263 Reform Preaching and Despair at the Council of Pavia-Siena (1423-1424) . . . .William Patrick Hyland409 Illegitimacy and Racial Hierarchy in the Peruvian Priesthood: A Seventeenth-Century Dispute ......... Sabine Patricia Hyland431 American Catholic Apologetical Dissonance in the Early Republic? Father John Thayer and Bishop John Carroll . . . Thomas WJodziewicz455 "Field Found!" Establishing the Maryknoll Mission Enterprise in the United States and China, 1918-1928 ........ PaulRRivera477 Indulgences and Saintly Devotionalisms in the Middle Ages .................. Robert W.Shaffem643 The Influence of the Jesuits on the Curriculum of the Diocesan Seminary of Fiesole, 1636-1646 .... Kathleen M. Comerford662 Bishop Lynch's Civil War Pamphlet on Slavery ...... David C. R. Heisser681 BIBLIOGRAPHICAL ESSAY The Hidden Encyclical of Pius XI against Racism and Anti-Semitism Uncovered—Once Again ....... FrankJ. Coppa63 MISCELLANY: The Seventy-eighth Annual Meeting of the American Catholic Historical Association ................. 281 Scotland, Parsons, and Carrafiello .......... Thomas M. McCoog, S.J.302 BOOKREVIEWS ............................ 73,305,518,697 BRIEF NOTICES .................................. 607 NOTES AND COMMENTS ...................... 162,370,613,784 PERIODICAL UTERATURE ...................... 171,385,622,796 OTHER BOOKS RECEIVED ...................... 181,398,632,810 GENERAL INDEX Volume LXXXIV (1998) Aberth,John Criminal Churchmen in the Age ofEdward III: The Case ofBishop Thomas de Lisle, rev., 542-543 Albergati, Antonio IÓIO-I613 correspondence of nuncio in Cologne, 557-558 Alberigo, Giuseppe, editor History ofVatican //,Vol. !.Announcing and Preparing Vatican Council II: Toward a New Era in Catholicism, rev., 719-722 Alcalá, Manuel, S.I. Historia del Sínodo de los Obispos, rev., American Catholic: The Saints and Sinners Who BuiltAmerica's Most Powerful Church, rev., 579-580 "American heresy," ecology as a new, 279 American Women in Mission:A Social History ofTheir Thought and Practice, rev., 578-579 Anabaptists origins, 334-335 as theme of the first York Interdisciplinary Alcuin Conference, 373 Alden, Dauril presentation ofJohn Gilmary Shea Prize to, Andrea, Alfred J. (Ed. and Trans.) The Capture of Constantinople: The Hystoria Constantinopolitana of Günther ofPairis, b.n., 607-608 "Anti-Modernist Oath," 19 antipope Peter of Luna, condemnation of, 415 Apor,Vilmos beatification of, 375-376 Appleby, R. Scott rev. ofj. T. McGreevy, 157-159 The Making ofan Enterprise: The Society of Jesus in Portugal, Its Empire,and Beyond, 1540-1750,rev.,335-340 Alexandria in Late Antiquity: Topography and Social Conflict, rev., 528-529 library of St. Mary's Seminary and University in Baltimore will be expanded to house the archives of, 788 Arezzo, education in medieval, 541-542 Arias Montano, Benito Alphonsus Maria de Liguori, Saint death of, 791-792 Armagh, priests and prelates in the Age of Reformations, 764-765 Amauld, Antoine exclusion from Sorbonne's theological faculty of, 117-118 Arx,Jeffrey von, S.J., editor Varieties of Ultramontanism, rev., 717-718 Astarita, Tommaso rev. of M. Miele, 106-107 Äthans, Mary Christine, B.VM. rev. of D. Warren, 589-591 Augsburg Diet, papers on the, 767-769 "Australian Catholic History" theme of articles published in April 1998 issue of the Australasian Catholic Record, 793 722-723 "Alcuin ofYork and Court Culture" 284 Algonquians,Jesuit attempts to convert, 223-224 proceeding of conference on, 619 American Catholic Historical Association annual meeting ofJanuary 1999 Washington D.C, 613-614 increase in dues of, 370 locations of spring meetings in 1999 and 2002,370 The Peter Guilday Prize, 288-289 Report of the Chairman of the Committee on Program, 281 -286 Report of the Committee on Nominations, 286 Report of the Committee on the Howard R. Marraro Prize, 288 Report of the Committee on the John Gilmary Shea Prize, 287-288 Report of the Secretary and Treasurer, 290-301 Report on Spring Meeting of, 784-785 Report on the John Tracy Ellis Dissertation Award, 289-290 Archdiocese of Baltimore commemoration in La Ciudad de Dios of the Auzépy, Marie-France La vie d'Etienne leJeunepar Etienne le Di- acre, rev, 731-732 Avila, Esteban de on issue of mestizos as priests, 444-445 GENERAL INDEX Backus, Irena, editor The Reception of the Church Fathers in the West: From the Carolingians to the Maurists, rev, 708-710 Baker.J. H. Monuments ofEndlese Labours: English Canonists and Their Work, 1300-1900, rev., 710-711 Baldovin,JohnF.,S.J. rev. of B. Lang, 702-703 Barber, Malcolm rev. ofJ. Riley-Smith, 536-537 The Military Orders: Fightingfor the Faith and Caringfor the Sick, rev., 324-326 Barcelona, history of a priory and convent in medieval, 742-747 Barnes, Andrew E. "Catholic Evangelizing in One Colonial Mission: The Institutional Evolution ofJos Prefecture, Nigeria, 1907- 1954," 240-262 Barnes, T. D. rev. ofW Tabbernee, 525-526 Barr, Cyrilla rev. of R. L. Kendrick, 343-345 Bartusis, Mark C. rev. of D. M. Nicol, 89-90 Bateman, Bishop William register of, 88-89 Baudri of DoI historical narrative of First Crusade, 2 Bauer, Dieter R. and Gotthard Fuchs, editors Bernhard von Clairvaux und der Beginn der Moderne, rev, 537-539 Baumgartner, Frederic J. revofJ.Bergin,112-113 Beck, Gottfried Die Bistumspresse in Hessen und der Nationalsozialismus 1931-1941, rev., 139-141 Bednarowski, Mary Farrell rev. ofT. A. Tweed, editor, 146-147 Beecher, Thomas K., biography of, 584-585 Bellitto, Christopher M. rev. ofJ. H. Burns and T. M. Izbicki, editors, 760-761 winner of Peter Guilday Prize, 288-289 Benedict, Philip rev. of M. W. Konnert, 102-104 Benedict XV, Pope fundamental denial of war by, 22-23 benefice in sixteenth-century canon law, 443-444 Benko, Stephen rev. ofJ. E. Salisbury, 727-728 Bergin,Joseph The Making of the French Episcopate, 1589-1661, rev, 112-113 Berlin, establishment of Diocese of, 138-139 Berman, Constance "Was the Cistercian Order Founded in 1098, 1 1 1 9 or 1 1 47," paper read at ACHA meeting, 282 Bernard of Clairvaux, Saint papers on, 537-539 Berrigan, Daniel and Philip Lives and Times of, 595-596 Berry, Thomas best-known Catholic environmental writer of the 1980's, 275 Bertier de Sauvigny, Guillaume de rev. ofJ-O. Boudon, 127-129 Bianchi, Angelo Scuola e lumi in Italia nell'età délie riforme (175 1-1 780). La modemizzazione dei piani degli studi nei collegi degli ordini religiosi, rev., 121-122 Binksi, Paul Medieval Death: Ritual and Representation, rev., 75-76 Bireley, Robert, S.J. received a fellowship from the National Humanities Center in Research Triangle Park, North Carolina, 621 rev. of P. Burschel, editor with W Reinhard, 557-558 Black, Robert Studio e scuola inArezzo durante il Medioevo e il Rinascimento. I documenti d'archivio fino al 1530, rev, 541-542 Blandjoan, S.N.D. rev. ofA. Carey, 597-598 BlomJos, et al. English Catholic Books 1701-1800.A Bibliography, rev., 119-121 Blumenthal, Uta-Renate "The Papacy and Canon Law in the EleventhCentury Reform," 201-218 Bokenkotter, Thomas rev of W J. Collinge, 698-699 Boland,T. P Thomas Carr:Archbishop ofMelbourne, rev, 603-604 Bonald, Louis de, 125-127 Bonner, Gerald rev. ofJ. E. Merdinger, 316-318 Borromeo,Agostino rev. of P Caiazza, 104-106 Borromeo, Federico, 1 14- 115 Bossilkov,Vincent Eugene, Bishop beatification of, 616-617 Boudon,Jacques-Olivier L'épiscopatfrançais à l'époque concordataire (1801- 1905): Origines, formation, nomination, rev, 127-129 "Boundaries of Cultural Acceptance and Religious Dissent in the Late 1960s." theme of session at meeting of the Organization of American Historians, 371 Bourgeoys, Marguerite biography of, 598-599 Boyea, Earl "The Catholic Bishops and the Recognition of Russia," paper read at ACHA meeting, 283 Boyle, Leonard E., O.P retired as prefect of the Apostolic Vatican Library, 379 GENERAL INDEX Boynton,James, SJ. Fishers ofMen. TheJesuit Mission at Mackinac, 1670-1 765, b.n.,609 Braceo, Teresa beatification of, 790 Brady, Thomas A. ,Jr. The Politics of the Reformation in Germany: Jacob Sturm (1489-1553), rev., 549-552 Brentano, Robert chairman of"New Images of Ecclesiastical Leadership in the Twelfth and Thirteenth Centuries," panel at ACHA Meeting, 282 rev. of A. Vauchez, editor, 312-313 Brett,Annabel S. Liberty, Right, and Nature: Individual Rights in Later Scholastic Thought, rev, 90-93 Bridgers, Lynn Death's Deceiver: The Life ofJoseph P. Burns,J. H. and Thomas M. Izbicki, editors Conciliarism and Papalism, rev, 760-761 Burns, Robert L, SJ. rev. ofA. Fàbrega i Grau, 76-77 rev. ofV Castell Maiques, 85-86 Bursche!, Peter, editor with Wolfgang Reinhard Nuntiaturberichte aus Deutschland: Die Kölner Nuntiatur, Volume 5/1, rev, 557-558 Bushnell, Amy Turner Situado and Sabana: Spain's Support System for the Presidio and Mission Provinces ofFlorida, rev., 574-575 Bynum, Caroline Walker The Resurrection of the Body in Western Christianity, 200-1336, rev, 521-522 Byrd, William Gentleman of the Chapel Royal, 342-343 Machebeuf, rev., 582-584 Byrne, Neil J. rev. ofT. R Boland, 603-604 ofYork, 1317-1340,rev.,759-760 Cahn, Walter rev. of C. Rudolph, 737-738 Caiazza, Pietro Tra Stato e papato: Concilt provtncialiposttridentini (1561-1648), rev, 104-106 Calatrava Order, agricultural exploitation by, 324 Caldecott, Stratford and John Morrill, editors Eternity in Time: Christopher Dawson and Bridget of Sweden, 655-656 Brocklesby, Reginald, editor The Register ofWilliam Melton, Archbishop Broglie, Count Albert de, 131-132 Brown,John L. rev. ofM. L. Gude, 567-568 Brown, Mary Elizabeth The Scalabrinians in North America (1881-1937), rev, 153-154 Brown, M. L.,Jr. rev ofA. Grubb, 131-132 Brundage, James A. rev. of R. Somerville and B. C. Brasington, 730-731 Bruzelius, Caroline rev. ofG. M. Radke, 738-740 Buchanan, Tom and Martin Conway, editors Political Catholicism in Europe, 1918-1965, rev, 362-363 Bulgakov, Sergei biography of, 360-361 Bundang, Rachel "The Filipina Experience with the Catholic Church in the United States," paper read at ACHA meeting, 285 Burger, Michael rev. of N.Vincent, 84-85 rev. of R E. Pobst, editor, 88-89 Burgess,John P The East German Church and the End of Communism, rev, 573-574 Burggraf,Jutta Teresa von Avila. Humanität und Glaubensleben, rev, 347-348 Burke Smith, Anthony "Converting to Catholicism in America: Fulton J. Sheen and the Changing Narratives of Americanism in the 1940V paper read at ACHA meeting, 283-284 Burnsjeffrey M. "Asian Catholics on the West Coast: An Histor- ical Perspective," paper read at ACHA meeting, 285 the Catholic Idea ofHistory, rev, 697-698 Calvinist Exiles in Tudor and Stuart England, 350-351 Canadian Catholic Historical Association annual meetings, 372, 616 English Section papers read at sixty-fourth annual meeting publication of, 793 Cannara, Antonio da, 94-95 Cantacuzene, John biography of, 89-90 Cantwell, Margaret, S.S.A. rev. ofR. Choquette, 159-160 Caraman, Philip Tibet, TheJesuit Century, rev, 778-779 Carey, Ann Sisters in Crisis: The Tragic Unraveling of Women 's Religious Communities, rev. , 597-598 Carey, Patrick W rev ofD. B. Light, 147-148 Carmelites in Spain, history of, 712-713 Carrafiello, Michael Robert Parsons and English Catholicism, 1580-1 610, vew., 774-775 Carroll,John, Archbishop of Baltimore American Catholic Apologetical dissonance in the early Republic, 455-476 Carroll, Michael R Veiled Threats: The Logic ofPopular Catholicism in Italy, rev, 108-109 Carr, Thomas, Archbishop of Melbourne biography of, 603-604 GENERAL INDEX Cassian,John study of the writings of, 728-729 Castell Maiques,Vicente Proceso sobre la ordenación de la iglesia valentina... , rev, 85-86 Catherine of Siena desire for indulgences rooted in a fear of purgatory, 648-649 Catholic Commission on Intellectual and Cultural Affairs paper to be presented at annual meeting, 785 Catholic Foreign Mission Society of America beginnings of, 383-385 "Catholicism in Twentieth-Century America" new research program of Cushwa Center entitled, 377 Catholicity in New Mexico celebration of fourth centenary of the beginning of, 792 "Catholics in a Non-Catholic World" theme in U.S. Catholic Historian, 166 "Catholic Slaves and Slaveholders in Kentucky," 42-62 "Catholics: On the Borders of Religious Identity" theme of session at spring meeting of the American Society of Church History, 371 Centennial Convocation of Northeastern Univer- sity in Boston ACHA represented by David J. O'Brien, 162 "Centro Italiano di Studi sull'Alto Medioevo" papers of, 372 Chambers, D. S. Renaissance Cardinals and Their Worldly Problems, rev, 543-545 Chesterton, G. K. biography of, 134-136 Choquette, Robert The Oblate Assault on Canada's Northwest, rev, 159-160 Chrisman, Miriam Usher rev ofT. A. Bradyjr., 549-552 Christian base communities in Nicaragua, 601-603 Christian Front, 588 Christian Worship, a history of, 702-703 Church Missionary Society Archive microfilm publications of Sections IV and V now available, 621 Church Reform and Social Change in Eleventh-Century Italy: Dominic ofSora and His Patrons, rev., 532-534 Cicognani, Amleto Papal Envoy in Wartime Washington, 1939-1945,283 Cimprichjohn obituary of Anthony H. Deye, 382-383 Cistercian Order international colloquium around themes of its integration of women and the architecture of its convents, 787 Clancy, Thomas, S.J. rev ofD. Keogh, 122-123 rev. ofj. Blom et al. , 1 1 9- 1 2 1 Clares of Bordeaux, history of the monastery of the, 755-756 Clement V, Pope presided at the translations of the relics of the holy bishop Bertrand of Comminges in 1309,645 Clement VIII, Pope index promulgated in 1596 by, 333 return to project of assembling a comprehensive Index, 546 Clementine Index, effect of, 546-547 Cluniac priory, Payerne uprising in 1420 against, 761-762 Cole, Penny J. "Christians, Muslims, and the 'Liberation' of the Holy Land," 1-10 rev. of R. Levine, editor and translator, 323-324 Collinge,William J. Historical Dictionary of Catholicism, rev, 698-699 Comerford, Kathleen M. "The Influence of the Jesuits on the Curriculum of the Diocesan Seminary of Fiesole, 1636- 1646," 662 -680 Compostela pilgrimage in the Middle Ages, 734-735 Conciliarism and Papalism, 760-761 "Conformity and Non-Conformity in Byzantium" publications of papers on theme of, 165 Congregation for the Doctrine of the Faith will allow scholars greater access to its archives, 378-379 ConleyRoryT. rev ofj. S. Kulas, 152-153 Constable, Giles The Reformation of the Twelfth Century, rev, 81-83 Constantine the Great, Christianity of, 526-528 Constantinople, the capture of, 607-608 Conwayjohn S. revofG. Beck, 139-141 Conwell,Joseph E, SJ. Impelling Spirit: Revisiting a Founding Experience: 1539, Ignatius ofLoyola and His Companions, rev, 101-102 Cooper, Kate The Virgin and the Bride: Idealized Womanhood in Late Antiquity, rev, 314-315 Coppa,FrarxkJ. "The Hidden Encyclical of Pius XI against Racism and Anti-Semitism Uncovered- Once Again! , a bibliographical essay" 63-72 Cordova Messía, N. Vida del Llustríssimo Señor Don Francisco Verdugo, 434 Corley, Felix Religion in the Soviet Union:An Archival Reader, rev, 570-571 Corrin,Jay P rev. ofj. Pearce, 134-136 Coughlin, Charles history of activities of, 589-591 GENERAL INDEX Council of the Indies approved ordination of illegitimates by Amer- ican bishops, 450 supported ban against illegitimates as priests, 446 Counter-Reformation and the "La reconquête catholique en Europe centrale," 792 Cowell, Kimberly rev. of S. N. Kalyvas, 141-142 Crosby, Everett U. rev of E. Mason, 79-80 crusaders'capture ofJerusalem, shared medieval Christian beliefs on, 2 "Cultura e religione nella Milano del '600" theme of Accademia di San Carlo dies aca- demicus, 574-375 culture of devotion, 660 Curran, R. Emmett rev. ofA. Isacsson, 587-588 "A Current Bibliography of Canadian Church History, 1997-1998,"793 custom, qualities required to have it considered legitimate, 45 1-452 DahmusJohnW. rev of P M. Hoskin, editor, 750-751 rev of R. B. Dobson, 328-329 Damrosch, Leo The Sorrows of the QuakerJesus:James Nayler and the Puritan Crackdown on the FreeSpirit, rev, 118-119 Davis, Raymond (Trans.) The Lives of the Ninth-Century Popes. The Ancient Biographies ofTen Popesfrom A.D. 818-89l,b.n., 609-610 Dawson, Christopher collection of papers in honor of, 697-698 Day, Dorothy spring and summer 1997 issue of the Records of the American Catholic Historical Soci- ety ofPhiladelphia devoted to, 621 Death Penalty historical and theological survey, 703-705 De censuris ecclesiasticis tractatus Política in- diana, 433 Dedieu, Hugues, O.F.M. L'Ordre de Saint [sic!] Claire à Bordeaux avant la Révolution (1231-1580), rev, 755-756 deists in seventeenth-century France, 351-352 Denaux, A., editor with J. Dick From Malines to ARCIC: The Malines Conver- sations Commemorated, rev, 363-364 DePalma Digeser, Elizabeth "Porphyry and the Arians: Christianity and Mainstream Roman Culture," paper read at ACHA meeting, 281 Destini believe all things happen from necessity, 428 Deye, Anthony H. obituary of, 382-383 d'Haussy, Christiane English Sermons:Mirrors ofSociety, rev, 109-110 Dietrich, Donald J. rev. ofj. R Burgess, 573-574 rev. of U. von Hehl and H. Günter Hockerts, editors, 143-144 Dietrich, Stefan J. Christentum und Revolution. Die christlichen Kirchen in Württemberg 1841-1852, rev, 359-360 DiGiovanni, Stephen M. rev. of M. E. Brown, 153-154 Dobson, R. B. Church and Society in the Medieval North ofEngland, rev, 328-329 doctrinas considered not benefices, 450 parishes in early colonial Peru, 444 Donar, William J, C.S.C. rev. of R. Brocklesby, editor, 759-760 rev. ofT. C. B. Timmins, editor, 759-760 Domenico, Roy rev. of T. Buchanan and M. Conway, editors, 362-363 Dominic of Sora, study of the hagiographical dossier of, 532-534 Dooley, Thomas A. The Lives of, 594-595 Döpfner,Julius, Cardinal biographic information on, 366-367 Dorothy of Montau, 655 Dougherty, M. Patricia, O.P. rev. of R. Helmstadter, editor, 716-717 Drake, Harold, chairman "Challenges to Orthodoxy in the Patristic Age" session at ACHA Meeting, 281 Dunn, Dennis J. rev. of F. Corley, 570-571 Dunn, Maryjane and Linda Kay Davidson, editors The Pilgrimage to Compostela in the Middle Ages.A Book of Essays, rev, 734-735 Duntley, Madeline "Seattle's Japanese-American Catholics, 1920-1950: Asian Integration and the Impact of Internment," paper read at ACHA meeting, 285 "Early Medieval Rome and the Christian West" interdisciplinary conference on, 372 East German Church and the End of Commu- nism, 573-574 Edwards, Francis, SJ. rev. ofC. d'Haussy, 109-110 Egan, Eileen For Whom There Is No Room. Scenesfrom the Refugee World, rev, 718-719 Egan, Keith J. presented with the Spes Unica Award, 794 rev. of I. Martínez Carretero, 712-713 Egan, Edward M, Bishop of Bridgeport rev. ofj. Kwitny, 723-725 GENERAL INDEX Eire, Carlos appointed to the Committee on the John Tracy Ellis Dissertation Award, 614 Elias del Socorro Nieves beatification of, 163-164 Elliot,T. G The Christianity of Constantine the Great, rev, 526-528 Emmerson, Richard K. rev. ofj. B. Russell, 699-700 enlightenment theology, 355-356 Erasmus of the Low Countries, 98-100 Estes,James M. rev. ofj. D. Tracy, 98- 100 Eugenius IV, Pope defending against charge of heresy, 95 European Reformation, Tolerance and Intolerance in the, 765-767 Evangelicalism and Globalization Project Finucane, Ronald C. The Rescue of the Innocents:Endangered Children in Medieval Miracles, rev, 747-748 Fisherjames T. Dr.America: The Lives of Thomas A. Dooley, 1927-1961, rev, 594-595 rev. of M. Polner and J. O'Grady, 595-596 Fleischmann, Ruth Catholic Nationalism in the Irish Revival:A Vol. !.Documents dels anys 841-1000, Study of Canon Sheehan, 1852-1913, rev., 563-564 flogging as the main punishment inflicted on slaves for wrongdoing, 690 Flood, David, O.EM. rev. of S. Strake-Neumann, 86-88 Florida, Spanish support system for the provinces of, 574-575 Foley, Mary Anne rev. of R Simpson, 598-599 Foster, Andrew rev. of S. E. Lehmberg, 1 16-117 Fox, Matthew outlandish claims of, 276 Fragnito, Gigliola La Bibbta at rogo. La censura ecclesiastíca e i volgarizzamenti della Scrittura (1471-1605), rev, 545-548 Frakes, R. M. "Defending Against Heretics: New Functions for the Defensor Civitatis in the Late Fourth and Early Fifth Centuries," paper read at ACHA meeting, 281 Franchot,Jenny retour à l'ordre dans l'Église ancienne, Encounter with Catholicism, rev, 150-152 Francis of Assisi, Saint made best showing regarding environment, international conference to be held at Oxford July 1999 sponsored by, 616 Evans, Ellen L. rev. of G. Klein, 132-134 Evtuhov, Catherine The Cross & the Sickle: Sergei Bulgakov and the Fate ojRussian Religious Philosophy, rev, 360-361 Exultet in Southern Italy, 531-532 Fàbrega i Grau, Angel Diplomatari de la catedral de Barcelona, rev, 76-77 Faivre, Alexandre Ordonner lafraternité. Pouvoir d'innover et rev, 313-314 Farina, Raffaele, S.D.B. new prefect of the Apostolic Vatican Library, 379 Fatales who believe in the Fates and Fortune, 428 Feldman, Lawrence H. index of, 295 Fenning, Hugh, O.P rev. of R Fagan, 560-561 Fenwick, Edward Dominic, O.P. biography of, 6 1 2 Ferguson, Everett, editor Encyclopedia ofEarly Christianity, rev, 725-726 Ferrazzi, Cecilia Autobiography of an Aspiring Saint, rev, 780-781 Fiesole, Influence of the Jesuits on the Curricu- lum of the Diocesan Seminary of, 662680 Figueira, Robert C. rev. ofA. Sommerlechner and H. Weigl, editors, 748-750 rev. of F. Neininger, 75 1 -755 Finlayson, Michael rev. ofL. Damrosch, 118-119 Roads to Rome: The Antebellum Protestant 278 Franciscans, attacked by Pope John XXII, 86-88 Fraticelli who deny there is a true pope, 428 Freed, John B. rev. ofA. Rüther, 758-759 Freeze, Gregory L. rev of C. Evtuhov, 360-361 "The Friars and Jews in the Middle Ages and Renaissance" papers given at conference on, 162 Fulcher of Chartres historical narrative of First Crusade, 2 Gabriel, Astrik L. presented with the Pro Ecclesia Hungariae medal, 621 Gagliano,Joseph A. rev. ofR. H.Jackson, I6O-I6I Galvinjohn R rev. ofj. Pelikan, 305-306 rev. of K. Wittstadt, editor, 366-367 "Geistesleben im 13- Jahrhundert—Neue Perspektiven" as theme of the thirty-first Kölner Mediävistentagung, 373 GENERAL INDEX "Gender and Sanctity in Counter-Reformation Europe" fall semester seminar to be conducted at the Folger Institute, 615 Geneologi concede to the stars the direction of human affairs, 428 "Geografía e Instituciones Eclesiásticas y Mentalidades Religiosas" theme of secondJornadas de Historia, 374 Gisolfi, Diana and Staale Sindling-Larsen The Rule, the Bible, and the Council: The Library of the Benedictine Abbey at Praglia, rev., 555-556 Glass, Dorothy F. Portals, Pilgrimage, and Crusade in Western Tuscany, rev., 740-742 Gleason, Elisabeth G. rev. of C. Mozzarelli and D. Zardin, editors, 772-773 rev. of G. Fragnito, 545-548 rev. of G. Zarri, editor, 329-330 Glenn, Myra C. Thomas K. Beecher, Minister to a Changing America, 1824- 1900, rev., 584-585 Gloucestershire, English Reformation in, 771772 Goddard.PeterA. "Converting the Sauvage:Jesuit and Montagnais in Seventeenth-Century New France," 219-239 Golden, Richard M. rev. of G. Treasure, 352-353 Golding, Brian rev. ofF. D. Logan, 326 Gollar, C. Walker "Catholic Slaves and Slaveholders in Ken- tucky," 42-62 Gonzaga, Francesco, Cardinal problems of, 543-545 "good Christian death" ideal of the, 359 Goodich, Michael rev. of R. C. Finucane, 747-748 Grace, Sister Madeleine, CVI. rev. ofj. F. Kelly, 726-727 Green, Ian The Christian's ABC. Catechism and Catechiz- ing in England c. 1531-1740, rev, 7'69-771 Green, S. J. D. Religion in the Age ofDecline: Organisation and Experience in Industrial Yorkshire, 1870-1920, rev, 566-567 Gregory VII, Pope as a non-lawyer, 213-216 conciliar canons predominant texts preserved in canonical collections from, 206 register of, 210-211 Gregory DC, Pope as judge on trial regarding the "ordenación de la iglesia valentina," 86 promoted the cult of Saint Anthony of Padua, 646 Gregory XI, Pope, granted plenary indulgence to Catherine of Siena, 650 Gregory XIII, Pope, gave American bishops the power to dispense with illegitimacy so mestizos could be ordained as priests, 436 Gregory XTV, Pope, revision of the Vulgate given priority over matter of vernacular Bibles, 546 Grell, Ole Peter Calvinist Exiles in Tudor and Stuart England, rev., 350-351 Grell, Ole Peter and Bob Scribner, editors Tolerance and intolerance in the European Reformation, rev, 765-767 Grendler, Paul F. received the "Citation to a Senior Scholar," 377 rev. ofA. Bianchi, 121-122 rev. ofA. Turchini, 330-331 rev. of R. Black, 541-542 Gres-Gayerjacques M. LeJansénisme en Sorbonne, 1643-1656, rev, 117-118 rev. of D. K. Van Kley, 558-560 rev ofT. O'Connor, 355-356 Gribble, Richard, C.S.C. appointed assistant superior of Moreau Semi- nary in Notre Dame, Indiana, 621 rev. of C. R. Morris, 579-580 Griffinjohn R. rev ofA. McClelland, editor, 357-358 rev. ofJ. H. Newman, 611 Grisarjosef // Vescovo di Trento Giovanni Nepomuceno de Tschiderer e la situazione della Chiesa in Austria e nel Tirólo nel corso della prima meta del secólo XIX, rev, 561-563 Grubb.AIan The Politics ofPessimism:Albert de Broglie and Conservative Politics in the Early Third Republic, rev, 131-132 Gude, Mary Louise Louis Massignon. The Crucible of Compas- sion, rev, 567-568 rev of D. Massignon, editor, 568-570 Guibert of Nogent Gesta Dei per Francos, 323-324 historical narrative of First Crusade, 2 Gutiérrez, Constancio, SJ. Trento, un problema: la última convocación del Concilio (1551-1562), I: Estudio, rev., 552-553 Gyug, Richard F. "Bizzoche,Tertiaries, and Holy Women in Later Medieval Dalmatia," paper read at ACHA meeting, 283 Haas, Christopher Alexandria in LateAntiquity: Topography and Social Conflict, rev, 528-529 Hallman, Barbara McClung rev. of D. S. Chambers, 543-545 GENERAL INDEX Hamburgerjeffrey T. Nuns as Artists: The Visual Culture of a Medieval Convent, rev, 96-97 Hamilton, Bernard rev. of M. Barber, 324-326 Hanley.MarkY. rev. of M. C. Glenn, 584-585 Harkins, Conrad L., O.F.M. rev. of B. G. McEwan, 144-146 Harleyjohn William Byrd: Gentleman of the Chapel Royal, rev, 342-343 Harrington, Ann M., B.VM. rev. of C. Whelan, 608-609 rev. of D. L. Robert, 578-579 rev. of T. Maude, 610-61 1 Havran, Martin J. rev. ofA. J. Loomie, 110-112 Head, Thomas appointed professor of history in Hunter College of the City University of New York, 621 rev. of A. Vauchez, 539-541 rev. ofj. Stunners, editor, 77-79 Hecht, Robert A. An Unordinary Man:A Life ofFatherJohn LaFarge, SJ., rev, 154-156 Hehl, Ulrich von and Hans Günter Hockerts, editors Der Katholizismus—gesamtdeutsche Klammer in den Jahrzehnten der Teilung? Erin- nerungen und Berichte, rev, 143-144 Heid, Stefan Zölibat in derfrühen Kirche: Die Anfänge einer Enthaltsamkeitspflichtfür Kleriker in Ost und West, rev, 523-524 Heisser, David C. R. "Bishop Lynch's Civil War Pamphlet on Slav- ery," 681-696 Helmholz, R. H. rev. ofj. H. Baker, 710-71 1 Helmstadter, Richard, editor Freedom and Religion in the Nineteenth Century, rev, 716-717 Hempton, David Religion and Political Culture in Britain and Ireland: From the Glorious Revolution to the Decline ofEmpire, rev, 781-782 Hendrickson, Ken rev. of S.J. D. Green, 566-567 Henneseyjames, S J. rev. of R. A. Hecht, 154-156 rev. OfT. Morrissey, SJ., 356-357 Hildegard of Bingen anniversary of birth being commemorated at two conferences, 374 ". . . . in ihrem historischen Umfeld," availability of program, 162 Höhle, Michael Die Gründung des Bistums Berlin 1930, rev, 138-139 Holocaust, women who challenged the, 571-572 Honorius III, Pope, consented to grant Portiuncula plenary indulgence one day out of the year, 657 Hooke, Luke Joseph Irish Theologian in Enlightenment France 1719-96,355-356 Hoskin, Philippa M., editor English Episcopal Acta:Worcester 1211-1268,kv., 750-751 Hospitallers Bailiwick of Brandenberg as Lutheran remained affiliated to the Order, 325 estate management of, 324 Howe,John Church Reform and Social Change in Eleventh-Century Italy: Dominic ofSora and His Patrons, rev., 532-534 Hudon, William V rev. of C. Gutiérrez, SJ., 552-553 rev. of P Prodi and W Reinhard, editors, 340-342 Huff, Peter A. Allen Tate and the Catholic Revival:Trace of the Fugitive Gods, rev, 156-157 Huguenots in exile from seventeenth-century France, 351 Hunter, David G. rev. of K. Cooper, 314-315 Huronsjesuit attempts to convert, 223 Hussites, condemnation of, 415 Hutterite Beginnings: Communitarian Experiments during the Reformation, 334-335 Hyland, Sabine Patricia "illegitimacy and Racial Hierarchy in the Peruvian Priesthood: A Seventeenth-Century Dispute," 43 1-454 Hyland.William Patrick "Reform Preaching and Despair at the Council of Pavia-Siena (1421-1424)," 409-430 Ida of Louvain, 652 illegitimacy and Racial Hierarchy in the Peruvian Priesthood, 431-454 as an impediment to the priesthood, 441-442 Immenkötter, Herbert and Günther Wenz, editors Im Schatten der Confessio Augustana: Die Religionsverhandlungen des Augsburger Reichstages 1530 im historischen Kontext, rev, 768-769 Index of the Council of Trent, 332 indulgences "and Saintly Devotionalisms in the Middle Ages,"643-66l granted to promote the cult of the saints, 645 lack of scriptural authority for, 644 Inglot, Marek, SJ. La Compagnia di Gesù nell'Impero Russo (1771-1820) e la sua parte nella restaurazione generale delta Compagnia, rev, 782-783 Innes Review for spring 1997 articles, 165 GENERAL INDEX Innocent I, Pope appeal by Africans to excommunicate Pelagius and Caelestius, 316 Innocent III, Pope register letters from 1203, 1204 and 1205, 748-750 "Urbs et Orbis" colloquium on, 61 5 Innocent IV, Pope as judge on trial regarding the "ordenación de Ia iglesia valentina," 86 Institute for the Study of American Evangelicals seeking proposals for competitive grants, 376-377 International Conference on Patristic, Medieval, and Renaissance Studies will be held at Vil- lanova University, 374 International Congress on Medieval Studies holding of thirty-fourth, 163 Ireland belief and religion in early modern, 555-556 Education Question, 122-123 rules and writings of early monks, 322-323 Isacsson, Alfred The Determined Doctor: The Story ofEdward McGlynn, rev, 587-588 Izbicki, Thomas M. rev. of HJ. Sieben, 701 Jackson, Robert H. Liberals, the Church, and Indian Peasants..., rev, 160-161 Jalland, Pat Death in the Victorian Family, rev, 358359 Jane Mary of Maillé dispossession and suffering were the occasions for her search for indulgences, 651 Janet, Richard J. rev. of P Jalland, 358-359 Jansenists influence over the "unraveling of the Ancien Régime," 558-560 in seventeenth-century France, 351 Japan, hidden Christians of, 608-609 Jaspert, Nikolas Stift und Stadt. Das Heiliggrabpriorat von Santa Anna und das Regularkanonikerstift Santa Eulalia del Camp im mittelalterlichen Barcelona (1141-1423), rev., 742-747 Jefferies, Henry A. Priests and Prelates ofArmagh in the Age of Reformations, 1518-1558, rev, 764-765 Jenkins, Philip Hoods and Shirts: The Extreme Right in Pennsylvania, 1925- 1950, rev., 588-589 Jesuits. See also Society ofJesus confiscation of property under Spanish Sec- ond Republic, 364-366 in Portugal and its empire, 335-340 on allowing mestizos to enter order in Peru, 435 Urban Strategy, 775-778 Jews. See "The Friars and Jews in the Middle Ages and Renaissance" and Marchione, Margherita, Yours is a Precious Witness Jodziewicz, Thomas W. "American Catholic Apologetical Dissonance in the Early Republic? Father John Thayer and Bishop John Carroll," 455-476 John VIII, Pope copying of register of, 2 1 3 John XXII, Pope attacks on Franciscans by, 87-88 promoted the veneration of Thomas Aquinas, 645-646 John Foxe Colloquium.first International, 787-788 John Paul II, Pope biography of, 723-725 encyclical Evangelium vitae against use of death penalty, 704 John-Jerome of Prague, 410-414 John of Anneux, 86-88 John of Ragusa, 412 Johnson, David, SJ. rev. of C. Haas, 528-529 rev. of E. Ferguson, editor, 725 Jolly, Karen Louise Tradition & Diversity: Christianity in a World Context to 1500, rev, 519-521 Jones, Pamela M. Federico Borromeo and the Ambrosiana:Art Patronage and Reform in Seventeenth- Century Milan, rev. ,114-115 Jorgensen Itnyre, Cathy "Spirituality and Power: Saint Portaler of Iceland," paper read at ACHA meeting, 282 Josephinism, 561-563 Jouffroyjean, 95-96 Juliane of Liège, career, 647-648 Kafka, Sister Maria Restituta beatification of, 790 Kalyvas, Stathis N. The Rise of Christian Democracy in Europe, rev, 141-142 Kardong.Terrence G1OSB. rev. of C. Stewart, O.S.B., 728-730 Kauffman, Christopher J. appointed chairman of the historical commission for the cause of canonization of the Reverend Michael J. McGivney, 621 Keen, Ralph rev. of H. Immenkötter and G. Wenz, editors, 768-769 Kellyjoseph F. rev. of S. Heid, 523-524 TheWorklofthe Early Christians, rev, 726-727 Kelly, Thomas Forrest The Exultet in Southern Italy, rev, 531-532 Kempe, Margery, 65 1 -652 Kendrick, Robert L. Celestial Sirens: Nuns and Their Music in Early Modern Milan, rev, 343-345 GENERAL INDEX Kennedyjames Lake Titicaca, representation of the sacred at, Vatican II Holland," paper read at ACHA meeting, 284 Kenner, Duncan F. sent to Britain and France with a promise of general emancipation in return for diplomatic recognition, 694 Kenney, Peter, SJ. mission in Ireland and North America, 356-357 Kentucky Catholic Slaves and Slaveholders in, 42-62 Keogh, Dáire Edmund Rice: 1761-1844, rev, 122-123 Kertzer, David, chairman "Catholicism in Postwar Europe: The Dialogue with Modernity" session at ACHA Lamennais, Felicité, 126-127 Lang, Bernhard Sacred Games:A History of Christian Worship, rev, 702-703 Lange, Elizabeth Clarisse Killen, Patricia, chairwoman "Catholics in America: The Roosevelt Years," panel at ACHA Meeting, 283-284 Kim, Seong-Hak Michel de l'Hôpital: The Vision of a Reformist Chancellor during the French Wars ofReligion, rev, 553-555 Klein, Gotthard Der Volksverein für das katholische Deutschland, 1890- 1933: Geschichte, Bedeutung, Untergang, rev., 132-134 Klinck, David The French Counterrevolutionary Theorist Louis de Bonald (1 751-1840), rev, 125-127 Knappjulia Boss Winner of the John Tracy Ellis Dissertation Award, 289-290 Knysh, George Fragments of Ockham Hermeneutics, rev. , "Last Things: ApocalypseJudgment, Millennium, and Millennialism in the Middle Ages" theme of twenty-sixth annual Sewanee Mediaeval Colloquium, 787 Lazarev,Viktor Nikitich "The Demise of Political Catholicism in Post- Meeting, 284 327-328 Koeppel, Sister Josephine, O.C.D. rev. ofj. Burggraf, 347-348 Konnert, Mark W. CivicAgendas and Religious Passion: Châlons'Sur-Mame during the French Wars ofReligion, 1560- 1694, rev., 102-104 Körntgen, Ludger Studien zu den Quellen derfrühmittelalterlichen Bussbücher, rev, 318-322 Kselman, Thomas rev. ofM. R Carroll, 108-109 KulasJohn S. Der Wanderer ofSt. Paul. The First Decade, 1867-1877:. . . . the German-Catholic Im- migrant Experience in Minnesota, rev, 152-153 Kupke, Raymond J. rev.ofE.Egan,718-719 Kwitny,Jonathan Man of the Century.The Life and Times of PopeJohn Paul II, rev, 723-725 LaFarge,John, SJ. life of, 154-156 600-601 cause has been introduced in the tribunal of the Archdiocese of Baltimore, 6I8 "La pietà e la sua storia" publications of the papers of the convegno on, 791 Lapomarda,Vincent A. rev. of M. Marchione, 368-369 LaRocca,JohnJ,S.J. rev of M. C. Questier, 348-349 Larson-Miller, Lizette, editor Medieval Liturgy.A Book ofEssays, rev, 74-75 The Russian Icon: From Its Origins to the Sixteenth Century, rev, 534-536 Leadership Conference of Women Religious (LCWR), 597-598 Lehmberg, Stanford E. Cathedrals under Siege: Cathedrals in English Society, 1600-1700, rev, 1 16-1 17 Leo LX, Pope decrees repromulgated by Gregory VII, 216 reliance on Pseudo-Isidorian Decretals under, 213 Leonard, Henry B. rev. ofj. F. Lyons, 581-582 Levine, Robert, editor and translator The Deeds of God through the Franks. A Translation ofGuibert ofNogent's "Gesta Dei per Francos," rev, 323-324 Levy, Evonne rev ofT. M. Lucas, SJ, 775-778 Lewis, Mark A, SJ. appointed director of the Jesuit Historical Institute in Rome, 794 rev. ofj. F. ConwelLS.J, 101-102 l'Hôpital, Michel de Reformist Chancellor vision during French Wars of Religion, 553-555 Liang, Kan, chairman "The Faith and the Other" session at ACHA Meeting, 284-285 Light, Dale B. Rome and the New Republic: Conflict and Community in Philadelphia Catholicism between the Revolution and Civil War, rev, 147-148 Linage Conde, Antonio El santuario y el camarín de la Virgen de la Peña de Sepúlveda, rev, 711-712 LinckJoseph C, CO. rev ofj. Boynton, SJ, 609 rev. ofL. Peti,O.R,6l2 GENERAL INDEX Linehan, Peter The Ladies ofZamora, rev, 756-757 Lippy, Charles H. Being Religious, American Style:A History of Popular Religiosity in the United States, rev, 575-577 Lisle, Thomas de, Bishop legal actions against, 542-543 Little Book ofEternal Wisdom, 654 Litzenberger, Caroline The English Reformation and the Laity: Gloucestershire, 1540- 1580, rev, 77 1 -772 "The Local Church: Archivists and Historians" issue of U.S. Catholic Historian devoted to, 620 Logan, F. Donald Runaway Religious in Medieval England, c. 124l-1540,rev.,326 Logan, Oliver The Venetian Upper Clergy in the 16th and Early 1 7th Centuries:A Study in Religious Culture, rev, 100-101 Loomie, Albert J. rev. ofj. Harley, 342-343 Spain and the Early Stuarts, rev, 110-112 "Les frontières de la mission (XVe-XLXe siècle)" publications of the papers of the colloquium on, 790-791 "Los Últimos Cien Años de la Evangelización en America Latina" Pontifical Commission for Latin America will sponsor a historical symposium on, 788 Lucas, Thomas M, SJ. Landmarking: City, Church &Jesuit Urban Strategy, rev, 775-778 Lucius III, Pope heretic to be punished by death, 703-705 Ludwig-Maximilians-Universität in Munich 525th anniversary of the founding celebrated by a special issue, 165 Lynchjoseph H. rev. ofB. L. Venarde, 530-531 rev. ofG. Constable, 81-83 rev. ofT. F. Kelly, 531-532 Lynch, Patrick Neison, Bishop appointed Commissioner of the Confederate States of America to the States of the Church, 681 Lyon, Eugene rev ofA. T. Bushnell, 574-575 Lyons claims for archbishop as"primate,"217-218 Lyonsjohn F. The Life and Times ofBishop LouisAmadeus Rappe, rev, 581-582 McCann, Christine "The Pelagians and Spiritual Mentoring Within the Tradition?," paper read at ACHA meeting, 281 McCarthyJohn, Bishop of Austin Carlos E. Castañeda Award presented to, 789 McClelland,V Alan rev. of I. D. Roberts, 123-125 'By Whose Authority?'Newman, Manning and the Magisterium, rev, 357-358 McCollester, Charles J, editor Fighter with a HeartiWritings of Charles Owen Rice, Pittsburgh Labor Priest, rev., 591 -594 McCoog,Thomas M, SJ. rev. of M. Carrafiello, 774-775 McCrank, Lawrence H. rev. of N. Jaspert, 742-747 McDannelI, Colleen Material Christianity: Religion and Popular Culture in America, rev, 149-150 McEwan, Bonnie G. The Spanish Missions ofLa Florida, rev, 144-146 McGeever, Patrick J. rev. ofCJ. McCollester, editor, 591-594 McGiness, Frederick J. rev of R MJones, 1 14-1 15 McGivney, Father Michael J. cause for beatification officially opened, 375-376 McGlynn, Edward biography of, 587-588 McGreevyJohn T. keynote speaker at annual meeting of Urban Ministry Network, 167 Parish Boundaries: The Catholic Encounter with Race in the Twentieth Century Urban North, rev, 157-159 MachebeufJoseph P Life of, 582-584 McKelvie, Roberta A. "Angelina of Montegiove:A Prototype for Third-Order Women," paper read at ACHA meeting, 283 Mackinac Jesuit Mission at, 609 McLeod,Hugh Piety and Poverty.Working-Class Religion in Berlin, London and New York, 1870-1914, rev, 310-311 McMain, Robert O. presented with the Father Andrew White Award of the Catholic Historical Society of Washington, 167 McManamonJohn M. Pierpaolo Vergerio the Elder: The Humanist as Orator, rev, 93-94 McManus, Frederick R. rev. of M. Alcalá,S.I, 722-723 McNamara,Jo Ann rev ofj. T. Hamburger, 96-97 McNeil, Betty Ann, D.C. The Vincentian Family Tree.A Genealogical Study, rev, 307-309 McShaneJoseph M, SJ. appointed president of the University of Scranton, 382 Madden, Thomas F. rev. ofAJ. Andrea (Ed. and Trans.), 607-608 Madigan, Kevin rev. of K. LJolly, 519-521 GENERAL INDEX Mahony, Robert rev. OÍR. Fleischmann, 563-564 Maidín, Uinseann Ó, O.C.R. The Celtic Monk: Rules and Writings ofEarly Irish Monks, rev, 322-323 Malatesta, Edward J, SJ. obituary of, 383-384 Manning, Roger B. rev. of C. Litzenberger, 77 1-772 Marchione, Margherita Yours Is a Precious Witness:Memoirs ofJews and Catholics in Wartime Italy, rev, 368-369 Margaret of Cortona, 654-655 Marthaler, Berard L, O.EM. Conv. rev. of I. Green, 769-771 Martin V, Pope summoned Council of Pavía-Siena (1421-1424), 409-430 Martínez Carretero, Ismael Los Carmelitas: Historia de la Orden del Carmen. VI: Figuras del Carmelo, rev, 712-713 Martínez De Bujandajesús Thesaurus de la littérature interdite au XVIe siècle:Auteurs, ouvrages, éditions avec Addenda et corrigenda, rev, 332-333 Märtl, Claudia KardinalJean Jouffroy (i 14~'3). Leben und Werk, rev, 95-96 Marty, Martin E. received National Medal in the arts and hu- manities at the White House, 167 Maryknoll financial growth under stewardship ofJames A. Walsh, 490 Mission Enterprise in United States and China, 1918-1928,477-517 Mary through the Centuries: Her Place in the History of Culture, rev, 305-306 Mason, Emma WestminsterAbbey and Its People, c. 1050-c. 121 6, rev, 79-80 Massa, Mark S. rev of R. B. Mullin, 309-310 Massam, Katherine Sacred Threads: Catholic Spirituality in Australia 1921-1962, rev.,605-606 Massignon, Daniel, editor Louis Massignon et le dialogue des cultures, rev, 568-570 Massignon, Louis biographic information on, 568-570 biography of, 567-568 Maude, Thomas Guided by a Stone-Mason. The Cathedrals, Abbeys, and Churches ofBritain Unveiled, b.n, 610-611 MausbachJoseph role in public life of the Empire and the Weimar Republic, 11-41 Mazarin.The Crisis ofAbsolutism in France, rev, 352-353 Mazzolini da Prierio,Silvestro life and works of, 548-549 Meagher, Timothy rev. of C. McDannell, 149-150 MegivernJames T. The Death Penalty:An Historical and Theological Survey, rev, 703-705 Mélanges de science religieuse third number devoted to "Le cardinal Liénart et Ia mission universelle," 165-166 "The Mental World of Stuart Catholicism" fall semester seminar to be conducted at the Folger Institute, 615 Mercedarians only religious in Peru to accept mestizos into their order throughout the sixteenth century, 436 Merdingerjane E. accepted an appointment to the board of advisory editors of the Catholic Historical Review, 613 declared co-winner of the Morris Forkosch Prize, 794 Rome and the African Church in the Time ofAugustine, rev, 316-318 mestizo priests common feature of Indian parishes in seventeenth-century Peru, 432 need to study their role in spread of Chris- tianity in Peru, 454 mestizos allowed to be ordained in Mexico, 434 Miele, Michèle Die Provinzialkonzilien Süditaliens in der Neuzeit, rev, 106-107 Milan Nuns and Their Music in Early Modern, 343-345 and poverty in the Renaissance, 345-347 pre-university education from 1 500 to early decades of the seventeenth century in, 330-331 Miller, David C. rev of M. Venard, editor,713-7l6 Miller, Maureen C. rev. ofj. Howe, 532-534 The Formation ofa Medieval Church:Ecclesiastical Change in Verona, 950- 1 150, rev, 732-734 Miller, Samuel J. rev. ofj. M. Gres Gayer, 1 17-1 18 Minnich, Nelson H. presented paper at conference held in Dubrovnik, Croatia, 167 rev. ofj. Martinez De Bujanda and R. Davignon, 332-333 Miracles and the Modern Religious Imagination, 309-310 at a saints' shrine as the occasion for a grant of indulgence, 646 Mission of San Francisco Xavier de Horcasitas commemoration of founding with a Mass, 375 GENERAL INDEX Molonyjohn N. rev. of K. Massam, 605-606 Monophysite church history and post-Chalcedonian disputes with other churches, 705-706 Montagnais Jesuit attempts to convert, 224-239 Montanist Inscriptions and Testimonia, rev. , 525-526 Moore,John C. rev ofA. Paravicini Bagliani, 83-84 Moralia inJob, interpretation of the decoration of, 737-738 Morrissey, Thomas E. rev. of T. Prügl, 94-95 Morrissey, Thomas, SJ. As One Sent. Peter Kenney SJ, 1 779- 1841. His Mission in Ireland and North America, rev., 356-357 Mozzarelli, Cesare and Danilo Zardin, editors / tempi del Concilio. Religione, cultura e società nell'Europa tridentina, rev, 772-773 Mullin, Robert Bruce Miracles and the Modem Religious Imagination, rev, 309-3 10 MunitizJoseph A. rev. of M-.E Auzépy, 73 1 -732 Murphy, Paul V rev. of O. Logan, 100-101 Murphy, Terrence received the George Edward Clerk Award, 377 Murzaku, Ines A. "The Jesuits in Albania, 184l-1945,"paper presented at ACHA meeting, 285 Muslim presence in Jerusalem as religious defilement, 4-5 Nardone, Richard M. represented the ACHA at the installation of the sixth president of the College of Saint Elizabeth, 614 National Religious Partnership for the Environment, 277 "Native-American Catholics" subject of articles published in spring 1998 issue of U.S. Catholic Historian, 792-793 Neininger, Falko Konrad von Urach (+1227): Zähringer, Zisterzienser, Kardinallegat, rev., 75X-755 Netherlandish Brothers of the Common Life, 659 Neuerburg, Norman delivered a Valley Pioneer Lecture at Mission San Fernando, 167 Neuhaus, Richard dislike of environmentalism, 279 NewmanJohn Henry The Idea of a University, b.n, 61 1 teaching on the magisterium, 353-358 "Newman and the Word" as theme of the second Oxford International Newman Conference, 373 Nicaragua, Christian base communities in, 601-603 Nicholas I, Pope papal letters or decretals of, 210 Nicholas HI, Pope bull Exiit qui seminal, 87 Nicholas V, Pope international study conference to be held in commemoration of, 786 Nicol, Donald M. The Reluctant Emperor:A Biography ofJohn Cantacuzene, Byzantine Emperor and Monk, rev, 89-90 Niehaus, Earl Francis obituary of, 795 NietoJosé C. El Renacimiento y la otra España. Visión Cultural Socioespiritual, rev, 762-764 Noel, Thomas J. rev of L. Bridgers, 582-584 Noll, Ray "The Chinese Rites Controversy, 1645-1941: What Matteo Ricci Hoped to Avoid," paper presented at ACHA meeting, 285 NoonanJohn T.Jr. rev. ofj. T. Megivern, 703-705 Nuns and Their Music in Early Modern Milan, 343-345 Nuper ad nos bull gave American bishops the power to dispense with illegitimacy so mestizos could be ordained as priests, 436 Oakley, Francis C. appointed Sir Isaiah Berlin Professor, 794 awarded the Wilbur Lucius Cross Medal, 794 elected fellow of the American Academy of Arts and Sciences, 794 gave 1997 Edward Surtz Lecture at Loyola University Chicago, 162 Oates, Sister Mary J, CSJ. reappointed to the Committee on the John Gilmary Shea Prize, 614 Oblates of Mary Immaculate in the Canadian Northwest, 159-160 O'Brien, David J. represented ACHA at Centennial Convocation of Northeastern University in Boston, 162 "Thomas Merton and John Courtney Murray: Perspectives on American Catholic Experience," paper read at ACHA meeting, 281282 O'CallaghanJoseph E rev of R Linehan, 756-757 O'Connor, Thomas An Irish Theologian in Enlightenment France: LukeJoseph Hooke 1714-96, rev, 355-356 O'GormanJames E rev of D. Gisolfi and S. Sindïing-Larsen, 555-556 Olsen, Glenn W rev. of L Backus, editor, 708-710 GENERAL INDEX 0'Malley,JohnW,S.J. elected a member of the American Philosophical Society, 382 rev. of D. Zardin, editor, 345-347 O'Neil, Robert, M.H.M. Cardinal Herbert Vaughan:Archbishop of Westminister, Bishop ofSalford, Founder of the Mill Hill Missionaries, rev, 564-565 ordination of illegitimates as legitimate custom of the Church, 451 controversy over, 444-449 O'TooleJames M. appointed associate professor of history in Boston College, 794 Packull, Werner O. Hutterite Beginnings: Communitarian Experiments during the Reformation, rev, 334-335 Pak,Young Mi Angela "Catholic Converts: Asian Women and the Conversion Experience," paper read at ACHA meeting, 285 papacy and Canon Law in the Eleventh-Century Reform, 201-218 dependence of Africa for judicial decisions and advice, 318 papal dispensations legal issues concerning, 442-444 Paravicini Bagliani,Agostino Il Trono di Pietro:L'universalità delpapato da Alessandro II a Bonifacio VIII, rev, 83-84 Parsons, Robert and English Catholicism, 1580-1610,773-774 Paschal II, Pope decrees and decretals of, 206 manuscript written during the pontificate of, 208 passion of Christ, devotion to, 652 Patriarcha, Silvana awarded The Howard R. Marraro Prize, 284 Paul,Vincent de tracing the development of spiritual descendants of, 307-309 Pavia-Siena (1421-1424), council of, 409-430 Paxton, Fred rev of P Binksi, 75-76 Payerne uprising in 1420 against the Cluniac pri- ory, 76 1-762 Payne, Stanley G. rev. of M. Vincent, 1 37- 1 38 peace resolution calling for the end ofWorld War I German coalition supporting, 23-24 Peachey, Paul rev. ofW. O. Packull, 334-335 PearceJoseph Wisdom and Innocence:A Life of G. K Chesterton, rev, 134-136 Pease, Neal rev. ofM. Höhle, 138-139 rev. of S. WiIk, 136-137 PelikanJaroslav Mary through the Centuries:Her Place in the History of Culture, rev, 305-306 rev. of CW Bynum,521-522 The IllustratedJesus through the Centuries, rev, 518-519 penitentials, work on, 318-322 Pennington, Kenneth rev. of R. Somerville with the collaboration of S. Kuttner, 735-737 Pennsylvania, the extreme right in 1921-1950, 588-589 Perzynska, Kinga appointed consultor to the Pontifical Commission for the Cultural Heritage of the Church, 167 Peter Canisius, Saint letter of Pope John Paul ? to Bishops of Ger- many on, 163 Peter of Luna, antipope, condemnation of, 41 5 Peter of Luxembourg, cardinal requested deathbed indulgence, 650-651 Petit, Loretta, O.R Friar in the Wilderness: Edward Dominic Fenwick, Qi?,b.n,6l2 Phayer, Michael and Eva Fleischner Cries in the Night, Women Who Challenged the Holocaust, rev, 571-572 Philip II on ordaining mestizos, 434-439 Phillips, Henry Church and Culture in Seventeenth-Century France, rev, 351-352 Piehl, Mel, chairman and commentator "Alternative Perspectives on Catholic Intellectual Life" session at ACHA Meeting, 281 Pieper, Lori,S.F.O. "The Franciscan Vocation of Saint Elizabeth of Hungary," 283 Piety and Poverty:Working-Class Religion in Berlin, London and New York, 1870-1914, rev,310-311 Pius IV, Pope issued Index of the Council of Trent, 332 intention to reconvene Council of Trent, 552-553 Pius V, Pope allowed American bishops to dispense with all irregularities, except homicide and simony, for conferral of Holy Orders, 437 Pius VII, Pope abortive mission to rescue from Napoleon, 357 Pius LX, Pope received Bishop Patrick Lynch in a private audience, 683 Pius XI, Pope hidden Encyclical against Racism and AntiSemitism of, 63-72 nunciature in Poland of, 136-137 plenary indulgence granted to crusaders since the First Crusade, 648 Pobst, Phyllis E. , editor The Register ofWilliam Bateman, Bishop of Norwich, I344-I355, rev, 88-89 GENERAL INDEX Pohlsander, Hans A. rev. of M. Prokurat, A. Golitzin and M. D. Peterson, 706-708 rev. ofT. G. Elliot, 526-528 Poland, nunciature of Pope Pius XI in, 136- 137 Polish American Historical Association next annual meeting being held in Washington, D.C, 375 Polner, Murray and Jim O'Grady Disarmed and Dangerous: The Radical Lives and Times ofDaniel and Philip Berrigan, rev, 595-596 Poluse, Martin revision to article "Archbishop Joseph Schrembs's Battle to Obtain Public Assistance for the Parochial Schools of Cleve- land during the Great Depression," 170 Pontifical Commission for Latin America theme of historical symposium of, 788 Porterfield, Amanda rev. of E. Reis, 577-578 Portiuncula indulgence, 652, 656-659 "Port-Royal et les mémoires" colloquium to be held on September 11-18, 1998,615 Powell,James M. elected Corresponding Fellow of the Royal Historical Society, 794 rev. ofj. Richard, 80-81 Power, David N., O.M.I, rev ofA. Faivre, 313-314 rev. of L. Larson-Miller, 74-75 Pragmatic Sanction of Bourges (1438), 701 Pranger, Gary K. Philip Schaff (181 1-1893): Portrait of an Immigrant Theologian, rev, 585-587 priestly celibacy, history of, 523-524 Primiano, Leonard Norman rev. of C. H. Lippy, 575-577 Prodi, Paolo and Wolfgang Reinhard, editors Il concilio di Trento e ii moderno, rev, 340-342 Prokurat, Michael, Alexander Golitzin and Michael D. Peterson Historical Dictionary of the Orthodox Church, rev, 706-708 provincial councils post-Tridentine, 104-106 Prügl, Thomas Antonio da Cannara: De potestate pape supra concilium generate contra errores Basiliensium, rev, 94-95 Pseudo-Dionysius mystical work, 410 Pseudo-Isidorian forgeries, 202-203, 206 Pujalte Sánchez, Mother Rita Dolores beatification of, 789 Quaker movement, analysis in formative years of, 118-119 Questier, Michael C. Conversion, Politics and Religion in England, 1580-1625, rev, 348-349 "Race and Gender in the Texas Catholic Church" theme of annual meeting of the Texas Catholic Historical Society, 371 Racism and Anti-Semitism, Hidden Encyclical of Pius XI against, 67-72 Radke, Gary M. Viterbo:Profile ofa Thirteenth-Century Papal Palace, rev, 737-740 Raittjill rev. of O. P. Grell and B. Scribner, editors, 765-767 Ramirez, Susan E. rev. ofV. Salles-Reese, 600-601 Rappe, Louis-Amadeus, Bishop biography of, 581-582 Raymond of Aguilers historical narrative of First Crusade, 2 "Redefining the Sacred in Early Modern England" a Summer Humanities Institute for College Teachers entitled, 373 Reedy, W Jay rev. ofD. Klinck, 125-127 "Reform Preaching and Despair at the Council of Pavia-Siena (1423-1424)," 409-430 Reid, Charles J.,Jr. rev. ofA. S. Brett, 90-93 Reina Maldonado, Pedro de El norte claro del perfecto prelado, 433 Reinerman, Alan J. rev. ofj. Grisar, 561-563 rev. ofR. O'Neil, M.H.M., 564-565 Reis, Elizabeth Damned Women: Sinners and Witches in Puritan New England, rev, 577-578 "Relics in Medieval Europe" session at spring conference of the New England Historical Association, 614 Religion and Political Culture in Britain and Ireland: From the Glorious Revolution to the Decline ofEmpire, rev, 781 "Religion and the Founding of the American Republic" opening of an exhibition entitled, 372-273 "Religion in Early America" theme of issue of William and Mary Quar- terly for October, 1997, 166 religious runaways in medieval England, 326 Resurrection of the Body in Western Christianity, 200- 1336,tev., 521-522 Revolution of 1848, reaction of Christians to, 359-360 Revue des sciences philosophiques et théologiques July 1997 issue dedicated to "Le Père Marie-Dominique Chenu Médiéviste," 166 Reynolds, Roger E. obituary of Monsignor Edward Aloysius Synan (1911-1997), 168-170 rev. ofL. Körntgen, 318-322 GENERAL INDEX Ribhegge, Wilhelm "Joseph Mausbach (1861-1931) and his role in the public life of the Empire and the Weimar Republic," 11-41 Rice, Charles Owen writings of, 591-594 Rice, Edmund, 122-123 Richardjean Histoire des Croisades, rev, 80-81 Riley-SmithJonathan The First Crusaders, 1095-1 131, rev., 536-537 Rivera, Paul R. "'Field Found!' Establishing the Maryknoll Mission Enterprise in the United States and China, 1918-1928," 477-517 Robert, Dana L. American Women in Mission:A Social His- tory of Their Thought and Practice, rev., 578-579 Roberts, Ian D. A Harvest ofHope:Jesuit Collegiate Education inEngland, 1794-1914, rev., 123125 Robert the Monk historical narrative of First Crusade, 2 Roches, Peter des An Alien in English Politics, 1205-1238,84-85 Rockjudith Terpsichore at Louis-le-Grand: Baroque Dance on theJesuit Stage in Paris, rev., 354-355 Rolfson, Sister Helen, O.S.F. rev. ofH. Dedieu, O.F.M., 755-756 Rolfs, Richard W, S.J. rev of M. Phayer and E. Fleischner, 571572 Roman Seminary diocesan seminary operated exclusively by Jesuits, 676 Rome and the African Church in the Time of Augustine, rev., 316-318 Roosevelt, Franklin D. conference on President's relationship with the Roman Catholic Church during his tenure, 162-163 Rose, Anne C. rev. ofj. Franchot, 150-152 Rouillard, Philippe Histoire de la pénitence des origines à nos jours, rev, 306-307 Rudolph, Conrad Violence and Daily Life. Reading, Art, and Polemics in the Cîteaux Moralia inJob, rev, 737-738 RussellJeffrey Burton A History ofHeaven: The Singing Silence, rev, 699-700 Russello, Gerald J. rev. of S. Caldecott and J. Morrill, editors, 697-698 Russell-Wood, AJ. R. rev. of D. Alden, 335-340 Russian Leon: From Its Origins to the Sixteenth Century, rev, 534-536 Rüther, Andreas Bettelorden in Stadt und Land: Die Strass- burger Mendikantenkonvente und das Elsass im Spätmittelalter, rev, 758-759 Sabia, Debra Contradiction and Conflict: The Popular Church in Nicaragua, rev., 601-603 Sagrado Corazón de Jesús, Sister Francisca del beatification of, 789 Sagrario, Sister Maria beatification of, 789-790 Sainthood in the Later MiddleAges, rev, 539-541 Saint Louis Conference on Manuscript Studies Manuscripta will host the twenty-fifth, 373-374 Saint Mary's Basilica in Norfolk.Virginia plaque unveiled proclaiming it "a Catholic historical site," 164 saints as collectors of indulgences, 648 Salisburyjoyce E. Perpetua's Passion: The Death and Memory ofa Young Roman Woman, rev, 727728 Sailes-Reese,Verónica From Viracoca to the Virgin of Copacabana: Representation of the Sacred at Lake Titicaca, rev, 600-601 Sánchezjosé M. rev. of A. Verdoy, 364-366 Santa María de la Peña art, architecture and history of the parish church of, 71 1-712 San Xavier del Bac in Tucson Arizona Mission celebrating the bicentenary of the construction of church, 164 Scalabrini, Giovanni Battista beatification of, 375 Scalabrinians in North America (1881-1934), rev, 153-154 Schaff, Philip Portrait of an Immigrant Theologian, 585587 Schalljames ecology as a new "American heresy," 279 Schlafly, Daniel L.Jr. rev of M. Inglot, SJ., 782-783 Schuchman.Anne M. "Umiliana De' Cerchi: Anatomy of Late Medieval Piety," paper read at ACHA meeting, 283 "Scotland, Parsons, and Carrafiello" Thomas M. McCoog, S.J., comments on Michael Carrafiello's review of The Society ofJesus in Ireland, Scotland, and England, 1541-1588., 302-304 Seasoltz, R. Kevin, O.S.B. rev. ofj. Pelikan, 518-519 Seaver, Paul S. rev. of O. P Grell, 350-35 1 secularization theory, problems with, 566567 GENERAL INDEX secular philosophyJohn-Jerome examples of the dangers of, 428 Sedgwick, Alexander rev. ofH. Phillips, 351-352 Sewanee Mediaeval Colloquium theme of twenty-sixth annual, 787 some of the papers being read at April 1 998, 371 Shaffern, Robert W. "Indulgences and Saintly Devotionalisms in the Middle Ages," 646-661 Sharpe, William D., M.D. rev. ofj. T. Fisher, 594-595 Sheehan, Patrick Augustine novels of, 563-564 Shelley, Thomas J. rev. ofH. McLeod, 310-311 Sheridan, Mark, O.S.B. rev. of D. W. Winkler, 705-706 ShinnersJohn, editor Medieval Popular Religion, 1000-1500, rev, 77-79 Shriver, George H. rev. of G. K. Pranger, 585-587 Sicius, Frank "William Miller's Design: Catholic Worker as a Foundation for a New Catholic Intellec- tual History," paper read at ACHA meeting, 282 Sieben, Hermann Josef Vom Apostelkonzil zum Ersten Vatikanum: Studien zur Geschichte der Konzilsidee, rev, 701 Silkejohn J. rev of H. A. Jefferies, 764-765 rev. ofU. ÓMaidín.O.C.R., 322-323 Simoniacs sell or purchase ecclesiastical offices and the sacraments of the Church, 428 Simpson, Patricia Marguerite Bourgeoys and Montreal, 1640- 1665, rev., 598-599 Sisters in Crisis: The Tragic Unraveling of Women's Religious Communities, rev, 597-598 Sixteenth Century Studies Conference has many sessions devoted to ecclesiastical history, 786-787 SixtusyPope renewed prohibitions of vernacular Bibles, 546 Slack, Corliss "Gervase of Prémontré and the Pattern of Crusade Patronage in the Early Thirteenth Century," paper read at ACHA meeting, 282 SIattery, Sister Patrice, CCVI. Paul J. Foik Award presented to, 789 Smalkaldic League, 549-552 Smith, Christine rev. of D. F. Glass, 740-742 Smith, Helmut Walser rev. of SJ. Dietrich, 359-360 Society for the Propagation of the Faith establishment of an American branch of, 482 Society of Catholic Social Scientists papers at forthcoming annual conference of the, 787 Society ofJesus. See also Jesuits survival in Russian Empire after 1773 papal suppression, 782-783 Solages, Monsignor Bruno de colloquium published on, 620 Solórzano Pereyrajuan de opposition to Verdugo and support for mestizo priests, 448 Política indiana, 433 Somerville, Robert and Bruce C. Brasington Prefaces to Canon Law Books in Latin Christianity: Selected Translations, 500-1245, rev, 730-731 Somerville, Robert with the collaboration of Stephan Kuttner Pope Urban II, The "Collectio Britannica," and the Council ofMelfi (1089), rev, 735-736 Sommerfeldtjohn R. rev. of D. R. Bauer and G. Fuchs, editors, 537539 Sommeriechner, Andrea and Herwig Weigl, editors Die Register Innocenz'III. 7. Band: 7. Pontifikatsjahr, 1204/1205. Text und Indices, rev., 748-750 Soviet Union guide to Soviet religious policy, 570-571 Spalding, Thomas W, CEX. rev. ofj. P.A. Vugt, 130 Sparr, Arnold rev of P. A. Huff, 156- 157 "Spirituality in the Late Middle Ages and Reformation: Nicholas of Cusa and Martin Luther" conference at Gettysburg Lutheran Seminary, 616 Squatriti, Paolo rev. of M. C. Miller, 732-734 Stalls, Clay rev. ofA. Linage Conde, 71 1-712 "State Religion and Folk Belief in the Early Modern World" research conference held at the Center for Early Modern History at the University of Minnesota, 372, 614-615 Stein, Andrew J. rev. of D. Sabia, 601 -603 Stein, Blessed Edith announcement of October 1 1th canonization of, 164 Steiner, Ruth rev. ofT. F. Kelly, 531-532 Stephen the Younger, Saint life of, 731-732 Stewart, Columba, O.S.B. Cassian the Monk, rev., 728-730 Stinger, Charles L. rev. of C. Marti, 95-96 GENERAL INDEX Stokstad, Marilyn rev. of M. Dunn and L. K. Davidson, editor, 734-735 Strake-Neumann, Susanne Johannes von Anneux. Ein Fürstenmahner und Mendikantengegner in der ersten Hälfte des M.Jahrhunderts, rev, 86-88 Strasbourg analysis of property transactions of mendicant orders in, 758-759 Sturmjacob the German Reformation through the eyes of, 549-552 Sullivan, Richard E. rev. ofR. Davis (Trans.), 609-610 Sullivan, Robert E. appointed Senior Associate Director of the Erasmus Institute and concurrent associate professor of history, 794 rev. ofJ. von Arx, SJ, editor, 717-718 Sullivan,Thomas, O.S.B. rev. of M. Wirz, 761 -762 Sulpicians great majority of future bishops of nineteenth-century France received clerical formation from the, 127 Suso, Henry, 652-654 Swanson, R. N. rev. ofj. Aberth, 542-543 Synan, Monsignor Edward Aloysius (1911-1 997) obituary of, 168-170 Synod of Bishops historical account from 1967 through 1994,722-723 Synod of Chelles papal decisions invalid when they disagreed with the "decrees of the fathers," 2 16 Tabbernee, William Montanist Inscriptions and Testimonia. Epigraphic Sources Illustrating the History of Montanism, rev, 525-526 Tackett, Timothy edited forum on "Religion and Violence in 19th century France," 619 Talar, Charles J. T. appointed professor of systematic theology in St. Mary's Seminary and University, Baltimore, 794 Talbot, Alice-Mary, editor Holy Women ofByzantium: Ten Saints'Lives in English Translation, rev, 73-74 Tansi, Father Cyprian Michael Iwene beatification of, 617-618 Tate,AUen, 156-157 Tavard, George H. rev. ofA. Denaux, editor with J. Dick, 363-364 Tavuzzi, Michael Prierias:The Life and Works ofSilvestro Mazzolini da Prierio, 1456-1527, rev, 548-549 Tedeschijohn rev. of C. Ferrazzi, 780-781 Templars history, 325 Tender, Leslie Woodcock appointed professor of history in the Catholic University of America, 794 "Confession on the Great Lakes Frontier: Problems of Language and Culture," paper presented at ACHA meeting, 285 Tentler, Thomas rev. of P Rouillard, 306-307 Teresa of Avila, humanness and the life of faith, 347-348 Teutonic Order functioning, 325 Thayer, Father John American Catholic Apologetical dissonance in the early Republic, 455-476 "Theodore Roosevelt and the Dawn of the American Century'" conference to be held, 162 Thérèse of Lisieux, Saint declared by Pope John Paul II a doctor of the Church, 164 Thomas,John rev. of A.-M. Talbot, 73-74 Tibet. TheJesuit Century, rev, 778-779 Tierney, Brian rev. of G. Knysh, 327-328 Timmins, T. C B, editor The Register ofJohn Waltham, Bishop of Sal- isbury, 1388- 1395, rev, 759-760 Tolerance and Intolerance in the European Reformation, 765-767 Tracyjames D. appointed chairman of the Committee on Pro- gram for the eightieth annual meeting, 784 Erasmus ofthe Low Countries, rev, 98-100 transfer of a saint's relics as occasion for a grant of indulgence, 646 Treasure, Geoffrey Mazarin.The Crisis ofAbsolutism in France, rev, 352-353 treasury of merit, 649 Trent, Council of, 340-342, impact on Europe of, 772-773 Pope Pius IV's intention to reconvene, 552-553 Trisco, Robert "Papal Envoy in Wartime Washington: Amleto Cicognani, 1939-1945," paper read at ACHA meeting, 283 rev. of G. Alberigo, editor,719-722 Report of the Secretary and Treasurer of the ACHA, 290-301 Tschidererjohann Nepomuk von, Bishop of Trent, 561-563 Tudebode, Peter historical narrative of First Crusade, 2 TuU, Charles J. rev. of R Jenkins, 588-589 Turchini, Angelo Sotto Tocchio del padre. Società confessionale e istruzione primaria netto Stato di Milano, rev, 330-331 Tweed, Thomas A, editor Retelling U.S. Religious History, rev, 146-147 GENERAL INDEX "Two Millennia of Christianity" lecture series continues in its fourth year, 615 Ukeritis, Miriam D., C.S.J. rev. ofB. A. McNeU, D.C, 307-309 Ultramontanism varieties, 717-718 Urach, Konrad von biography of,751-755 Urban II, Pope Clermont sermon of, 6-7 ideology of violence not advanced by, 9-10 letters in the "Collectio Britannica" of, 735-737 support of the primacy of Lyons by, 218 Urban VI, Pope granted plenary indulgence to Catherine of Siena, 650 Urbanski, Ms. Maryann, 295-296 thanks for help, 286 Van Kley, Dale K. The Religious Origins of the French Revolution. From Calvin to the Civil Constitu- tion, 1560-1791, rev, 558- 560 Verona, ecclesiastical change from 950 to 1150, 732-733 Verot, Augustin, Bishop A Tractfor the Times, 687 Viault.BirdsallS. retired as professor of history from Winthrop University, 794 Victor III, Pope, best case for juridical interests on the part of a pope could be made for, 213 Villa, Marlon obituary of Malatesta, Edward J., S.J., 383-384 Vincent, Mary Catholicism in the Second Spanish Republic: Religion and Politics in Salamanca, 1930-1936,rev„ 137-138 Vincent, Nicholas Peter des Roches:An Alien in English Politics, 1205-1238, rev, 84-85 Viterbo:Profile ofa Thirteenth-Century Papal Palace, rev., 738-740 Vugtjoos PA. Brothers at Work:A history offive Dutch congregations of brothers and their activities in Catholic education, 1840-1970, rev, 130 Vatican Council II information on, 366-367 material for the history of, 719-722 Vatican library new catalogue of the incunabula in the collections of, 379-380 Vauchez, André Sainthood in the Later Middle Ages, rev, 539-541 Storia dell'Italia religiosa, I: L'antichità e il medioevo, rev, 312-313 Vaughan, Herbert, Cardinal Founder of the Mill Hill Missionaries, 564565 Venarde, Bruce L. Women's Monasticism and Medieval Soci- ety: Nunneries in France and England, 890-1215, rev., 530-531 Venard, Marc, editor Histoire du Christianisme des origines à nosjours, rev, 713-716 Veneration of the Blessed Sacrament, 647-648 Venetian Upper Clery in the 16th and early 17th centuries, 100-101 Verdoy, Alfredo Los bienes de losjesuítas: Disolución e incautación de la Compañía deJesús du- rante la Segunda República, rev, 364-366 Verdugo, Francisco maintained that hostility to Christianity resulted from natives' ill-treatment and poor instruction, 447-448 rationale regarding views against ordination of mestizos as priests, 445-446 Vergerio the Elder, Pierpaolo, 93-94 vernacular Bibles in Italy prohibitions of, 545-548 Warren, Donald Radio Priest: Charles Coughlin, The Father ofHate Radio, rev, 589-591 Weimar Coalition, 26 Weimar School Compromise, 33-37 WestministerAbbey and Its People, rev. , 79-80 Whelan, Christal The Beginning ofHeaven and Earth:The Sacred Book ofJapan's Hidden Christians, b.n, 608-609 White, Steven E "Alcide de' Gasperi and the Calvary of Democracy," paper read at ACHA meeting, 284 White, Father Andrew, SJ. Relatio Itineris in Marilandiam, 788-789 Wicksjared, SJ. rev. ofM. Tavuzzi, 548-549 Wieczynskijoseph L. rev. ofV. N. Lazarev, 534-536 WiIk, Stanislaus, editor Acta Nuntiaturae Polonae, Tomus LVlI: Achilles Ratti (1911-1921), rev, 136-137 William Gnoffi, Saint requested deathbed indulgence, 650 Williams,James The South Vindicated, 684 Winkler, Dietmar W Koptische Kirche und Reichskirche.Altes Schisma und neuer Dialog, rev, 705-706 Wirz, Matthias "Muèrent les moignesf'La révolte de Payerne (1420), rev, 761-762 Witek,JohnW.,S.J. rev. of P Caraman, 778-779 GENERAL INDEX Witt, Ronald G. rev. ofj. M. McManamon, 93-94 Wittstadt, Klaus, editor Julius Kardinal Döpfner: 26. August 1913 bis 24.JuIi 1975, rev., 366-367 Wolfe, Michael rev. of S.-H. Kim, 553-555 Wolffejohn rev. of D. Hempton, 781 Woman's Missionary Jubilee of 1910-1 1, 579 Worcester, Thomas, SJ. rev ofj. Rock, 354-355 "World War IIA Dual Perspective "conference to be held, 162 "World War H-A Sixty Year Perspective" Siena College fourteenth annual interdisciplinary conference, 375 Wright.A. D. rev. ofj. C. Nieto, 762-764 women finding list of Italian vernacular books intended for the instruction of, 329-330 " .... of the Third Order in Medieval Europe: New Evidence and Interpretations of Their Origins and Historiography," 283 Women's Monasticism and Medieval Society: Nunneries in France and England (890-1215), rev., 530-531 Zardin, Danilo, editor La città e ipoveri: Milano e le terre lombarde dat Rinascimento all'età spagnola, rev., 345-347 Zosimus, Pope opposition by Africans to, 316-317 The Catholic Historical Review VOL.LXXXIVOCTOBER, 1998No. 4 INDULGENCES AND SAINTLY DEVOTIONALISMS IN THE MIDDLE AGES BY Robert W Shaffern* Indulgences, which were (and still are) remissions of temporal penalty for sin granted by the episcopal authority of the Catholic Church, have long been associated with mechanicalism, decadence, and formalism in later medieval Christianity.1 This association originated in the medieval period itself and was, of course, inherited by the Protes- tant Reformation. Critics such as Jean Gerson (c. 1420) lamented the numbers of indulgences and sizes of the remissions being granted by Christendom's prelates as an attack on true penitence and contrition.2 "Dr. Shaffern is an assistant professor of history in the University of Scranton. He wishes to thank Professors David L. D'Avray, Richard Kieckhefer, William J. Dohar, C. S. C, and Timothy M. Thibodeau for their invaluable comments and suggestions. 'Joseph Lortz, The Reformation in Germany, trans. Ronald Wallis (New York, 1 968), I, 119-120, for instance, claimed that indulgences were the worst abuse in the later me- dieval Church. Henry C. Lea, A History ofAuricular Confession and Indulgences in the Latin Church (New York, 1896), III, 1, claimed that by the end of the Middle Ages indulgences were solely a revenue-producing scheme of the papacy and religious orders. Richard W. Souther, Western Society and the Church in the Middle Ages (New York, 1970), pp. 136-143, attributed the increasing numbers of indulgences in the later Middle Ages to the desire of the popes to extend their authority, though he sympathized with Sixtus rV's desire to accommodate his cardinal's pleas for remission. More recently Thomas Tender, who little used saints' lives in Sin and Confession on the Eve ofthe Reformation (Princeton, 1977), pp. xv-xvi, argued that "when the horrors of purgatory are preached, and sinners urged to take up a harder regime of penitential exercises, or take advantage of indulgences, the simplicity of control by guilt and comfort by absolution is belied." 2John Gerson, Opusculum de indulgentia in L. Dupin (ed.), Opera omnia (Antwerp, 1706), II, 515. Indulgences, probably apocryphal, of 40,000 years have been found in late medieval books of hours. See Eamon Duffy, The Stripping of the Altars (New Haven, 1992), p. 287. 643 644INDULGENCES AND SAINTLY DEVOTIONAUSMS IN THE MIDDLE AGES John Wycliffe (c. 1380) and Wessel Gansfort (c. 1489)3 questioned seri- ously the Church's authority to remit penalties for sin because indulgences lacked scriptural authority, an argument that may also be found in the earliest discussions of the Schoolmen. Indulgences, however, remained popular throughout the later Middle Ages despite the eloquence and prestige of these critics, and so historians in recent years have begun to examine the popularity of indulgences as a part of medieval spirituality. In a recent study of the relation between papal authority and religious movements, David L. D'Avray argued that the proliferation of indulgences ought more properly to be understood as a religious movement than as a problem within the later medieval church.4 The traditional perspective, in his view, results from "an obtrusive consciousness of the eventual reaction."5 Not only the critics but the enthusiasts must also be heard. To that end, Richard Kieckhefer expressed the need for historians of medieval religion to explore the connection between saintly piety and indulgences in the Middle Ages.6 The medieval saints, who were the models of late medieval devotion and interior spirituality, were zealous collectors of indulgences. At the same time, the saints accepted the need for ecclesiastical mediation in the remission of sin. Church au- thority itself relied on the intercession and merit of saints who already possessed their eternal reward. Indeed, in addition to the passion of Christ, the merits of deceased saints were invoked to prove the efficacy 'In Heiko Oberman, Forerunners of the Reformation (New York, 1966), pp. 99- 119. A translation of Wycliffe's criticism of indulgences may be found in Robert Vaughan (ed.), Tracts and Treatises ofJohn de Wycliffe (London, 1845), pp. 195-198. Another fourteenth-century dispute over indulgences is described by Robert W Shaffern, "A New Canonistic Text on Indulgences: De quantitate indulgenciarum of John of Dambach, O.P. (1288-1 372)," Bulletin ofMedieval Canon Law, 21 (1991), 25-45. The discussions of the early Schoolmen may be found in Nikolaus Paulus, Geschichte des Ablasses im Mittelalter (Paderborn, 1922), 1, 212-252. 4David L. D'Avray,"Papal Authority and Religious Sentiment in the Late Middle Ages," in Diana Wood (ed.), The Church and Sovereignty, c. 950-1918 ("Studies in Church His- tory," Subsidia, 9 [Oxford, 1991]),P-395.See also Etienne Delaruelle,"La vie religieuse dans les pays de langue française à la fin du moyen âge," in La piété populaire au moyen âge (Turin, 1975), pp. 21-22, and L'Église au temps du grand schisme et de la crise concili- aire (1378-1449) (Paris, 1962),I,xii-xiii. 'David L. D'Avray, op. cit. ,p. 408. 'Richard Kieckhefer, "Holiness and the Culture of Devotion: Remarks on some Late Medieval Male Saints," in Renate Blumenfeld-Kosinski and Timea Szell (eds.), Images ofSaint- hood in Medieval Europe (Ithaca, New York, 1991), p. 304. BY ROBERT W. SHAFFERN645 of indulgences. Papal proclamations of indulgences often called upon the authority of Saints Peter and Paul, the two great patrons of Rome.7 For Catherine of Siena, Bridget of Sweden, Peter of Luxembourg, and others, the quest for indulgences accompanied interior conversion to the imitatio Christi. Indulgences and the saints met in several different ways in medieval religion. First, prelates granted indulgences as approval and encouragement to saintly cults. Second, prelates, at the behest of saintly founders, granted indulgences to promote new devotional movements. Third, the saints eagerly sought indulgences for the benefit of their own souls or those of their followers. Medieval prelates granted untold numbers of indulgences to promote the cult of the saints, the oldest expression of popular piety in the Middle Ages. This promotion usually came in the form of indulgences granted for the visitation of a saint's shrine; so the practice of pilgrimage was also crucial. Indulgences were far less likely to be granted to a shrine built in honor of a long-venerated saint, such as a martyr, or an apostle, or a late antique bishop such as Saint Martin of Tours.8 Bishops and popes were more eager to support the cult of a newly-canonized saint. Pope Clement V presided at the translation of the relics of the holy bishop Bertrand of Comminges in 1309 and granted an unusually liberal indulgence of fifteen years and fifteen quarantaines (one quarantaine equalled forty days) to those who visited the sanctuary on the day of the feast, seven years and seven quarantaines to those who visited during the octave, ten years and ten quarantaines to those who visited on a Marian feast, and three years and three quarantaines to those who visited during the octave of these feasts.9 Pope John XXII thus promoted the veneration of Thomas Aquinas, who was canonized in 1323: So that a multitude of Christians may more ardently and profitably visit Thomas's venerable tomb, and that the feast of that confessor may be celebrated with joy, we, by the mercy of omnipotent God and by the authority of His saints and apostles Peter and Paul, remit one year and forty days of enjoined penance to all truly penitent and confessed, who shall make visi7For a recent discussion of early medieval views on the powers of these two saints, see Uta-Renate Blumenthal, "History and Tradition in Eleventh-Century Rome," Catholic His- torical Review, LXXLX (April, 1993), 185-196. "Bernard Guillemain,"Les papes d'Avignon, les indulgences, et les pèlerinages," in Les pèlerinages (Toulouse, 1980), p. 262. "7Wrf.,p.257. 646INDULGENCES AND SAINTLY DEVOTIONALISMS IN THE MIDDLE AGES tation there seeking Thomas's suffrages on the anniversary of the feast; and to pilgrims who visit the said tomb within seven days immediately following the feast in subsequent years, one hundred days of enjoined penance.10 Pope John supported other saintly cults in the same way. Three years before Thomas Aquinas, he approved the canonization of Thomas of Hereford. For this visitation he granted two years and eighty days of indulgence in the first year, and one hundred days in every following year." In so favoring the cults of newly-canonized saints, John was merely following the policy of his predecessors back to Gregory LX, who promoted the cult of Saint Anthony of Padua (canonized 1233) and of Saint Dominic (1234) with an indulgence each of one year, and of Saint Elizabeth (1235) with an indulgence of one year and forty days.12 Although far less commonly, veneration of the saints of old also attracted the patronage of prelates, especially if an extraordinary event related to a saint's cult took place. The transfer of a saint's relics was often the occasion for a grant of indulgence. Henry of Braine, the archbishop of Rheims, granted an indulgence of forty days for the occasion of the transfer of the relics of the martyrs Timothy and Apollinaris, among others, to the church of Saint Timothy. He furthermore tied the veneration of these saints to a more recent person of veneration, Saint Thomas Becket, by declaring "the said translation to be celebrated ... on the morrow of the feast of the holy archbishop Thomas of Canterbury."13 Even rarer were indulgences granted to saints' shrines where miracles, the most extraordinary kind of manifestations of saintly power, because wrought by God himself, had been performed. Pope Eugene III in 1 145 endowed the church of Saint James the Apostle in Pistoia with an indulgence of seven days because the church of Pistoia has demonstrated many splendid and diverse miracles by the merits of Saint James at its altar, for the remorse of the faithful; for we have learned from our venerable brother Atto, the pious bishop of that town, and from other sources, that the blind, the lame, the feeble, and those afflicted by many other sufferings receive the complete restoration of "Magnum bullarium romanum a beato Leone magno usque ad s. d. n. Benedictum XIII (Luxembourg, 1727), 1, 204. nIbid. ,p.2O0. aIbid., 1, 74, 78, and 79. "Th. Gousset, Les actes de la province ecclésiastique de Reims (Reims, 1942), II, 355-356. BY ROBERT W SHAFFERN647 health at that church and altar through the prayers and merits of Saint James, as we have proclaimed.14 Indulgences of this kind were, nonetheless, unusual, and Eugene's grant of only seven days may indicate that he was reluctant to recognize the miracles. This indulgence probably originated among the faithful of Pistoia, for the popes often responded positively to requests for indulgences.15 That eagerness was plain in the career of Juliane of Liège, who "had struck a chord with her idea of public, regular, concerted celebration of the eucharist."16 She enlisted the help of Hugh of St. Cher, cardinal legate (and therefore the pope's representative) and, according to the canon- ist Hostiensis, author of the treasury of merit doctrine,17 in order to popularize the new devotion. Hugh, whose Dominican order was often responsible for administering pastoral care to religious women, wished to encourage Juliane's efforts. Devotion to the Eucharist was especially strong among religious women.18 Hugh's help was generous and significant, for he declared that "we, in order to urge the faithful that they may more reverently celebrate and observe the feast [of the Blessed Sacrament]; to all penitent and confessed, who shall piously travel to a church where the office of the same feast is celebrated, on the same day and through the octave, mercifully relax one hundred days of enjoined penance."19 Juliane had drawn the attention of the Dorninicans to eucharistie devotion through her visions of the Eucharist. In one vision she saw the moon, of which a segment was darkened by a blemish. Twenty years later, a second vision revealed to her that that moon rep,4Patrologia Latina (hereafter AC)1VoI. 180, col. 1063:"Plurima clara dlversorum miraculorum genera, beati Jacobi apostoli meritis ad sacratissimum altare suum, ad compunc- tionem fidelium, in Pistoriensi ecclesia demonstravit; nam sicut venerabili fratre nostro Attone eiusdem civitatis religioso episcopo, et aliis pluribus referentibus, agnovimus, caeci, claudi, contracti, et alii diversis languoribus debiles, in eodem loco, per beati, ut dix- imus, Jacobi preces et mérita, optata salutis remedia percipere." "D'Avray, op. cit.,p. 396. 16MiIi Rubin, Corpus Christi: The Eucharist in Late Medieval Culture (New York, 1991), p. 172. On the significance of food imagery for medieval religious women, see Car- oline Walker Bynum, Holy Feast and Holy Fast: The Religious Significance ofFood to Me- dieval Religious Women (Berkeley, 1987). "Hostiensis, Summa áurea (Lyon, 1537), Y 67; 288"*. "Rubin, op. cit., p. 168. "Acta Sanctorum (hereafter AS), April, Vol. I, p. 462: "Nos enim ad invitandum fidèles quod festum illud venerabilius célèbrent et observent; omnibus poenitentibus et confessis, qui ad ecclesiam ubi Officium agetur de eodem, ipso die et per octavas, accesserint reverenter, centum dies de iniunctis sibi poenitentiis misericorditer relaxamus." 648INDULGENCES AND SAINTLY DEVOTIONALISMS IN THE MIDDLE AGES resented a Christian church not fully complete because it lacked the feast of Corpus Christi. Her visions were taken as incontestable signs of divine approbation of her devotion.20 With Hugh's patronage, the popu- larity of the feast of Corpus Christi spread throughout his legation of Germany.21 Veneration of the Blessed Sacrament went on to become one of the most important devotional observances of later medieval and modern Catholicism. Most often, however, the saints' relation to indulgences was the same as that of the devout Catholics—as collectors of indulgences for their own spiritual benefit. The connection between indulgences and saintliness extended beyond the promotion of saintly cults. The saints' lives testify that the holy men and women of the Middle Ages were zealous collectors of indulgences. One of Saint Louis's last charges to his son and successor Philip was to obtain indulgences constantly.22 One of Louis's biographers, in fact, testified that Louis even received indulgences while on crusade: Besides, when he was in North Africa—because he desired to gain the indulgences granted by the papal legate there to those who carried building stones, or gave help with the works that had to be done—he sometimes carried stones and other similar things, and performed the works of humility.25 Louis's actions are remarkable, since plenary indulgence (full remission of penalty) had been granted to crusaders since the First Crusade. He was, in a sense, gathering a superabundance of indulgences by performing good works of humility beyond what a mathematical calculation of penitence and atonement would suggest. In an uncharacteristic passage in the vita of Catherine of Siena, one of Christendom's great fourteenth-century spiritual leaders, much of the desire for indulgences seems to have been rooted in a fear of the 20RuMn, op. a'?., pp. 169-170. 2lIbid.,p. 174. 22AS, August, Vol. Y p. 756. 25/lS, August, Vol.y p. 585 :"Praeterea, quando erat trans mare, quia lucrari cupiebat indulgentias, quas legatus Romani pontificis trans mare largiebatur illis, qui saxa portabant, operibusque faciendis ferebant auxilium, hac de causa lapides quandoque portabat, aliave similia, operaque humilitatis exercebat. Id etiam faciebat, uti creditur, ut bonum aliis praeberet exemplum." BY ROBERT W SHAFFERN 649 pains of purgatory which was common among her contemporaries.24 Her biographer and member of her "family,"25 Raymond of Capua, explains that while at the sulfur baths her mind conjured up "a vivid picture of the pains of hell and purgatory; and I [Catherine] prayed my Creator, whom I had so offended, in his mercy to take in exchange for the pains of the next world which I knew I had deserved."26 Her anxiety over the torments of purgatory extended to her loved ones, and reflected the contemporary, arithmetical image of atonement inherited from the twelfth and thirteenth centuries, namely, the treasury of merit. That image became a doctrine in the teaching of the thirteenth-century Schoolmen, which said that Christ and the saints had won for all Chris- tians an infinite treasury of merit, which could be distributed to the properly disposed by episcopal and papal authority. Indulgences were a kind of withdrawal from the superabundant merit contained in the treasury, which also meant that Christians could keep a spiritual accounting as they made satisfaction for sin, whether an indulgence was worth forty days, one hundred days, or several years of penance.27 After she had despaired of her father's recovery from illness, Catherine asked God to grant him the further grace of entering straight into glory without passing through the pains of purgatory. But in reply to this she was told that justice must of necessity be done, at least in one way or another; it is impossible for a soul that has not been fully cleansed to enter into a possession ofthat resplendent glory.28 God was at first reluctant to grant her wish, but she continued to plead, saying that she would make satisfaction for her father's transgressions. "Richard Kieckhefer has argued that fourteenth-century saints' lives were free of obsession with the afterlife and its torments, Unquiet Souls: Fourteenth-Century Saints and Their Religious Milieu (Chicago, 1984), pp. 130-131. 2On the spiritual families of the later Middle Ages, see David Heriäry, Medieval Households (Cambridge, Massachusetts, 1985), pp. 122-123As a member of her family, Catherine would have been responsible for Raymond's spiritual progress. "Raymond of Capua, Life of St. Catherine, trans. Conleth Kearns, O.P. (Wilmington, Delaware, 1980), 1 .7.70 (p. 64). 27The first indulgences (c. 1075) stipulated that they would remit a fraction of penalty. More precise quantities, like numbers of days or years, became more common in the second half of the twelfth century. On the arithmetical images of indulgences, see Robert W Shaffem,"Images,Jurisdiction, and the Treasury of Merit,"Journal ofMedieval History, 22 (September, 1996), 237-247. "»Life of St. Catherine, 2 .7'.220 (p. 209). 650INDULGENCES AND SAINTLY DEVOTIONALISMS IN THE MIDDLE AGES God agreed, but told her that henceforth he would "transfer his penalty to your account, and you must bear it till the day you die."29 When Ray- mond himself fell seriously ill, he asked Catherine to pray for the pardon of his sins. She obliged but took the further step of requesting an official document from the Curia authenticating the pardon.30 This doc- ument could well have been a confessionale, which was so popular during the late Middle Ages. A confessionale gave its bearer's confessor the right to grant a plenary indulgence at the moment of death.31 Similarly, when Catherine herself lay in her deathbed, and after she had made her last confession and communion, she "asked for the plenary indulgence which had been graciously granted in her favor by the two popes, Gregory XI and Urban Vl."32 The examples of Catherine and Louis mean that arithmetical images did not necessarily mean an arith- metical, mechanical piety, but could well mean a richer experience of the imitation of Christ. Catherine, of course, was not alone among the saints in requesting a deathbed indulgence. In his last illness, Saint William Gnoffi perceived that the day of his death had now arrived, because he was stricken with fever, and because he was tormented by a pain in his chest; he took to his bed. He quickly asked that a priest be summoned, from whom he often received valid indulgence of sins and then most devoutly the most sacred viaticum of the body and blood of our Lord Jesus Christ, as he had always faithfully believed and humbly adored.33 William received indulgences frequently throughout his exemplary life and also unto death. Furthermore, William's biographer connected the quest for indulgences with the reception of the viaticum, another important devotional practice of the later Middle Ages. Indulgences were also linked to other, common forms of saintly piety. The vita of the boy cardinal Peter of Luxembourg, after describing a short life rich in humility, filled with prayer and harsh ascetic discipline, and constant veneration of the cross, likewise mentions Peter's desire to obtain a plenary 29IbId., 2.7.222 (p. 210). "Ibid., 1.9.88-89 (pp.80-82). "Francis Oakley, The Western Church in the Later Middle Ages (Ithaca, New York, 1979), p. 118. »Life ofSt. Catherine, 3.4.364 (p. 338). "AS, April, Vol. II, p. 466: "Cum sibi iam mortis diem superesse conspicaretur, tum febri correptus, tum pectoris angore extortus, lecto decubuit. Sacerdotem ocius accersiri mandat a quo pluries obtenta peccatorum indulgentia, sacratissimum denlque corporis et sanguinis domini nostri Jesu Christi viaticum tarn devotissime suscipit, quam fidelissime semper credidit et humillime adoravit." BY ROBERT VK SHAFFERN651 deathbed indulgence: "Happy, they say, the most devout cardinal, about to go forth from this world to God, wishing to be absolved so that he would be with Christ, deserved to obtain by apostolic authority a ple- nary absolution from penalty and guilt at his hour of death."34 The saints not only sought out indulgences for the hour of their death, but throughout their lives, whether in times of distress or in the ordinary course of life. The Hundred Years' War had devastated the es- tate and fortunes of Jane Mary of Maillé's family. Her husband was crippled in battle, and his castle destroyed and vassals slain. After his death, she was forced out of her home and scorned by her acquaintances.35 Rather than complain or succumb to discouragement, Jane Mary, now freed from worldly cares, patiently undertook a penitential life, which included the quest for indulgences: Thus made truly poor and truly needy, from then on she was not able to have house or lodging either by purchase or lease, for when charity grows cold iniquity flourishes, and her enemies, at the devil's instigation, spoke with her host; he, bent on gain, forgot all mercy and rather harshly threw her out of her ancient residences, in which she had lived honestly and de- voutly for many years. Thus freed from worldly cares she visited churches so that she began visiting the tombs of the saints, and so she would receive the indulgences.36 Jane Mary's quest for indulgences led her all over France, even to the royal chapel, where she often adored the standards of the Redeemer.37 Thus, in her case, dispossession and suffering were the occasions for her search for indulgences. Indulgences were not only sought during great crises like imminent death or dispossession. They were often a regular part of saintly piety. After her conversion, the Englishwoman Margery Kempe made several long pilgrimage journeys, first to Canterbury, then to Compostela,to the Holy Land, and finally to Rome in 1415 for the confirmation of the can- 34AS, July, Vol. I, p. 454: "Felix, inquam, cardinalis devotissimus, ex hoc mundo ad deum transiturus, dissolvi cupiens et esse cum Christo, authoritate apostólica absolutionem plenariam a poena et a culpa in mortis articulo meruit obtinere." "Kieckhefer, Unquiet Souls, pp. 54-55. 56AS, March, Vol. LU, p. 738: "Sic vere pauper et veré mendica effecta, deinceps domum vel hospitium per locatum sive conductum habere non valuit: nam frigescente caritate abundavit iniquitas, et aemuli eius, diabolo procurante, cum suo hospite locuti sunt: qui lucro intendens, omnis miserationis oblitus, earn eiecit de domo satis dure, in qua remanserat annos multos honeste et devote. Sic igitur a curis mundalibus expedita ecclesias visitabat ut coeperat, loca sanctorum visitans, ut indulgentias consequeretur." i7AS, March, Vol. III, p. 74 1 . 652INDULGENCES AND SALNTLY DEVOTIONALISMS IN THE MIDDLE AGES onization of Bridget of Sweden.38 While in Italy she made the trip to Assist to get the Portiuncula plenary indulgence, which was traditionally available, "on Lammes Day, when there is great pardon of plenary remission, for to purchase grace, mercy, and forgiveness for herself, for all her friends, for all her enemies, and for all the souls in purgatory."39 Ida of Louvain and her spiritual family welcomed and were on good terms with preachers who urged them to receive indulgences: There was in that time a certain friar of the Order of Preachers, on close and friendly terms in Christ with Ida, the same servant of Christ. This friar, through grace given and invested by the authority of the apostolic see and of the most high pontiff, in order to win for the Lord a faithful and worthy people, the seekers of good works, devoted himself assiduously to the office of preaching: and those whom he taught internally by the word of preaching, he marked externally by the sign of the living cross, after first putting before his listeners the indulgence of their sins, and setting out for them the indulgence available for their sins. For he was given such a grace from the Lord in this work that there was scarcely anyone, however hard their heart, who could help himself from taking the cross of the Lord.* The good will exhibited between this Dominican and Ida's followers can only mean that, like the preacher, she taught her family that holiness meant also the quest for indulgences. Finally, indulgences were related to one of the most important themes in the history of late medieval sanctity—devotion to the passion of Christ.41 This theme was especially dear to the fourteenth-century Dominican mystic Henry Suso. For the young Suso, participation in Christ's passion meant an extreme asceticism. From his eighteenth until his fortieth year of age, he beat himself bloody, wore a hair shirt, an iron »Kieckhefer, Unquiet Souls, p. 184. wThe Book ofMargery Kempe, ed. Sanford Brown Meech ("Early English Text Society," 212 [Oxford, 1940]), p. 79. The translation is mine. For a recent discussion of indulgences for the dead, see Robert W. Shaffern,"Learned Discussions of Indulgences for the Dead in the Middle Ages," Church History, 61 (December, 1992), 367-381 . 4MS, April,Vol. II, p. 174:"Erat eo tempore Frater quidam Ordinis Praedicatorum, eidem Christi famulae satis in Christo familiaris et intimus: qui Sedis Apostolicae Summique Pontificis auctoritate subnixus, officio praedicationis, ad acquirendum domino fidelem populum et acceptabilem sectatoremque bonorum operum, assidue per datam sibi gratiam instabat attendus: et quos verbo praedictationis erudiebat interius, hos exterius vivificae Crucis triumphal! signáculo, praemissa sibi peccatorum indulgentia, consignabat. Tantam enim a domino gratiam assecutus fuerat in hoc opere, quod vix aliquis illo tempore, quantumcumque duri cordis existeret, a suscipiendo salutari signo crucis dominicae se potuerit." 4,Kieckhefer, Unquiet Souls, p. 89. BY ROBERT W. SHAFFERN653 chain, and a barbed cross under his scapular. Even in cold weather, he refused to warm his feet, so that they bled as he stood in choir with his brothers. "After the servant had led a life filled with the exterior peni- tential exercises ... his whole physical being had been so devastated that the only choice open to him was to die or to give up such exercises. And so he gave them up." In fact, he had a vision wherein God told him that such exercises were not the final steps on the path to spiritual fulfillment.42 Instead, Suso turned to contemplation which led to detachment from worldly concerns. He even counseled those charged to his pastoral care to avoid excessive ascetic discipline.43 Above all, Suso was looking for a daily spiritual program centered on consideration of Christ's passion and which would engage in works of satisfaction for sin. He found part of his desires in the quest for indulgences: Eternal Wisdom: My stern justice requires that in all of nature any injustice, be it great or small, has to be atoned for and corrected. Now how should a sinner, who perhaps has committed more than a hundred serious sins— and, according to theological writings, each serious sin requires seven years of atonement or else the unaccomplished atonement has to be performed in the scorching furnace of grim purgatory—alas, when should this miserable soul have finished its penance? When should its long period of anguish be over? How long this would last! Yet look! It can easily do penance and make amends through my innocent and noble suffering. The soul can simply reach into the precious treasure of the merit I earned and draw on it for itself. Even if it were supposed to burn in purgatory for a thousand years, it has removed the guilt and done its penance in a short time so that it enters into eternal joy without any purgatory.44 For Suso, receiving an indulgence was no exterior exercise like those he had undertaken in his younger days, but was a concrete manifestation of interior conversion and devotion to the crucified Christ: It [drawing upon the treasury of merit] is accomplished as follows: 1. A person considers with a sorrowful heart very carefully and often the seriousness and number of his offenses, for which he has so clearly deserved angry "Life ofthe Servant, pp. 15, 16, 18; in Frank Tobin (ed. and trans.), Henry Suso: The Ex- emplar with Two German Sermons (Mahwah, New Jersey, 1 989), pp. 87-89, 97. "Arnold Angenendt, "Seuses Lehre vom Ablaß," in Remigius Bäumer (ed.), Reformatio ecclesiae (Paderborn, 1980), pp. 149-150. "Little Book ofEternal Wisdom, 14, pp. 251-252.Although Suso does not here use the word 'indulgence,' his reference to the 'treasure of merit' is unmistakable. Several years after he wrote the Little Book ofEternal Wisdom Pope Clement VI declared official the treasury of merit doctrine in the bull Unigenitus (1343). Thus, Suso's remarks are an important anticipation of Clement's bull. 654INDULGENCES AND SAINTLY DEVOTIONAUSMS IN THE MIDDLE AGES looks from his heavenly Father. 2. He should then consider as nothing his own acts of atonement because, compared to his sins, they are a drop in the ocean. 3· He should then joyfully consider the immensity of my atonement because the smallest drop of my precious blood that flowed abundantly all over out of my loving body could atone for the sins of a thousand worlds. And yet each person draws this atonement to himself only to the extent that he identifies with me by suffering along with me. 4. Finally, a person should humbly and beseechingly sink his small self into the immensity of my atonement and cling to it.45 Suso also linked indulgences to his Christo-centric piety in his later Latin revision of Little Book ofEternal Wisdom, the Horologium sapientiae. He encouraged his readers to say daily prayers for the protection of the Church and increased devotion to the Savior. Of course, the Lord's Prayer was the most efficacious for this purpose, but another would also suffice: "Blessed be the name of our Lord Jesus Christ, of God, and of the glorious Virgin Mary, his mother for ever and ever. Amen. And for this prayer indulgences are granted. The purpose of this prayer addressed to this name is so that . . . this marvelous name may be revived in some way and take its place and be renewed in the hearts of the faithful."46 According to Suso, one of the recognized spiritual masters of his era, indulgences were not only an encouragement to good works, but an exterior manifestation of conversion from religious indifference to sincere desire to grow closer to Jesus. Perhaps the most striking examples of indulgences and holiness come from those saints who had either received commands to obtain indulgences in visions, or whose quest for indulgences led to visions. Visions, which were extraordinary manifestations of saintly power, were the signs of God's grace working within a man or woman.47 Sometimes, the mere desire or intention to obtain an indulgence resulted in visions which themselves were assurances that sin had been forgiven. Margaret of Cortona (1247-1297) was a strikingly beautiful peasant girl who attracted the amours of a local noble. Her suitor could not, of course, marry her because of her social status. Nonetheless, the two lived together until Margaret's lover was discovered murdered. This event "Little Book ofEternal Wisdom, 14, p. 252. *Henry Suso, Horologium sapientiae, ed. Pius Künzle, O.E ("Spicilegium Friburgense," Vol. 23 [Freiburg, 1977]), 2.7 (p. 599): "Benedictum sit nomen domini nostri lesu Christi Dei et gloriosae virginis Mariae matris eius in aeternum et ultra. Amen. Et de hoc exstant indulgentiae. Ratio huius orationis de hoc nomine est . . . ut inquam, hoc mellifluum nomen aliquo modo reviviscat et cordibus fidelium inculcetur ac renovetur." "Kieckhefer, "Sainthood," pp. 12-13. BY ROBERT W SHAFFERN655 prompted Margaret's conversion to a severely penitential life.48 She became especially devoted to the cult of Saint Francis of Assist, to whom she prayed "with precious tears" that she would be made worthy of a plenary indulgence before she died. Her biographer states that her prayers moved Saint Francis to intercede with the Lord for her, such that she was fully absolved of all penalty. Margaret received a vision in which the Redeemer himself told her that he fully absolved her from her sins.49 In Margaret's case, her desire for a plenary indulgence led to such fervent prayer that she did not even need one! Her biographer does demonstrate, however, that indulgences accompanied efficacious prayer and interior conversion. Indulgences also brought visions to the Prussian wife and mother Dorothy of Montau. Like Margery Kempe, Dorothy's penitential obser- vance included frequent and lengthy pilgrimages. Her husband accompanied her on three journeys from their home and around Aachen to the "land of the Eremites," among whom they stayed for a year and a half, for the purpose of visiting a shrine dedicated to the Virgin Mary. Dorothy also made a pilgrimage to Rome in 1349 and stayed six months, long enough to participate in the Jubilee declared by Clement VI, which of course included a plenary indulgence. During this pilgrim- age, she had visions "of supernatural apparitions, she saw saints and heard the voice of Christ, of the most blessed Virgin, and of some saints."50 Like Margaret, the penitential fervor created in Dorothy by the quest for indulgences resulted in a sign of sanctity already attained by the two women, for visions were "God's deeds rather than the saints'," being totally dependent on the will and power of God.51 A vision of Bridget of Sweden is an even more compelling testament to the close relation between indulgences and the imitation of Christ. "Daniel Bornstein,"The Uses of the Body; The Church and the Cult of Santa Margherita da Cortona," Church History, 62 (June, 1993), 163-167. "AS, February, Vol. Ill, p. 311:"Haec lacrymosis precibus suum Patrem B. Franciscum quadam die rogavit, ut suis meritis ei dignaretur acquirere plenariam indulgentiam omnium delictorum. Qui suis suffragantibus meritis dilectae filiae Pater a Domino impetravit, ut ei vivae vocis oráculo plenissime indulgeret. Quod quidem donum Margaritae concessit Altissimus expresse loquens in anima, dicens: Ego Jesus Christus, Alius summi et aeterni Patris pro te crucifixus, ab omnibus tuis defectibus plenarie te absolve." KAS, October, Vol. XIII, p. 497:"In ilia [peregrinatione] autem visione supernaturali intellectuali, vidit imagines et audivit voces Christi, Virginis beatissimae et aliquorum sanctorum." "Richard Kieckhefer,"Imitators of Christ: Sainthood in the Christian tradition," in Saint- hood: Its Manifestations in World Religion, ed. Richard Kieckhefer and George D. Bond (Berkeley, 1988), p. 20. 656INDULGENCES AND SAINTLY DEVOTIONAUSMS IN THE MIDDLE AGES While she was living in Sweden, Christ appeared to Bridget in a revelation. He commanded her in this vision to make the Jubilee pilgrimage to Rome because "there is a compendium—i.e., a shorter way—to heaven because of the indulgences that the holy pontiffs have merited by their prayers." Not only should Bridget make the journey as a penitential exercise, said Jesus, but also as his envoy and voice to the pope and em- peror.52 Bridget made the journey and virtually became a resident of the Eternal City, "not only because of the indulgences but also because of the promises to be fulfilled,"53 namely, that Clement VI would return the papal court from Avignon and meet with Charles V Bridget received other revelations concerning the worthiness of indulgences. She was told that seekers of indulgences who intended to abandon sin and live according to the will of God will gain remission of sin, or at least will be led to confession and contrition. God told her that if a man should die one thousand times for his sake, it would not render him worthy of the Beatific Vision, but indulgences enabled him to participate fully in this glory. In a life lasting a millennium, no man could suffice for his sins; yet indulgences remove the debt; one with indulgences who dies in perfect charity and true contrition will be forgiven guilt and remitted penalty.54 Christ and his mother assured Bridget of the efficacy of the Church's ministrations. Before her trip to the Holy Land, a Franciscan friar confided to her that he doubted whether sinful priests and prelates had the power to grant absolution and remission. Mary appeared to Bridget and told her that God forgives all the truly contrite, even the Franciscan who had confessed his doubts to her. Mary further explained that a pope who is without heresy possesses full and complete authority to bind and to loose from God through his succession to Peter.55 Just as Margery Kempe would in the following century, Bridget received one of the most famous visitation indulgences in all Christendom, the Portiuncula, which was also one of the most controversial, since its foundation depended upon an alleged vision of St. Francis. While in Assist, Bridget despaired of its efficacy, but Christ appeared to her and asked her why she was so troubled. She answered that she worried because of those who said that Saint Francis had fabricated the in- S2Life of St. Bridget, 64-65, in Marguerite Tjader Harris (ed.),Birgitta of Sweden: Life and Selected Revelations (Mahwah, New Jersey, 1990), p. 92. ¦"Ibid.,75 (p.94). "Revelations 4.16 and 102. See also Lea, op. cit. ,Ill, 47-48. "Revelations 7.7.1-17 (pp. 168-170). BY ROBERT W. SHAFFERN657 diligence.Jesus then assured her that He Himself had granted it and that no pope would ever recall it.56 The Portiuncula indulgence itself was the result of a vision attributed to Francis, thereby making it one of the most famous and most controversial in all Christendom. The Portiun- cula was the church near Assist rebuilt by Francis. Francesco Bartoli, a Franciscan friar, wrote a history of this indulgence in 1334. According to Francesco, Christ told Francis that he wished the church to be given to his mother Mary.57 Excited by his vision, Francis had the church repaired after obtaining it from its original owners, the Benedictines. Francis saw that then Christ, Mary, and the angels were in the Portiuncula. He hastened to the church, and encountered the Savior and his mother there. Francis requested of Jesus: Our most holy Father, I, a sinner and a wretched thing, humbly beseech that you may deign to grant this grace to the human race, that you concede mercy and indulgence of all sins to each and every person coming to this place and entering this church, by whom confession shall have been made to a priest and penance shall have been taken up. And I ask of the most blessed Mary, your Mother, the advocate for the whole human race, that she may deign to aid me in this and to intercede with your most pious and clement Majesty.58 Mary graciously obliged and asked her Son to grant Francis's request. Jesus granted Francis's wish and told him to seek out Pope Honorius III. Francis was commanded to tell the pope that the Savior wanted a plenary indulgence to be granted to the Portiuncula. Honorius was at first reluctant, and the cardinals fretted that such an indulgence would mean the end of the crusades, but Francis persisted. Honorius finally consented to grant the church a plenary indulgence one day out of the year, and asked Francis what proof he would need of the grant. Francis replied that the wishes of Christ were all the proof he needed.59 "Lea, op. cit., Ill, 243. "Bartolus of Assisi, Tractatus de indulgentia s. Mariae de Portiuncula, ed. Paul Sabatier (Paris, 1900), pp. 2-3. ™Ibid.,p. 14 "Sanctissime pater noster, supplico ego miser et peccator quatenus faceré digneris hanc gratiam generi humano, quod concedas veniam et indulgentiam omnibus et singulis venientibus ad locum istum et introeuntibus ecclesiam istam, omnium peccato- rum suorum universaliter et singulariter de quibus confessionem fecerint sacerdoti et mandatum susceperint. Et supplico beatissimae Mariae matri tuae advocatae generis humani quatenus pro huiusmodi me adiuvare et apud tuam piissimam et clementissimam maiestatem intercederé dignetur." "Lea,qp.ai.,p.237. 658INDULGENCES AND SAINTLY DEVOTIONAUSMS IN THE MIDDLE AGES Though the controversy surrounding the validity of the Portiuncula indulgence has already been well documented,60 the importance of this story lies in the popularity of an indulgence whose origins were attributed to a vision of medieval Christendom's most beloved saint. The story itself is a microcosm of medieval Christianity—a saint's vision, the veneration and intercession of Mary, and mediation granted through the authority of the Church. The Portiuncula was unheard of until 1267—leading one to believe that the attribution to a vision of Francis is indeed a legendary story. In succeeding decades the validity of the in- dulgence would be called into question, which prompted Francisco Bartoli's treatise on its origins. Nonetheless, pilgrims continued to visit the church, as the cult of Francis and the influence of his order grew; by 1295 the crowds at the Portiuncula were a measure for large assem- blies.61 Paulus, who wrote the magisterial history of indulgences in the Middle Ages, at times believed in the historical veracity of the indulgence, but at other times doubted it; he pointed out that—consistent with the growth of his cult—although early lives of Francis contain no mention of the Portiuncula, as time made of Francis a greater legend, so anything connected with him became more wonderful and sometimes fantastic. The Portiuncula was one such addition to his legend.62 By the 1330's the Portiuncula indulgence was known and famous throughout Christendom.63 Bridget traveled far to receive it and wept copiously when doubts about its authenticity were raised. Although medieval and modern scholars have debated the historical veracity of this indulgence, the greater historical significance of the Portiuncula in- dulgence, as observed by Peter ofJohn Olivi, is the great devotion to the Passion of Christ to which its popularity testifies. That devotion St. Fran- cis taught by imitation: It is valuable to consider zealously, as if an eyewitness, the imitation of the passion of Christ wrought in the mind and flesh of St. Francis, and that one experience the vastness of the divine mercy flowing from the passion of The most recent examination of the abundant literature on the Portiuncula is by Pierre Pèano, "L'indulgence de la Portioncule: origine et signification," in Alessandro démenti (ed.), Indulgenza nel medioevo e perdonanza di Papa Celestino (Aquila, 1987). My thanks to Mr. Thomas Luongo of the University of Notre Dame for bringing this collection of articles to my attention. "Franz Ehrle,"Die Spiritualen, ihr Verhältnis zum Franciscanerorden und zu den Fraticellen,"Archivfür Litteratur und Kirchengeschichte, 1 (1885), 544. "Nikolaus Paulus, Geschichte des Ablasses im Mittelalter (Paderborn, 1923), II, 316. 65Pèano, op. cit.,p. 54. BY ROBERT W. SHAFFERN659 Christ, just as one experiences that mercy in the reception of the indul- gence and in the change of heart that accompanies it.64 The great Franciscan theologian observed that Saint Francis himself scorned juridical niceties. What really mattered was the imitatio Christi.6,7 For the faithful of the later Middle Ages, this indulgence was a celebration of the humility and charity of the Poverello. The Portiuncula indulgence could not have been the only indulgence so esteemed. As Kieckhefer has observed, fears of the afterlife do not loom large in the saints' lives of the fourteenth century, and for that mat- ter, neither do they appear important for thirteenth-century saints' lives. Thus, the saints' lives reject Umberto Eco's suggestion in the bestselling Name ofthe Rose that the fourteenth century "replaced the pen- itence of the soul with a penitence of the imagination, a summons to supernatural visions of suffering and blood," a piety based on fear of death rather than of conversion to a more blameless life.66 Catherine and Bridget and Margarite did not live in perpetual fear of the fires of purgatory; so why then should indulgences be so important for them? Why make the heroic efforts to receive indulgences in Rome or the Holy Land? The fourteenth-century saints' quest for indulgences was quite in keeping with the spirituality of earlier periods, wherein interior conversion and works of charity, like indulgences, were keystones. That spirituality continued into later eras, for in the late fifteenth century the Netherlandish Brothers of the Common Life, whose very movement was distinguished by an emphasis on interior, individual piety, asked for indulgences to be attached to the prayers they said.67 Geert Groóte, one of the movement's founders, strongly urged his brothers to read Suso's Horologium sapientiae. The Brothers took no vows but lived in religious communities that emphasized devotion to Christ's Passion. Reflection and prayer were their means to progress in the cultivation of virtue. Even though the visions of the saints were extraordinary ana- "Pierre Pèano (ed.), "La 'Quaestio fr. Petri Iohannis Olivi' sur l'indulgence de la Portioacvíe" Archivum Franciscanum Historicum, 14 (1981), 73:"Vehementer valet intueri oculata fide renovacionem passionis Christi factam in mente et carne beati Francisci et experiri magnitudinem miseracionis divine manante a passione Christi sicut homo experitur in perceptione indulgencie et in immutacione cordis ipsam concomitantis." 6,Pèano,"L'indulgence,"p. 58. "Umberto Eco, The Name of the Rose, trans. William Weaver (New York, 1983), p. 119. 67R. R. Post, The Modem Devotion: Confrontation with Reformation and Humanism ("Studies in Medieval and Reformation Thought," Vol. 3 [Leiden, 1968]), pp. 400-401. 660INDULGENCES AND SAINTLY DEVOTIONA1JSMS IN THE MIDDLE AGES logues to contemplation and were sometimes responsible for conversion from a sinful to a holy life, still they believed that the regular cultivation of virtue, in which indulgences played a role, was the most obvious sign of the imitatio Christi. For those persons who were properly disposed, as Olivi suggested, indulgences could foster a more fervent devotion to Christ. All indulgences required that penitents confess and be contrite. Medieval critics of indulgences most often doubted church authority, not the disposition of penitents. If a Lutheran dichotomy between exteriority and interiority was not assumed, as in the cases of the saints, then indulgences encouraged reflection and meditation on the Eucharist, as in the case ofJuliane of Liège, or the Passion, as in the case of Suso. Indulgences certainly did encourage repetitiveness in prayer and penitential exercises, but for many that repetitiveness was an aid to contemplating Christ's saving mission, much as monks in their communities recited the Psalms, or modern Catholics recite the Hail Mary over and over again while praying the rosary. Repetitiveness nurtured virtue. By regular prayer or good work, individual Christians became holier persons and became more Christ-like. For the saints considered here, indulgences certainly did foster growth in interior de- votion to Christ. Furthermore, the saints' lives suggest that their own reasons for procuring indulgences, either for the benefit of their own souls or for the purposes of promoting new devotionalisms, were shared by their less saintly contemporaries. As Aviad M. Kleinberg stated in his recent study of medieval sanctity,". . . saints do not constitute a distinct population."68 Kieckhefer further observed: The more we know about the piety of devout Christians in the late Middle Ages, however, the more difficult it becomes to distinguish them from their sainted contemporaries, or a fortiori from those beati whose cult lacked papal confirmation. All these groups shared in what we might call the culture of devotion. . . . The more we know about late medieval piety, the less distinctive the saints appear.6' In addition, the textbook treatment that portrays the later medieval faithful at the mercy of the unscrupulous pardoners seems likewise to be a fabrication. Pilgrims and almsgivers knew real from phony sanctity. *Aviad M. Kleinberg, Prophets in Their Own Country (Chicago, 1992), p. 17. wKieckhefer,"Holiness," pp. 290-291. BY ROBERT W. SHAFFERN66 1 "The belief that medieval people were not aware of the practical aspects of the veneration of saints is both unfounded and anachronistic. Medieval people were quite capable of making very perceptive, mundane—often highly skeptical—observations on the saints and their followers."70 Those skeptics also understood that receptions of indulgences were more often spiritually edifying than they were empty gestures. '"Kleinberg, op. cit., p. 19. THE INFLUENCE OF THE JESUITS ON THE CURRICULUM OF THE DIOCESAN SEMINARY OF FIESOLE, 1636-1646 BY Kathleen M. Comerford* Both Protestant and Catholic Reformers considered educational changes to be integral for ensuring the effectiveness and continuation of the Reformations. In particular, religious leaders recognized that the clergy's education must be improved; for Catholics, this would mean training both regular and secular priests. To address the issues important to Catholic Reformation education fully, therefore, historians must pay attention to all clerics. However, many have assumed that there was a clear distinction between the education provided for potential priests by religious orders and that of diocesan seminaries. Based on the understanding that the latter institutions were created by order of the Council ofTrent for the purpose of training the secular clergy, many his- torians of education and of religious orders have argued that the Tridentine diocesan seminaries were run only by the diocese and only for the diocese, without assistance or interference from religious orders, for example, the Society ofJesus. This argument is supported by, for example, the early Jesuit prohibitions against involvement in diocesan education, Carlo Borromeo's expulsion of the Society from his seminaries, and the move by General Aquaviva to withdraw the Society's support from seminaries.1 However, a study of both primary and secondary materials reveals that such a dichotomy between "Tridentine diocesan *Dr. Comerford is an assistant professor of history in Benedictine College, Atchison, Kansas. This paper is based in part on the author's dissertation, "Education and the Catholic Reformation: The Diocesan Seminary of Fiesole (1575-1675)" (University of Wisconsin-Madison, 1995) and was written while she was a visiting assistant professor of history at Hanover College. An earlier version was presented for the American Catholic Historical Association's spring meeting in Milwaukee in April, 1995, and subsequent revisions were made possible in part by a grant-in-aid from the Friends of the Libraries of the University of Wisconsin-Madison (1996). The author wishes to thank Robert M. Kingdon, Thomas Deutscher, and Susan H. Spruell Mobley, for their comments. 'For the Jesuit decrees on this subject, see below; also see J. C. H. Aveling, The Jesuits (New York, 1981), p. 203. 662 BY KATHLEEN M. COMERFORD663 seminaries" and "seminaries of religious orders" is too fine a distinction to make. Diocesan seminaries were not exclusively diocesan. In many places in Italy, there was some connection, whether direct or indirect, to religious orders: perhaps in a limited way, for example, hiring Dominicans to teach cases of conscience; or perhaps in a very broad sense, for example, an eventual takeover by the Society of Jesus. As a test case, the diocesan seminary of Fiesole, founded in 1636/7, will be studied here. In 1563, the creation of seminaries in each diocese was legislated at Session 23, Chapter XVIII (de Ref.) of the Council of Trent ("Directions for establishing seminaries for clerics . . ").The boys admitted to diocesan seminaries were to study "grammar, singing, ecclesiastical computation, . . . Sacred Scripture, ecclesiastical books, the homilies of the saints, the manner of administering the sacraments, . . . and the rites and ceremonies." The local clergy, including the bishops, should be the instructors, or should choose "competent substitutes."2 These directives were to be enforced by the bishop, and the seminaries were subject to his frequent visitation.3 The Council of Trent thus defined the function of seminaries in a specifically educational way, with an emphasis on dis- ciplinary measures and the pastoral duty of the priests to be trained; in other words, the educational "program" was meant to be explicitly tied to the cura animarum but not necessarily "theological" in the academic sense. Modern historians have modified the Tridentine definition some- what, emphasizing the training of clerics for the exercise of their eccle- siastical duties, but also focusing on moral and practical (including 2HJ. Schroeder, O.P., Canons and Decrees of the Council of Trent. Original Text with English Translation (St. Louis, 1941) pp. 175-178; Latin, pp. 446-449: Twenty-Third Session. Decree on Reform. Chapter XVIII: "Directions for establishing seminaries for clerics, especially the younger ones; in their erection many things are to be observed; the education of those to be promoted to cathedral and major churches": "the holy council decrees that bishops, archbishops, primates and other local ordinaries urge and compel, even by the reduction of their revenues, those who hold the position of instructor and others to whose position is attached the function of reading or teaching, to teach those to be educated in those schools personally, if they are competent, otherwise by competent substitutes, to be chosen by themselves and to be approved by the ordinaries. But if these in the judgment of the bishop are not qualified, they shall choose another who is competent, no appeal being permitted. . . . The aforesaid instructors shall teach what the bishop shall judge expedient. In the future, however, those offices or dignities, which are called pro- fessorships, shall not be conferred except on doctors or masters or licentiates of Sacred Scripture or canon law and on other competent persons who can personally discharge that office." >Ibid.,pp. 175-176;Latin, 446-447. 664THE INFLUENCE OF THE JESUITS ON THE DIOCESAN SEMINARY OF FIESOLE disciplinary) training.4 Some highlight the distinction between seminaries and previously existing educational establishments, both the mendicant collegi and the universities.5 Pietro Tocchini and Pietro Lazzarini noted that a student in the diocese of Lucca saw a clear distinction be- tween Tridentine seminaries and precursors such as the Collegio Capranica or contemporary institutions such as Jesuit colleges: the novelty of the former was "the diocesan character of these [Tridentine] colleges and the obligation of a communal life for the clergy with their superiors to whom their cultural and spiritual formation is tied."6 Antonio Rimoldi emphasized the "total and exclusive dependence" of diocesan seminaries on the local bishops.7 Recently, John O'Malley defined the "Tridentine diocesan seminary" as "a free-standing and programmatically integral institution reserved exclusively for the future diocesan clergy under the direct jurisdiction of the local bishop."8 Thus, diocesan seminaries have been seen as separate from religious orders; administration was a matter for the diocese, specifically for the bishop, and the clergy trained at the institution were to be secular priests prepared for service within the diocese. These statements are only partially correct. Regardless of the kind or depth of influence, it is clear that at least in the seventeenth century religious orders in general, and the Jesuits in particular, had definite connections to diocesan seminaries. The relationship derives in part from historical factors; the Jesuit model of education was very influential in the sixteenth-century development of diocesan seminaries. Jesuits were active in the early Tridentine discussions on clerical schools in 1546, and their own institutions for training clergy became a kind of model for the later decree of 1563-9 On the other hand, there does not 4Dizionario de erudizione storico-ecctesiastica da s. Pietro sino ai nostri giomi (Venice, 1853), Vol 63, s.v. "Seminario," p. 306; The Catholic Encyclopedia, XIII (1912), 694-695, s.v. "Seminary, Ecclesiastical," by A.Viéban. 'E.g., Luigi Mezzadri,// Collegio Alberoni di Ptacenza (1 732-1815) (Rome, 1971), pp. 96, 99. Mezzadri's distinction arises not only from the educational program of the different institutions, but the living arrangements. The universities did not provide systematic preparation for parish priests and allowed students to continue to live in their homes (p. 38). The student in question, who was later a teacher there, was Egidio Forcellino da FeItre; his dates are not noted, but he appears to be an early seminarian. Pietro Tocchini and Pietro Lazzarini, Storia del Seminari di Lucca (Lucca, 1969), p. 19. 'Antonio Rimoldi, "Le Istituzioni di San Carlo Borromeo per U clero diocesano milanese,"£« Scuola Cattolica,9h (1965), 428. "John W. O'Malley, The FirstJesuits (Cambridge, Massachusetts, 1993), p. 233. 'For more on the Jesuit connection to the decrees at Trent, see Mario Barbera (ed. and trans.), La "Ratio Studiorum" e la parte quarta dette costituzioni della compagnia di BY KATHLEEN M. COMERFORD665 seem to be a basis for suggesting that Jesuit connections with Italian seminaries were the norm; Aldo Scaglione surely overstated his case when he remarked that it is "natural" to identify Jesuits with Tridentine seminaries because they were "often joined" due to Jesuit expertise and resources.10 John O'Malley has stated that despite this, the Jesuits resisted involvement in the diocesan seminaries where they could, in large part because of the lack of independence from the episcopal power structure which such involvement invariably meant. Diocesan seminaries were under the direct jurisdiction of the local bishop, but the Jesuits, like other religious orders, had a separate administrative structure and were not ordinarily subject to the authority of the bishop. Preferring to keep their independence, they opposed such involvement.11 Congregation 2, Decree 18 of the Society of Jesus (1565), "Seminaries of clerics are not to be accepted," is a very clear expression of this: [I]t did not seem proper to accept [Tridentine diocesan seminaries unless] . . . the foundation was perpetual and so exceptional that this kind of seminary would also abundantly provide for a jointly established college of the Society and if the Society had a sufficient number of suitable staff and if independent governance of it were entrusted to the Society ... [in which case] it could be accepted by dispensation of the superior general, but not otherwise. . . . [I]f ever such a commitment were to be accepted, professors in this kind of seminary should not be provided distinct from those who lecture in our schools.12 By 1682, this last part had to be reiterated; Congregation 12, Decree 25 prohibits "assigning some professors to episcopal seminaries whose charge the Society has undertaken and assigning different ones to teach Gestù (Padua, 1942); Barbera, "L'origine dei Seminari a norma del Concilio di Trento," La Civiltà Cattolica, 91, III (1940), 215-221; Hubert Jedin, Geschichte des Konzils von Trient. Band IV/2: Dritte Tagungsperiode und Abschluß (Freiburg, 1975), pp. 72-74; and James A. O'Donohoe, Tridentine Seminary Legislation: Its Sources and Its Foundation (Louvain, 1957), esp. pp. 33-48 and 63-88. '"Aldo Scaglione, The Liberal Arts and the Jesuit College System (Amsterdam and Philadelphia, 1986), p. 59; he refers to Theodor Kurrus, DieJesuiten an der Universität Freiburg im Breisgau 1 620- 1 773: 1 (Freiburg im Breisgau, 1963). "Owen Chadwick, "The Seminary," in The Ministry: Clerical and Lay ("Studies in Church History,"Vol 26, ed. WJ. Shiels and Dana Wood [Oxford, 1 989, and Cambridge, Massachusetts, 1990]), p. 11; O'Malley, op. cit., pp. 236-237; for the Jesuit Congregations on this subject, see n. 12, infra. 12John W Padberg, Martin D. O'Keefe, and John L. McCarthy, For Matters ofGreater Moment: The First ThirtyJesuit General Congregations.A BriefHistory and Translation of the Decrees (St. Louis, 1994), p. 1 16. 666THE INFLUENCE OF THE JESUITS ON THE DIOCESAN SEMINARY OF FIESOLE in our schools," because that situation could produce disadvantages including "the need to multiply so many professors and the burdens with which the colleges and houses of those provinces are weighed down beyond their strength and income."13 However, in practice, Jesuits became more involved in seminaries after the sixteenth century. In addition, there were later developments in educational theory and practice within both the religious orders and the dioceses. Tridentine seminaries were originally meant to be separate from religious orders, and they were indeed independent organizations; for example, out of approximately seventy Italian diocesan seminaries built before 1600, only the Roman Seminary ¦was run by Jesuits in the early seventeenth century.14 Still, among diocesan seminaries established in Italy in the late sixteenth and early seventeenth centuries, many employed instructors from different religious orders, in- cluding Jesuits.15 In addition, though the Jesuit curriculum, the Ratio studiorum, was more rigorous than that in most diocesan seminaries, it surely influenced these seminaries, as did the secular studia humani- tatis which preceded it. Both the Constitutiones of the diocesan seminary of Fiesole and the library inventory ofthat institution demonstrate the similarities between Jesuit and diocesan education in one case. Local seminaries in Italy in the seventeenth century were not only "Tridentine" and "diocesan," but frequently were also on some level connected to religious orders. This dimension has not always been appreciated in the historiography of seminaries. It has been all but ignored in the historiography of education in the period of the Catholic Reformation, which has rarely considered diocesan seminaries, and "Ibid., p. 341. In general, the Jesuits preferred to keep to their own matters; see, e.g., Paragraph 623 d, Part VII of the Jesuit Constitutions: "when there are some things which are especially incumbent upon the Society or it is seen that there are no others to attend to them, and other things in regard to which others do have care and a method of providing for them, in choosing missions there is reason to prefer the first to the second." The Constitutions of the Society ofJesus, trans, and ed. George E. Ganss (St. Louis, 1970), p. 276. "Using a variety of sources, including local histories and official Catholic Church publications, I have arrived at this number of Italian seminary openings. 15For example, Orvieto, which opened in 1614, combined with the local Jesuit college in 1653, and Pavia hired Jesuit maestri for philosophy in the 1640's and 1650's. Eraldo Rosatelli, "Lineamenti storici del Seminario Vescovile di Orvieto," Bollettino dell'Istituto Storico Artístico Orvietano, XXV (1969), 5-62, and Luigi Valle, ? Seminario Vescovile di Pavia dalla sua fondazione aU'anno 1902 (Pavia, 1907), p. 56. The Somaschi Fathers took over the seminary in Vicenza from 1584 to 1707; Luigi Caliaro,5forte del Seminario Vescovile di Vicenza (Vicenza, 1936), pp. 24-25 and 30. BY KATHLEEN M, COMERFORD667 has focused instead on institutions run exclusively by and for religious orders.16 This study centers primarily on the first decade of operation of the seminary in Fiesole, 1636/7-1646, the time between the writing of its Constitutiones by the founding bishop, Lorenzo della Robbia, and the first inventory of books in the seminary library. Della Robbia provided for the teaching of grammar, humanities (i.e., history and poetry), rhetoric, philosophy, cases of conscience, writing, and singing." This differed from the subjects outlined in the decree of the Council of Trent: at Fiesole, there was no constitutional provision for the study of Scripture, nor for teaching the administration of sacraments other than confession. Aside from these omissions, della Robbia actually had created a more sophisticated program, adding philosophy and humanities; he had also taken into account the possibility of low levels of literacy by including writing along with grammar. Both the books students were required to bring with them to the seminary of Fiesole (including "some spiritual books" and the Catechism of the Jesuit Robert BeIlarmine) and the directives on behavior of seminarians emphasized devotion, obedience, and the practical pastoral aspects of theology, the cura animarum or care of souls.18 "For a discussion of this historiography, see Mark R. Forster, The Counter-Reformation in the Villages: Religion and Reform in the Bishopric of Speyer, 1560-1720 (Ithaca, New York, 1992), p. 6; for an example of that characterization, see Philip T. Hoffman, Church and Community in the Diocese ofLyon, 1500-1789 (New Haven, 1984), pp. 1, 42, and the majority of the commemorative studies, e.g., Franco Molinari,"Il Seminario di Piacenza e il suo fondatore," in Ravennatensia III.Atti del Convegno di Bologna (1968) (Cesena, 1972), pp. 21-65. Education history is also deficient in this respect; see, e.g., Pietro Braido (cd.),Esperienze di pedagogía cristiana nella storia. Vol. 1: Sec. TV-XVII; Vol.2:Sec.XVII-XIX ("Enciclopedia délie Scienze dell'Educazione,"Vol. 25 [Rome, 1981]); Paul Grendler, Schooling in Renaissance Italy: Literacy and Learning, 1300-1600 (Baltimore, 1989); Luigi Secco, La pedagogía della Controriforma: Teoría e scienza dell'educazione (Brescia, 1973); Luigi Volpicelli (ed.), ? pensiero pedagógico della Con- troriforma (Florence, I960); and William Harrison Woodward, Studies in Education during the Age of the Renaissance, 1400-1600 (New York, 1965). For the most part, seminaries are absent from these studies. "Archivio del Seminario di Fiesole (ASemFí), unfoliated MS, Confirmatio et Constitutiones Seminara Fesulani.Anno Domini MDCXXXLX. Urbanus PP VIII. ad Perpetuam Rei Memoriam. "Militantis Ecclesiae regimini," fols. 3" (by my count). "The Constitutiones do not require the students to bring particular books; rather, the prefect and/or maestri should decide: "libri secondo il bisogno e parère del Prefetto degli studii e Maestro; qualche libro Spirituale, la Dottrina Christiana del Belarmino [sic] , il Breviario, ö offitiolo, Corona o Rosario," Confirmatio et Constitutiones, fol. 20". There is a 668THE INFLUENCE OF THEJESUITS ON THE DIOCESAN SEMINARY OF FIESOLE Despite the omission of Scripture from the list of required disciplines, some teaching of that subject did occur in the seminary of Fiesole, at least at mealtimes. In 1640, there were references to one or more Dominican lecturers on Scripture, one of whom appears to have been the same person as the first instructor of cases of conscience. There is no more information available either for them or for this position beyond one entry in the Ricordi of the seminary and two indications of salary in the account books; as a result it is not clear that Scripture was taught regularly.19 In addition, there were no instructors of speculative, moral, or positive theology. This lack of attention to academic theology teaching seems not to have been an exception in diocesan seminaries. Thomas Deutschere study of the diocesan seminary in the city of Novara, opened in 1 565, demonstrated that the curriculum at this institution consisted of the study of the Catechism of the Council of Trent, cases of conscience, ecclesiastical ceremonies, and singing.20 According to Carlo Fantappiè, moral and dogmatic theology were taught fairly frequently in the mid- to late eighteenth century, but polemical theology and Scriptures still were not.21 Neither was theology, in most cases, a subject that seminarians stud- ied in other locations. It is true that there were some connections be- tween the diocesan seminary and schools of religious orders; for example, in Novara, there is evidence that the Jesuit and Cannobian educational institutions were closely related to the diocesan seminary. Deutscher noted that by the mid-seventeenth century the ratio studio1635 Latin version of the Constitutiones which did not include a similar section; the 1639 Italian version is the one with papal confirmation, so I take it as more authoritative. "Archivio Vescovile di Fiesole (AVescFi), VTI.60: In questo Libro chiamato, Ricordi, e Copie di Mandati, si noteranno tutti Ii ordini, e mandait, che dal Governatore del Seminario giomalmente si faranno; e pero da carte una fino a 40 servira per Mandati, e da c. 40 ftno a 80 per Ricordi, e da 80 sino alla fine sifaranno TInventarii de Mobili del Seminario [1 63 7- / 709], fol. 43' refers to a Giuseppe Alippi, "Lettore Domenicano,"who lectured in Scripture. Angelo Paccivechelli,O.P.,who was identified in Ricordi as maestro di cast and filosofía on November 8, 1639 (fol. 41') was also listed as a maestro di teología in November, 1639-January, 1640, in ASemFi 249: Entrata ed Uscita, 1637- 1670, fol. 241", and in Ricordi as being too Ul to continue as lettore in Teología on November 1 , 1 640, fol. 42". 20Thomas Deutscher, "Seminaries and the Education of Novarese Parish Priests, 1593-1627,"Journal ofEcclesiastical /ftstory, 32 (1981), 306. !1Carlo Fantappiè, "Istituzioni ecclesiastiche e istruzione secundaria nell'Italia moderna: i seminari-collegi \escovüi?Annali dell'Istituto Storico Italo-germanico in Trento, XV (1989), Tabella 2: "Insegnamenti curriculari e facoltativi impartiti in alcuni collegi italiani,"p.229. BY KATHLEEN M. COMERFORD669 rum of the Jesuit schools had a profound influence on clerical education in Novara, and that the Cannobian School of Novara trained "the great majority of priests" either alone or in combination with the semi- nary.22 However, I have found evidence of non-seminary education for only a very small number of Fiesolan seminarians in my sample of 417; out of a total of nine, only one, Giacomo di Lorenzo de Franci, went to the Jesuit College in Florence in 1639. a The reason given for de Franci's outside training was that he was to become "maestro"; he did serve as maestro delTumanità, maestro di grammatica, and maestro del seminario, as well as rector and governor of the seminary.24 No other maestri, however, are identified as having received Jesuit training. In none of these cases is there evidence to suggest that the purpose of going to the schools of the religious orders was to train in theology. The seminary in Fiesole, like others in Italy and abroad, was influenced by the Jesuit curriculum—it included the humanistic subjects of rhetoric, philosophy, and grammar—but in this case, apparently operated alone instead of in co-operation with outside educational institutions. In any event, it still did not provide teaching in theology, medicine, mathematics, or the natural sciences, as might be found in a Jesuit College or a university. Because of the clear influences of religious orders on Tridentine seminaries, "diocesan" must refer to the students and "graduates," and even to some extent to the curriculum, rather than to the academic staff. Al- though the seminary of Fiesole agreed to accept students from other dioceses, out of a total of 417 people identified at some point as students, I found only twenty-five from outside the diocese in the fortyyear period for which I have records. This group of twenty-five includes 22Thomas Deutscher, "The Growth of the Secular Clergy and the Development of Edu- cational Institutions in the Diocese of Novara (1 563- 1 772),*Journal ofEcclesiastical His- tory, 40 (1989), 393-394. 23There was no Jesuit establishment in the diocese of Fiesole until the nineteenth century, and none survives today. For information on the foundation, see Giuseppe Raspini, La Chiesa Fiesolana e Ie sue Istituzioni (Fiesole, 1993),PP- 98, 252. None of the Fiesolan Jesuit foundations continues until today. The Florentine Jesuit house was opened in 1552. Three of the other students left for the University of Pisa; two were paid for from the decime ecclesiastiche of the "Studio di Pisa"; and two others went to "studi maggiori." Ricordi and the Entrata ed Uscita series. 24"15 gennjaio]: fu determinate che Jacopo Franci n[ost]ro alunno andassi a studio in fiorenza al collegio de PP Giesuiti accio si faccia perito nelli studii per poter serviré di maestro al n[ost]ro sem[ina]rio et il d[etto] d[ie] di ando al d[etto] Collegio, dovendo dopo gli studi ritirarsi dal priore in S. Maria in Campo, con che deva vivere a spese del n[ost]ro sermo." Ricordi, iol. 42'. 670THE INFLUENCE OF THE JESUITS ON THE DIOCESAN SEMINARY OF FIESOLE twenty-one students from the city of Florence, in the valley below Fiesole.25 Students in this seminary were mostly from nearby areas, in fact almost entirely from the diocese of Fiesole, and they stayed in those areas and in the seminary once they were ordained.26 The maestri hired to teach were also secular clergy, with the exception that Dominicans were hired to teach casuistry.27 Some of the seminarians also held staff positions, and a relatively small number of men from the diocese rotated academic and administrative staff positions from 1636 to 1675. As far as I know, none of those men rose to importance on an international level, even in other parts of the Italian peninsula. Clearly, the seminary community was diocesan. "The other three were from the dioceses of Siena (one student) and Arezzo (two students), both of which, like Florence, bordered the diocese of Fiesole. The students from other dioceses, like "those who did not want to be churchmen," were to be charged full tuition. Confirmatio et Constitutiones, fol. 4". The numbers for non-seminarian candidates for ordination from outside the diocese were far higher than for seminarians from outside the diocese; I estimate as high as 4 1% of the promotions to any order (which is to say not individual clerics, but promotions) from 1635 to 1675 were from other dioceses. The overwhelming majority of those were also Florentines. For centuries the dioceses of Fiesole and Florence were engaged in jurisdictional disputes, eventually resulting in the transfer of the bishop of Fiesole to Florence, where the archbishop of that city (the met- ropolitan of the province) could keep watch over the bishop of Fiesole. On the conflicts, and the geography of the dioceses of Florence and Fiesole (the latter of which is not contiguous), see Alberto M. Fortuna and Lorenzo M. Fortuna, "Fiesole antica: Leggende, arche- ologia e storia" (pp. 9-36); Giuseppe Raspini, "La struttura organizzativa della diócesi dal medioevo agli inizi del '900" (pp. 63-74); and Raspini, "La sovranità civile dei vescovi di Fiesole" (pp. 199-202), in Fiesole: una diócesi nella storia. Saggi, contributi, immagini (Fiesole, 1986). 26No complete list of seminary students or non-seminary diocesan ordinations for the first forty years of the institution (1636-1675) exists except the one I have compiled using ordination records and the Ricordi of the seminary. The Libri ordinationes frequently, but not unfailingly, identify candidates for ordination by name and town of origin. The number of non-Fiesolans is based on these designations and the location of certain individuals in the cittadinarifonti of the Archivio di Stato in Florence (ASF). Less than 9% of the men in this seminary community were citizens of Florence, whether they resided in the city of Florence or not (the diocese of Fiesole overlapped with the contado of Florence). By contrast slightly over 1 2% of non-seminarians ordained in Fiesole were citizens of Florence. ASF, Cittadinari, Quartiere di S. Croce, Filza 3 (1500-1600) and Filza 4 (1600-1700); Quartiere di S. Giovanni, Filza 3 (1500-1600) and Filza 4 (1600-1700); Quartiere di S. Maria Novella, Filza 3 (1500-1600) and Filza 4 (1600-1700); and Quartiere di S. Spirito, Filza 3 (1500-1600) and Filza 4 (1600-1700). 27The five men identified as maestro de casi were all Dominicans: Angelo Paccivechelli (1638-1640), Giovanni Domenico Tiburzi (1640-1646), Angelo Civiglioni (1651-1654), Anselmo Maria Sardini (1655- 1662), and Raimondo Maccian[t]i (1662-1670). No one was listed in that position from 1646 to 1651. ASemFi, Ricordi, and the Entrata ed Uscita series,passim. BY KATHLEEN M. COMERFORD671 However, "diocesan" does not necessarily mean "secular"; there was a definite affinity for the Society of Jesus at the institution. This is evident from several sources, including inventories of the library, taken in 1646, 1703-1715, and 1720. These lists of books, which I use with the Con- stitutiones to suggest a possible reconstruction of the curriculum, are not indicative of a very ambitious educational program, particularly in theology.28 To begin with, even by contemporary standards, the library was small. At a size of seventy-four volumes in 1646, Fiesole's collection was dwarfed by, for example, the Abbaye Sainte-Geneviève in Paris, which held between 500 and 600 volumes in 1630 and between 7,000 and 8,000 in 1673·29 There are no standard elementary scholastic grammars such as those of Donatus, Priscian, or Alexander de Villedieu; no copies of Aristotle or Plato, or any other works on logic; only one catechism; and a limited collection of canon law. The largest categories of books are history (nine volumes), Scripture study (eight volumes), casuistry (six volumes), and rhetoric (sacred, six volumes; secular, five vol- umes). The seminary library reflected the practical needs of the parish clergy and did not attempt to create an intellectual elite, as the Jesuit colleges did; contemporary Jesuit gymnasia and universities contained books of Hebrew and Greek grammar, prose and poetry; arithmetic; mathematics; physics; metaphysics; astronomy; and geometry.30 Rather, "The archives hold documents dated 1646, 1703-1715, and 1721, which are called in- ventories. See the attached appendix for the citations and a description of the collection from 1646. For examples of using non-curriculum documents to reconstruct a curriculum, see, among others, Charles Homer Haskins, Studies in the History ofMediaeval Sci- ence (New York, 1924, I960), pp. 356-376, and Alfonso Maierii, University Training in Medieval Europe, trans, and ed. Darleen N. Pryds (Leiden, 1994), pp. 10-16. 2'Nicholas Petit, "La bibliothèque de l'Abbaye St-Geneviève," box in Claude Jolly, "Unité et diversité des collections religieuses," in Jolly (ed.), Histoire des bibliothèques françaises,Vol. 2; Les Bibliothèques sous l'Ancien Régime 1530-1789 (Paris, 1988), p. 21. MSee, for example, Tables 7 and 8 in Joseph S. Freedman, "Aristotelianism and Humanism in Later Reformation German Philosophy: The Case of Clemens Timpler," in The Har- vest of Humanism in Central Europe: Essays in Honor of Lewis W. Spitz, ed. Manfred Fleischer (St. Louis, 1990), pp. 228-230; Thomas H. Clancy,^« Introduction to Jesuit Life: The Constitutions and History through 435 years (St. Louis, 1976), who prints two lists of recommended reading for Jesuit Novice Masters and Tertians in 1581 and 1616, pp. 123-126. For comments on letters written between Jesuits in Italy in the sixteenth cen- tury which note some specific books read in Jesuit seminaries, see Andrea Battistini, "I Manuali di retorica dei Gesuiti," in Gian Paolo Brizzi (ed.), La "Ratio studiorum." Modelli culturali epratiche educative dei Gesuiti in Italia tra Cinque e Seicento (Rome, 1981), pp. 77-120. Kurrus summarized the library of the Universität Freiburg in DieJesuiten an der Universität Freiburg, p. 100. However, see Candido Pozo, "La Facoltà di teología del Collegio Romano nel XVI secólo," in L'Università Gregoriana: Istituzione ignaziana ("Archivum Historiae Pontificiae," Vol. 29 [Rome, 1991]), pp. 26-27, which discusses the 672THE INFLUENCE OF THE JESUITS ON THE DIOCESAN SEMINARY OF FIESOLE it was the purpose of the seminary to produce a group of men capable of exercising pastoral and sacramental duties. Still, the influence of the Society ofJesus on the first extant inventory (1646) is quite noticeable. Men from a variety of religious orders (Benedictines, Dominicans, Franciscans, Jesuits, Oblates, and Regular Canons) wrote books held by the seminary, but the Society of Jesus dominates. This may have to do with the management of the seminary when the library was created: Bishop della Robbia had a Jesuit education. Eight different Jesuits were the authors of nine books, including two histories, a loci communes, two Biblical commentaries, one work of sacred oratory, and one which is not clearly identified; a tenth book was probably written by yet another member of the Society of Jesus.31 Beyond the direct evidence ofJesuit authors, there is evidence ofJesuit influence among non-Jesuit authors. One of the casuist texts was written by Robert (Gregory) Sayer, a Benedictine monk who had been educated at the Jesuit English Seminary at Douai and the Jesuit English College at Rome.32 The northern humanist Justus Lipsius, author of a de- votional book in the seminary, both considered joining the Society of teaching of pastoral matters, e.g., cases of conscience, in Jesuit schools, and the statutes of the Seminario Romano, printed in Massimo Marcocchi, La Riforma Cattolica: documenti e testimonianze. Figure ed istituzioni dal secólo XV alla meta del secólo XVII, Vol. 2 (Brescia, 1970), pp. 65-77. "The works by Jesuits to which I am referring are Diego de Baeza (1582-1647), Commentaria moralia in evangelicam historiam;Francisco Labata (1549-l6$l),Apparatus Concionatorum; Francisco de Mendoza (Mendoca, Mendonça) (1572-1626), Commentaria in libros Regum and Viridarium sacrae ac profanae eruditionis; Pedro Juan (Joâo) Perpiñá (Perpinyá, Perpinian) (1530-1566), Orationes (exactly which collection of his sermons was in the library is unclear); Luis de la Puente (1554-1624), Expositio moralis et mystica in Canticum Canticorum; Martin Antoine del Rio (Delrio) (1551- 1608), the unidentified "Martino del Rio singularis locorum" ; Jacques Salían (1558- 1640), Annales ecclesiastici Veteris Testamenti; Famiano Strada (1572-1649), Della guerra di Fiandra; Orazio Torsellino (1 545- 1599), Vita di S. Francesco Xaviero.The possible tenth author is Alfonso Rodriguez (1538-1616), who may have been the author referred to in the citation "Due Tomi del Rodrigues." If the unidentified Catechism is Bellarmine's (which the students were required to own) rather than the Catechism ofthe Council ofTrent (an equally logical choice), there could be eleven Jesuit authors in the li- brary. Of particular interest in this list is Perpiñá, who was a famous orator and professor of rhetoric at the Roman College in the years 1561-1565 (Mario Fois, "L'insegnamento delle Lettere al Collegio Romano," in L'Università Gregoriana: Istituzione ignaziana, pp. 46, 52); though he certainly was not della Robbia's teacher, he probably had some influence on the selection of rhetoric texts at the Roman College. "Leslie Stephen and Sidney Lee (eds.), Dictionary ofNational Biographyfrom earliest times to 1900, Vol. XVII (Oxford, 1917, 1973), s.v. "Sayer, Robert," by Thompson Cooper. BY KATHLEEN M. COMERFORD673 Jesus and was spiritually advised by Martin Antoine Del Rio, S.J., who was the author of one of the volumes in the seminary.33 In addition, there are other suggestions of Jesuit influence: Aquinas, Cicero, and Quintilian, all of whom are represented in the library, were standard parts of the Jesuit rhetoric curriculum, and exegetical theology, for example, the Moralia of Gregory I, was an important focus of early Jesuit theology teaching.34 The Jesuit curriculum developed through the later sixteenth and the seventeenth centuries to include an emphasis on moral theology, particularly in the discipline of casuistry. The number of texts related to the formation of confessors establishes another con- nection, although a Jesuit favorite, Cajetan's Summula, did not appear on a Fiesolan list until the eighteenth century.35 A final link is the Life of one of the first Jesuits, Francis Xavier, by Orazio Torsellino, SJ.; this is the only spiritual biography in the inventory.36 In addition to these di- rect and indirect connections, the association between the seminary of Fiesole and the Society of Jesus is evident in the continued participation in the Ignatian Spiritual Exercises at least throughout the seventeenth century. Della Robbia stated in his Constitutiones that seminarians were to spend eight days making the Spiritual Exercises of Ignatius of Loyola upon their final promotion.37 In 1690, Bishop Filippo Neri Altoviti made explicit reference to students annually participating "Jason Lewis Saunders,/wsrî.«r.,pp. 117, 123. "Cullop, op. cit. ,pp. 50-51. "Anthony B. Lalli and Thomas H. O'Connor, "Roman Views on the American Civil War," Catholic Historical Review, LVII (April, 1971), 25-35. "Mansi to Lynch, August 13, 1864, CDA, 31Hl; same to same, August 26, 1864, CDA, 31H6; same to same, September 17, 1864, CDA, 31K6; same to same, December 9, 1864, CDA, 3 1T6; Schmidt, op. cit., p. 25. 20(Rome, 1864). BY DAVID C. R. HEISSER685 by Edwin De Leon, who offered to translate it into French. In vain De Leon recommended that he publish under his own name, as his high reputation would lend credibility.21 For help with a German edition Lynch turned to Francis J. Shadier, a young man of German extraction studying for the Diocese of Charleston at the seminary of Mainz. Possibly Shadier did the German translation.22 In the autumn Lynch passed French and German drafts for review to Princess Wittgenstein, an acquaintance in Rome. Françoise zu Sayn-Wittgenstein-Berleburg (née Schweitzer) was a Catholic member of the highest German nobility. She had befriended Lynch and introduced him to influential people. The Princess approved of the German, but advised having a Parisian writer retranslate the French.23 In November the Bishop traveled north, visiting Turin and various German states, and was in Paris for Christmas. In Mainz he conferred with Shadier, met the local bishop, and so favorably impressed the sem- inary rector—the Ultramontanist and Catholic social leader Dr. Christoph Moufang—that the latter gave a public lecture to a local Catholic society, praising Lynch and his ideas.24 The German edition came out as Die Sclaverei in den Südstaaten Nord-Amerika's around January 10, 1865.25 The French version appeared in February as L'Esclavage dans les Etats Confédérés, par un Missionnaire. There were two Paris editions, identical except for paper quality, the first being deluxe.26 To the French booklet was appended a section from another work giving statistics on American blacks.27 21De Leon to Lynch, August 1 , 1864, CDA, 3 1G5; Willard E. Wight, "Lynch," pp. 10- 1 1 . "Information about the German edition comes from three letters Shadier wrote Lynch from Aschaffenburg, Bavaria, December 26, 1864, CDA, 31Y3; December 26, 1864, CDA, 31Y4; December 29, 1864, CDA, 31Y7; and Schmidt, op. cit., pp. 34-35. On Shadier see Madden, Catholics in South Carolina, pp. 105-106, 139, 141, 148. "Princess Wittgenstein to Lynch, [no date] 1864, CDA, 31P5; Almanach de Gotha, 1863, pp. 206-207. 2On Moufang see Anton Brück, "Moufang, Christoph" in Erwin Gatz (ed.), Die Bischöfe der deutschsprachigen Länder, 1 785/1803 bis 1945; ein biographisches Lexikon (Berlin, 1983),pp. 518-520. "(Frankfurt a.M., 1865). Thanks for assistance in obtaining a copy of the German edi- tion to Professor Peter Landau and Herr Andreas Thier, Leopold Wenger-Institut für Rechtsgeschichte, Universität München. 26(Paris, 1865); E. Dentu to Lynch, November, 1864, CDA, 31T5; communication from Professor Jean-Claude Carón, Université de Besançonjanuary 6, 1996. 27Jouaust to (probably) James Hamilton, December 23, 1864, CDA, 31W7; Hamilton to De Leon, December 23, 1864, CDA, 3 IYl ; same to Lynch, December 26, 1864, CDA, 31Y5; Wight, "Lynch," p. 1 1 ; Schmidt, op. cit., p. 35; Cullop, op. cit., p. 50; Lynch, Esclavage, pp. 137-143. 686BISHOP LYNCH'S CIVIL WAR PAMPHLET ON SLAVERY The Archives of the Diocese of Charleston preserves four handwritten drafts in English. The author has designated what is evidently an early version, with many emendations, as "Draft 1 ." Three more polished drafts have been labelled, respectively, "A" and "B" by an unknown hand, and "C" by the author.28 Italian, German, and French versions are faithful translations of Draft C. Quotations in this article are from Draft C, unless otherwise noted. Bishop Lynch's pamphlet was an ambitious Confederate propaganda salvo aimed at the single most difficult public relations problem faced by the South. It was part of a war effort, and its publication came in a time of desperation. This was one of the last Southern proslavery treatises and the longest published discussion of the institution by a Con- federate prelate. Among Southern bishops Lynch stood out in that he had been brought up in a slaveholding family and was himself the owner of about ninety-five slaves. He and other slaveowning members of his family were benign by the lights of their day, and he characterized the institution as "patriarchal."29 Slavery was a fundament of Southern civilization, and slaveholding was not uncommon among Catholic bishops, priests, and religious communities. Slaveownership was typical of leading Protestant and Catholic churchmen, who were among its most articulate apologists. Well-to-do Southern Catholics often owned slaves, and prominent laypeople of his diocese aided Bishop Lynch in the acquisition and management of his slaves. To Lynch and leading members of his flock the question of slavery was no abstract problem, but something central to their way of life.30 Southern white clergy—Lynch among them—typically defined slavery as a system of mutual obligations between master and servant and taught that slaveowners had clear Christian obligations toward their 2,Drafts 1 , A, and B, CDA, Lynch Transfer FUe, folder GG; Draft C, CDA, Folder "Confederate States." 25LiSt of slaves purchased at auction by Bishop Lynch, January 21, 1861, CDA, 25Y8; Charleston, S.C., City Taxes, Lower Wards, I860, Charleston Library Society; Draft C, p. 43. The author is preparing an article detailing Bishop Lynch's experience, motives, and practices as a slaveholder. '"Draft C, p. 88; Cyprian Davis, The History of Black Catholics in the United States (New York, 1995), pp. 68-69; E. Brooks Holifield, The Gentlemen Theologians:American Theology in Southern Culture, 1795-1860 (Durham, North Carolina, 1978), pp. 30-31; Larry E. Tise, Proslavery: A History of the Defense of Slavery in America, 1701-1840 (Athens, Georgia, 1987), pp. 124 ff.; Thomas Paul Thigpen, "Aristocracy of the Heart; Catholic Lay Leadership in Savannah, 1820-1870" (doctoral dissertation, Emory Univer- sity, 1995),pp.6l9 ff.; Madden, Catholics, pp.68-69. BY DAVID C. R. HEISSER687 bondsmen.31 As did other Catholic prelates, Lynch opposed the abolitionists, associating them with Know-Nothingism and virulent antiCatholicism.32 He followed his predecessor, Bishop John England of Charleston, and his metropolitan, Archbishop Francis Patrick Kenrick of Baltimore, in distmguishing between the slave trade, condemned by Roman Pontiffs from Pius II to Gregory XVT, and domestic slavery, teaching that the latter was licit.55 To Lynch a master had an inescapable duty to provide slaves with food, shelter, clothing, and health care, plus secure retirement in old age. He had applauded Bishop Augustin Verot's A Tract for the Times (1861) and had assisted in its distribution. Like Verot, Lynch stressed the whites' obligation to promote and uphold Negroes' marriages and their families' integrity. He shared Verot's view that "the laws of morality are not different for the different races of man. . . ."34 Like Martin John Spalding, formerly Bishop of Louisville and from April 3, 1864, Arch- bishop of Baltimore, he contrasted the slaves' happy state with the degraded condition of free blacks and feared that emancipation would unleash a race war leading to the Negroes' extermination.35 Lynch's opinions largely mirrored those of his personal friend and political ad"Eugene D. Genovese and Elizabeth Fox-Genovese, "The Religious Ideals of Southern Slave Society," Georgia Historical Quarterly, 70 (1986), 9-10. "Madeleine Hooke Rice, American Catholic Opinion in the Slavery Controversy (New York, 1944), pp. 72 ff.; Edward Dennis Lofton, "Reverend Doctor James A. Corcoran and the 'United States Catholic Miscellany' Concerning the Question of Slavery and the Confederacy," Records of the American Catholic Historical Society of Philadelphia, 93 (1982), 86-97; Davis, op. cit., pp. 58-59. For writings of bishops and other Catholics see Kenneth J. Zanca (comp, and ed.), American Catholics and Slavery, 1789- 1866: An Anthology ofPrimary Documents (Lanham, Maryland, 1994). "Draft C, p. 13. Cf.John England to John Forsyth, September 28, 1840, in John England, The Works of the Right Rev.John England, First Bishop of Charleston (5 vols. ; Baltimore , 1849), HI, 114-116; Joseph D. Brokhage, Francis Patrick Kenrick's Opinion on Slavery (Washington, D.C., 1955), pp. 123-131. MAugustinVerot,^4 Tractfor the Times (Baltimore, 186l),pp. 11-12; Michael V Gannon, Rebel Bishop: The Life and Era ofAugustin Verot (Milwaukee, 1964), pp. 49-50. Bishop John McGiIl of Richmond thought that failure to respect Negro marriages brought down God's wrath upon the South: see Wimmer, op. cit., p. 266. "David Spalding (ed.), "Martin John Spalding's 'Dissertation on the American Civil War,'" Catholic Historical Review, LII (April, 1966), 81; Thomas W Spalding, Martin John Spalding:American Churchman (Washington, D.C., 1973), p. 141. Bishop William Henry Elder of Natchez warned of chaos if the slaves were freed en masse: Edward J. Misch, "The American Bishops and the Negro from the Civil War to the Third Plenary Council of Baltimore (1865-1884)" (doctoral dissertation, Pontifical Gregorian University, 1968), p. 74 (101). 688BISHOP LYNCH'S CIVIL WAR PAMPHLET ON SLAVERY versary, Archbishop Hughes of New York, arguably the most influential American Catholic figure of his time. Hughes thought slavery was sanctioned, if not ordained, by God, acceptable because it afforded blacks physical and economic security, and preferable to Africa's barbarous state. Hughes opposed the abolitionists' solution, because it failed to provide for Negroes' welfare once they were freed, and, if precipitate, would bring about "disruption" leading to a replay of the horrors of Haiti, which he described in the most lurid terms. The New York prelate saw gradual emancipation as "the only alternative to a reign of lawlessness and economic chaos."36 In his wartime essay Bishop Lynch disclaimed any intention to write "philosophy," seeking instead to give a scientific description and analysis of the actual institution.37 He prefaced the German edition: "To say that freedom is better than slavery, is to my mind very much like saying that health is better than sickness. ... In these pages I have given ... a diagnosis of slavery."38 American slavery had often been described by travelers, novelists, "philanthropists and fanatics," all of whom had distorted the facts. The ill-informed thought the American South a "slumbering volcano," ready to erupt in massive slave revolt. But the course of the war belied this, since, even following the Emancipation Proclamation, slaves continued to work contentedly for their masters: "I do not believe that five out of a thousand have voluntarily gone to the Yankee Armies."39 Domestic slavery was "simply the continued retention in slavery of those who were originally brought in by the slave trade" —which he condemned.40 Nevertheless, the slaves had left behind in Africa horrible conditions, an "almost normal state ... of bellum omnium in omnes. . . . [0]nly three years ago, the present King of Dahomey celebrated the obsequies of his Father by slaughtering, it is said, five thousand captives, letting their blood flow into the grave as a "Walter G. Sharrow, "Northern Catholic Intellectuals and the Coming of the Civil War," New-York Historical Society Quarterly, 58 (1974), 36; idem, "John Hughes and a Catholic Response to Slavery in Antebellum America,"Journal ofNegro History, 57 (July, 1972), 256-262; Rena Mazyck Andrews, "Archbishop Hughes and the Civil War" (doctoral dissertation, University of Chicago, 1935), pp. 50-52, 62-65; Charles P O'Connor, "The Northern Catholic Position on Slavery and the Civil War: Archbishop Hughes as a Test Case," Records of the American Catholic Historical Society ofPhiladelphia, 96 (1986), 37. "Summaries are in Wight, "Lynch," pp. 12-14; Schmidt, op. cit. ,pp. 37 ff.; Henry Francis Wolfe, "The Life and Times of Patrick Neison Lynch (1817-1882)" (unpublished manu- script, Charleston, South Carolina, 1929), pp. 66 ff.; Misch, op. cit., pp. 78 (108)-81 (115). "Draft C, unpaged preface; Lynch, Sclaverei, pp. 3-4. Cf. Hughes's characterization of slavery as a sickness: Sharrow, "John Hughes," p. 259. "Draft C, pp. 1-2, 3, 6. Draft l,p. 3, has: "two in a thousand." "Draft C, pp. 10, 13-14. BY DAVID CR. HEISSER689 last tribute to the deceased King."41 Slaves enjoyed peace and security in the New World, where they could "at least obtain a knowledge of the true God, and might save their souls." Southern proslavery apologists frequently depicted Africa as "the scene of unmitigated savagery."42 There were three main classes of slaves: house servants, "those who hire their own time," and agricultural laborers. "The house servants do not differ in their treatment and work from the house servants in every civilised country, except that unfortunately three of them will not do as much work as one European or Northern white servant." These received no wages, but "they receive abundant gratuities, and love to give full evidence of it in the natty hats, the broadcloth coats and the polished boots of the men, the silks and ribbons and flashy jewelry of the women, as they parade the streets or assemble in church on Sundays."43 Slaves "who hire their own time," said Lynch, were numerous in cities and towns and "may be said to enjoy, at least to some extent, the privileges of freedom. ... [I]t is generally found that they become idle and dissipated, and plunge into drunkenness and other vices. . . . They are generally a bad population for themselves and for the other negroes with whom they mingle."44 Agricultural laborers, or field hands, constituted nine-tenths of the slave population. In a climate injurious to whites, "the African constitution claims its privilege and the negro exults in the fullness of health in a tropical heat. . . ." "[N]egroes receive in strong solid food, fully as much as they can consume, and have something over to satisfy a negro's natural inclination to waste. . . . The work of the [negro] ... is light; his food is abundant; his condition is one of comfort, his necessities in sickness and old age are all provided for."4' "'Reference is to the funeral of King Gezo, staged in 1860 with much human sacrifice by his son, King Glele: see Robert Cornevin, Histoire du Dahomey (Paris, 1962), pp. 126-127. "This view had been espoused by many Southern writers, including Lynch's friend and fellow Charlestonian, William Gilmore Simms: see George M. Frederickson, The Black Image in the White Mind: The Debate on Afro-American Character and Destiny, 181 7-1914 (New York, 1971), pp. 49-52. "On Southern whites' belief in Negroes' laziness see Eugene D. Genovese, Roll, Jordan, Roll: The World the Slaves Made (New York, 1974), pp. 295-301. On Charleston blacks' Sabbath finery see Bernard E. Powers, Jr., Black Charlestonians: A Social History, 1822-1885 (Fayetteville, Arkansas, 1994), pp. 21-22. «Draft C, pp. 31-32. "Draft C, pp. 34-35, 37, 39-40. On relatively good food and health enjoyed by American slaves see Peter Kolchin, American Slavery, 1619-1877 (New York, 1992), p. 113. 690BISHOP LYNCH'S CIVIL WAR PAMPHLET ON SLAVERY Responding to charges of inhumane punishments and cruel treatment of slaves, the Bishop admitted that cruelty sometimes occurred in all societies: "But that is the fault of human nature, not the system of Slavery."46 He defended flogging as the main punishment inflicted on slaves for wrongdoing. "Imprisonment for days or weeks would not answer. If the imprisonment be light and merely nominal, it ceases to be a punishment and becomes a reward, allowing the negro to indulge in that greatest of all his luxuries, —idleness. . . . Flagellation is used for slaves as for children, because it pains without inflicting injury, and punishes without incapacitating for work." "Where a negro is insubordinate, or vicious to an extent to demoralise the other negroes, and cannot be reclaimed by ordinary punishments, he is sold away from the scene of his offences."47 Legal proscription of black literacy resulted from fear of abolitionists' inciting slaves to insurrection, thereby bringing on "a renewal in their midst of the horrible atrocities of St. Domingo."48 Dread of the "horrors of San Domingo" was particularly strong in Charleston and the South Carolina Lowcountry, where some 500 whites from Samt-Domingue had taken refuge in the 1790's following the great slave uprising. Their descendants were prominent in the Catholic community, and their atrocity stories profoundly influenced the attitudes of white Carolinians, who saw in Northern abolitionism a new French Revolution that would bring on another Haiti in their homeland. Yet, like most Southern white clergy, the Charleston prelate favored "oral religious instruction of the negroes, old or young in the doctrines of Christianity."49 Lynch stated that slaveowners' claims were limited to labor service. " [I] ? the matter of Religion, of morality, and, in a measure, of his family relations does [the slave] hold himself free." Blacks might join any church they chose. "Essentially a sensuous race, loving the excitement «•Draft C, pp. 40-41. "Draft C, pp. 40-45. Cf. the justification of flogging by Lynch's fellow South Carolinian, William Henry Hammond: "Letter to an English Abolitionist," in Drew Gilpin Faust (ed.), The Ideology of Slavery: Proslavery Thought in the Antebellum South, 1830-1860 (Baton Rouge, Louisiana, 1981), p. 189. "Draft C, pp. 47-48. On South Carolina's strict laws, see Janet Duitsman Cornelius, "When I Can Read My Title Clear": Literacy, Slavery, and Religion in the Antebellum South (Columbia, South Carolina, 1991), esp. chap. 2. ®Madden, Catholics in South Carolina, p. 26; George D. Terry, "A Study of the Impact of the French Revolution and the Insurrections in Saint-Domingue upon South Carolina, 1790-1805" (M.A. thesis, University of South Carolina, 1975), pp. 174-178; Draft C, p. 44. On Southern clerics' concern for slaves' religious instruction, see Tise, op. cit., pp. 293-298; Kolchin, op. cit., pp. 128- 1 29. BY DAVID C R. HEISSER691 of an hour, and having generally good voices, and a natural sense of Music, the negroes love to join in prayer meetings or assemblies of their own, where much of the service consists of all singing hymns together; where the discourses are generally rude and impassioned. . . ." "With strong passions, and prone to give them license, the negroes run readily into Antinomianism.''50 One black, "a prominent member of the Church being called to account by his minister, for licentiousness, and warned of the consequences of his sin before the judgment seat of God, is said to have replied; 'What does the Scripture say we must do to be saved? Believe, and be baptised. Well, I believe, and I have been baptised. I have got to be saved. That is all about it.'"51 Yet Negroes "believe firmly in the Divinity of our Saviour, and in the Redemption. . . ." Catholicism "has a wonderful power over the negroes, when they yield to God's grace. They love exercises of piety, and are enchanted by the pomp of the Ceremonial. They are naturally kind, are willing to make sacrifices for charity; and among our Catholic negroes we sometimes find exemplary instances ofthat to them most difficult virtue, —purity." Except in Maryland and Louisiana, with their large Catholic populations, little progress had been made in elevating the moral state of blacks. This was due to the scarcity of Catholic clergy. Yet only through Roman Catholicism could they "be raised from their present state of moral turpitude. . . ."52 " [T]he negroes are, as a race, very prone to excesses, and unless restrained, plunge madly into the lowest depths of licentiousness." This was not caused by slavery; in fact the free negroes were "far more immoral than the slaves," and plantation discipline worked to restrain immorality.53 The Bishop labeled "grossly false" the charge "that masters, abusing their authority over female slaves, riot in debauchery."54 Nonetheless, "[t]he passions of men exist and will seek their gratification "•Draft C, pp. 48-51. Lynch was not alone in disparaging black worship. Cf. Albert J. Raboteau, Slave Religion: The "Invisible Institution" in the Antebellum South (New York, 1978), pp. 220-222; Robert Manson Myers (ed.), The Children ofPride:A True Story of Georgia in the Civil War (New Haven, 1972), pp. 482-483. Antinomianism: "If good works ... do not help to salvation, so evil ones do not hinder it and therefore Christians are not bound to observe the law." The New Catholic Dictionary (New York, 1929), p. 52. "This story had appeared in Frederick Law 01msted,^4/oi said." Because of its format and other considerations Peter Landau has concluded that Urban was not the author of the text (Officium und Liberias Christiana [Bayerische Akademie der Wissenschaften, Philosophisch- historische Klasse, 3 (Munich, 1991)] , pp. 66-75).Yet these five "notices" in Britannica that were probably enregistered with Urban's consent (one of the tests is attested by Pope Honorius III in the thirteenth century as being in Urban's register) are powerful evidence that Urban included material in his registers that does not conform to our expectations nor to the practices of previous and later popes. "Duae sunt" may be a falsification, but the five "notices" in Urban's register would suggest that it might have been placed in the register in that form and that even if it had not been in the registers and if it were a forgery, the compilers who placed it in their collections (Polycarpus, Gratian, and others) book reviews737 would not have suspected it because its form was not that of a papal letter. They might have known Urban's registers contained similar texts. Somerville has produced a splendid piece of work, and Oxford University Press has provided a suitably well-produced book. Urban studies will profit from this book for years to come. Kenneth Pennington Syracuse University Violence and Daily Life. Reading, Art, and Polemics in the Citeaux Moralia in Job. By Conrad Rudolph. (Princeton: Princeton University Press. 1997. Pp. xii, 145; 59 illustrations.) Conrad Rudolph's new book presents an interpretation of the decoration of Pope Gregory's Moralia in Job, contained in a manuscript completed in 1111 at Citeaux during the reign of its third abbot, Stephen Harding. This decoration, consisting of a full-page frontispiece and initial letters at the beginning of the prefaces and the thirty-five books that comprise this staple of the monastic literature in the early Middle Ages, has long attracted the attention of art historians for its draftsmanly virtuosity and enigmatic charm. A product of the heroic beginnings of Cistercian spirituality, it seems to dissent, in its apparent accommodation of aesthetic fantasy, from the ascetic ideals enunciated in the founding documents of the Order and later codified in its legislation. Rudolph notes that the manuscript betrays in its format and formal inconsistencies of the illu- mination some changes of heart on the part of its makers in the course of production. Originally designed to encompass two volumes, the first part was subdivided soon after its completion into three separate tomes. The second volume, which retained its homogeneity, is also much larger in its dimensions than its companion. The decoration was begun in a fairly restrained and sober man- ner, Books I and II having only smallish pen-work initial letters. Thereafter, the initials become formally more elaborate, though still conventional in their choice of imagery. From Book VIII onward, however, the space allotted to them becomes much larger, and their design exhibits the extraordinary mixture of variety and inventiveness for which the Citeaux Moralia is famous, departing from a literal construal of the text and forsaking as well the customary devices of allegory or overt symbolism in favor of an expressive medium that seems to be compounded of metaphor, allusion, or perhaps only hermetic self-reference. This imagery has not surprisingly constituted a challenge to the hermeneutical pride of modern readers. Modernists among them have celebrated in them a nearness to life and a certain vindication of the private or the gratuitous in the realm of aesthetic experience even in these remote and unpromising times. Rudolph belongs with the traditionalists or those for whom historical contingencies compel a search for religious meaning in works of monastic art even as obdurate to interpretation as these designs. Daily life in the title of the book 738book reviews refers to the series of initials (Bks. XI, XIII, XV, XVI, XXI, XXVII, XXXTV) which are often regarded as reflections of the artist's curiosity about the world around him. For Rudolph, however, the naturalism of these letters, real as it is, harbors an allegorical dimension which is for him their essential point, lending emphasis to the value attached by the Cistercians on manual labor and the avoidance of the temptations of the secular world. A second group of initials (Frontispiece, and Bks. X, XVIII, XIX, XX, XXIII, XXVIII, XXLX, XXX, XXXI, and XXXIII) refers, according to the author, to the theme of violence, a term not altogether well chosen by him to designate spiritual struggle. His method is to concede the lack of any literal basis in the text for the often fanciful imagery of these initials, and appeal for an explanatory premise to a generalized "sense" embedded in Gregory's commentary. Thus, the lean and long-frocked figure prying open the jaws of a submissive dragon which outlines the letter Q at the beginning of Book XX is said to have been inspired by a passage in this section of the text which declares that "the elect, while in this world, never become overconfident of their spiritual security; instead they are always on watch against the plots of the enemy" (p. 45). The weird collection of wild animals, composite creatures, including a bearded and balding figure riding on the back of a naked man, is held to evoke "in a generic way" Gregory's depiction in the same book of the soul's spiritual travails through such expressions as "a storm of temptation," or "a turbulent sea darkened by the confusion of its own restlessness," and similar phrases (p. 58). As these examples indicate, Rudolph's interpretations are ingenious, often suggestive, and many readers may well find them convincing. The author would perhaps admit their speculative nature, which the final chapter of the book justifies by analogy with the capacious allegorical resourcefulness fos- tered by the meditative and exegetical protocols of monastic reading. For this reviewer, they do understate the playful dimension in these exegetical procedures and the strong intimations of satire that cling in palpable fashion to these striking images. Walter Cahn Yale University Viterbo: Profile ofa Thirteenth-Century Papal Palace. By Gary M. Radke. (New York: Cambridge University Press. 1996. Pp. xx, 354. $85.00.) This volume is a study of the papal palace of Viterbo as an architectural artifact as well as in the context of the history and political ambitions of the city. The first half of the volume sets out the relationship between the commune of Viterbo and the papacy (Chapter 1), the various phases of construction of the papal palace (Chapter 2), the types and the allocations of space within the palace from the most exalted official reception halls to the latrines (Chapter 3), and, finally, the palace and its decoration in the context of local building traditions, papal architecture, and the influence of imported, "up-to-date" French book reviews739 architectural models. The second half of the book is a detailed archaeologicalarchitectural analysis of the monument section by section, with reconstructing drawings and a careful analysis of alterations and restorations. The volume concludes with an admirable series of plans, elevations, and sections, coded to represent the different areas and phases of construction. There are notes and an index, but no bibliography. As the title suggests, the volume is based on the tradition of architectural analysis established by one of the great masters in the field, Richard Krautheimer, whose volume, Rome: Profile of a City, 312-1308 (Princeton, 1980), hovers in the background as the acknowledged model for this study. The meticulous analysis of the structure, the careful description of the phases of construction and their dating, and the contextualization of all this in the setting of the (presumptuous) attempts on the part of the Viterbo city fathers, espe- cially the Gatti family, to co-opt the papacy into permanent residence at Viterbo, reflect the splendid model of architectural analysis established by Krautheimer and his many students, among them Radke's own former advisor, Marvin Trach- tenberg. The volume is in the tradition of architectural history at its finest. Yet Viterbo is strangely unsatisfying; it gives us both more and less than we really want. On the one hand, the relation of spacial configuration of this palace to other major palaces in Viterbo (of which there is no small number) is strangely lacking (the author makes comparisons only in relation to decorative detailing). On the other hand, the laborious analysis of construction phases and masonry that makes up the second half of the book is of such great density and detail that only the most stubborn and persistent reader will stay the course. Issues of great interest, such as the difference between local manual labor for the erection of flat wall surfaces versus specialized stonecutting for details such as the arcading, which was probably produced by itinerant masons paid by the piece, do not factor into the discussion; yet these are typical features of both palace and religious architecture in central and southern Italy. This sort of analysis has fundamental implications for the nature of the architecture under discussion. Admittedly, palace architecture is an immensely difficult topic, as such struc- tures are singularly subject to constant modification and are generally difficult of access. In this narrative, however, the papal palace of Viterbo seems to exist in something of a local vacuum, typologically speaking. While on the one hand the author has amply demonstrated the deep involvement of the Gatti family in building phases of the papal palace, the relationship of the spacial character- istics of this structure to models in Viterbo itself—such as the other Gatti palace—is absent. More difficult still is the discussion of the broader intellectual frame for the duecento decorative motifs of the palace. Delays in the publication of this volume, partly as a result of the closing of the Architectural History Foundation and the transfer of the volume to Cambridge, have resulted in a text that seems to have come out of a time warp. With only a few exceptions, the notes are confined to publications dating up only through the early 1980's. Yet the past fif- 740book reviews teen years have been exceptionally interesting for publication in the field of the history of the thirteenth-century papacy and curia (for example, the articles in Società e istituzioni dell'Italia comunale: Vesempio di Perugia (secoli XIIXIV) (Perugia, 1988), as well as Italian duecento architecture, some of which has been published in various articles by Radke himself. Thus fundamental recent studies that concern the importation of French elements and the mediation between local Italian traditions and foreign imports are missing (for example, Saggi in onore di Renato Bonelli [Quaderni dell'Istituto di Storia dell'Architettura] , 1990-1992, or Il gótico europeo in Italia, edd. V Pace and M. Bagnoli [Naples, 1994]). In general, the volume tends to make abstraction of the Italian Eterature in favor of studies in English and in German, a weakness that often characterizes publications on medieval Italy produced by American scholars. The delay of the book and the inability of the author and/or editors to update the text in relation to the new literature present fundamental flaws in a study that might have been of central importance in the analysis of the intersection of indigenous building traditions with imported motifs in thirteenthcentury Italian architecture. Caroline Bruzeuus The American Academy in Rome Portals, Pilgrimage, and Crusade in Western Tuscany. By Dorothy F. Glass. (Princeton: Princeton University Press. 1997. Pp. xvii, 145. $39. 50.) This small book examines nine closely-related, twelfth-century narrative reliefs, most above entrance portals of Romanesque churches in Pistoia, Lucca, and artistically affiliated centers. The author's project began with a question about art along the Via Francigena, the primary pilgrimage route from northern Europe to Rome, then narrowed in scope to the portal from San Leonardo al Frígido, but in the end confronted perhaps the most difficult problem in Italian Romanesque sculpture, its iconography. The nine reliefs are deceptively transparent. We know their dates with some accuracy; some are signed and can be compared with other works by the same artists—some even bear inscriptions identifying the scenes depicted. What has been lacking, and what Glass has supplied, are the interpretive contexts within which the reliefs could become meaningful. A book with only sixty-eight pages of text is probably too slight to be described as magisterial; "lapidary," given the subject, might seem an unfortunate pun. So I will characterize this book as exemplary, an adjective already justly associated with Glass's earlier publications on Romanesque sculpture in Campania and on Cosmatesque pavements. Yet her most recent publication has a special excellence which places it among the very best studies of Romanesque art. Glass teases meaning from the reliefs through close readings of their inscriptions and superlatively skiLlfiil formal analyses, illuminating her examples through comparison with related works especially, but by no means only, in BOOK REVIEWS741 Italy. Convinced that "the subject matter was firmly grounded in present realities" (p. 61), she brings to bear on the reliefs her knowledge of history, liturgy, politics, hagiography devotional practices, and liturgical drama in order to identify a sense of something contemporary or "lived" in them. As she sums up her discussion of Sant'Andrea in Pistoia:"the portal sculpture is significant precisely because it transmutes episodes from the gospels into images that could have been perceived by medieval viewers in terms of events witnessed and known in twelfth-century Pistoia" (p. 18). The author's interpretive contexts are diverse in kind. Some are temporal: the book opens with a chapter titled "Time and Place" and closes with chapters devoted to the past (chapter six) and the present (chapter seven). Other contexts explore aspects of Christian devotional practice (what Glass refers to as "parali- turgical activity" [p. 36]), suggested by the chapter titles "Adoration and Partici- pation" (chapter two) and "Preaching and Serving" (chapter three). The most pervasive contexts, she suggests, are pilgrimage and crusade, understood not only in their literal but also metaphorical senses: so, "Marching to Jerusalem" (chapter four) and "Sailing from Byzantium" (chapter five). As she remarks, following her association of the Entry intoJerusalem (the subject of three of the lintels) not only with pilgrimage but also with Palm Sunday processions, "his- torical time fuses with actual time to become ritual time" (p. 62). It would be hard to overstate the importance of this book for the study of Italian Romanesque sculpture. Thanks to Glass's work, fruitful discussion can now take place about the meaning of these reliefs. Indeed, this reviewer cannot resist responding to—not criticizing—some of her interpretations. The inscriptions, for instance, raise questions. Glass translates operarii and operarius (pp. 11, 19) as "workers" or perhaps "contractor." But the full texts, especially that from Sant'Andrea, together with the consideration that sculptors are more commonly identified by the material of their trade—hence latomus or lapicidas—raise the possibility that operarius means "head administrator of the project." If so, the inscriptions would record not the artists, but the patron, or at least the patron's representative. The inscriptions identifying the narratives raise other important questions which are not only art historical. For instance, the garbled text of San Bartolomeo in Pantano is not really biblical, although it draws from Luke and John (as Glass points out). The first line, PAX EGO SUMVOBIS QUO SITFIRMISSIMA DOBIS (p. 83, n. 7), might be extended and recomposed to read as EGO SUM PAX, PAX VOBIS, EGO SUM QUOD SIT FIRMISSIMA , PAX DOBIS. One wonders if biblical language has been used to create a kind of anagram and if so, by whom? A similar loose handling of scripture occurs in the Filius Getronis found in the Fleury Playbook, where the child paraphrases Psalm 135:15-17 ("pagans' idols . . . have mouths, but never speak, eyes, but never see, ears, but never hear, and not a breath in their mouths") when he says of the pagan god: "He is deceitful and bad; he is stupid, blind, deaf and dumb" (p. 44). Original lit- erary compositions, perhaps like the sculpted narratives, seem to have been ere- 742BOOK REVIEWS ated from linguistic snippets, ultimately from scripture but rephrased as "modern" speech and applied to new contexts. If the reliefs' relation to scripture is like that of the play's, would this provide insight into the process of artistic creation in the twelfth century? While not denying all that Glass suggests about the significance of the Entry intoJerusalem,! would suggest additional resonance for this subject in relation to the time-worn, yet still valid assertion that every Christian church represents the Heavenly Jerusalem. This significance is embedded in the psalms, antiphons, and readings for the consecration of a church. Scholars might ask, not whether specific churches represent the Heavenly Jerusalem, but whether Italian Romanesque churches seek to visualize that paradigm and if so, what is specific to their time and place in the way they relate building and text. Perhaps, as Glass suggests, the Italians focused on "the directness of the here and now" (p. 62), but this may not have been more relevant to them than the afterlife nor in- dicative of disinterest in theology. Glass cites Boncompagno of Signa on memory as expressing the Tuscan world view; but Boncompagno is paraphrasing St. Augustine (e.g., Confessions, 10.8-20 and De Trinitate 11.7). If Tuscan culture was less involved with abstract theological speculation than northern Europe (p. 62), perhaps this was because the Italians read more Augustine, or were at- tracted to different aspects of his work. Memory, for Augustine, is identified with the consciousness itself and with inner vision. That seeing the events depicted on the reliefs led the Tuscan spectator to associate the events depicted with experiences in his or her own life and thus to live them is consonant with Augustine's understanding of how memory operates as well as with Glass's iconographie interpretations. Christine Smith Graduate School ofDesign Harvard University Stift und Stadt. Das Heiliggrabpriorat von Santa Anna und das Regularkanonikerstift Santa Eulalia del Camp im mittelalterlichen Barcelona (1145-1423). By Nikolas Jaspert. [Berliner Historische Studien, Band 24. Ordernsstudien,X.] (Berlin: Duncker & Humblot. 1996.Pp. 575;21 maps,5 tables and graphs. DM 138.00 paperback.) This substantial work, initially Nikolas Jaspert's doctoral dissertation directed by Professor Kaspar Elm and defended in 1994 at the Freie Universität in Berlin, matured well beyond this stage to be placed by Professor Joachim Ehlers into the Berliner Historische Studien series as the tenth volume about religious orders in the Middle Ages. Rather than a traditional institutional history of one house or the other, this study aims at an histoire totale in the ethnographical style of New Cultural History, integrating the entwined histories of both houses, BOOK REVIEWS743 the Knights of the Holy Sepulchre Priory of Sta. Anna and the Canons Regular convent of Sta. Eulalia, into the fabric of medieval Barcelonan daily life and vibrant civic culture. It is this combination of detail and intricate locality with broader contextualization of the Mediterranean world of the Crusades that is this study's strength. Despite the uniformity attributed by themselves and others to religious and military orders and their official identity, the Canons, Knights, their patrons and beneficiaries, formed intricate communities larger than their houses. These were not artificial, esoteric pre-organized coherent religious movements imported from some far-off inspirational centers, but were spontaneous and self-organizing, indigenous and semi-autonomous, brotherhoods that through affiliation grew into multi-type organizations and far-flung corporations that were highly influential in urban affairs and those of state for more than two centuries. In his introductory chapter and tabular form in his appended source references,Jaspert lays out the archival fonds of Sta. Anna from the Arxiu Diocesa de Barcelona (ADB) which begin in the early 1140's during the resurgence of the crusade against the Muslim Ebro fortress kingdoms of Ilerda and Tortosa and subsequent major expansion of Arago-Catalunya and during the continuing struggle in the Holy Land. These records double in annual production after the 1220's and the Crown's expansion toward Valencia, reaching a crescendo in the 1330-1340's before the decline of the archives in 1350 and the end of the series in 1423 with the union of the priories and Sta. Anna and Sta. Eulalia—the ter- minus of Jaspert's study. In all, 3,181 originals and 688 transumpts or official copies from the Sta. Anna archives are analyzed in thirty-five diplomatic categories. Their data are augmented by gleanings from twenty other archives, es- pecially the parchment series of the Royal Chancery in the Arxiu Corona d'Aragó (ACA) for political context, the see of Barcelona's grand cartulary or Libri Antiquitatum in the cathedral archives, and the ADB's Registra Communium. Jaspert also relied on the more than one hundred published collections of transcribed documents that exist for this region. Jaspert supplies an extensive but not exhaustive fifty-page bibliography of the pertinent secondary literature which admirably crosses all language and po- litical barriers (including contributions from the flourishing American school of medievalists too often ignored by peninsular historians). A larger bibliography exists, of course, for the Canons Regular, the new military and reformed monastic orders, and other religious movements in southern France and northeastern Spain, that could provide even more breadth for this local and regional study. One might have expected its findings to have been related to established generalizations in such institutional surveys for the peninsula as those by Luis G. de Valdeavellano or more regionally by J. M. Font i Rius, or the economic perspectives by J. Vicens Vives. The bibliography itself is presented in a vademécum style, a hybrid Social Science and Humanities system of its own, with short author-title-page references to the full citations in the bibliography. Although consistent internally, it does not conform with international bibliographic 744BOOK REVIEWS standards (IFLA or ISO) or the professional styles preferred by certain disciplines in Anglo-American publishing. Author identifications in citations, for example, use initials only for first and middle names; name authority control is a problem in some cases (the normalization of Catalan and Castilian forms is always problematic); publishers' identities are omitted; and volumes in serials are not qualified by issue numbers. The index is a register of personal and place names, so subject access is limited; but the table of contents delineates in outline form both chapter and section headings as well as subheadings five-levels down, which thereby provides access to some parts as small as only two pages. The critical apparatus is remarkable for its 1800 footnotes integrating primary sources with references to the secondary literature. Standard bar-graphs are used; and computer-rendered mapwork seems minimalist, mostly political outline maps of northeastern Spain or of the extended medieval city of Barcelona with pinpoints and connectors indicating different institutions identified by icons and location numbers referenced in tables below. The book could have been enhanced by a good designer, illustration of both extant documents and monuments, and better depiction of the area's geographical features. The book's organization is not entirely chronological, but is thematic inside a broad chronological framework from remote origins of both the Knights and the Canons in indigenous lay movements and confraternities coupled with urban growth. More formal structures were adopted under the influence of the Gregorian Reform generally, particularly the capitular reforms of Bishop Guillem de Torroja in the 1 1 50 's, the rise of Barcelona as a capital and maritime commercial power with the expansion of reconquest and heightened ambitions of the comittal House of Barcelona leading a federated Aragó-Catalan empire. A more formal system of affiliation between institutions supporting the military orders appeared for recruitment and financial backing of the Jerusalem venture, eventually leading to the peninsular organization of the Knights of the Holy Sepulchre into provincial priories at Calatayud for Aragón and Barcelona for Catalunya. The latter eventually had sixteen Catalan dependencies with various commanderies and parishes. Both Barcelonan priories were in the same suburban neighborhood, benefited from the same patronage, and participated in joint-ventures and charities; both communities adhered to the Augustinian Rule and gradually a fusion of liturgy, social functions, burial customs, architectural styles, and property development and inheritance occurred. Jaspert refers to the period before 1220 as the "Golden Years" of growth and expansion when the Canons of Sta. Eulalia sponsored important charities, built hospitals, and allied themselves with the city's oligarchy; while the priory of Sta. Anna worked in collusion with the bishops and count-kings of Barcelona to further their mutual crusade and commercial interests in Spain and across the Mediterranean. But by the fourteenth century both houses, now large and official institutions, had lost some of their ground-level support, were identified with the urban core where they encountered competition by the mendicants; and whereas they once held the trust of the people generally in their interme- BOOK REVIEWS745 diary role between town government and the Crown, they fell victims to the periodic hostilities between the local oligarchy and royal government, which was in constant need of money. The Priory of Sta. Anna became increasingly dependent upon royal patronage and a tool of the Trastamara dynasty, so that at the century's end, after a period of plague, warfare, and economic instability, the priories were in rapid decline. Their union in 1423 was an unsuccessful attempt at re-stabilization, and their decline continued until their demise in 1592 during the monastic reforms of Philip II. While the first chapter (A) lays out some of the key questions, historiographie problems, and sources, chapter B investigates the origins of the Barcelonan Canons as part of the larger European phenomena of canonical/capitular reform and religious lay movements, but more particularly as a local development between the growth of military orders in Spain and focal point in Barcelona around a chapel of the Holy Sepulchre and a religious confraternity invoking the cult of Sta. Eulalia, Barcelona's historic martyr. Once establishing the foundation of a community of canons in the mid-century and initial development of the priory of Sta. Anna from common confraternal origins, chapter C treats the congruence issue, or the differences and similarities between formal structure of these orders and their religious aspirations with the business of pastoral care and social welfare. It dissects the workings of the priory of Sta. Anna and the nearby church of Sta. Eulalia and its expansion outside the medieval city on the plain to the northeast, Sta. Eulalia del Camp. Subjects include pastoral care, hospitals, alms distribution and other charities, liturgical innovation and the cult of the Holy Sepulchre, the construction of churches, bureaucratic developments of the Rule and statutes, and the patronage system that contributed to the priories' growth, the larger familia of the associated families whose members joined these communities, patrons and donors, benefices and properties. The core of the study (chapter D) is the relationship between the Chorherrenstifte—this conglomerate of priories and churches, charitable institutions, and religious orders—and the city of Barcelona, especially its economic life. Sections include first the dedication, building, and endowment of the churches as socio-economic institutions, i.e., the expenditures and operations of the priories and their business partners, and the entwinement of the secular and religious, church and city-state, in Barcelona. A second section evaluates the impact of the priories on the citizenry, especially the confraternal aspects of its formation and continuance of a lay brotherhood or patronage associations for Sta. Eulalia and Sta. Anna, before showing how these priories acted as catalysts for the city's growth and expansion. Especially ingenious is Jaspert's depiction of the suburban growth of Barcelona outside the ancient walls around Sta. Anna and its plaza which eventually became the Puerta de Angel passageway between the old Roman center and a medieval incorporation of suburbs within a new outer-ring of medieval walls. Reconstructions of the city as by P Banks and others from archaeological remains and foundations of extant buildings in and around the Gothic Quarter map the layout of the city back to the 1320's and be- 746BOOK REVIEWS yond to its Roman foundations. Jaspert shows how properties south and east of the modern Plaça de Catalunya were originally allods or freely held garden plots being filled in after 1200 along pathways and around the priory of Sta. Anna. Patterns of extramural growth along the creek-bed that flowed from a coastal ridge to the city's north walls and around to the sea down the modern Ramblas avenue, and along roads that converged toward the main gate, show that the priories were along the main corridor from the hinterland to the city and port, in a new suburban commercial center. The strategic location of the priories promoted this urban sprawl and vice versa, such growth contributed to the prosperity of the priories. Finally, the major players in the priories' secular life are depicted: the laity at large and up-and-coming families, the local nobility, the comital-royal house, the city consulate, the bishop and cathedral chapter of Barcelona, and other religious foundations. The last chapter (E) delineates the priories' dependencies and affiliations in the region and across the Hispanic kingdoms. This history is decidedly secular, even if the subjects are religious founda- tions. As in the case of Cistercians where charter material survives in abun- dance but a dearth of narrative material makes discussion of spirituality difficult, the Canons Regular and Knights of the Holy Sepulchre must be judged by what they did more than what they thought. As Jaspert has noted elsewhere (Proceedings, 1996 International Medieval Congress at Leeds [Turnhout: Brepols, 1977], pp. 105-135), the ecclesiastical and monastic institutional history of the Arago-Catalan region is strong, but the house of Barcelona and its de- scendants lacked representation among medieval saints, and even though cer- tain figures like Ramon Lull or Ramon de Penyafort stand out, the Church there does not have an abundance of religious authors or a great spiritual literature. This study likewise reinforces the depiction of Catalan religious institutions as businesses and largely social organizations. Jaspert's approach is prosopograph- ical in this regard, rather than being purely economic, and two appendices of lay patrons and family reconstruction from the charters of Sta. Anna contribute to the growing anthroponomy of northeastern Spain, but he seems not to have used the innovative historical computing techniques designed for this kind of study, such as the application of Klieu software, the automated cartulary analy- sis developed by I. Kropac at Graz, the sophisticated nominal linkage in the Legia I-IV genealogical programs of Suzy Pasleu and C. Desama at Liège, or the anthroponomies sponsored by the Centre National de Recherche Scientifique (CNRS) and the concurrent social and familial reconstruction specifically for medieval Catalunya by Jordi Bolos i Masclans and Josep Maran i Ocerinijauregui, Repertori d'antropönims catalans [RAC] (Barelona: Institut d'Estudis Catalans, 1994). Nevertheless, this is representative of such New History and is commendable for its detail, synthesis, and insights. Jaspert's study must be added to the list of essential titles for the history of medieval Barcelona and be regarded as a significant contribution to the historiography of northeastern medieval Spain. Moreover, as a case study of important BOOK REVIEWS747 religious houses, it should be consulted by all who encounter the Canons Regular and Order of the Holy Sepulchre in their studies. Lawrence J. McCrank Davenport College Grand Rapids, Michigan The Rescue of the Innocents: Endangered Children in Medieval Miracles. By Ronald C. Finucane. (NewYork: St. Martin's Press. 1997. Pp. xii, 268. $49.95.) In recent years, historians have discovered the value of medieval miracle collections as a rich source for the study of such themes as family structure, gender relations, folk medicine, and popular religion. Following the introduction of papal canonization in the twelfth century, legal and medical standards were applied to the recording and verification of the miracle, which was often based on the eyewitness testimony of those persons who had experienced or participated in a miraculous event. Such detailed testimony permits a microhistorical reconstruction of the daily concerns and mental world not only of the clergy and nobility, but also of the unlettered classes. In this volume, Ronald Finucane skillfully examines over six hundred miracles reported in eight major collections (some still in manuscript form) from the twelfth to the fifteenth centuries, including those of Thomas Becket, Louis of Toulouse, Thomas Cantilupe, Dorothy of Montau, King Henry VI, Chiara of Montefalco, Nicholas of Tolentino, and Pope Urban V He focuses particularly on childbirth and the complications of neonatal existence, pregnancy, illnesses and accidents involving children. The expressions of grief and parental love, the concern to revive an injured or fatally ill child voiced in these sources, and the varied cultic practices and healing techniques employed to ensure the safety of the young, provide graphic documentary illustration of those attitudes and practices found in contemporary medical, philosophical, theological, literary, and hagiographical sources. Aries's claim that the Middle Ages treated its young with brutality or indifference is finally laid to rest. This work allows us to vicariously experience the affectional relationships within the family dealt with by Boswell, Bennett, Hanawalt, Herlihy and others. Finucane's work provides firm statistical evidence for many of the conditions of childhood: the greater propensity of boys to accidents; the greater stress on saving endangered boys rather than girls by a ratio of about seventy to thirty; the considerable involvement of extended kinfolk in southern Europe in the care of children; the place of children at home and in the workplace; the preva- lence of childhood disease in southern Europe and accidents in the north as causes of child mortality. These miracles provide us with valuable information concerning the many diseases and their symptoms to which children were prone, and the place of mothers, fathers, family, physicians, midwives, nurses, 748BOOK REVIEWS and priests in the care of the young. An excellent illustration of many of Finucane's conclusions is provided by a full translation of the drowning and revival of Joanna of Marden found in the canonization record of Thomas Cantilupe, probably the best documented such report. In sum, this volume represents a good example of the high demands of meticulous scholarship, combined with the engrossing narration of the kind of local history which can bring us closer to the traumas and joys of medieval peasant society. Michael Goodich University ofHaifa Die Register Innocenz' III. 7. Band: 7. Pontifikatsjahr, 1204/1205. Texte und Indices. Edition supervised by Othmar Hageneder. Edited by Andrea Sommerlechner and Herwig Weigl, together with Christoph Egger and Rainer Muraurer. (Vienna: Verlag der Österreichischen Akademie der Wissenschaften. 1997. Pp. lxvii,495. 1590,00 öS paperback.) With the appearance of the volume under review this definitive editorial pro- ject presents the enregistered correspondence for an interesting chronological slice in the history of Innocent ILTs pontificate. Excepting three missives from September, 1203, the letters range between late February, 1204, and mid-February, 1205. All in all, 231 registered letters and documents are presented here with detailed commentary. The edited portion of the register was transcribed from folios 134-203 of Cod. Reg. Vat. 5. In their introduction to the manuscript (pp. vii-xvi) the editors present an exhaustive survey of codicological and paleographical information. A short list of the topics includes the average size and number of lines of written text per sheet, the various numberings of the folios and letters, the system of rubrication, titular formulae of addressees, the coloring of a letter's initial, a brief description of four marginal illustrations, and a discussion of other marginalia which seem often to mark individual letters considered by later scribes or readers as important. For example, twenty-five letters have marginal notations of the tituli wherein they would later be located in the Gregorian Decretals. The scribes themselves also come under scrutiny; almost all (226) of the letters were written by two different scribes; the five remaining were written by three other hands. Finally, the editors briefly discuss those manuscript indications which reveal whether original letters or concept drafts formed the archetype for registration. The introduction to the edition (pp. xvi-lxvii) briefly discusses the two prior printed editions of de Bréquingy/La Porte du Theil (Paris, 1791) and Migne.PZ, Vol. 215 (Paris, 1855). In the edition under review it is claimed that paleographical data from the Reg. Vat. 5 ms. will permit additional dating information for the stages whereby many letters were copied into the register. Especially noteworthy here is the manner whereby the two main scribes alternated while BOOK REVIEWS749 working on the main register and the special register on the German throne controversy. To their explication of editorial policies and conventions the editors append a bibliography of utilized editions or analyses of decretal collections (pp. xx-xxi), tables of letters sorted by scribe and lubricator (pp. xxi-xxii), a concordance of letter numeration according to the new edition and to the Migne edition (p. xxii), a bibliography of secondary literature (pp. xlvlxvii), and tables of stages for the registration of letters by individual scribes (pp. xxiii-xxxvii), of expansions to abbreviated epistolary formulae (pp. xxxviii-xliii), and of bibliographical abbreviations (pp. xliii-xlviv). Restrictions of space in this review allow only the most summary comments regarding the letters themselves. In some Innocent merely responds to his correspondents' specific questions regarding law or ritual observance. He dispenses advice on the settlement of a matrimonial case (#38), the proper observance of fasting on the vigil of feast days (#150), the extent of exemption from episcopal jurisdiction provided by certain types of letters of papal protection (#177), or the suitability for holy orders of an inadvertent parricide (#73). In a long reply (#169) to an English bishop the pope is obliged to give detailed answers in six separate matters. In other correspondence Innocent confirms the physical transfer of an Italian episcopal see from one place to another (#24), and asks an archbishop to agree to move a Hungarian priory (#57). Sev- eral letters (#320-321, 191) detail both the pope's refusal to accept the Florentine city government's attempt to move the see of Fiesole and his authorization of subsequent negotiations between the interested parties regarding a suitable alternative location. In over two dozen letters Innocent takes various institutions (e.g., hospitals, religious houses, collegiate and cathedral churches) into papal protection, often confirming in the process their rights and properties (e.g., #16, 30, 60, 80, 115, 149). The provision of canonries and prebends, often in cathedral churches, serves as the subject for a dozen letters (e.g., #61, 71,98, 116, 123, 132). Inno- cent orders (#194) a French parish priest to threaten with excommunication those Christian servants who cohabit with their Jewish masters and refuse to withdraw from such service, while in another letter (#186) the pope advises Philip II Augustus to take steps against the allegedly abusive actions of Jews within France. In two other missives (#79, 212) the pontiff urges the same king to act personally against the Cathars within his realm. Innocent also authorizes his legates to grant crusade indulgences against these same heretics (#77). A further dozen letters detail the promising, if ultimately fruitless, start to relations between the Apostolic See and the Bulgarians. Innocent sends a legate to crown Tsar Kaloyan and to deliver other royal insignia (#1, 8, 12, 230), re- ceives in turn the tsar's submission of his kingdom (#4) , elevates the archbishop of Tirnovo to primate (#2, 1 1), and awards pallia to the latter and other Bulgarian archbishops (#7, 10, 231). Innocent's tenuous control over the Fourth Crusade is chronicled in over a dozen letters. The Venetians and their doge are told to seek absolution for instigating the crusaders' attack on Christian Zadar (#18, 750BOOK REVIEWS 208). Although the pope takes Baldwin, the new Latin emperor, under his protection (#152-153) and strives to explain to the crusading host the providential significance both of their conquest of Constantinople and of the return of its church to Roman obedience (#154, 203), he nevertheless invalidates the crusader-Venetian treaty regarding the division of spoils as defective (#205206) and reprimands his own crusade legates for abandoning their mission in the Holy Land without permission in order to travel to the imperial city (#223). At least two dozen letters illuminate other activities of Innocent's legates (e.g., #76, 124, 135, 210); see the fine short example of a legatine general mandate (#157). A like number of letters (e.g., #28, 34, 72, 215) indicates how his delegate judges adjudicated disputes over land, churches, ecclesiastical elections, prebends, and matrimony. Students of canon law will be interested in the letter beginning "Novit Ule" (#43), where the pope justifies his intervention "ratione peccati" between Philip II and John Lackland, and in a directive (#200) where the pope entrusts the great Huguccio with the investigation and, if appropriate, consecration of a patriarch-elect. The seven indices include tables of incipits of letters, of exact or paraphrased biblical quotations, of decretals sorted by decretal collection, a register of recipients, an index of proper names, and appended corrections or additions. The editors complete the volume with six color photographs of interesting folios. Robert C. Figueira Lander University English EpiscopalActa,Volume 13: Worcester 1218-1268. Edited by Philippa M. Hoskin. (New York: Published for the British Academy by Oxford University Press. 1997. Pp. liv, 192. $40.00.) In this volume Dr. Hoskin provides historians access to the surviving acta of three Worcester bishops, William of Blois (1218-1236), Walter de Cantilupe (1 236- 1 266), and Nicholas of Ely (1 266- 1 268). Following the general approach of her predecessors in this series, she gives a brief biography of each of the bishops, discusses their households and officials, and elaborates on the formal structure of the documents. Four pages of plates follow. Most valuable perhaps of the four appendices are the three bishops' itineraries. Dr. Hoskin prints all the extant acta in full except for five printed in earlier volumes of the Acta series and three "reflecting Walter de Cantilupe's political interests, where there is already a standard text" (p. liv). This nearly complete inclusiveness makes Hoskin's work particularly useful since the documents never before printed even in calendared form (slightly more than half of the 162 acta) survive in various repositories, while the printed versions come from a multitude of sources from the seventeenth through the twentieth centuries. BOOK REVIEWS751 Dr. Hoskin has maintained the high professional standards of her predecessors although a few errors have slipped by. In the introduction, for example, the editor erroneously states that Walter's counterseal reads "qvem tenet tronvs . . ." even though several of her notes to the documents render the seal as "qvem tenet hie tronvs ..." The editor has occasionally erred in rendering the Latin; read page 126, lines 13-14, as "auctoritate nostra dispensata . . . beneficia . . . non usque negligantur," not "auctoritate nostra dispenses . . . beneficia . . . usque negligatur." The summary for #48 should indicate the addition of three chap- lains, six clerks, and five lay brothers, not three clerks and five lay "bretheren" [sic] . The two indices while extremely detailed could have been improved in a few subject headings like "vicar(age)" where at least five references were missed. My chief criticism of this important work is that Dr. Hoskin could have im- proved some of the summaries without drastically increasing the length and ex- pense of the book. In an era when fewer students know Latin, it would have been useful to have noted, for example, (#2) that Bishop William had not paid the exchequer five and a half of the required knights' fees, and his justification of his failure; (#21) that the "sisters" of Maiden Bradley hospital were lepers; that both #38 and #39 record the case of a man excommunicated for refusing to ac- cept his lawful wife (only the summary for #39 makes the issue clear); (#111) that men from the Hereford diocese could beg in the Worcester diocese for aid to rebuild their cathedral church, but they must not preach. But these minor criticisms notwithstanding, this is a valuable book for the church historian, and Dr. Hoskin has edited the acta dealing with appropriations of religious properties, institutions of vicars and rectors, significations of excommunications, indulgences, settlements of controversies between ecclesiastical personages or congregations, grants, documents relevant to the struggle between Henry III and his baronial opponents, burial rights, and hospitals skillfully, particularly in the dating of the documents. John W Dahmus Stephen F.Austin State University Nacogdoches, Texas Konrad von Urach (f1227): Zähringer, Zisterzienser, Kardinallegat. By Falko Neininger. [Quellen und Forschungen aus dem Gebiet der Geschichte, Neue Folge,Heft 17.] (Paderborn: Ferdinand Schöningh. 1994. Pp. 618. Paperback) The detailed biography of this influential German Cistercian and cardinal seeks to gauge his role in politics and in ecclesiastical life during the first decades of the thirteenth century. A son to Count Egino IV of Urach as well as a scion of the princely Zähringen family through his mother Agnes (daughter of Duke Berthold FV of Zähringen), Konrad was born c. 1 180 into fortunate circumstances. He entered the clerical career "fast-track" as soon as he reached his 752BOOK REVIEWS majority, first becoming a Liège cathedral canon, then (1 199) a Cistercian monk at Villers in Brabant, and eventually being elected abbot of this monastery in 1208/09 at the age (roughly) of 30. Five years later (1213/14) he was elected abbot of Clairvaux, and two years after that (1216/17) he was elected abbot of Citeaux, the mother-house of the order. In 1219 Pope Honorius III named Konrad cardinal-bishop of Porto and Sta. Rufina and utilized him subsequently in two extended missions as papal legate: he represented papal interests in southern France during the middle period of the Albigensian crusade, and he toured imperial territories north of the Alps in support of the preparations for Emperor Frederick II's proposed crusade to Latin Outremer. Upon Honorius's death Konrad declined to be chosen his successor and made way for Hugolino of Ostia's election as Gregory IX. Konrad himself did not survive Honorius long; probably among the first crusaders to leave Brindisi after the outbreak of pestilence there, he soon became another victim of the epidemic that postponed Frederick's promised departure and triggered the emperor's first struggle with Pope Gregory. Neininger is certainly correct in noting the untimely loss of a prelate whose experience and prestige could have mediated between these two formidable opponents in service to greater goals, namely, the crusade in particular and papal-imperial co-operation in general. In his introduction Neininger notes that Konrad's importance lay in his capacity as a mediator, a middleman, a "fixer," whatever his position might have been at the time. The heart of the study is ordered according to five general themes: Konrad amidst his Urach and Zähringen relations; Konrad as a Cistercian; as a cardinal at the curia; as cardinal-legate in France; and as cardinal-legate in Germany. In two postscripts Neininger discusses Konrad during the final years of his life and provides a summary estimation. Although Konrad's paternal kindred was by no means unimportant—containing as it did several bishops and abbots, his relatives through his Zähringen mother included not only both Frederick II and Louis VIII of France, but also the ruling houses of Brabant, Limburg, Geldern, Namur, Holland, Dagsburg, Montfort, and Châtillon. Neininger contends that these ties of kinship later made Konrad the ideal go-between or arbiter of disputes among a large range of powerful personalities, and also determined in part the institutional beneficiaries of many of his actions as prelate and legate. The young cathedral canon's entry into monastic life can best be explained by the tight relationship between the Cistercians and both sides of his family. In Villers, a daughter house of Clairvaux, Konrad quickly made his mark, becoming prior and abbot in short order. His election to Clairvaux derived probably from recognition of his successful tenure at Villers. As the tenth successor to Saint Bernard, much of Konrad's time and energies were consumed in visitation and supervisory duties as father-abbot over approximately eighty daughter houses or on commissions from the general chapter of the order. In the latter capacity he attended the Fourth Lateran Council in 1215. BOOK REVIEWS753 The culmination of Konrad's monastic career occurred in his election to the abbacy of Citeaux. As such he presided over two annual general chapters of the order (in 1217 and 1218), participated in a delegation sent by Honorius III to negotiate peace between the boy-king Henry III and his French opponents Philip II and Prince Louis, participated in another delegation sent to that same pope to secure privileges for the Cistercians, and for a time supported Simon de Montfort's crusade as preacher, counselor, provider of monastic personnel, col- lector of crusade funds, and conservator of crusaders' rights and property. Upon promotion to the cardinalate Konrad did not cease his assistance to his order, for he played a major role in the mediation of the serious internal dispute regarding the constitutional positions of the abbot of Citeaux, of the abbots of the four primary daughter houses, and of the general chapter of the order. He was an early supporter of the Dominicans as well. Neininger also gives attention to another side of Konrad's monastic and legatine experiences, namely, his patronage and furtherance of women religious. Konrad was perhaps the otherwise unidentified abbatial patron of Mary of Oignies, the noted mystic who lived not far from Villers. He presumably played some role in the foundation and support of several Cistercian nunneries in the vicinity ofVillers, and as abbot of Citeaux presided over the general chapter's direct incorporation of other nunneries into the order in a manner that enhanced their economic and organizational integrity. The author also details Konrad's activity as legate in the foundation, refoundation, and promotion of Cistercian nunneries in France and in Germany. Finally, it must not be overlooked that the legate also promoted the activities of his own chaplain, Rudolf of Worms, in the foundation of an order of penitent women, namely, the Magdalens. Of his eight-year tenure as cardinal Konrad spent three in residence at the papal curia, mostly immersed in routine work (e.g., as a judge-auditor) and in consistorial responsibilities, as well as fulfilling those duties—chiefly in St. Peter's Basilica—incumbent on his position as bishop of Porto. The remaining five years witnessed Konrad as Honorius's legate on two distinct missions: Jan- uary 31, 1220, to October 11, 1223, in southern France and Provence, and April 30, 1224, to July 15, 1226,in Germany and Bohemia. The detailed itinerary and discussion of his activities as legate occupy the largest portion both of Neininger's narrative (pp. 167-272) and of his appended source summaries and documents (generally from p. 317 onward). Here the author has quarried a wealth of information regarding the exercise of papal legatine authority during the early thirteenth century. The reader can observe Cardinal-legate Konrad as a counselor and leader to one crusade against the Albigensians as well as an organizer and preacher of another. In these instances he championed again the canonical protections ac- corded crusaders, collected funds, assembled fighting personnel, and encouraged others to "assume the cross." In addition, Pope Honorius delegated him to hear cases, and Konrad himself often subdelegated cases to the adjudication of 754BOOK REVIEWS other clergy. He acted also as an arbiter at the instance of disputants. The legate even confirmed agreements independently reached by disputing parties. Drawing upon his general and special mandated powers Cardinal-legate Kon- rad conducted a great variety of tasks and funded his activities through the levy of procurations from local churches. He encouraged the orthodox, excommunicated the disobedient and heterodox, interdicted communities that defied ecclesiastical authority, and absolved penitents from spiritual penalties. The legate confirmed the rights, revenues, tithes, and other properties of religious houses and of other ecclesiastical institutions, supervised the repayment of their debts, reformed such institutions, assumed religious houses into the protection of the Apostolic See or Roman church, conducted or commissioned ecclesiastical visitations, and oversaw the rightful possession and exercise of patronal rights. Cardinal-legate Konrad convoked church councils, promulgated local and provincial statutes, consecrated churches and altars, performed ordinations and consecrations into holy orders, authorized the translation of relics, granted indulgences to pilgrims and crusaders, and supported activities to convert heathens. He conferred prebends, investigated complaints against local ecclesi- astical authorities, deposed or suspended unworthy incumbents, intervened in disputed ecclesiastical elections, confirmed valid elections, and filled ecclesias- tical vacancies when expedient or when the canonical electors defaulted. Konrad oversaw and confirmed recuperations, reorganizations, donations, exchanges, incorporations, acquisitions, and preservations of ecclesiastical property. He conducted diplomacy with rulers and oversaw treaties on the pope's behalf to further the crusades and the maintenance of peace. The legate gathered information for Honorius regarding a wide range of matters. Sometimes Konrad's counsel alone moved others to act. Both legations, despite Konrad's energy, nonetheless yielded mixed results. In southern France he was unable—hindered as he was by lack of support, especially from the Capetians—to bring the crusade to a successful conclusion. Neininger notes convincingly, however, that the legate's attempts to negotiate a framework for peace anticipated by a few years the ultimate victory for orthodoxy of the same strategy as represented by Louis VIII's crusade. Konrad's efforts during his German legation to enlist support for Frederick H's eastern crusade proved very fruitful; here the tragedy lay rather in his own premature death at a time when his conciliatory skills might have defused the abruptly explosive conflict between Gregory LX and the emperor. On a related topic, however, this reviewer finds questionable the author's assertion (p. 285) that Konrad's German legation represented a model for the utility of an intermediate institutional instance within the Church between head and members, an ad- ministrative "missed opportunity" in light of the subsequent centralization of power in pope and curia. At the beginning of the volume Neininger places a table of commonly used abbreviations, a bibliography of printed primary and secondary sources, and a list of utilized archives and manuscripts. As mentioned above, much space (pp. BOOK REVIEWS755 287-525) appended to the narrative is devoted to summaries (Regesten) of 434 documents concerning Konrad. The author rounds out his study with tran- scriptions of unpublished documents concerning Konrad (for the most part issued by him), a short discussion of the diplomatic of his documents (together with photographs of six representative pieces), a table of incipits of his legatine diplomas, an index of places and persons, and detachable fold-out genealogical tables indicating Konrad's relationship to those families and individuals who figured in his activities. Neininger's final appraisal rings true: while Konrad of Urach was by no means an epochal figure of medieval history, a study of his life yields instructive glimpses of the various historical forces that enlivened the secular and ecclesiastical politics of his day. Robert C. Figueira Lander University L'Ordre de Saint [sic!] Claire à Bordeaux avant la Révolution (1239-1580). By Hugues Dedieu, O.F.M. [Editiones Archivum Franciscanum Historicum.] (Grottaferrata [Roma] : Collegio S. Bonaventura. 1996. Pp. 180. Paperback.) In a period in which the lives of women religious who are historical proto- types are being diligently researched, the history of the Clares of Bordeaux would appear to be a real discovery. It is, but in a vein far different from what one might expect, and therefore all the more interesting. Instead of being pre- sented with a hagiographical ideal of the first fervor of a community imbued with the love of poverty, prayer, and community life, we are confronted with a rather cautionary tale. No preaching is necessary. The facts tell it as it is. Brother Hugues Dedieu gave himself the triple goal of presenting a historical synthesis of the monastery of the Clares of Bordeaux, together with data about its earliest occupants, and a careful detailing of its temporal possessions. It was a monastery, probably never larger than twenty nuns, and dating to the very time of St. Clare of Assist herself (1239). At the time of their arrival in the medieval city, the Damianites were just one of many, many religious houses, closely crowded together, and were popularly known as "les Menudes." For a while, they followed the Benedictine Rule, and eventually the Rule pro- mulgated by Pope Urban IV (1263)· The nuns seem to have had no idea what- soever of their foundress' desperate attempts to obtain "the privilege of poverty," not to mention her ideal of enclosure and love of the sacraments. These nuns had their possessions and also seem to have had little idea of enclosure. It certainly was no "ideal" for them. The story of the demise of the community in utter poverty, even disgrace, is not very edifying. The spiritual life was not nourished by any strong sacramental life, not to mention spiritual guidance under the aegis of the Conventual Friars or Cordeliers to whom they were sub- 756BOOK REVIEWS ject. Sociologically, there was a fairly large aristocratic recruitment, and the families of the abbesses intervened at will. Though their property list was much more extensive than one might expect, the paradox was that the nuns had grave financial problems for reasons of war, bad management, and tenant neglect. As a consequence, these concerns overly preoccupied the superiors to the detriment of healthy religious life. The community, deeply in need of reform, and long on the decline, underwent its death throes in the sixteenth century. When this spiritually and materially deficient community was offered hospitality by a generous community of Annonciade nuns, the latter had ample reason to regret their goodness. It did not help that a scandal with one of the abbesses erupted, when it became known that she had five or six children. The account of a Canonical Visitation by the Provincial of the Franciscans in 1575 is especially interesting: the nuns are considered to be in a state of "real dissolution and public scandal, worthy of a strict prison and very rigorous penitence." In its whole history there is not one nun who stood out for her reputation for some sanctity. Three and a half centuries of existence terminated the decline. The death date of the last religious is unknown. Dedieu concludes that "Clares and Annonciades of Bordeaux did not seem to be aware of the spiritual riches infused into the life of the Church by their respective foundresses, Clare of Assist and Jeanne de France." Understatement indeed! There was a later attempt to re-establish a Clare monastery in Bordeaux: The Sisters of Talence, coming in 1930, unable to maintain the monastery, withdrew to Pessac in 1980. Dedieu provides the reader with ample archival sources. One appendix gives a chronological repertory of the monastery personnel: On the very first abbess: Salimbene's Chronicles tell us that she was mean, stupid, avaricious, hard and without charity for the sisters under her supervision. She was the niece of Pope Innocent IV, which should count for something. Other appendices give plans of the monastery, maps of its placement in Bordeaux, layout of the monastery properties, a little Gascon vocabulary to aid the reader. But one is left wondering about those women who spent their lives in that religiously impoverished atmosphere. This is a valuable contribution to religious history, though its lack of narrative style could be off-putting to a less than determined reader. Sister Helen Rolfson, O. S. E StJohn's University Collegeville, Minnesota The Ladies of Zamora. By Peter Linehan. (University Park: The Pennsylvania State University Press. 1997. Pp. xvi, 192. $35.00.) Set in the second half of the thirteenth century, this narrative of conflict between the newly established mendicant Order of Preachers and the bishop of Zamora eventually caused repercussions in the wider ecclesiastical world and BOOK REVIEWS757 led to the downfall of the Dominican Master General. The tale begins when two aristocratic ladies established a convent of nuns following the rule of St. Augus- tine as adapted by the Friars Preacher. Initially their relations with Bishop Suero of Zamora, who was one of the most experienced curial hands in the court of Alfonso X of Castile-León, were harmonious enough. In 1279, however, Bishop Suero felt obliged to conduct an inquiry concerning reports that Dominican friars were visiting the convent all too frequently and for other than spiritual purposes. The text of his inquiry (included with a translation in the appendix) forms the nucleus of this book. Put on their oath, more than thirty nuns pointed the finger at one another, speaking of the dis- ruption of conventual life, failure to observe the rule and to obey the prioress, the arrogance of some who disdained to eat with or to associate with others, the reception of love letters from clerical lovers, and the scandalous behavior of sisters who fornicated with visiting friars. The convent was torn apart by hostility between those who preferred to remain obedient to the bishop and those who claimed the privileges given to the Order of Preachers. The matter might have remained an internal affair within the diocese of Zamora, but word of this disgraceful conduct reached the Roman Curia. In 1281 Maria Martinez, the prioress of Las Dueñas, addressed a letter to Cardinal Ordoño Alvarez accusing Frey Munio, the friar provincial of León, of demanding that the nuns not submit to the bishop. Despite that, Frey Munio was elected as the Dominican Master General in 1285. Five years later, however, Pope Nicholas TV, without offering an explanation, ordered Frey Munio's dismissal. Linehan speculates that the unspoken reason was the prioress's accusatory letter; but whether Frey Munio was merely an enemy of episcopal control or a participant in the lewd revels of the convent is not at all clear. Although the Dominicans at first resisted the papal command, they eventually capitulated. Despite his disgrace, Frey Munio was later elevated to the see of Palencia, but was subse- quently forced to resign by Boniface VIII, perhaps because he was thought to have had a hand in forging a papal bull legitimating the marriage of King Sancho IV to his cousin, María de Molina. Relying on solid archival research, Linehan has woven together many diverse strands to present an account of significant interest to students of medieval ec- clesiastical politics, the departure of the Dominicans from their original ideals, and the relations between convents of nuns and their male superiors, whether bishops or friars. Appendices, maps, plates, an extensive bibliography, and an index are helpful aids to readers of this intriguing volume. Joseph F. O'Callaghan Fordham University 758BOOK REVIEWS Bettelorden in Stadt und Land: Die Strassburger Mendikantenkonvente und das Elsass im Spätmittelalter. By Andreas Rüther. [Berliner Historische Studien, Band 26; Ordensstudien XI.] (Berlin: Duncker & Humblot. 1997. Pp. 517; 17 graphs and maps. DM 138 paper.) Since the publication of Jacques Le Goff's famous charge in the Annales in 1968,"ApostoIat mendiant et fait urbain dans la France médiévale," scholars have sought to situate the friars in the late-medieval city. Andreas Rüther has expanded the inquiry to the countryside. He selected Strasbourg because all four mendicant orders settled in the city in the thirteenth century and because of the extensive extant documentation. At the heart of Rüther's work is an analysis of the property transactions in which the brothers were involved: the date, the location, the type (anniversary, testamentary bequest, purchase of a rent, etc.), the amount, the person(s) involved, and the citation. His findings are summarized in a ninety-three-page appendix and plotted on seventeen graphs and maps. In actuality most of his evidence concerns the Dominicans and, to a lesser degree, the Franciscans. For example, for the entire 300 years of the convents' existence, Rüther obtained the names of 640 brothers; of these, 380 were Dominicans, 160 Franciscans, but only seventy Augustinians and thirty Carmelites (p. 124). Similarly, more than half of the 500 transactions Rüther investigated involved the Dominicans and a quarter the Franciscans (p. 130). The Dominicans were by far the wealthiest mendicant order; the Dominicans' annual income in 1419 was £511, compared to £.250 each for the Franciscans and Augustinians, and only £90 for the Carmelites. However, even the Dominicans' income was modest compared to the £1 , 182 of the secular canons of St. Thomas (p. 320). As these facts suggest, many of the Friars Preachers were the sons of the Strasbourg elite. The Franciscans enjoyed the support of a broader spectrum of society, especially after 1349, when the guilds gained a greater voice on the Rat. Both orders, in contrast to the Augustinians and Carmelites, had a network of terminal houses and holdings in the countryside. Rüther argues that these are indirect evidence for the friars' rural apostolate. The property transactions are a testimony to the friars' integration into Alsatian society but also to their abandonment of their original ideal of poverty. Not surprisingly, there were already bitter confrontations in the thirteenth century, the worst in Germany, between the friars and the secular clergy and the Rat. By the fifteenth century both the Dominicans and Franciscans, who resisted all efforts at reform, had lost much of their popularity, if the decline in donations and members is a gauge; and all four houses quickly succumbed in the 1520's. Rüther devotes only twenty-five pages to the cura monialium, much of it a discussion of the orders' changing stance on the problem. I believe that the friars' involvement with women is central to understanding the peculiarities of their position in Strasbourg. By 1237, thirteen years after the Dominicans' arrival, there were five Dominican nunneries in Strasbourg; there is no comparable case anywhere else in Europe. The Dominicans must thus have had from the beginning extensive ties to the urban and rural elites, even if they have left no BOOK REVIEWS759 trace in the records. For their part the Franciscans cared for two houses of Poor Clares and many béguines; neither the Augustinians nor Carmelites shared in this apostolate. By omitting the women, Rüther has told only half the story. John B. Freed Illinois State University The Register ofJohn Waltham, Bishop of Salisbury, 1388-1395- Edited by T. C. B. Timmins. [The Canterbury and York Society, Vol. LXXX.] (Woodbridge, Suffolk, and Rochester, NewYork: The Boydell Press. 1 994. Pp. xxiv, 331.$45.00/£25.00. The Register of William Melton, Archbishop of York, 1317-1340, Volume TV Edited by Reginald Brocklesby. [The Canterbury and York Society, Vol. LXXXV ] (Woodbridge, Suffolk, and Rochester, NewYork: The Boydell Press. 1997. Pp. vii, 246. $53-00/£29.50.) These episcopal registers are but two recent achievements in the Canterbury and York Society's longstanding efforts to make original source collections more accessible to students of medieval English church history. Episcopal registers are generic compilations of diocesan business and bear the necessary mark of the official, the formulaic, and the routine. Paging through these registers, one finds records of usual activities—ecclesiastical institutions, ordinations, numerous kinds of licenses of exemption, records of litigation, memoranda, papal and royal correspondence. Nevertheless, each register is dif- ferent in ways that describe the unique circumstances of time, geography, religion, administration, pastoral care, and the personality of the prelate who presided over the see. William Melton's York register is a massive compilation of some 370 folios covering the broad range of archiépiscopal activities. His register is really a col- lection of separate gatherings representing the business of subsidiary jurisdictions (archdeaconries) and major categories of activity such as the work of suffragans, vicars general, and management of temporalities. This particular vol- ume, fourth in the editions of materials from Melton's register, comprises the folios (400'-477r) devoted to the Archdeaconry of Nottingham. Even with this contribution, the better part of Melton's register remains still in its original manuscript form. This volume represents, in effect, a smaller register within a larger one; its contents are arranged chronologically and encompass the broad range of Melton's activities regarding that section of his archdiocese. Consequently, it can be read as a sort of administrative chronicle and discloses with occasionally fascinating detail the local church history of an archdeaconry in northern England. The editor, Reginald Brocklesby, has summarized in English many of the quotidian and repetitive entries of the register segment while rendering in full Latin transcriptions those records which he judged deserving of a fuller pre- 760book reviews sentation. It is completely satisfying in this respect. What is unfortunately lacking in this edition is an even modest introduction which would have enhanced the value of this tome for historians by noting the historical context of this register and some of the textual challenges the editor faced. The register of John Waltham, bishop of Salisbury and Treasurer of England from 1391 to his death in 1395, is edited here in full. Typical of most English registers past the mid-fourteenth century, it was arranged topically according to the main areas of diocesan business. Whatever its original order, it suffered from the hands of well-intentioned seventeenth-century archivists who struggled to rationalize its arrangement. T. C. B. Timmins has taken great care in reorganizing the register as close to its original form as possible This same care is present throughout, from the reproduction of marginalia to the extensive and historically useful appendices that comprise roughly a third of the volume. These include non-registered letters from Waltham's correspondence, royal presentations to Salisbury benefices, visitation fragments, and the bishop's itinerary. This edition will be of considerable value for medieval English historians for a variety of reasons: the bishop's stature as a political figure in the reign of Richard II, his energetic pursuit of heretics in his diocese, and an exceptional devotion to parochial visitation. Records of the latter events, especially, indicate the sort of theological and religious currents prevailing in late fourteenth-century Salisbury. Unlike the Melton fragment, this register is fully translated or summarized in English, but in a style which seems more abbreviated and clipped than the economy of an edition would seem to warrant. Still, the historical content is indisputably here, and it is of considerable value for the historian and archivist. William J. Dohar, CS. C. University of San Francisco Conciliarism and Papalism. Edited byJ. H. Burns and Thomas M. Izbicki. (New York: Cambridge University Press. 1997. Pp. xxxiii, 315. $59-95 hardcover; $22.95 paperback.) Nearly a century after conciliarism's high-water mark at Constance, followed by a death knell with Pius IFs Execrabilis in 1460, its major points of contention bubbled up in 1511. The occasion was a council held in Pisa and then in Milan by a handful of dissident cardinals backed by France's Louis XII, who was at war with Pope Julius II. In response,Julius II called the Fifth Lateran Council, which met beginning in 1512. The dueling councils and rhetoric renewed a debate about conciliar and papal authority chronicled in this new set of translations. First Cajetan, master general of the Dominicans, staunchly defended papal monarchy in his Auctoritaspapae et concilii sive ecclesiae comparata. Jacques Almain, barely two months after receiving his theology doctorate at Paris, an- swered Louis XIFs call for a rebuttal. Claiming the supremacy of a general coun- BOOK REVIEWS761 cil over a pope, Almain argued that the Church is a collective body and the pope a delegated authority; the Church retains the right to defend herself, even if the danger comes from her own minister. The editors continue with Cajetan's answer and then add a coda to Almain's position drawn from John Mair's 1518 commentary on Matthew's gospel. The three authors pursue their central points by revisiting familiar questions: Tb whom did Christ bestow his author- ity? What is the relationship between pope and general council, especially in the case study of an heretical pontiff? What is the nature of ministerial power? How should the Church and council be understood as a body or community with respect to its head? Who cannot fail: pope or council? The collection is very helpful because the juxtaposition of opposing viewpoints highlights their differences. The editors successfully walk a fine line be- tween plodding and florid prose, a task that is especially difficult since the authors wrote in a very programmatic style. They allow the reader to hear the passion behind the debate, as when Almain with relish described Cajetan as "a man of learning—if only he had not marred his learning with the stain of flattery and striven to defame and revile with his insolent words the most holy Councils of Constance and Basel" (p. 134). The volume also fits comfortably in the series "Cambridge Texts in the History of Political Thought," because apart from the topic of council and pope, at issue more broadly is the matter of whether civil government is a viable model with which to pattern or even discuss ecclesiastical government. For Cajetan, the answer is no; for Almain and his mentor Mair, yes. This collection should find a home on the shelves of historians, theologians, political scientists, and their graduate students interested in late medieval ecclesiology, particularly since this battle was joined just as the issues of ecclesiastical polity and authority were about to be re-evaluated in Luther's challenge and Rome's response. Christopher M. Belutto St.Joseph's Seminary, Dunwoodie Yonkers, New York "Muèrent les moignes!" La révolte de Páyeme (1420). By Matthias Wirz. [Cahiers Lausannois d'histoire médiévale, Vol. 19] (Lausanne: Section d'histoire, Faculté des Lettres, Université de Lausanne. 1997. Pp. 336.) On a Sunday in May, 1420, the cry, "Death to the monks!" was proclaimed by the burghers and others of the city of Payerne as they invaded the Cluniac pri- ory with whom they shared space in the city and to the authority of whose prior they were subject. "Crows, crows! Caw, caw! " was shouted one evening in the church, as the monks in their black habits chanted (or croaked) the divine office. For those of us who wear the habit of the monachi nigri and sing the di- vine praises daily in our abbey churches, an uprising such as that of the Payernois is to be fervently avoided! Quod absit\ 762BOOK REVIEWS This fine book by Matthias Wirz has as its stated aim not only to present the history of the insurrection which lasted almost the whole of 1421 and to identify the main players in the revolt but also to uncover its causes, surely multiple, and its significance. The primary source for Wirz's investigation is the procès verbale of the inquest launched at Payerne soon after the troubles by commissioners of the duke of Savoy, Amadeus VIII. One-hundred forty-eight witnesses were questioned by the three commissioners within a few weeks of the final acts of insurrection; while their responses may vary according to the intelligence or degrees of participation in the revolt, the strength of their feelings is evident throughout the testimony. Unfortunately, none of the priory's monks was called as witness, and so we have only one side of the story. The first half of the book divides itself into three sections. The first investi- gates the relations between the city and the priory and prior; the second de- scribes the organization of the inquest made by the duke's commissioners, providing both a list of witnesses called and the questions they were asked. The third section discusses the revolt itself, the secret meetings of the discontented, the riots on the feast of the Epiphany and on Mardi Gras, and the violence throughout the rest of year until November. The second half of the work presents a very competent edition of the inquest plus three letters from Duke Amadeus, an account of a hearing held by the duke with the two parties present, and the questioning of the witnesses. It is provided with an adequate bibliography and an index of names of persons and places. While the book could have been enriched by a comparison of the Payerne revolt with other insurrections against monasteries (Fleury or Vézelay, for instance), it is a welcome addition to the literature of popular revolts in the Middle Ages as well as to that of the delicate (or violent) interplay between monk, monastery, and society. Thomas Suluvan, O.S. B. Conception Abbey Early Modern European El Renacimiento y la otra España. Visión Cultural Socioespiritual. By José C. Nieto. [Travaux d'Humanisme et Renaissance, No. CCCXV] (Geneva: Librairie Droz, S.A. 1997. Pp. 855.) In the last few decades, and continuing into the most recent years, the ambiguous and contested religious beliefs of such sixteenth-century figures as Contarini, Pole, Morone, and Carranza have been newly investigated by Spanish, Italian, British, and American scholars. From such research it has at least become clear how genuinely perplexing and dangerously uncertain were the precise bounds of Catholic orthodoxy in that century until the early stages of the Council of Trent in the mid-1 540's. In the consequently difficult task of identi- BOOK REVIEWS763 fying the beliefs held at precise dates by such figures, the example of Juan de Valdés, who moved from Spain to Italy, has naturally emerged as important, and in understanding him scholars have been able to draw on the monograph, of 1970, by José Nieto. Furthermore, the last few decades have also seen a transformation of scholarly knowledge of the Spanish Inquisition, thanks to excellent, detailed studies by Spanish and other historians. A volume as vast as the one considered here might therefore be expected to prove of great value, as a contribution to the historical debate which continues about the range of reli- gious beliefs in both Spain and Italy in the sixteenth century. Sadly, despite a considerable number of stimulating suggestions and observations in this monumental work, it proves to make little contact with that debate. Indeed, the terms of the debate seem to be virtually ignored, despite some reference in passing to relevant work on Pole and Carranza, though not Morone or Contarini. Nor does there appear to be any recognition of the extensive new research, much of it written in Spanish, on the Spanish Inquisition. Moreover, in all this vast number of pages no archival references would seem to be included as the result of the author's own researches, the few that do feature being apparently cited via the secondary literature. That secondary reading itself, in the extensive footnotes as opposed to the concluding bibliography, presents an extraordinarily dated picture, not only with regard to the Spanish Inquisition, for example, but also with reference to biblical scholarship for instance, despite references to twentieth- century Catholic liberation theology. It is also alarming that, at least for events in sixteenth-century Europe outside Spain or involving more than Spain itself, amazing assertions have been left uncorrected, which cannot simply be errors of printing or proof-reading, such as the attribution of eight wives to Henry VIII or the statement that no English Catholics took refuge in Spain. It is possible, however, that this volume will be of interest to students of Spanish literature rather than professional historians. For it is clearly a further contribution to an older debate, conducted in the past by famous Spaniards of the nineteenth and twentieth century, about Spain's 'true' identity or about Spain's 'exceptional' character within Europe. For despite some apparent disclaimers early in these leisurely and repetitive pages, the terms of that other debate are clearly the object of attack, as the majority of references makes abundantly clear, where even extensive quotations from primary literature, of the sixteenth century above all, are often reproduced via secondary authors. The most per- sistent theme, indeed, is the need to reject the famous view of Bataillon that much if not most of the religious dissidence in sixteenth-century Spain was not properly Protestant but in effect Erasmian. On the contrary, it is asserted, the generic use by the Spanish Inquisition, then and later, of the term 'Lutheran' for all forms of alleged Protestant heresy remained revealingly correct; in that at least some of the Spaniards whom it condemned or who fled from it into exile in the sixteenth century had adopted for themselves, within Spain itself, essentials of magisterial Protestant belief, such as the rejection of works in addition to faith as necessary to salvation. This, it is proposed, happened in cases even where no knowledge of Luther's specific teaching can be shown to have influ- 764BOOK REVIEWS enced those in Spain, and reflected rather the results of a Christian Humanist reconsideration of scripture. Such independent and spontaneous dissent is at first linked to vestiges of late medieval Christian heresy in the Iberian peninsula, for initially the impact of converso culture is made marginal, as indeed are the alumbrados as such. But after extended treatment of dissidents who were con- demned within Spain, whether considered here as truly Protestant or not, and of exiles, the influence of converso tradition re-emerges in appropriate cases. Adriano Prosperi has recently reminded us that, for the Italian sixteenth century, Cantimori distinguished between Protestants and 'heretics' among the Italian exiles. But here the contribution of converso thought to native Iberian dissent is seen not in respect of ritual orthodoxy but in the genesis of a freethinking stance later epitomized outside Spain by Spinoza. A. D.Wright University ofLeeds Priests and Prelates ofArmagh in the Age of Reformations, 1518-1558. By Henry A. Jefferies. (Dublin: Four Courts Press. Distributed by International Scholarly Book Services, Portland, Oregon. 1997. Pp. 213. $49.95.) This is a solid contribution to the current debate on the reasons for the fail- ure of the Reformation in Ireland. Jefferies has combed the registers, "broken" but invaluable, of Primates Cromer and Dowdall, draws upon valuations and in- quisitions, and works in the findings of archaeologists and economic historians. He provides, in fact, an outline of socio-economic conditions in the Armagh archdiocese from the mid-fifteenth to the early seventeenth century, so that his work is wider in scope than the title indicates. But its main thrust is to challenge the prevailing view that the late medieval Irish church was in decline. Archiépiscopal rule was effective, whether exercised directly within the "English" portion (Co. Louth) of the archdiocese or indirectly, through dean and chapter, in the larger Gaelic area. Here Conn O'Neill's firm control was a support for the Church (as was O'Donnell control in Tir Conaill—the present re- viewer's 1995 study indicating this appeared too late for Jefferies to make use of); while priestly training at Armagh and other centers was satisfactory. Jefferies has read Duffy, Haigh, and other recent historians of the English church to effect, but a study of Scottish work, particularly that of McKay and Donaldson, might have prompted him to pursue parallels within Gaeldom. A surprisingly dense network of churches and chapels, staffed by a priesthood for the most part Gaelic (even within the Pale) and often very poor indeed, provided a pastoral care satisfactory to the laity, who supported the building and improvement of churches. The primates made effective use of annual synods (combining, it might be said, the elements of both modern diocesan retreat and in-service training), visitations, and consistorial courts. David Dumville has recently stressed the importance of councils and synods for main- BOOK REVIEWS765 taining Christian standards in Gaeldom in the early and central Middle Ages. Jefferies' findings indicate that they continued valuable to the end. Limited in power of collation, archbishops by inquisitions could "screen" candidates. Concubinage seems to have been at about the general European level, the higher the more remote from the archbishop's glance. Primates in dealing with it hewed, of course, to the Roman line. Religious appear in ancillary role, especially as preachers. Given the Irish monastic tradition and the work of friars (e.g., in Dowdall's friary of Ardee) in providing poor and sick relief, something might have been made of direct pastoral care by the orders. The understanding one had from Gwynn of Cromer as reluctant reformer and of Dowdall (this supported by Bradshaw) as good conservative Catholic is here confirmed. Edwardian Protestantism did not appeal to the laity, whose willingness to build and repair churches had, however, been sapped. Beneficiaries of monastic spoils were reluctant to invest in a Catholic restoration that might not last. Jefferies' study does not extend into the Elizabethan period, but he stresses two important factors which prevented the Reformation from making progress in Armagh: failure by the crown (itself a large impropriator) to finance churches and livings, and the lack of attraction these poor livings held for Protestant missionaries. But the inherent strengths of the pre-Reformation Church have to be counted in estimating why the Reformation failed "to strike deeper roots." This study is closely argued and attractively laid out, if the print is small. Financial and other complexities are admirably clarified. But more editorial rigor was wanted to assist the transition from thesis to book. There is over-much repetition: for instance, we are told six times (twice on one page) that William Hamlin was vicar of St. Peter's, Drogheda. Punctuation is uncertain, while syntax is too often faulty (e.g., pp. 17, 66). There is no guide to abbreviations; citation of sources is too inconsistent; the bibliography is slipshod, and the index far from complete. Richard FitzRalph is canonized (pp. 146, 162); and "rights" appears for "rites" (p. 166). Such minor irritants apart,Jefferies has taught us much; and this productive scholar's work is ongoing. John J. Silke Portnablagh, Co. Donegal Tolerance and Intolerance in the European Reformation. Edited by Ole Peter Grell and Bob Scribner. (New York: Cambridge University Press. 1996. Pp. x, 294.) Accepted theories about the growth of tolerance through the Renaissance and Reformation are corrected in this collection of essays by noted Reforma- tion scholars. From Britain through Scandinavia and Eastern Europe to Italy and Spain, these scholars examine the attitudes of Protestant churches toward other 766BOOK REVIEWS forms of Protestantism and, in several instances, toward Catholicism. The overall impression is not surprising to anyone familiar with the disputes that turned Europe into a bloody battlefield during the late sixteenth century and into the seventeenth century. Ole Peter Grell (p. 5) illustrates the sort of change that occurred in Luther himself: early on, Luther argued that religion was a matter of conscience and individual responsibility; the use of force was unjust. But almost immediately he called in secular powers to deal with blasphemy and sedition and so began the persecution of the Anabaptists that continued relentlessly through the century. It soon became manifest that churches backed by political power became intolerant and did not hesitate to engage secular power to punish offenders against true religion; minority churches, on the other hand, argued for tolerance. But before one can discuss tolerance, one must know what the word meant in the sixteenth century. It meant "bearing with" someone or something that one finds unpleasant, as in "I found the food barely tolerable, but I shall tolerate it if I must." Today's notion of tolerance as acknowledging the right of all to religious liberty was far from the minds of sixteenth-century churchfolk. Bob Scribner argues effectively that both early Lutheran and Erasmian notions of tolerance "were all overridden in the course of the early Reformation" (p. 34). Scribner then outlines nine different types of tolerance in the sixteenth century, while Diarmaid MacCulloch's discussion is based on four attitudes of a dominant church toward minority groups: "concord by coercion, concord by discussion, tolerance and religious freedom" (p. 200). "Religious freedom" seems to have been found nowhere, at least in the sense that we understand it today. The essays in this volume lead one to conclude that the first and third possibilities occurred most frequently with an edge given to "concord by coercion." The leading chapter, by Heiko Oberman, probes "the profile of pre-Lockean rationality in sixteenth-century Europe" by examining three test cases: of a woman accused of being a witch, ofJews and Marranos, and of religious dissent. From these cases, Oberman concludes that before the Reformation, "at the be- ginning of the century essential legal institutions and ideological convictions were already in place" so that during the sixteenth century,"old resources were mobilized and new solutions advanced, which mark the turn to that rationality which John Locke would proclaim as the foundation of a 'modern' tolerant society" (p. 31). Philip Benedict's essay provides a fine sense of how France came to terms with two faiths through practical necessity and political expediency. LornaJane Abray in a well-researched, nicely argued essay, examines the limits of magisterial tolerance in Strassburg. Euan Cameron's fine chapter on Protestant identities in the later Reformation in Germany should have included, I think, some discussion of how Elizabeth of England's efforts to form a Protestant League were not only frustrated by German Lutheran lords but flatly countered by Lutheran troops sent to aid the cause of the French Catholic King against his Calvinist BOOK REVIEWS767 subjects, an attitude summed up by Jacob Andreae's remark that a Jesuit is preferable to a Calvinist! Hans Guggisberg's fascinating tale of the highly principled but unhappy Sebastian Castellio shows how vacillating was Basel's policy in the face of pressure from Calvin and Beza in Geneva. Guggisberg also argues that the "tolerance" of Basel was based more upon economic expediency than Erasmian humanism. The chapter is marred, however, by odd punctuation and nearly incoherent sentences that a sharp blue pencil should have corrected. The story of the London Reformed community and its trials after its expulsion under Queen Mary demonstrates how little tolerance the community learned from its own bitter experiences of intolerance. At every stage of its peregrinations, the group led by John à Lasco aided authorities in the persecution of Anabaptists, even those who had shared their homes with the weary refugees! Cynicism seems to mark the attitude of both the politics of toleration in the Free Netherlands (Andrew Pettegree's essay) and that of Archbishop Cranmer (Diarmaid MacCulloch). Both persecuted Catholics and Anabaptists whenever they had political backing and argued for tolerance when they themselves were threatened. Norah Carlin's chapter, "Tolerance for Catholics in the Puritan revolution," challenges older scholarship. Not from Arminianism, but from the Levellers came true tolerance that included even Roman Catholics! The separation of church and state, which alone allows for the development of true tolerance, was the ground upon which Levellers and other Puritans (Roger Williams) argued for a toleration wider than that advocated by Locke forty years later, for Locke's "tolerance" excluded Catholics. The last three chapters deal with eastern Europe: Bohemia, Moravia Oaroslav Pánek), Hungary (Katalin Péter), and Prussia and Poland-Lithuania (Michael G. Müller). The movement in Bohemia and surrounding lands was from a politically necessary toleration of Hussites by a Catholic royal house to an increasing intolerance fired by confessionalism and nationalism that divided "orthodox" Lutherans from other Protestants and both from Catholics, a sad concluding note. I have not done justice to this fine array of essays, which ought to be required reading for all European historians and historians of ideas as well as those in the field of religious studies. JillRaitt The University ofMissouri, Columbia 768BOOK REVIEWS Im Schatten der Confessio Augustana: Die Religionsverhandlungen des Augsburger Reichstages 1530 im historischen Kontext. Edited by Herbert Immenkötter and Günther Wenz. [Reformationsgeschictliche Studien und Texte, Band 136.] (Münster: Aschendorff. 1997. Pp. vi, 226. DM 80,-.) The present volume is a collection of papers from a conference held at Augsburg in 1994 concerned with the discussions in the summer of 1530 that led to the Confessio Augustana and its Catholic refutation. By looking beyond the Protestants' Confession, the imperial Confutation, and Melanchthon's Apology, the authors of these essays have provided rare glimpses into the deliberations at Augsburg and new insights into the theological significance of the texts those deliberations produced. Several contributors continue well-established lines of inquiry into partisan politics before and after the Diet. Among these are Rolf Decot, whose study of the history of political jurisdiction over religious affairs sets the 1530 Diet in contrast to medieval conceptions of the unity of church and empire and in harmony with assumptions in effect since the Diet of Speyer in 1526 and the church visitations that followed it. Eugène Honée, the dean of historians of the Diet, argues from his knowledge of the negotiations that the August and September proceedings, usually seen as different initiatives, should actually be seen as a single movement. Thus even though the Protestant minority changed its position during these months, the Catholic majority maintained continuity. And working from newly published sources, notably her own 1992 volume in the "Deutsche Reichstagsakten," Rosemarie Aulinger describes the efforts of Catholic princes from Mainz and the Palatinate to achieve peace with the Protestants. Aulinger's analysis, and the texts appended to it, provide valuable context for understanding the Nuremberg Peace of 1532. Other essays are concerned with issues in the history of dogma, and rely on material that has long been available but not yet exhausted. These include Günther Wenz's study of the conflict over administering the cup to the laity, in which he makes careful use of a German translation, published by Theodor Kolde in 1906, of the (lost) Latin "ur-text" of CA 22. The late Bernhard Lohse's contribution assesses Erasmus's influence on participants at the Diet. Through scrupulous reading of the surviving correspondence Lohse finds an Erasmus far more conservative than the Protestant sympathizer of conventional historiography. As it turns out, Erasmus was fully informed of the proceedings at Augsburg, and hoped that the Emperor, as the Pope's agent, would allow no deviation from the Roman faith. Christian Peters makes use of both published and unpublished material in his exploration of the genesis of Melanchthon's Apology. By means of scrupulous analysis of Melanchthon's surviving correspondence, Peters has discovered that the quarto edition that had appeared by early May, 1531, and which has been regarded as the authoritative version, was in fact only a provisional response BOOK REVIEWS769 to the Confutatio, and that the long-neglected octavo edition that appeared in September of that year must be considered the definitive form of Melanchthon's Apology, especially with respect to the doctrines of justification, penance, and the Mass. As Peters makes clear here and in his fuller study, Apologia Confessionis Augustanae (Stuttgart, 1997), Melanchthon revised these articles, and especially the fourth article, on justification, carefully between May and August, 1531. Not all of the papers focus on the events of 1530 or their aftermath; indeed the "shadow" of the title extends far, to remind us that the Diet was but one episode in a long course of development. In this spirit Reinhard Schwarz con- tributed two studies, one of Eck's doctrine of concupiscence in a series of theses for disputation from 1519, and the other of the degree of agreement on theological anthropology that can be found between Eck and Melanchthon. Schwarz finds the origins of Eck's position both in 1530 and at Regensburg in 1541 in these early theses, and also sees that differences between Eck and Melanchthon which had begun as semantic disagreements became substantive differences after 1530. In his introductory essay Herbert Immenkötter makes note of the complexity of the documentary evidence that needs to be assessed before we can have a clear understanding of the Diet of Augsburg. The diversity of approaches employed in these essays on such a wide range of texts demonstrates that intensive research into even the most familiar events continues to yield rich historical and ecumenical benefits. Ralph Keen University ofIowa The Christian's ABC. Catechisms and Catechizing in England c. 1530- 1740. By Ian Green. (New York: Clarendon Press, Oxford University Press. 1996. Pp. xiv, 767. $125.00.) It has been two decades since Jean Delumeau drew attention to the parallel efforts made by Protestants and Catholics in the sixteenth and seventeenth cen- turies to raise the level of religious knowledge and spiritual awareness among their co-religionists. Although he does not endorse all of the Frenchman's sweeping generalizations, Ian Green, reader in modern history at Queen's University in Belfast, has compiled and collated an enormous amount of data that support Delumeau's principal argument. He draws on Prayer Book rubrics, royal injunctions, visitation articles, episcopal circulars, sermons, pamphlets, and a variety of treatises of the time. Green's principal source, however, is "the several hundred" Protestant catechisms composed between the Reformation and the early eighteenth century that come in a "bewildering variety" from 770BOOK REVIEWS multi-volume works to booklets of a few pages, from question-and-answer-form to lengthy treatises. Green divides his study into three parts. The five chapters in Part One describe the "medium," that is, the catechetical tradition(s) and theory, the tasks and techniques as they were practiced in church, school, and home. Green argues convincingly that catechizing "was not one but a series of activities and was not set in tablets of stone but forever adjusting to new situations and ideas." The Book of Common Prayer, metrical psalms, hymns, and preaching are some of the means that reinforced the memorization and retention of catechetical formulae. Part Two concentrates on the "message" found in a selection of "best-selling or influential catechisms." Most focus on the four "staples" of catechesis—the Apostles' Creed, the Decalogue, the Lord's Prayer, and the Sacraments (baptism, holy communion). While some offer tell-tale clues to the theological leanings of their authors, for the most part the catechisms eschew polemics and deal cautiously with controversial points or simply omit them as in the cases of church government and forms of worship. In chapters 8 ("Predestination") and 9 ("Assurance,Justification, and the Covenant of Grace"), Green explores the most divisive issues of the time, and notes that the conformists and "godly" authors parted ways when it came to the role of the visible church vis-à-vis a theoretical ordo salutis. Despite the acrimony they displayed in their theological treatises, most authors muted their differences in the catechisms. Part Three presents "A Finding List of English Catechisms." The list will be of special interest to librarians who must catalogue old and rare books because it offers detailed information about catechisms "produced, used, or recommended" in England c. 1530-1740. Green, careful to the point of tedium in his analysis of the sources, has produced a work that will be of interest to specialists in ecclesiastical, theological, devotional, educational, social, political, and literary history. In addition, he cites a broad range of secondary studies, including many doctoral dissertations produced in the United States, that students of the period will find helpful. Readers might find themselves awash in detail were it not for Green's orderly introductions and clear summaries at the end of each chapter. The wealth of information he provides that is not readily available elsewhere even justifies the monograph's price. In addition Green's work opens new areas for research. He suggests, for example, that it would be worthwhile to compare the catechetical instruction presented to catechumens with the more advanced teaching given to churchmen. It might help explain why the churchmen, at first concerned with knowledge of the catechism, later in the seventeenth century shifted their emphasis to the understanding of doctrine. At the very end of the book, he raises the issue of rhetoric in general and religious language in particular, and concludes with the statement, "Perhaps the language of catechisms should be added to the growing list of modes of discourse in use in the early modern pe- BOOK REVIEWS771 riod, and its relationship to those other modes examined more closely." This is simply the last aside in a work that is filled with provocative statements. Berard L. Marthaler, O.F.M. Conv. The Catholic University ofAmerica The English Reformation and the Laity: Gloucestershire, 1540-1580. By Caroline Litzenberger. [Cambridge Studies in Early Modern British History.] (NewYork: Cambridge University Press. 1997. Pp. xvii, 218. $54.95.) This important new book studies the impact of the various Henrician, Edwardian, Marian, and Elizabethan religious settlements on parish life in Gloucestershire. The author finds that the local reception of the official changes in liturgy, beliefs, and architectural setting signified more a withdrawal from Catholicism than a purposeful move toward Protestantism, and this situation persisted into the 1580's. That there was a distinction between the official and the popular reformations has long been recognized, as well as the fact that the English Reformation was a slow and delayed process—not only in many rural areas, but even in urban centers such as London. What particularly distinguishes this study is Dr. Litzenberger's reluctance to employ the labels Catholic and Protestant to describe people caught in such a shifting morass of changing religious settlements. Despite the efforts of the government to enforce religious uniformity by various Acts of Parliament, a range of popular religious opinions emerged that was too diverse to be subsumed by such labels. The distinguishing methodology of this book is its thorough analysis of the preambles of last wills and testaments employing subtle distinctions of doctrinal belief which are then grouped into categories of traditional, ambiguous, and Protestant for purposes of quantification. More than 8,000 wills for Gloucester diocese survive from the period 1541 to 1580, and the author has scrutinized nearly half of the total, decade by decade. They are broken down into categories of gentry and commonalty, and include the wills of 1,325 women. The gentry were much more receptive to Protestant ideas during this period than ordinary folk, but their response certainly was not overwhelming; not until the late 1570's did their acceptance of Protestant doctrine approach 50% of the total. As for non-elite preambles, the expression of Protestant belief barely reached the 10% level by the mid-1570's. Instead of enthusiastically embracing the Protestant Reformation the overwhelming proportion of both elites and non-elites sought refuge in ambiguous preambles—especially when a particular religious settlement did not agree with a particular individual's own beliefs. If Gloucester diocese is at all typical, what the author is telling us is that the English people gradually became Protestant by a kind of osmosis, i.e., the laity gradually absorbed Protestant culture and beliefs by exposure to the liturgy of 772BOOK REVIEWS The Book of Common Prayer and reading of printed homilies in a setting stripped bare of Catholic images, rituals, and sacramentáis. Among other influences, Dr. Litzenberger discounts the leadership of the bishops of Gloucester, which was feeble, the preaching of sermons by the clergy, who were mostly unlearned, and the leadership of the gentry, who were faction-ridden. Dr. Litzenberger's bottom-up approach to religious change is both refreshing and useful. However, considering how little progress distinctively Protestant ideas had made in Gloucester diocese by 1580, one could wish that the author had carried her study of the preambles of wills through to the end of the reign of Elizabeth. J. A. Froude was not the only historian who thought that England did not become Protestant in belief and culture until after 1588. Also, the thesis of protestantization by osmosis might carry more weight if Dr. Litzenberger had done a systematic study of the parochial clergy and also carried such a study down to the end of the reign. As it is, her evidence on the parish clergy, their lack of educational attainments, and the infrequency of preaching rests too much upon anecdote and stands in contrast to her very thorough, systematic, and persuasive study of the preambles of the last wills and testaments of Gloucestershire men and women. In other English dioceses, reforming bishops and Puritan patrons and magistrates had made considerable strides in improving the performances of parish clergy by the 1590's. Since the universities began to produce Protestant graduates of ability in sufficient numbers only in the 1570's, one can object that a reforming movement could hardly have made much headway by 1580, the terminal date of this book. Roger B. Manning Cleveland State University I tempi del Concilio. Religione, cultura e società nell'Europa tridentina. Edited by Cesare Mozzarelli and Danilo Zardin. ["Europa délie Corti": Centro studi sulle società di antico regime. Biblioteca del Cinquecento, 70.] (Rome: Bulzoni Editore. 1997. Pp. 491. Lire 60.000.) Nineteen essays, originally read as papers at a meeting in Trent in October, 1994, constitute this hefty volume dealing with religion, culture, and society in Europe during the second half of the sixteenth century. The length of the essays varies greatly: while most are printed conference papers, a few have been expanded into full articles. The majority of the contributions discuss specific aspects of the impact that the Council of Trent had on Europe. Topics of individual essays range from examinations of how Tridentine decrees were applied to discussions of the council's effects on confraternities, models of sanctity, the ideal of the bishop, the Roman Inquisition, books on comportment, advice on the family, art, architecture, theater, and music. A number of the contributions remain fragments or drafts of what might become in- BOOK REVIEWS773 teresting longer pieces. However, most are well worth reading because of their sound scholarship and useful bibliographies. In my opinion, a few essays stand out and should be mentioned more specif- ically. By far the longest piece in the book is Agostino Borromeo's very useful "Italian Bishops and the Application of the Council of Trent." With his customary expertise, and on the basis of a survey of research of the last half-century, Borromeo concludes that Italian bishops were slower and less eager to apply Tridentine norms than older literature suggests. He focuses on episcopal residence (generally observed), the calling of provincial councils (progressively neglected), diocesan synods (called pretty regularly by the majority of bishops), pastoral visitations (generally conducted, but at longer intervals than the coun- cil recommended), and establishment of seminaries (slow). A companion piece to the above is Gigliola Fragnito's "Bishops and Religious Orders in Italy after the Council." She discusses in greater detail the problem of episcopal power when confronted with the growing influence of Roman congregations in the internal affairs of the Church. Drawing on her vast knowledge of archival material documenting the working of the Congregations of the Index and Inquisition, she argues that the role of the bishops was diminished and that the "coercive apparatus" of the post-Tridentine Church was privileged at the ex- pense of ordinaries and the education of the diocesan clergy, as envisioned by the council. Other articles of interest to historians are Massimo Firpo's "The 'Beneficio di Cristo' and the Council of Trent (1542-1546)" which reiterates several of his controversial theses found in previous publications, notably those casting doubt on the very existence of Catholic reform before Trent, and pointing to a severe ideological split between factions of Catholic cardinals and prelates. John Tedeschi in "A New Perspective on the Roman Inquisition" summarizes the results of his research into the history of that institution and the nature of inquisitorial procedures. He restates his conclusion that the tribunal of the Inquisition had a higher regard for careful judicial procedures and for human rights than other tribunals at the time. Genoveffa Palumbo brings together some interesting visual material in her "The Use of Images. Books of Saints, Books for Preachers, Doctrinal Pamphlets after the Council of Trent." She shows how images were used to reinforce social order and discourage any attempt to move beyond one's state or place in life. The last was particularly important in the instruction of women. Space precludes discussion of each essay. As a whole, the collection is uneven, as is true for most volumes of this kind. But together, the essays illustrate many aspects of post-Tridentine Catholicism and culture and add to our knowledge of Counter-Reformation Europe, which currently is an area of innovative and lively scholarship. EUSABETH G. GlEASON University of San Francisco 774book reviews Robert Parsons and English Catholicism, 1580-1610. By Michael L. Carrafiello. (Selinsgrove: Susquehanna University Press; London: Associated University Press. 1998. Pp. 186. $34.50.) The past decade has witnessed a resurgence of scholarly interest in Robert Parsons. Victor Houliston's preparation of a critical edition of Parsons's most influential work, best known as The Christian Directory but initially published as The first booke of the Christian exercise (n.p. [Rouen], 1582), has generated a few articles. John Bossy has re-examined the source of much of Parsons's subsequent notoriety: his political activities in the early 1580's (e.g., their articles in The Reckoned Expense: Edmund Campion and the Early English Jesuits, ed. Thomas M. McCoog, SJ. [Woodbridge, 1996]). Two full-scale biographies have finally appeared: Robert Persons 'el architraidor': Su vida y su obra (1546-1610) (Madrid, 1990) by Federico Eguiluz and Robert Persons: The Bi- ography ofan Elizabethanfesuit (St. Louis, 1995) by Francis Edwards. Parsons also played a not insignificant role in my The Society ofJesus in Ireland, Scotland, and England, 1541 -1588: "Our Way of Proceeding?" (Leiden, 1996, reviewed by Dr. Carrafiello in this journal ante, LXXXIII [October, 1997], 805-806). Unfortunately, this renaissance has passed generally unnoticed by Dr. Carrafiello. With the exception of Edwards' biography and my history, which are acknowledged in one footnote with the curt comment, "Jesuit historians like McCoog and Edwards have downplayed the political activism of their clerical predecessors" (p. 149, n. 3), Carrafiello discusses none of the above works. Indeed, only five works published since the completion of his doctoral thesis in 1987 are listed in the bibliography. Instead of building his position on a critical examination of the above-mentioned works and observing the new directions in recusant historiography charted by recent research of Alexandra Walsham, Michael Questier, Peter Lake, and others, the author situates his discussion of Parsons in the context of the Christopher Haigh and Patrick McGrath debate over revisionism in the mid-1980's and discusses anachronistic issues, e.g., why a "political biography of Parsons has not surfaced" (p. 1 1). The author's sins of omission, unfortunately, are not restricted to secondary literature. In an "Appendix on Sources," Carrafiello says nothing about the Archivum Romanum Societatis Iesu, the single most important archives for a study of Parsons. Thus he ignores many important letters from Parsons to Claudio Acquaviva, the Jesuit Father General, from the early 1580's—letters discovered since Leo Hicks's edition of Parsons's pre-1589 correspondence in 1942—and from the 1590's. The archives at Stonyhurst College, although mentioned in the appendix, were not consulted. Instead he relied on photocopies at the Jesuit Provincial Archives in London because "the original collection at Stonyhurst is not open to the lay public or to the academic community at large" —an allegation easily refuted by many scholars who have ventured into the Lancashire countryside to peruse its manuscripts. Given these limitations, it is not surprising that "the prevailing view of Parsons" (p. 14) challenged by the author is no longer prevalent. Only uninformed "Current opinion on Parsons de- BOOK REVIEWS775 clares that he was an ardent and monolithic supporter of Spain from the moment of his arrival in England in the 1 580s" (p. 13); the better informed would have read A. Lynn Martin's seminal treatment of Parsons's "Scottish strategy" and subsequent involvement with the Catholic League in France (Henry III and the fesuit Politicans [Geneva, 1973])· Useful summaries ofA conference about the next succession to the crowne oflngland (n.p. , 1 594), uncritically attributed to Parsons despite scholarly disagreement, and the "Memorial for the Reformation of England" are vitiated by unsubstantiated assertions: e.g., the top priority of the Jesuit mission to England was "toppling" the Elizabethan regime (p. 23), and reliance on misdated documents (see my reply, ante [April, 1998] , 302-304). fesuitArchives, London Thomas M. McCoog, SJ. Landmarking: City, Church &fesuit Urban Strategy. By Thomas M. Lucas, SJ. (Chicago: Loyola Press. 1997. Pp. xvi, 244. $34.95.) Two distinct areas of inquiry—the history of the Society ofJesus and the history of Roman urbanism—meet in Thomas M. Lucas's Landmarking in a rare co-operative venture. On the one hand, this book makes an important contribution to the burgeoning interest in urban studies of the baroque period by connecting the concrete choices made by the earliest Jesuits in Rome and else- where about where to build, to the specific demands of the Jesuit ministry as they were shaped. Landmarking is adamantly about where to build, not what or how and so bypasses all of the issues of style that have dominated the dis- cussion ofJesuit architecture until recently. On the other hand, Landmarking is very much about St. Ignatius of Loyola, recasting the founder as a man of pragmatic piety, or pious pragmatism, whose far-reaching vision led him to devote a surprising amount of his own energy to building the future of the Society, more brick by brick, than soul by soul. The opening chapter traverses the Jesuit world, from Asia to Latin America, offering up suggestive juxtapositions of Jesuit urban strategies. From surprise usurpment (Goa), miraculous intervention (Peru), the argument of the legal brief (San Francisco), adaptive transformation (a barroom turned church in the Bowery), to the ingratiating effect of quinine (Beijing), the Jesuits from the sixteenth century to the present, Lucas argues, adapted their strategies for obtaining property to the situation at hand. This reading emphasizes Jesuit flexibility over fixed positions or rules, an argument that is hardly surprising; indeed that "flexibility" was perennially a much-criticized aspect of the Jesuit approach to moral and theological issues. But in this post-Colonial era, accommodation is one of the most recuperative ideas in Jesuit studies, one which recasts the Jesuits as much more sympathetic agents at the very forefront of complex encounters with alterity. 776BOOK REVIEWS Before arriving at the central core of Lucas's original research on the subject, a rereading of the entire corpus of Ignatius 's formidable correspondence— more than 9,000 letters—in light of urban stratagem with extensive statistical analysis of the subject in appendices, Lucas sets a couple of stages. He casts the modernity of Ignatius's methods against his "feudal" upbringing, showing how cosmopolitan he must have become by the time he gave up the pilgrim's cape and settled in Rome in 1537. Lucas dwells on the tension in the earliest years of the association between the unrootedness of pilgrimage (which Ignatius and the early companions yearned for intensely) and the decision ultimately taken to institutionalize the group and thereby establish fixed residences, while the special fourth vow of obedience to the pope to undertake missionary work opened up the possibility for any Jesuit to be rooted elsewhere. To set these crucial decisions in context Lucas undertakes (Chaps. Ill-V) a very broad survey of the history and vicissitudes of the Christian pull to and away from the city, from Christ's own apostolate in Galilee, Paul's traversing of the Mediterranean world, to Constantine's political and urban strategies for locating the Church in Rome, caput mundi. With the pessimistic turn inward in Augustine's Civitas Dei, the city of man became an unsatisfactory way-station, almost desacralized. The rise of monasticism as a retreat from the city of man, a walled Utopian alternative, preceded the renewal of urban life in the communal period, coinciding with the rise of the mendicant orders, the competitive Franciscans and Dominicans who really set the stage for the Jesuits. Lucas highlights that these orders, in jockeying for position in dense urban fabrics, compelled legislation mandating fixed distances between religious houses, making it more difficult for the orders of the future to find footholds in cities already crowded with large religious complexes. And so it was fortuitous for the Jesuits that a new vortex of Rome's sprawling "center" was opening up with the reconstruction by Paul III of the Campidoglio. That is the site that would be settled on by Ignatius for the first Jesuit foundation (the Gesù and Casa Professa complex), but not without a period of intense decision-making about what the newly founded Society should do and therefore where they should be. Lucas shows us in greater detail than any before him that the site was chosen not only because it bordered with a papal palace (S. Marco) and with the seat of civic government, but was at the crossroads of the various needy communities on which their broad-minded urban ministry set its sights. In one of the most interesting chapters of this book Lucas analyzes the language and substance of the early debates about the goals of the Society, tying that language to choices about location. He shows, through close reading of letters and documents, that the persistent emphasis on the "greater service of God" and the "more universal good" translated, effectively, as a self-conscious definition and targeting of a mass audience. Hence it is no wonder that the Jesuits became immediately controversial, with Ignatius writing to one of his companions in Florence only eight years after the founding of the Society, "We [already] have a reputation among some persons who do not trouble to find out the truth, especially here in Rome, that we would like to rule the world." BOOK REVIEWS777 The perception that the Jesuits were intent on worldwide dominion, warranted or not, persisted, becoming a major leitmotif in the study ofJesuit archi- tecture from art history's beginnings. While Lucas does not engage with the historiography around Jesuit architecture and the much-vexed issue of the Jesuit style (and this counts as something of a weakness here, given the rich literature on the subject), Landmarking makes three major contributions to that critical debate that should be highlighted. The literature on the Jesuit style in architecture was inspired in part, and rightly so, by the clear institutional framework created by the Jesuits for build- ing: basic guidelines about where and how to build, officials put in charge of supervising design worldwide, and, at one time even a proposal of building typologies for Jesuit churches. That history rehearsed many times in the literature and again in Landmarking in greater detail, has only recently proven useful once more as a framework for study. In addition to putting into a much richer context the where ofJesuit building, Lucas shows that those institutional rules in general and around building in particular were the product of a broader formulation, after Ignatius's death, of the founder's own practices. For example, the famous position of building supervisor, or revisore, was essentially the codi- fication of a role Ignatius insisted on playing personally. In this sense Landmarking provides the genealogy of Jesuit rules for building in Ignatian practice. Second, Lucas makes his own argument for a model of the Jesuit "modo nostro urbanístico" based on accommodation. There is a precedent even within the problematic discussion on Jesuit architectural style for emphasizing adaptivity over the idea of a fixed position, namely, in the very early studies (1907-1913) of Jesuit architecture in Spain, Belgium, and Germany by Joseph Braun, who proved that the Jesuits often built in a local style rather than imposing a singular Roman style on "submissive" cities, as the myth of the Jesuit style held. While Lucas's approach does not pretend to displace the study of Jesuit architecture in its traditional terms (namely style), he shows us that what surrounds the Jes- uit building was every bit as important for our understanding of Jesuit-ness, as the building itself. Finally, Lucas's study offers more fuel to the fire of the Jesuit style issue by demonstrating, not through buildings, but through letters and documents in which the structure of the Society was being worked out, that Rome had paradigmatic value in the Society. The Jesuits dictated interconnectedness through the regulated exchange of letters and reports, and they seem to have been careful to generate a desire for knowledge of what was going on in Rome. The imitation of Jesuit buildings in Rome (not always, but often enough) by far-flung Jesuits (from Sicily to Krakow) has been at the core of the debate about the "Jes- uit style." Lucas does not address this subject directly, but the evidence he pro- vides about centralization is extremely suggestive for this issue as well, and art historians would be advised to explore it further. 778BOOK REVIEWS For readers already well-versed in the history of Roman urbanism and the his- tory of monasticism, Landmarking may not offer enormous surprises until it arrives at the Ignatian material. Many of the individual chapters of the book synthesize previous scholarship and the primary research is limited to a thorough reading of Ignatius's letters, which while published, because they are in three languages and vast, are understudied. They certainly have never been looked at with Jesuit urbanism in mind. Nonetheless, this is a very sensitive work of synthesis, which carves out a new subject through a "discerning" weav- ing together of various heretofore disparate histories. What emerges from this broad sweep of the history of the Church, the city, Ignatius, and the early selffashioning of the Society, is an immensely rich sense of purpose that, once forged out of contradictory traditions and impulses, radiated outward from Rome to all corners of the earth. Lucas calls it "a strategy." One final word about Ignatius. Landmarking is in many senses a work of re- visionist hagiography, a recasting of the founder of the Society of Jesus as a deeply practical man. While the Jesuits have always revered Ignatius as their founder (indeed one of his seventeenth-century hagiographers argued that his greatest miracle was the founding of the Society itself), they recognized in the seventeenth century that Ignatius was not a "popular" saint. The kind of organizational prowess that Lucas underscores here was not a criterion for sainthood in his time. One senses that Ignatius, in the late twentieth century, is coming into his own. As a Jesuit himself (who, Ignatian-style, undertook the restoration of the rooms in which Ignatius devised his strategies) Thomas Lucas has lessons from the Society's past for the Jesuits of today. The Society, he notes in his con- clusion to Landmarking, affirmed their historic mission in the urban centers of the world in their most recent general congregation. But I wonder, if Ignatius were alive today, whether he wouldn't be setting his sights on suburbia, on those malls, where he would find the needy and the elite in close proximity and in great numbers. Evonne Levy University ofToronto Tibet. TheJesuit Century. By Philip Caraman, SJ. [Number 20 in Series 4: Studies in Jesuit Topics.] (St. Louis: Institute of Jesuit Sources. 1997. Pp. viii, 154. $14.95 paperback.) This short study describes the perilous journeys ofJesuits during the seventeenth and eighteenth centuries who discovered Tibet, where they established missions that might serve as intersecting points of a land route between China and India. Akbar the Great (1542-1605) of the Mughal Empire gave letters of introduction to Brother Bento de Goes (1563-1607), who left Agra in 1602 and reached Suzhou (Jiuquan xian) in western China via Kabul and the southern Gobi desert. Although he proved that Cathay and China were identical, some book reviews779 confreres in Goa still heard accounts of Christian communities north of India. Intent on finding such communities, Antonio de Andrade (1580-1634) entered Tsaparang and sent his report that became "the first book ever written on Tibet." In Tsaparang the Jesuits set the cornerstone of the first Christian church in Tibet in 1626. The mission lasted only a few years due to widespread persecution. Earlier that same year Estaväo Cacella and Joào Cabrai (1598-1669) made their way to Shigatse, the city of the Panchen Lama. To report on the prospects of a mission there, Cabrai returned to Patna, India, via Katmandu. Cacella made his way to Bengal, where he got a Jesuit companion to accompany him back to Shigatse. The companion died en route. Cacella re-entered Shigatse but died there within a week of his arrival. Thereafter the Jesuits decided that missionary work in Tibet should be temporarily halted. With another Jesuitjohann Grueber (1623-1680) left Rome in 1656 with orders to find a land route to China via Persia. This was impossible because of a war between Persia and its neighbors. Via Surat, India, and then the sea route to Macao, Grueber eventually reached Beijing. There he received orders to continue his exploration for a land route in reverse, that is, to proceed to India from Beijing. Grueber and his Belgian companion, Albert d'Orville (1621-1662), were the first Europeans to reach Lhasa. Grueber's drawing of the Pótala Palace, the residence of the Dalai Lama, was the only one published until a photograph appeared in 1901. Upon returning to Rome, Grueber indicated that the advantages and disadvantages of the sea and land routes were almost the same. With what he considered papal approval personally given to him Ippolito Desideri (1684-1733) entered Lhasa in 1716 to establish a mission. Later, however, Propaganda Fide ordered him to leave and assigned the mission to the Ca- puchins. During his stay, Desideri, with his command ofTibetan, was engaged in philosophical discussions with the monks concerning Buddhist ideals and practices. His extensive 600-page manuscript account of Tibet, edited in 1904, established him in the eyes of Sven Hedin as "one of the most brilliant travellers who ever visited Tibet." In addition to typographical errors, e.g., in Hedin's name, Caraman's view about sources and citations may be questioned. Tb claim,"For Grueber there are virtually no primary sources apart from a few letters in the Jesuit archives" misses the mark. Caraman does not list F. Baumann (ed.),fohannes Grueber.Als Kundschafter des Papstes nach China, 1656-1664. Die erste Durchquerung Tibets (Stuttgart, 1985), which discusses this issue. Scholars may question Caraman's decision to omit reference numbers for the quotations from Jesuit letters in the Roman Archives. Nonetheless, for a general audience Caraman is at his best in narrating the challenging travel conditions the Jesuits faced to reach and live in a land so little known. With the death of the author at Dulverston, Som- erset, on May 6, 1998, this book is the last of his many fine and noteworthy contributions to ecclesiastical history. John W.Witek, SJ. Georgetown University 780BOOK REVIEWS Autobiography of an Aspiring Saint. By Cecilia Ferrazzi. Transcribed, Translated, and Edited by Anne Jacobson Schutte. [The Other Voice in Early Mod- ern Europe.] (Chicago: The University of Chicago Press. 1996. Pp. xxxi, 101. $30.00 clothbound; $14.95 paperback.) Autobiography ofan Aspiring Saint is a welcome and original contribution. It is an edition of an early text at a time when the publication of original sources is becoming increasingly difficult to arrange. The document is a significant portion of a trial conducted before the Venetian branch of the Roman Inquisition. Few such judicial records are available in critical editions even in the original language, not to menion in a reliable and fluent English translation. The segment of the proceedings presented here contains the defendant's autobiography, as presented orally to the tribunal and taken down by the court notary. Although long "apologies" are occasionally encountered in inquisitorial records, Cecilia Ferrazzi's account of her troubled life is the only full-length, complete, freely volunteered personal statement to have been found in a dossier of an Italian Holy Office trial. Moreover, it has to be counted one of the earliest examples of a female autobiography, a genre usually credited to mid-seventeenth-century English noblewomen. Cecilia Ferrazzi, not herself a religious, directed a shelter in Venice that provided care and shelter to several hundred mostly indigent girls and young women, keeping them off the street and teaching them the rudiments of household skills. As surrogate mother, Ferrazzi met with her charges regularly to hear them publicly admit to their shortcomings and be admonished. This would form the basis of accusations against her that she was appropriating the priest's sacral role in confession and absolution. In the long and complicated trial conducted against her during 1664-65 much other evidence linking Fer- razzi to claims of special spiritual gifts, visions, spiritual healings, and miraculous experiences were proffered. Pretenses to sanctity were taken very seriously by ecclesiastical authorities, who mounted thirty-seven known trials for this crime. The celebrated case against one such false claimant, Maria Janis (the subject of a monograph by Fulvio Tomizza available in an English translation, also by Schutte), was completed just the year before the inception of Fer- razzi's own trial. The latter's judicial ordeal concluded with a sentence to imprisonment for seven years. Her lawyer promptly appealed to the Supreme Congregation of the Inquisition in Rome. Within two years her confinement was ameliorated to house arrest in the custody of the Bishop of Padua. After another two years she totally regained her freedom. This complex and intriguing case whets our appetite to know more. The interested reader may pursue the subject further by consulting the Italian version of Ferrazzi's autobiography (of which the present work, with revised and expanded introduction, appendices, and bibliography, is a translation) and Schutte's several fundamental studies devoted to the careers of specific Venetian inquisitors, the establishment housing their activities, the developments leading to the growing presence of women as defendants in heresy trials and to BOOK REVIEWS781 the case of Cecilia Ferrazzi herself, all cited in the course of the Autobiography. These investigations, as well as the present edition, are preparatory to a larger study that will encompass all the known Venetian "affected-sanctity" trials. Significant new findings further enriching an already intriguing story will undoubtedly be turned up. The recent opening to scholars of the central archives of the Holy Office in Rome, for example, may permit Schutte to shed light on the Supreme Congregation's deliberations over Ferrazzi's judicial appeal and its views concerning the heresy of which she had been convicted. Ferryville, Wisconsin JohnTedeschi Religion and Political Culture in Britain and Ireland: From the Glorious Revolution to the Decline of Empire. By David Hempton. (New York: Cambridge University Press. 1996. Pp. xii, 191. $4995 hardback; $16.95 paperback.) This book is based on the Cadbury lectures which the author gave at the Uni- versity of Birmingham in 1993, and provides a consistently incisive and pene- trating survey of an historical territory fully as complex and varied as the geography of the islands with which it is concerned. Hempton shows himself the master of an extensive range of scholarship, given additional depth by insights from his own considerable primary research. He ably challenges the sim- plistic generalizations of others while offering a satisfying interpretative framework of his own, building upon his perception of the "patchwork quilt" quality of British and Irish religious allegiances and his awareness of how closely these commitments and associations were woven in with other aspects of the rich tapestry of human Uves. He thus treats religion very seriously as a motivating and mobilizing force in its own right, while moving far outside the narrow confines of a more traditional kind of ecclesiastical history. Readers of this journal are likely to be particularly interested in Hempton's examination of Irish Catholicism and its antithesis, Ulster Protestantism, two chapters in which the interplay of religion with politics is particularly finely drawn. In tracing the movement of the Irish Catholic Church from its relative weakness under the penal laws to its centrality in the life of the independent Irish state of the twentieth century, Hempton gives particular emphasis to links between faith, ethnicity, society, and politics. He also stimulatingly explores anti- Catholicism as a connecting link between the religious politics of the four com- ponent nations of the British Isles. The book would, however, have benefited from rather more detailed attention to the context provided by the spectacular growth of Catholicism in England and Scotland during the nineteenth century, and by the advance of Catholic influence in the Church of England. A further relative weakness is in the coverage of Scotland and Wales, which receive one 782BOOK REVIEWS chapter between them, as opposed to two on Ireland alone, but even here Hempton has much to offer. It should be noted that Hempton assumes quite extensive prior knowledge in the reader and that accordingly students would need first to have obtained from other texts a clear understanding of chronology and major developments. With that caution, however, this superb book can be unreservedly recommended as essential reading for all who are seeking to deepen and refresh their understanding of the nature and political context of religion in modern Britain and Ireland. John Wolffe The Open University La Compagnia di Gesii nell'Lmpero Russo (1772-1820) e la sua parte nella restaurazione generate della Compagnia. By Marek Inglot, SJ. [Pontificia Universitas Gregoriana, Miscellanea Historiae Pontificiae, Vol. 63.] (Rome: Editrice Pontificia Università Gregoriana. 1997. Pp. xxv, 337. Lire 52.000; $36.00 paperback.) The fall of Communism has rekindled interest in the survival of the Society of Jesus in the Russian Empire after the 1773 papal suppression. Farther Inglot succeeds brilliantly in presenting "the contributions of the Jesuits ofWhite Rus- sia to the work of restoring the Society of Jesus" (p. 28). He also gives a clear and comprehensive account of the "Russian" Society's governance, schools, and missions; its complicated relations with Roman authorities and the Roman Catholic hierarchy in Russia, its contacts with former Jesuits in Europe and America for the period 1772-1820, and its impact on the restored Society. Inglot sketches the roles of Catherine II, Paul I, and Alexander I in the Jesuit story, as well as some of the broader educational, religious, and cultural contexts of the Empire. Here the author is less authoritative, although his overall depiction is valid. Particularly valuable are the appendices containing sixty-two pages of primary documents in the original languages, many previously unpublished, plus extensive citations from them in the text and footnotes. One, a 1773 Jesuit petition to Catherine II to implement the papal order of suppression, convincingly refutes critics who accuse the Jesuits of deliberate evasion and resistance. The numerous biographical notices on Jesuits and others are quite useful. Inglot has mastered the vast resources of the Archivum Romanum Societatis Iesu and has made effective use of the Archivum Secretum Vaticanum,as well as ofJesuit archives in London, Cracow, and Madrid. He did not consult the Biblio- thèque Slave or any Russian archives; many of their relevant holdings, however, are replicated in Rome. He cites almost all of the primary and secondary works on the "Russian" Jesuits, with the notable exception of Eduard Winter's biased book reviews783 but comprehensive studies and William James's dissertation on Paul I and the Jesuits. More serious is Inglot's failure to consult the Polnoe sobrante zakonov for the original Russian text of crucial tsarist decrees like Paul Ts 1800 ukaz granting the Jesuits the right to open schools in St. Petersburg and other privileges, or Alexander Ts orders of expulsion in 1815 and 1820, relying instead on translations and secondary works. His sources for the broader Russian context are thin; he relies heavily on Madariaga, Eidel'man, McGrew, and Serczyk, but where are Shumigorskii, Nikolai Mikhailovich, ShiTder, Schiemann, McConnell, or Hart- ley, to cite just a few? On religion and culture, he could have used Zacek, Pypin, and Sawatsky among others. Few flaws mar an otherwise outstanding work. Peter Ill's remains were not disinterred from the Smol'nyi Convent (p. 18), but from the Aleksandr Nevskii Lavra. To say that French was "the language commonly spoken by the nobility and the upper bourgeoisie" (p. 110) is greatly exaggerated. Inglot's claim that "Western European Christian culture came to Russia via the Jesuits" (p. 1 2 1) ignores a host of other influences then and earlier, whether Ukrainian clergymen like Feofan Prokopovich and Stefan Iavorskii under Peter the Great or Pietist, Quaker, and other Protestant currents in Alexander Ts time. Still, Inglot's work is a major contribution to Jesuit history. The primary source material and bibliography alone make it an indispensable reference, and in addition, the author presents a complex and important story clearly and convincingly. The multilingual text is remarkably free of errors and misprints. Daniel L. SchlaflyJr. Saint Louis University NOTES AND COMMENTS Association News The president of the American Catholic Historical Association, David J. O'Brien, has appointed the first vice-president, James D. Tracy, chairman of the Committee on Program for the eightieth annual meeting, which will be held in Chicago on January 7-9, 2000. Members of the Association who wish to propose papers or (preferably) complete sessions should write by January 1 1 , 1999, to Professor Tracy in care of the Department of History, University of Minnesota, 71 5 Social Sciences Building, 267 19th Avenue South, Minneapolis, Min- nesota 55455; telephone: 612-625-6303; fax: 612-624-7096. The American Catholic Historical Association's Spring Meeting The Association held its spring meeting on Friday and Saturday, March 27 and 28, 1998, on the campus of Marian College in Indianapolis, Indiana. The plan- ning committee was composed of five Ph.D. historians: C. Edward Balog (Illinois), Sue Bradshaw, O.S.F. (Georgetown), James J. Divita (Chicago), William J. Doherty (Indiana), the Reverend Jack W. Porter (Wisconsin/Madison), and Joseph M. White (Notre Dame). The first four are Marian History Department faculty; Porter is Indianapolis Archdiocesan Historian, and White is associate ed- itor of U.S. Catholic Historian. Divita was committee chairman. Almost one hundred attended the meeting, drawn from as far south as Florida, Louisiana, and Texas, as far west as Utah and Kansas, as far north as Wisconsin, and as far east as Massachusetts and Connecticut. Toronto and Louvain were also represented at the meeting. Participants were a good mix of university and college faculty, diocesan archivists, graduate students, free-lance historians, and interested lay people. Presentations were organized into six sessions (three topics concurrently) during the two days in the various rooms of the James A. Allison mansion. European, American, and general topics were presented during each session to ap- peal to participants' broad interests in Catholic history. Among European topics were "Traditional Medieval Devotion," "Minorities in Early Modern Europe," and "Priests and Pastors in the Third Reich." American topics included "Catholic Religious Ministry during the Civil War," "American Catholics and Immigration— Two Different Views," and "American Anti-Catholicism." Some general topics 784 NOTES and comments785 were "Catholicism since Vatican II," "Catholic Response to War," "Celebrating a Century of Vision: NCEA at 100," and "The Church in the World." Three papers delved into aspects of Catholic Indiana (Weinzaepfel, Protestant-Catholic relations in Indianapolis, Hesburgh). Faculty recommended by panelists, faculty from Marian's History and Theol- ogy/Philosophy departments, faculty emeritae, and local historians served as moderators for all topics. Benedictine Brother Howard Studivant transferred guests between motel and campus by bus. Although daily buffet lunch was served in a pleasant room overlooking the spring-fed lakes on campus, the Friday banquet was held off-campus in the Great Lakes Room, Best Western Waterfront Plaza Hotel in suburban Speedway. Almost seventy attended the banquet, including the President of Marian College and Mrs. Daniel A. Felicetti and Monsignor Frederick Easton, judicial vicar of the Archdiocese. The master of ceremonies, Balog, introduced Christopher Kauffman, Catholic University ofAmerica faculty member and editor of U.S. Catholic Historian, who spoke on the revealing nature of prefaces and introductions in selected books in American Catholic history. The Most Reverend Daniel M. Buechlein, O.S.B., fifth Archbishop of Indianapolis, was the principal celebrant of the closing Mass in Chartrand Chapel with Porter, Marian College priest-faculty, and ACHA's own Monsignor Robert Trisco. The Mass, attended by about two hundred, also marked the centennial of the transfer of the episcopal see from Vincennes to Indianapolis ordered by Pope Leo XIII. The original apostolic brief was transported from the Archdiocesan Archives and exhibited during and after Mass. Divita read a translation of the document. Archbishop Buechlein also read a letter of greeting sent him for the occasion by Los Angeles Auxiliary Bishop Gerald E. Wilkerson, recently ordained titular bishop ofVincennes. This was the first time the ACHA met in the Hoosier capital. For a few sunny days Indianapolis and Marian College were at the center of the American Catholic historical world. The complimentary letters which participants ad- dressed to the chairman indicated that the event was academically valuable, socially satisfying, and eminently worthwhile. James J. Divita Professor of History Meetings, Conferences, Symposia, and Colloquia At the annual meeting of the Catholic Commission on Intellectual and Cul- tural Affairs, which will be held at Loyola Marymount University in Los Angeles on October 3, 1998, Joseph E Chinnici, O.F.M., of the Franciscan School of Theology in the Graduate Theological Union, Berkeley, California, will present a 786notes and comments paper entitled "Suffering as a Spirituality of Evangelization.The Catholic Experience, 1930-1985." An international study conference will be held in Sarzana, Italy, on October 8-10, 1998, in commemoration of"Niccolö V nel sesto centenario della nascita." The papers will be grouped as follows: "Niccolö V e la fondazione della Bib- lioteca Vaticana," "Niccolö V e gli umanisti del suo tempo," "Niccolo y la sua diócesi e la sua famiglia,""Le arti in Lunigiana ai tempi di Niccolö V" and "Le arti a Roma durante il pontificato di Niccolö V Those who wish to obtain copies of the papers should write to the Comitato Organizzativo in onore di Niccolö V, presso il Seminario Vescovile, Via Mascardi, 93, 19038 Sarzana SR Italy; fax: 390187 610060. Many of the 206 sessions at the Sixteenth Century Studies Conference that will be held in Toronto on October 22-25, 1998, will be devoted to ecclesiasti- cal history. Among the participants will be the following members of the Amer- ican Catholic Historical Association (in the order in which they first appear in the program): James D. Tracy of the University of Minnesota, chairman of a session entitled "A Question of Social Purity: Sex, Marriage, and Gender in the Protestant and Catholic Reformation"; Robert Bireley, S.J., of Loyola University of Chicago, chairman and commentator at a session on "Early Modern Casuistry: Forms and Functions"; Lance Lazar of the University of North Carolina at Chapel Hill, "The Institutional Face of Conversion in Early Modern Italy: The Houses for Catechumens," and chairman of a session on "Charity and the Reformation on the Venetian Mainland: The Hospital of Treviso"; Craig Harline of Brigham Young University, commentator at a session on "Catholicism in the Dutch Golden Age," and chairman of a session on "Widows in the Early Modern City"; Paul V Murphy of the University of San Francisco, "A Worldly Reform: Honor and Pastoral Practice in the Career of Cardinal Ercole Gonzaga (1505-1563)"; Robert M. Kingdon of the University of Wisconsin, Madison,"Recent Work in the History of Calvinism";John Patrick Donnelly, S.J., of Marquette University, commentator at a session entitled "Transcending Traditional Categories: The Via Media Tradition in Reformed Theology," chairman of a session on "Peter Martyr Vermigli: Scripture and Method," and presenter of a paper on "Antonio Possevino: From Mercurian's Secretary to Papal Legate"; Elisabeth G. Gleason of the University of San Francisco, commentator at a session on "The Archives of the Roman Inquisition"; Thomas M. McCoog, SJ. , of the Archives of the British Province of the Society ofJesus, chairman and commentator at a sesson on "The Jesuits under Mercurian—I: Biography," and presenter of a paper on "Mercurian, the English Mission, and the French Match"; Mark A. Lewis, S.J., of the Jesuit Historical Institute in Rome, "Nicolas Bobadilla as Reform Priest: Loyalty to the Church and to the Society ofJesus"; Jodi Bilinkoff of the University of North Carolina at Greensboro, commentator at a session on "The Authentication of Divine Voices," and presenter of a paper on "Widowhood and Religious Expression in Early Modern Avila" ; Paul F. Grendler of the University of Toronto, chairman of a session on "Savonarola's Florence," and presenter of a paper, "'They Urinate in the Holy Water': German Protestant Students in Italian Uni- notes and comments787 versities"; Frederic Baumgartner of the Virginia Polytechnic Institute and State University, chairman of a session on "The Jesuits under Mercurian—II: France, the Netherlands, and England"; Raymond Mentzer of Montana State University, chairman of a session on "Calvinism and the Social Order," and chairman and commentator at a session on "The Reformation in France"; John W O'Malley, S.J., of the Weston Jesuit School of Theology, chairman and commentator at a session on "The Jesuits under Mercurian—III: Spain, Bavaria, and Poland"; Francesco Cesáreo of the John Carroll University, chairman and commentator of a session on "The Jesuits under Mercurian—IV: Italy";James Farge of the Pontifical Institute of Mediaeval Studies, Toronto,"Erasmus, Paris, and the Profession of Theology" ; and Virginia Reinburg of Boston College,"Ritual" in a session on "The Work of Bob Scribner." At the forthcoming annual conference of the Society of Catholic Social Sci- entists, which will take place at the Franciscan University of Steubenville on October 23-24, 1998, John Lukacs, professor emeritus of history in Chestnut Hill College and past president of the American Catholic Historical Association, will speak at the plenary session on"Dawson,Tocqueville,and the Christian View of Historical Time." Other scholars will read papers on historical topics in various sessions: Timothy Brennan of the University of Kansas, "'Where is your pope?': The Teutonic Order, Boniface VIII, and the Conflict over the Rigan Bridge"; Kevin E. Schmiesing of the University of Pennsylvania, "The Battle for America's Past: American Catholic Historians and the Dilemma of Duel Identities, 1898-1928"; John F. Quinn of Salve Regina University, "Strained Relations: John Courtney Murray and John Fitzgerald Kennedy in I960"; Christopher O. Blum of Christendom College, "Alasdair Maclntyre and the Catholic Historian"; and Clement Mulloy of the University of Arkansas, "Sanger versus the Catholic Church: The Early Debate over Birth Control." The Department of Archaeology and the Foundation Royaumont will sponsor an international colloquium on November 12-13, 1998, on "Citeaux et les femmes," which will be organized around the themes of the integration of women into the Cistercian Order and the architecture of its convents. Further information may be obtained from Odette Chauve in care of Colloque "Citeaux et les femmes," 95270 Asnières sur Oise, France. The twenty-sixth annual Sewanee Mediaeval Colloquium will be held on March 26-27, 1999. The theme will be "Last Things: Apocalypse,Judgment, Millennium, and Millennialism in the Middle Ages." Anyone wishing to present a paper on a topic related to this theme should submit two copies of an abstract of it and two copies of a brief curriculum vitae to the Sewanee Mediaeval Colloquium at The University of the South, 735 University Avenue, Sewanee, Tennessee 37383; telephone: 931-598-1531; e-mail: sridyard@sewanee.edu. The first International John Foxe Colloquium to be held in North America will take place at the Ohio State University from April 29 to May 2, 1999. Papers focused on Foxe's^4c£s and Monuments ("The Book of Martyrs"), in particular, or on other topics related to Foxe and his "world" will be welcome. Scholars are 788NOTES AND COMMENTS invited to address Foxe's life and works, narrative or visual art, Reformation his- toriography, reception history, political or ecclesiastical history, iconography, iconoclasm, apocalypticism, Protestantism and print, execution spectacles, martyrology in Spain and New Spain, Catholic response, and similar topics. The program will include plenary lectures, panels, workshops, and round-table discussions. Anyone who wishes to present a paper should send a one-page proposal to Kevin Lindberg in care of the Department of English, The Ohio State University, Columbus, Ohio 43210-1370; fax: 614-292-7816; e-mail: Lindberg.2@osu. edu. The Pontifical Commission for Latin America will sponsor a historical sym- posium on "Los Últimos Cien Años de la Evangelización en América Latina" to commemorate the Plentary Council of Latin America convoked by Pope Leo XIII and celebrated in Rome from May 28 to July 9, 1899. The symposium will take place on June 21-25, 1999, in Vatican City. An organizing committee, com- posed of specialists from various Roman universities and institutions, has been appointed; it has invited historians to submit suggestions or proposals. Anyone who wishes to respond should write to the vice-president of the Commission, the Most Reverend Cipriano Calderón, Titular Bishop of Thagora, in care of the Pontificia Comisión para América Latina, 00129 Vatican City State, Europe; fax: 39-6 698 84260. Archives and Manuscripts The library of St. Mary's Seminary and University in Baltimore will be expanded to house the archives of the Archdiocese of Baltimore, the archives of the American Province of the Society of St. Sulpice, and other collections. Half of the seven million dollars that the project will cost has already been pledged; construction will begin in 1999 and should be completed by the year 2000. At an auction of Sotheby's/Mayfair in London on June 4 the Maryland Historical Society acquired for £17,000 the presumably original manuscript of the Relatio Itineris in Marilandiam composed by Father Andrew White, SJ. Neither Sotheby's nor the Society could confirm that the twelve stained and yellowing pages with reddish brown ink were actually written by the Jesuit after the voy- age of 1633-34, but after a preliminary examination experts expressed belief that the document is indeed authentic. Although Sotheby's refused to disclose the provenance, it is supposed that the document came from the house of one of England's prominent remaining Catholic families; Father White died in an English noble's house in 1656. One other known Latin text of the same account is preserved in the Roman Archives of the Society ofJesus, but it is said to be a transcription, not in Father white's hand. The Society displayed both this Latin text and the only existing English-language version, also written circa 1634-35, which it had purchased some hundred years before, in a glass case at its headquarters in Baltimore this summer, along with two nineteenth-century paint- NOTES AND COMMENTS789 ings depicting Father White at the landing of the Ark in southern Maryland. The Latin manuscript will not be displayed again until it can be properly conserved. The funds came from an endowment restricted to new acquisitions. Awards At the last meeting of the Texas Catholic Historical Society the Carlos E. Castañeda Award, given for dedicated service to the promotion of the history of Catholicism in Texas, was presented to the Most Reverend John McCarthy, Bishop of Austin. The Paul J. Foik Award, intended to give recognition to the best publication on Texas or Southwestern history, was conferred on Sister Patrice Slattery CCVL, for her two-volume work, Promises to Keep:A History of the Sisters of Charity of the Incarnate Word, San Antonio, Texas (San Antonio: Sisters of Charity of the Incarnate Word, 1995). Help Sought Mary R. Reichardt requests inquiries or submissions for a proposed collec- tion of critical essays on Catholic women writers in any era or genre. Letters should be addressed to Dr. Reichardt in care of the Department of English, University of St. Thomas, 21 15 Summit Avenue, St. Paul, Minnesota 55105-1096; telephone: 612-962-5620; fax: 612-962-5623; e-mail: mrreichardt@stthomas.edu. Beatifications On May 10, 1998, in front of St. Peter's Basilica Pope John Paul II beatified ten women religious martyred during the Spanish Civil War. Two of them, Mother Rita Dolores Pujalte Sánchez (1853-1936) and Sister Francisca del Sagrado Corazón de Jesús (1881-1936), were Sisters of Charity of the Sacred Heart of Jesus. In 1936 they were living at St. Susanna's College in Madrid; the former, who had been superior general from 1900 to 1928, was in retirement, and the latter was general secretary. OnJuIy 20, 1936, Republican soldiers attacked the college; the superior asked them to allow Mother Rita, because of her advanced age, blindness, and infirmity, and Sister Francisca, who was also ill, to depart. The two religious then took refuge in a nearby flat. Two hours later a group of armed radicals dragged them down the stairs, put them in a car, and took them to a suburb of Madrid, Canillejas, where they made them get out and then shot them. Seven other religious were members of the Madrid house of the Order of the Visitation of the Blessed Virgin Mary. In 1936 they were confined to an apartment; on November 18 a patrol of the Iberian Anarchist Federation broke into the apartment, seized the nuns, took them by van to a vacant area, and shot all but one, who had started to run when she felt the sister next to her fall but moments afterwards was captured and five days later was shot at the cemetery 790NOTES AND COMMENTS wall in Vallecas on the outskirts of Madrid. The tenth new beata was Sister María Sagrario of St. Aloysius Gonzaga, born in 1 88 1 , who in 1 936 was prioress of the Carmel of St. Anne and St. Joseph in Madrid. On July 20 the convent was attacked by a violent mob. She provided for the safety of the other sisters and took refuge with one of them in the home ofthat sister's parents. There the two were arrested on August 14 by Republican soldiers; Sister María Sagrario was interrogated by the secret police, but she refused to answer questions, not betraying anyone or revealing the whereabouts of the convent's valuables. On August 15 she was taken to the Pradera of San Isidro and shot. Two weeks later in Turin the Holy Father beatified three more servants of God. One of them, Teresa Braceo (1924-1944), was brutally killed in the woods near Santa Giulia (in the Diocese of Acqui) by a German soldier who had abducted her on August 28, when she resisted him and tried to flee. During his pastoral visit to Austria the pontiff declared blessed three more servants of God in Vienna on June 21. One of them was Sister Maria Restituta Kafka, who was born in Brno on May 10, 1894, and grew up with her family in Vienna. As a nurse she came into contact with the Franciscan Sisters of Chris- tian Charity (the Hartmannschwestern) and entered their congregation in 1914. From 1919 on she worked as a surgical nurse and gained a reputation not only for professional skill but also for care for the poor and oppressed. She even protected a Nazi doctor from arrest which she thought was unjustified. After the Anschluss she made her total rejection of Nazism clear and public. She called Adolf Hitler a "madman." When she hung a crucifix in every room of a new wing of a hospital, the Nazis threatened to have her dismissed unless the crosses were removed. After her community argued that she could not be replaced, she remained as also did the crucifixes. Sister Restituta was soon arrested, however, and accused not only of hanging the crosses but also of having written a poem mocking Hitler. On October 28, 1942, she was sentenced to death for "aiding and abetting the enemy in the betrayal of the fatherland and for plotting high treason." Later she was offered her freedom if she would leave her religious congregation, but she refused. When Martin Bormann was asked to commute her sentence, he rejected the request, saying,"I think the execution of the death penalty is necessary for effective intimidation." While awaiting death, she cared for the other prisoners, as even communists later attested. After various requests for clemency were rejected by the authorities, Sister Restituta was decapitated on March 30, 1943. Publications A colloquium on "Les frontières de la mission (XV'-XIXe siècle)" was held at Rome on December 3-5, 1992. The papers presented there have now been published in the second number for 1997 (Volume 109) ofMélanges de l'École française de Rome, Italie et Méditerranée. After an introduction by Catherine Brice, the following articles are included: Claude Prudhomme, "Centralité ro- NOTES AND COMMENTS791 maine et frontières missionnaires" (pp. 487-504); Dominique Deslandres, "Les missions françaises intérieures et lointaines, 1600-1650: Esquisse géohistorique" (pp. 505-538); Bernard Heyberger, "'Pro nunc, nihil responden- dum7: Recherche d'informations et prise de décision à la Propagande: l'exemple du Levant (XVIIP siècle)" (pp. 539-554); Stefania Nanni, "L'idea di missione nella crisi della Chiesa di antico regime" (pp. 555-580); Giovanni Pizzorusso,"Propaganda Fide e le missioni cattoliche sulla frontiera política, étnica e religiosa délie Antille nel XVII secólo" (pp. 581-599); Matteo Sanfilippo, "L'abito fa il missionario? Scelte di abigliamento, stratégie di adattamento e intervenu romani nelle missioni 'ad haereticos' e 'ad infideles' tra XVI e XX secólo" (pp. 601-620); Bernard Dompnier,"La France du premier XVIIe siècle et les frontières de la mission" (pp. 621-652); Alain Cabantous, "Les finistères de la catholicité: Missions littorales et construction identitaire en France aux XVIIe et XVIIIe siècles" (pp. 653-669); Elias Kattar, "Les insurrections paysannes au Mont-Liban au XLXe siècle" (pp. 671-688); David Gentilcore,"'Accomodarsi alla capacita del popólo': stratégie, metodi et imparto délie missioni nel regno di Napoli, 1600-1800" (pp. 689-722); Paule Brasseur, "Les missionnaires catholiques à la Côte d'Afrique pendant la deuxième moitié du XLXe siècle face aux religions traditionnelles" (pp. 723-745); Willi Henkel, "L'idolatria come fondera della missione nell'America latina, sec. XVI" (pp. 747-755); Louis Châtellier,"La mission du XVIIIe siècle, aux frontières de l'esprit tridentin et de l'idéal des Lumières" (pp. 757-766); Adriano Prosperi, "Missioni popolari e visite pastorali in Italia tra '500 e '600" (pp. 767-783); and Luca Codignola, "Les frontières de la mission: efficacité missionnaire, acculturation réciproque et centralisation romaine" (pp. 785-792). The papers presented at a convegno on "La pietà e la sua storia," which was held in Rome on December 9-10, 1994, have been published in Volume LX (1996) of the Archivio Italiano per la Storia della Pietà, as follows: Carlo DeIcorno,"Don Giuseppe De Luca e gli studi recenti sulla letteratura religiosa médiévale" (pp. 325-337); Annibale Zambarbieri, "Per una ricera sulla 'pietà' dei Kakure Kirishitan" (pp. 339-346); Agostino Paravicini Bagliani, "Il problema della spiritualità délie élites ecclesiastiche duecentesche" (pp. 347-354); Emile Goichot,"Une lecture française de VIntroduzione" (pp. 355-363); Paolo Prodi, "La ripresa deü'Archivio" (pp. 367-372); Mario Sensi, "L'eredità di Don Giuseppe De Luca negli eruditi preti" (pp. 373-378); Carlo Ossola, "Pietà e atiesa di senso" (pp. 379-390); Roberto Rusconi,"La pietà fra erudizione e critica" (pp. 391-394); Lucetta Scaraffia, "Fra storia e fede: rileggendo oggi l'Introduzione alla storia della pietà" (pp. 395-399); and Stefania Nanni, "La pietà délie missioni" (pp. 401-405). Among the articles published in the first part of the volume is "Peter Lombard's 'On those who repent at the End' —Theological Motives and Pastoral Perspectives in the Redaction of Sentences 4.20.1," by Thomas Tender (pp. 281-318). The fourth centenary of the death of Benito Arias Montano (1527-1598) is commemorated in the issue of La Ciudad de Dios for January-April, 1998 (Volume CCXI, Number 1), with the following series of articles: Melquíades Andrés 792NOTES AND COMMENTS Martin, "Una espiritualidad ecuménica (1575) en Arias Montano" (pp. 7-32); Juan Luis Suárez, "Arias Montano y la espiritualidad en el siglo XVI: Un estudio del Dictatum Christianum" (pp. 33-49); M." Asunción Sánchez Manzano,"La finalidad de los Comentarios a los XXXIprimeros salmos de David, de Benito Arias Montano" (pp. 51-125);Jesús Luis Paradinas Fuentes, "Crónica de Ia cátedra de latinidad fundada por Arias Moreno" (pp. 127-151); Juan Francisco Domínguez Domínguez, "Barbaros . . . vocitant: Dos poemas inéditos de Antonio Márquez dedicados a Arias Montano" (pp. 153-178); and Gaspar Morocho Gayo, "Avance de datos para un inventario de las obras y escritos de Arias Montano" (pp. 179-275). The fourth centenary of the beginning of Catholicity in New Mexico, of which Juan de Oñate took possession in the name of King Philip II on April 30, 1598, is celebrated with four articles in Volume 9 (1998) of Catholic Southwest, to witjames E. Ivey"The Baroque in New Mexico, 1620-1630" (pp. 9-23); Rick Hendricks, "Church-State Relations in Anza's New Mexico, 1777-1787" (pp. 24-42); Jesús F. de la Teja, "The Catholic Legacy at Paso del Norte, Gateway to Nuevo México: Photographs from the Catholic Archives of Texas" (pp. 43-52); and Enrique R. Lamadrid and Thomas J. Steele, SJ. , "Indigenous Voice in Nuevomexicano Anti-clerical Satire: Humor, Rumor, and Marginalia, from the 'Mano Fashico' Numskulls to the 'Anti-cristo' of Taos" (pp. 53-74). The relations between the spirit of the Counter-Reformation and "La reconquête catholique en Europe centrale" at the end of the seventeenth century and the beginning of the eighteenth are studied by eleven authors in the issue of XVII" Siècle for April-June, 1998 (Volume 50, Number 2). After a "Présentation" by Daniel Toilet (pp. 195-202), the articles are divided as follows: L'impulsion et les aspirations romaines: Bruno Neveu, "L'esprit de réforme à Rome sous Inno- cent XI (1676-1689)" (pp. 203-218); István-Gyorgy Toth, "Les missionnaires franciscains venant de l'étranger en Hongrie au XVIIe siècle avant la période de reconquête catholique" (pp. 219-231);Jean-MicheIThiriet,"Militaires et ContreRéforme: le cas de l'Europe centrale" (pp. 233-246); Gaetano Platania,"Innocent XI Odescalchi et l'esprit de 'croisade'" (pp. 247-276); Les aspirations nationales: L'Europe centrale et balkanique: Maciej Serwafiski,"Jean III Sobieski et la Sainte- Ligue" (pp. 277-290); Dariusz Kolodziejczyk, "La reconquête catholique de la Podolie" (pp. 291-296); Jean Bérenger, "Le cardinal Kollonich et al Contre-Réforme en Hongrie" (pp. 297-313); Jean Nouzille, "Les Jésuites en Transylvanie aux XVIP et XVIIIe siècles" (pp. 315-328); Olivier Chaline,"La réveil de la Montagne Blanche, 1704-1729"(pp. 329-344);Juliusz A. Chroscicki, "La reconquête catholique dans l'architecture et la peinture religieuses (La Pologne aux XVIIe et XVIIP siècles)" (pp. 345-357); Une opposition à la reconquête catholique?: Emmanuel Caron, "Défense de la chrétienté ou gallicanisme dans la politique de la France à l'égard de l'Empire ottoman à la fin du XVIIe siècle" (pp. 359-372). "Native-American Catholics" are the subjects of all the articles published in the issue of U.S. Catholic Historian for spring, 1998 (Volume 16, Number 2), namely, Christopher Vecsey, "Pueblo Indian Catholicism: The Isleta Case" (pp. NOTES AND COMMENTS793 1-19); Maureen Anna Harp, "Faith, Conflict, and Conversion: Slovene Catholic Missions in the Upper Great Lakes, 1830s-1850s"(pp. 20-40);Thomas W. Foley, "Father Francis M. Craft and the Indian Sisters" (pp. 41-55); Mark Thiel, "Catholic Sodalities among the Sioux, 1882-1910" (pp. 56-77); James Carroll, CEC. ,"Self-Direction,Activity, and Syncretism: Catholic Indian Boarding Schools on the Northern Great Plains in Contact" (pp. 78-89); Marie Thérèse Archambault, O.S.E, "Ben Black Bear, Jr.: A Lakota Deacon and a 'Radical Catholic' Tells His Own Story" (pp. 90-106); and Carl E Starkloff, S.J., "Hindsight and Foresight: The Catholic Church and Native North Americans, 1965- 1997" (pp. 107-121). Papers that were read at the sixty-fourth annual meeting of the English Section of the Canadian Catholic Historical Association, which was held at the Memorial University of Newfoundland on June 4-5, 1997, have been published in the Association's publication Historical Studies 1998 (Volume 64), as fol- lows: Terence J. Fay, "The Canadian Messenger of the Sacred Heart, 1905-1927: Windows on Ultramontane Spirituality" (pp. 9-26); John Edward Fitzgerald, "Bishop Fleming and Irish Factionalism: Newfoundland Roman Catholicism, 1829-1850" (pp. 27-45); Mark G. McGown, "Harvesting the 'Red Vineyard': Catholic Religious Culture in the Canadian Expeditionary Force, 1914-1919" (pp. 47-70); Vincent J. McNally,"A Question of Class? Relations be- tween Bishops and Lay Leaders in Ireland and Newfoundland, 1783- 1807" (pp. 7 1 -90); Peter M. Meehan, "From College to University: The Basilian Fathers and Assumption, 1950-1963" (pp. 91-114); Sheila Ross, "Bishop McNaIIy and the Benedictines of Ampleforth" (pp. 115-134); Elizabeth Smyth,"English Canadian Women Religious and Their Work of History: A Starting Point for Analysis" (pp. 135-150); and John H. Thomas, "Quebec's Bishop as Pawn: Saint-Vallier's Imprisonment in England, 1704-1709" (pp. 151-160). The same volume contains the Études d'histoire religieuse, 1998 (also Volume 64) of the Société canadienne d'histoire de l'Église catholique, consisting of these three articles (as well as a research note and book reviews): Frédéric Laugrand, "Premiers catéchismes et méthodes catéchistiques des missionnaires anglicans et oblats chez les Inuit de l'Arctique de l'Est (1852-1937)"(pp. 9-29); Jean Roy,"Entrer chez les Ursulines de Trois-Rivières, 1887-1918" (pp. 31-54); and Jacques Gagné, O.M.I.,"Le recrutement et la formation du clergé diocésain de l'archidiocèse d'Ottawa 1947-1997:Avant et après Vatican II"(pp. 55-69). Between these two parts is "A Current Bibliography of Canadian Church History, 1997-1998,"forboth English and French Canada (pp. B1-B31). "Australian Catholic History" is the theme of the first five articles in the April, 1998, issue of The Australasian Catholic Record (Volume LXXV, Number 2), namely, Patrick O'Farrell, "Writing the 1968 Catholic Church" (pp. 139-144); Tom Boland, "Thirty Years of the O'Farrell Era" (pp. 145-156); Gregory Haines, "Writing Parish History" (pp. 157-163); Austin Cooper, "A Select Bibliography" (pp. 164-179); and Stuart Moran, "How Did Australian Church Architecture of the Nineteenth Century Adapt European Trends to Australian Needs?" (pp. 180-183). 794NOTES AND COMMENTS Personal Notices Keith Egan, holder of the Joyce McMahon Hank Aquinas Chair in Catholic Theology at Saint Mary's College, Notre Dame, Indiana, was presented with the Spes Unica Award (for outstanding service over an extended period) at the college's honors convocation on May 3, 1998. Mark A. Lewis, SJ. , has been appointed by the Superior General of the Society ofJesus, Peter Hans Kolvenbach, SJ. , director of the Jesuit Historical Institute in Rome. He succeeds Laslo Szilas, SJ., in this office. At the same time Father General Kolvenbach approved new statutes for the Institute. According to the statutes, the director's term is for six years and is renewable. Jane E. Merdinger of the Catholic University of America has been declared by the Journal of the History ofIdeas a co-winner of the Morris Forkosch Prize, which is given annually for the best book in intellectual history, on the merits of her book Rome and the African Church in the Time of Augustine (New Haven:Yale University Press, 1997). Francis Oakley, Edward Dorr Griffin Professor of the History of Ideas in Williams College, was awarded in the summer of 1997 by the Graduate School ofYale University the Wilbur Lucius Cross Medal for "outstanding achievement as historian, administrator, and advocate for the liberal arts." In the spring of 1998 he was elected a fellow of the American Academy of Arts and Sciences in the history and archaeology class. He has also been appointed the Sir Isaiah Berlin Professor in the History of Ideas at the University of Oxford for the academic year 1999-2000. James M. O'Toole has been appointed an associate professor of history in Boston College. James M. Powell of Syracuse University has been elected a Corresponding Fellow of the Royal Historical Society. Robert E. Sullivan has been appointed Senior Associate Director of the Erasmus Institute and concurrent associate professor of history in the University of Notre Dame. In the former position he is expected to devise ways of relating the institute and its programs to the permanent faculty of the university that will promote its Catholic identity. Charles J. T. Talar has been appointed professor of systematic theology in St. Mary's Seminary and University, Baltimore. Leslie Woodcock Tender has been appointed a professor of history in the Catholic University ofAmerica but will not begin teaching until the 1999-2000 academic year. Birdsall S. Viault, professor of history in Winthrop University (Rock Hill, South Carolina), retired in December, 1997. NOTES AND COMMENTS795 Obituary Earl Francis Niehaus, S.M.,died of cancer on July 26, 1998,in New Orleans. He was born on January 6, 1924, in Wheeling,West Virginia, and completed the last two years of high school and the first two years of college at the minor seminary of the Marist Fathers and Brothers, St. Mary's Manor, in Langhorne, Penn- sylvania. In 1944 he entered the Marist novitiate at Our Lady of the Elms on Staten Island, New York, and took his first vows in the Society of Mary on September 8, 1 945 . He spent the next six years at the major seminary of the Marists in Washington, D.C., finishing his college work and studying theology for four years. He was ordained priest on February 17, 1951. He then taught at Immaculata Seminary in Lafayette, Louisiana, for one year and at Notre Dame Seminary in New Orleans for the next eight. During this period he earned a B.A. degree at the University of Southwestern Louisiana and an M.A. degree in history at Tulane University. He received the Ph.D. degree from Tulane University in 1961 after writing a dissertation on "The Irish in New Orleans," which was published by the Louisiana State University Press in 1965. After teaching for one year at St. Peter Chanel High School in Bedford, Ohio, he became a professor in the Marist college seminary called St. Joseph's Manor in Bettendorf, Iowa, of which he later became superior. In 1967 Father Niehaus was appointed provincial superior of the Washington Province of the Society of Mary. Two years later, while attend- ing the general chapter of his congregation in Rome, he was elected to the General Administration for an eight-year term and was also appointed Vicar General to the Superior General of the Society of Mary. After he returned to the United States he was pastor of St. Julian Eymard Parish in the section of New Orleans known as Algiers. In 1982 he began to teach at Notre Dame Seminary for the second time, and in the following year he became a professor of history in Xavier University, where he was to remain until he died. He was also chaplain to the Blessed Sacrament Sisters for a decade and served on various archdiocesan boards and committees and in the training program for the permanent diaconate. He was an associate editor of and contributor to Cross, Crozier, and Crucible, a volume commemorating the bicentennial of the establishment of the see of New Orleans in 1993. He wrote a long article on "The Catholic Church in Louisiana" for The Encyclopedia of American Catholic History (1997). In March of this year he appeared in the PBS documentary mini-series "The Irish in America—Long Journey Home," speaking on the Irish presence and legacy in New Orleans. Father Niehaus was a member of the American Catholic Historical Association from 1962 to 1966 and again from the begin- ning of this year; he read a paper at the Association's spring meeting in Indianapolis in March. He was interred in the Marist section of Mount Calvary Cemetery in wheeling, West Virginia. PERIODICAL LITERATURE general and miscellaneous A World of Communities: The Value of Church History in Culturally Pluralistic Societies. Rowan Strong. Colloquium, 29 (Nov., 1997), 81-94. Die Urkunden des Kollegiatstifts Baden (-Baden) im Erzbischöflichen Archiv Freiburg. Kurt Andermann. Freiburger Diözesan-Archiv, 117 (1997), 5110. Kirchturmurkunden vornehmlich aus Oberösterreich. Siegfried Haider. Mit- teilungen des Instituts für Österreichische Geschichtsforschung, 106 (1-2, 1998), 1-30. Obispos alaveses (1). Jesús María Alday CMF. Scriptorium Victoriense, XLFV (July-Dec, 1997), 331-430. La Inquisición española y otras inquisiciones: Un debate histórico. Adriano Prosperi. Revista de Historia Jerónimo Zurita, No. 71 (1995), 189-198. Adologio (1503-1835) y Libro de Gradas (s. XVII-XIX) del Monasterio de San Benito de Sevilla. Ernesto Zaragoza Pascual. Studia Monástica, 39 (2, 1997), 377-402. A Married Clergy: Observance of the Norms Regulating the Marriage of Priests in the Ruthenian Uníate Church. Sophia Senyk. Orientalia Christiana Periodica, 64 (1, 1998), 175-192. L'itinéraire d'un Père conciliaire. Le cardinal Léger. Gilles Routhier. Cristianesimo nella storia,XOÍ (Feb., 1998), 89-147. Fasting in the Primitive Church. Joan L. Roccasalvo. Diakonia, 30 (2-3, 1997), 107-118. Die Anfänge des Christentums in der Stadt Trier, Bischöfe und Märtyrer. Hans A. Pohlsander. Trierer Zeitschrift, 60 (1997), 255-302. Les Vies de saint Mansuy (Mansuetus), premier évêque de Toul: aperçu du dossier et édition critique des textes inédits. Monique Goullet. Analecta Bollandiana, 116 (1-2, 1998), 57-105. Pellegrino martire in urbe Bolitana e Pellegrino di Ancona: un'altra agiografia africana ad Aquileia? Paolo Chiesa.Analecta Bollandiana, 116(1-2, 1998), 25-56. 796 periodical uterature797 Prophecy in the Service of Polemics in Eusebius of Caesarea. Aryeh Kofsky. Cristianesimo nella storia, XLX (Feb., 1998), 1-29- On Basil, Moses, and the Model Bishop: The Cappadocian Legacy of Leadership. Andrea Sterk. Church History, 67 (June, 1998), 227-253. Salvien de Marseille: note critique. Philippe Badot and Daniel De Decker. Augustinianum.XXXVm (June, 1998), 223-277. El monacato irlandés y su desarrollo insular y continental entre los siglos V y LX: un estado de la cuestión. Gustavo Alberto García Vivas. Estudios Eclesiásti- cos, 73 (Apr. -June, 1998), 307-321. Dating the Baptism of Clovis: The Bishop of Vienne vs. the Bishop of Tours. Danuta Shanzer. Early Medieval Europe, 7 (1 , 1998), 29-57. Exemption monastique et conciles africains (525-536). Charles Munier. Revue Bénédictine, 108 (1-2, 1998), 5-24. Byzantine Catholics in Sicily. Pasquale Magnano and George Gallaro. Diakonia, 30 (2-3, 1997), 89- 105. God the Father and Gregory the Great: The Discovery of a Late Roman Child- hood. Carl A. Mounteer. Journal of Psychohistory, 26 (Summer, 1998), 436-448. A vueltas con los obispos de Pamplona de época visigoda. Apostillas a una réplica. Koldo Larrañaga Elorza. Hispania Sacra, 50 (Jan.-June, 1998), 35-62. MEDIEVAL Die Speisegesetzgebung in den mittelalterlichen Bußbüchern (600- 1200). Reli- gionsgeschichtliche Perspektiven. Hubertus Lutterbach. Archiv für Kulturgeschichte, 80 (1, 1998), 1-37. Did John Moschos Really Die in Constantinople? Andrew Louth.fournal ofThe- ological Studies, 49 (Apr., 1998), 149-154. Memorializing Gregory the Great: The Origin and Transmission of a Papal Cult in the Seventh and Early Eighth Centuries. Alan Thacker. Early Medieval Europe, 7 (1, 1998), 59-84. La Bible racontée par les premiers musulmans. Jean-Louis Decíais. Nouvelle Revue Théologique, 120 (Apr. -June, 1998), 216-232. Saint Cuthbert and War. John R. E. Bliese. Journal of Medieval History, 24 (Sept., 1998), 215-241. La penisola di Alicarnasso in era bizantina. II/l parte: Le chiese di Tavsan Adasi e Monastir Dag: eredità monofisita? Vincenzo Ruggieri, and Franco Giordano. Orientalia Christiana Periodica, 64 (1, 1998), 39-74. Women Pilgrims of the Middle Ages. Diana Webb. History Today, 48 (July, 1998), 20-26. 798PERIODICAL LITERATURE Die Verehrung des hl. Johannes (Ioann) von Rila in Bulgarien und in der Slavia Orthodoxa. Gerhard Podskalsky, SJ. Orientalia Christiana Periodica, 64 (1,1998), 159-173. Kontakte und Beziehungen zwischen der Bishofsstadt Worms und der Abtei Lorsch während des Mittelalters. Gerold Bonnen. Jahrbuch für west- deutsche Landesgeschichte, 23 (1997), 89-104. Romuald von Camoldi. Modell einer eremitischen Existenz im 10./1 1. Jahrhundert. Christian Schmidtmann. Studia Monástica, 39 (2, 1997), 329-338. Translating the Tradition: Manuscripts, Models and Methodologies in the Composition of ^lfric's Catholic Homilies. Joy-ce Hill. Bulletin of theJohn Ry- lands University Library ofManchester, 79 (Spring, 1997), 43-65. Les jongleurs dans les psautiers du haut moyen âge: nouvelles hypothèses sur la symbolique de l'histrion médiéval. Isabelle Marchesin. Cahiers de civilisation médiévale, 41 (Apr.-June, 1998), 127-139. La colonne à l'époque romane. Réminiscences et nouveautés. Éliane Vergnolle. Cahiers de civilisation médiévale, 41 (Apr. -June, 1998), 141-174. Religiöse Toleranz im Mittelalter? Überlegungen zum Umgang mit der "diversi- tas" im 11. und 12. Jahrundert. Heinrich Holze. Berliner Theologische Zeitschrift, 15 (1, 1998), 41-55. Dating the Dialogues of Abbot Desiderius of Montecassino. William D. Mc- Cready.Revue Bénédictine, 108 (1-2, 1998), 145-168. Il martirio di Teodoro Gabras (BHG 1745). Antonio Rigo. Analecta Bollandiana, 1 16 (1-2, 1998), 147-156. Para el estudio de la Iglesia medieval castellana. Iluminado Sanz Sancho. Estudios Eclesiásticos, 73 (Jan.-Mar., 1998), 61-87. "Qui seminat spiritualia debet recipere temporalia." L'episcopato di Città di Castello nella prima meta del Duecento. Sonia Merli. Mélanges de l'École Française de Rome, Moyen Âge, 109 (2, 1997), 269-301. Notre Dame of Paris and the Anticipation of Gothic. Stephen Murray. Art Bulletin, LXXX (June, 1998), 229-253 La catholicité et l'espace impérial au Moyen Age. Philippe Lécrivain. Recherches de Science Religieuse, 86 (Jan.-Mar., 1998), 99-121. Hildegard von Bingen und ihre Verwandten. Genealogische Anmerkungen.Josef Heinzelmann. Jahrbuch für westdeutsche Landesgeschichte, 23 (1997), 7-88. La bibliothèque de Geoffroy de Vendôme (1093-1132). Geneviève Giordanengo. Cahiers de civilisation médiévale, 41 (Apr. -June, 1998), 105-125. Ritual Murder and the Subjectivity of Christ: A Choice in Medieval Christianity. Christopher Ocker. Harvard Theological Review, 91 (Apr., 1998), 153192. PERIODICAL LITERATURE799 The Medieval Origins of the Western Natural Rights Tradition: The Achievement of Brian Tierney. Charles J. Reid, Jr. Cornell Law Review, 83 (Jan., 1998), 437-463. A Papal Matchmaker: Principle and Pragmatism during Innocent Ill's Pontificate. Constance M. Rousseau. Journal of Medieval History, 24 (Sept., 1998), 259-271. Les premiers commandeurs de l'Ordre Teutonique en Sicile (1202-1291). Évo- lution de la titulature, origines géographiques et sociales. Kristjan Toomaspoeg. Mélanges de l'École Française de Rome, Moyen Âge, 109 (2, 1997), 443-461. Entre gloire curíale et vie commune: le chapitre cathedral d'Anagni au XIIIe siè- cle. Pascal Montaubin. Mélanges de l'École Française de Rome, Moyen Âge, 109 (2, 1997), 303-442. God's Compass and Vana Curiositas: Scientific Study in the Old French Bible Moralisée. Katherine H. Tachau. Art Bulletin, LXXX (March, 1998), 7-33. La Orden de Alcántara durante la Edad Media según la documentación pontifi- cia: sus relaciones institucionales con las Diócesis, el Císter, otras Órdenes Militares y la Monarquía (segunda parte). Luis Corral Val. Hispania Sacra, 50 (Jan.-June, 1998), 5-34. Some Mendicant Views of the Origins of the Monastic Profession. Andrew Jo- tischky. Cristianesimo nella storia,XlX (Feb., 1998), 31-49. Goffredo de Prefetti and the Church of Bethlehem in England. Nicholas Vinceat.Journal ofEcclesiastical History, 49 (Apr., 1998), 213-235. Le fondazioni francescane femminili in Molise ed in Puglia nel Duecento. Chiara Spalatro. Collectanea Franciscana, 68 (1-2, 1998), 217-243. Foundation Dates of Scottish Carmelite Houses. Richard Copsey, O.Carm. Lnnes Review,XUX (Spring, 1998), 41-65. Thomas d'Aquin compromis avec Gilles de Rome en mars 1277? Roland Hissette. Revue d'histoire ecclésiastique, XCIII (Jan.-June, 1998), 5-25. Un prince en faillite. Jean de Flandre, évêque de Metz (1279/80-1282), puis de Liège (1282-1291). Alain Marchandisse. Bulletin de la Commission Royale d'Histoire, CLXIII (1997), 1-75. La scelta topotetica délie penitenti fra Due e Trecento neU'Italia centrale. Mario Sensi. Collectanea Franciscana, 68 (1-2, 1998), 245-275. Splendor and Peril: The Cathedral of Paris, 1 290- 1 350. Michael T. Davis./lrf Bulletin, LXXX (March, 1998), 34-66. Towards a New Edition of the Taxatio Ecclesiastica Angliae et Walliae auctoritate P. Nicholai TV circa A.D. 1291 .Jeffrey H. Denton. Bulletin of the fohn Rylands University Library ofManchester, 79 (Spring, 1997), 67-79. A Barren Metal and the Fruitful Womb: The Program of Giotto's Arena Chapel in Padua. Anne Derbes and Mark Sandona. Art Bulletin, LXXX (June, 1998), 274-291. 800PERIODICAL LITERATURE Die Rechnung des Pastors zu Dierdorf für Erzbischof Balduin von Trier aus den Jahren 1346 bis 1351. Johannes Witsch.Jahrbuch für westdeutsche Landesgeschichte, 23 (1997), 105-138. Un petit pèlerinage méconnu: Notre-Dame d'Esquerchin près de Douai (XTVe-XVT siècle).Jean-François Maillot. Revue du Nord,lXXX (Jan.-Mar., 1998), 29-63. Medieval Italian Pilgrims to Santiago de Compostela: New Literary Evidence. Gloria AHaire.journal ofMedieval History, 24 (June, 1998), 177-189. Maidens' Lights and Wives' Stores: Women's Parish Guilds in Late Medieval England. Katherine L. French. Sixteenth Century Journal, XXLX (Summer, 1998),399-425. A Calendar and Text: Christ's Ministry in the York Plays and the Liturgy. Pamela M. Ydng.Medium /Evum,\SNll (1,1998), 30-59. The Parodie Sermon in Medieval and Early Modern England. Malcolm Jones. Medium /Evum, LXVI (1, 1997), 94-114. Nicholas of Cusa: Continuity and Conciliation at the Council of Basel. Peter L. McDermott. Church History, 67 (June, 1998), 254-273- Le discussioni sulfilioque al concilio di Ferrara-Firenze (1438-1439). Luigi Chitarin. Divinitas, XL (Oct. , 1 997), 78-96. Représentations provençales et piémontaises de la vie de saint Sébastien: procédés narratifs et sources textuelles. Marie-Pierre Leandri-Morin. Mélanges de l'École Française de Rome, Moyen Âge, 109 (2, 1997), 569-601. Miracle, Memory, and Meaning in the Canonization of Vincent Ferrer, 1453-1454. Laura A. Smoller. Speculum, 73 (Apr., 1998), 429-454. Anthony, Son of Roelof, Laybrother of the Cistercian Abbey of Leeuwenhorst (1476-1517/18). Geertruida de Moor. Cistercian Studies Quarterly, 33 (3, 1998), 277-287. La "Vie" en français de la bienheureuse Véronique de Binasco (t 1497). Sainteté, politique et dévotion au temps des guerres d'Italie. Jean-Michel Matz. Mélanges de l'École Française de Rome, Moyen Âge, 109 (2, 1997), 603-631. Patronage and Devotion in the Prayer Book of Anne of Brittany, Newberry Library MS 83. Kathleen Kamerick. Manuscripta, 39 (Mar., 1995), 40-50. SIXTEENTH CENTURY Devociones religiosas colectivas y conversos en Almagro: la Cofradía de Santa María de Mirabuenos (ss. XV-XVII). Miguel Fernando Gómez Vozmediano. Hispania Sacra, 50 (Jan.-June, 1998), 65-100. PERIODICAL UTERATURE801 Diplomática eclesiástica granadina: estructura burocrática, gestión y tipos documentales en el siglo XVI. Rafael Marín López. Archivo Teológico Granadino, 60 (1997), 121-199. Humanism as Method: Roots of Conflict with the Scholastics. Charles G. Nauert. Sixteenth CenturyJournal, XXLX (Summer, 1998), 427-438. Das Breve Leos X. an Georg Spalatin von 1518 über die Verleihung der Goldenen Rose an Friedrich den Weisen. Wolfgang Petke. Archiv jür Kul- turgeschichte, 80 (1, 1998), 67-104. Applied Theology at the Deathbed. Luther and the Late-Medieval Tradition of the Ars moriendi. Jared Wicks, S.I. Gregorianum, 79 (2, 1998), 345-368. The Making of Religious Policy, 1533-1546: Henry VIII and the Search for the Middle Way. G. W. Bernard. HistoricalJournal, 41 (June, 1998), 321-349. Papist as Heretic: The Burning of John Forest, 1538. Peter Marshall. Historical Journal, 41 (June, 1998), 351-374. "I knowe not howe to preache": The Role of the Preacher in Taverner's Postils. Margaret Christian. Sixteenth Century Journal, XXLX (Summer, 1998), 377-397. Clerical Polemic in Defence of Ministers' Maintenance during the English Ref- ormation. Patrick Carter.Journal ofEcclesiastical History, 49 (Apr., 1998), 236-256. Gesuiti italiani missionari in Oriente nel XVI secólo. Maria Iris Gramazio. Archivum Historicum Societatis Iesu, LXVI (July-Dec, 1997), 275-300. Matemáticos españoles jesuítas de los siglos 16 y 17. Albert Dou, SX. Archivum Historicum Societatis Lesu, LXVI (July-Dec, 1997), 301-321. Sebastiano CastellioneJ'idea di tolleranza e Topposizione alla política di Filippo IL Carlos Gufy.Rivista Storica Italiana, CX (Jan., 1998), 144-165. Facciones cortesanas en el Consejo de Cruzada durante el reinado de Felipe II (1562-1585). Henar Pizarra Lorente. Miscelánea Comillas, 56 (Jan.-June, 1998), 159-177. Protohistoria de los capuchinos en España (1578-1582). Tarcisio de Azcona, O.EM.Cap. Collectanea Franciscana, 68 (1-2, 1998),63-145. Iglesia e Inquisición en la España Norteafricana: Oran y Mazalquivir a fines del reinado de Felipe II. Beatriz Alonso Acero. Hispania Sacra, 50 (Jan.-June, 1998), 101-132. A Topographical Index of Hiding Places. Michael Hodgetts. Recusant History, 24 (May, 1998), 1-54. Jacopo Tintoretto's Altarpiece of St Agnes at the Madonna dell'Orto in Venice and the Memorialisation of Cardinal Contarini. Michael Douglas-Scott./owr- nalofthe Warburg and Courtauld Institutes, 60 (1997), 130-163. 802PERIODICAL UTERATURE SEVENTEENTH AND EIGHTEENTH CENTURIES Crossing the Divide, Dividing the Cross: Religious and Secular Cultures in Seventeenth-Century France. H. Phillips. Bulletin of theJohn Rylands University Library ofManchester, 79 (Spring, 1997), 127-142. Recursos y rentas de la mesa capitular de Jaén (siglo XVII). Hilario Rodríguez de Gracia. Hispania Sacra, 50 (Jan.-June, 1998), 223-249. Heretics, Slaves and Witches—as seen by Guinea Jesuits c.1610. E E. H. Hair. Journal ofReligion in Africa, XXVIII (2, 1998), 131-144. Immagini per la predicazione: le "imprese sacre" di Paolo Aresi. Errninia Ardissino.i?w2'.sía di Storia e Letteratura Religiosa,XXXSV (1, 1998), 3-25. The Devil in the Shape of a Man: Witchcraft, Conflict and Belief in Jacobean England. Malcolm Gaskill. Historical Research, LXXI (June, 1998), 142171. Das Jahrhundert des Schreckens im Zentrum der Pfalz. Die Deutsch-Ordens- kommende Einsiedel ein Spieball der Zeit. Rudolf tendier. Jahrbuch für westdeutsche Landesgeschichte, 23 (1997), 257-282. Petrus Christus's Our Lady ofthe Dry Tree. Hugo van der Velden.Journal ofthe Warburg and Courtauld Institutes, 60 (1997), 89- 1 10. Print and Pageantry in Baroque Rome. Laurie Nussdorfer. Sixteenth Century Journal, XXLX (Summer, 1998), 439-464. Making Dead Men Speak: Laudianism, Print, and the Works of Lancelot Andrewes, 1626-1642. Peter McCullough. Historical Journal, 41 (June, 1998), 401-424. Die antiportugiesische Rebellion in Mombasa im Jahre 1631. Luigi Clerici.TVeMe Zeitschriftfür Missionswissenschaft, 54 (2, 1998), 132-136. Quelques documents originaux (1634-1805) découverts dans les archives du "Père Christian" franciscain de Paris. Hugues Dedieu, O.F.M. Collectanea Franciscana, 68 (1-2, 1998), 195-215. George Archangel Leslie,// Cappucino Scozzese. Ann Dean. Innés Review,XLÏX (Spring, 1998), 66-76. L'evoluzione moderna di un'antica comunità religiosa russa: il "Nuovo Israele." Antonella Salomon! Rivista di Storia e Letteratura Religiosa, XXXlV (1, 1998), 61 -94. Rome et les protestants du Languedoc. Les missions des frères Lieurin au XVTP siècle. Frédéric Meyer. Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 853-879El recurso al santoral en Castilla, del barroco a la Ilustración, 1650-1834. Máximo García Fernández. Hispania Sacra, 50 (Jan.-June, 1998), 133-173. Cofradía de clérigos de San Pedro Zar de Heredia.José Iturrate. Scriptorium Victoriense,XUV (July-Dec, 1997), 243-304. PERIODICAL LITERATURE803 EI coleccionismo particular en el siglo XVII: los cuadros y los libros del doctor Antonio de Riaño y Viedma, cura de la iglesia parroquial de San Miguel, Madrid (1659)· Trevor J. Dadson. Hispania Sacra, 50 (Jan.-June, 1998), 175-222. Jan Amos Comenio e la teología protestante del suo tempo. Emidio Campi. Cmtianesimo nella ston'a.XLX (Feb., 1998), 51-88. Port-Royal insolite d'après le Recueil des choses diverses.Jean Lesacúnier. Revue des sciences religieuses, 72 (Jan., 1998), 51-76. La reconquête catholique en Europe centrale (fin XVIT siècle-début XVIIIe siè- cle). Daniel Tollet. Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 825-852. Papists' Horses and the Privy Council, 1689-1720. Anthony RJ. S. Adolph. Recusant History, 24 (May, 1998), 55-75. Emblematische Viten von Jesuitenheiligen im 17./18. Jahrhundert. Éva Knapp and Gábor Tüskés. Archivfür Kulturgeschichte, 80 (1, 1998), 105-142. The Christianity of Pedro TV of the Kongo, "The Pacific" (1695-1718). Adrian Hastings.Journal ofReligion in Africa, KSNUl (2, 1998), 145-159. Les missions protestantes au XVIIT siècle. Yves Krumenacker. Études Théologiques et Religieuses, 73 (1, 1998), 37-60. Revelation 13 and the Papal Antichrist in Eighteenth-Century England: A Study in New Testament «segesis. Kenneth G. C. Newport. Bulletin of the John Rylands University Library of Manchester, 79 (Spring, 1997), 143-160. Fonti documentarle e bibliografía per la storia dei monasteri subalpini: il caso di S. Benedetto di Muleggio. Giuseppe Banfo. Bollettino Storico- Bibliografico Subalpino, XCV (2, 1997), 423-469. Conjuntos pictóricos de Juan García de Miranda en el convento de San Diego, en Alcalá de Henares (1725-1732). M. Teresa Jiménez Priego. Archivo Ibero-Americano, 58 (Jan.-Apr., 1998), 83-126. Anti-Methodism in Eighteenth-Century England: The Pendle Forest Riots of 1748. Michael Francis Snape. Journal of Ecclesiastical History, 49 (Apr, 1998), 257-281. From Demon Possession to Magic Show: Ventriloquism, Religion, and the En- lightenment. Leigh Eric Schmidt. Church History, 67 (June, 1998), 274-304. The Enlightenment and Romanticism from a Theological Perspective. Martin Henry. Irish Theological Quarterly, 63 (3, 1998), 250-262. We See a Ghost: Hogarth's Satire on Methodists and Connoisseurs. Bernd Krysmanski. Art Bulletin, LXXX (June, 1998), 292-310. "Haeres . . . Thomae More Cancellarii": Fr. Thomas More, 1722-1795. Geoffrey Holt, SJ. Recusant History, 24 (May, 1998), 76-88. 804PERIODICAL LITERATURE Letters from Rome ofJohn Thorpe. March 1781-March 1784. Geoffrey Holt, SJ. Archivum Historicum Societatis Iesu, LXVI (July- Dec, 1997), 323-355. La Roma del Grand Tour. Memorie e immagini dei viaggiatori inglesi nel '700. Mirella BiIlLSiMiA Romani,XlN (July-Dec, 1997), 331-346. Les "Mémoires pour servir à l'histoire des réfugiés françois dans les États du roi" d'Erman et Reclam. Viviane Prest. Bulletin de la Société de l'Histoire du Protestantisme Français, 144 (July-Sept., 1998), 603-615. Los conventos de San Francisco y San Antonio en la villa de Aranda de Duero (Burgos) durante los siglos XVIII y XIX. José M". Abad Liceras. Archivo Ibero-Americano, 58 (Jan. -Apr., 1998), 5-82. NINETEENTH AND TWENTIETH CENTURIES The Blue Nuns in Norwich, 1800 1805. Margaret J.Mason. Recusant History, 24 (May, 1998), 89-122. Anglicans and Baptists in Conflict: The Bible Society, Bengal, and the Baptizo Controversy. Roger H. Martin.Journal of Ecclesiastical History, 49 (Apr., 1998), 293-316. La política delle sepolture nel primo Ottocento: un caso locale. Paolo Cozzo. Rivista di Storia e Letteratura Religiosa, XXXIV (1, 1998), 133-147. The Star in the East: The Controversy over Christian Missions to India, 1805-1813. Karen Chancey The Historian, 60 (Spring, 1998), 507-522. Un sermón liberal en la Córdoba del Trienio (1820)José García-Cuevas Ventura. Hispania Sacra, 50 (Jan.-June, 1998), 327-341. Church or Protestant Sect?: The Church of Ireland, High Churchmanship, and the Oxford Movement, 1822-1869. Peter Nockles. HistoricalJournal, 41 (June, 1998), 457-493'How Many Sisters Make a Brotherhood?' A Case Study in Gender and Ecclesiology in Early Nineteenth-Century English Dissent. Timothy Larsen./owma/ ofEcclesiastical History, 49 (Apr., 1998), 282-292. Der Kirchenbau König Friedrich Wilhelms TV als Bestandteil seiner Residenzgestaltung. Gerlinde Strohmaier-Wiederanders. Berliner Theologische Zeitschrift, 15 (1, 1998), 4-21. The Beginning of the Jesuit Albanian Mission. Ines Murzaka.Diakonia, 30 (2-3, 1997), 153-163. De l'hospice de Bordeaux à la côte d'Afrique, le premier frère missionnaire de Libermann, Grégoire Sey (1824-1857). Gérard Morel. Mémoire Spiritaine, No. 7 (1,1998), 28-43. 1848 als Geburtsstunde des deutschen Katholizismus? Unzeitgemäße Betrach- tungen zur Erforschung des "Katholischen Vereinswesens." Dominik Burkard.Saeculum,49 (1, 1998),6l-106. PERIODICAL UTERATURE805 Cien años de propaganda católica: las misiones parroquiales en la archidiócesis Hispalense (1848-1952). José Leonardo Ruiz Sánchez. Hispania Sacra, 50 (Jan.-June, 1998), 275-326. Lopera del Cardinale Cario VizzardelLi nelle trattative per la stipula del Concordato fra la Santa Sede e il Granducato di Toscana. Stefano Gizzi. Pió IX, XXVII (Jan.-Apr., 1998), 10-41. Il parère del Cardinale Cario Vizzardelli sui quesiti posti da Papa Pió IX nell'agosto del 1848. Stefano Gizzi. ??? IX, XXVII (Jan.-Apr., 1998), 77-88. Community and Mission: Spiritual Insights and Salesian Religious Life in Don Bosco's Constitutions. Arthur Lenti, S.D..B.Journal of Salesian Studies, LX (Spring, 1998), 1-57. Pío TX e le Associazioni di San Francesco di Sales (ricerca storico-ascetica). Ar- naldo Pedrini.Pio IX, XXVII (Jan.-Apr., 1998), 61-76. Ioann of Kronstadt and the Reception of Sanctity, 1850-1988. Nadieszda Ydzenko. Russian Review, 57 (July, 1998), 325-344. Le osservazioni del Cardinale Antonio Maria Cagiano de Azevedo sulla liceità di far parte del Parlamento Italiano. Stefano Gizzi. ??? IX, XXVII (Jan.-Apr., 1998), 50-60. The Marist Brothers in Scotland before 1918. T. A. Fitzpatrick. Innés Review, XLIX (Spring, 1998), 1-10. The Secularization of the Search for Salvation: The Self-Fashioning of Orthodox Clergymen's Sons in Late Imperial Russia. Laurie Manchester. Slavic Review, 57 (Spring, 1998), 50-76. Mgr Gaume, l'Œuvre apostolique et le rachat des esclaves. Daniel Moulinet. Mémoire Spiritaine, No. 7 (1, 1998), 108-126. Grammaire et diplomatie sous la Troisième République. La querelle du Nobis nominavit entre la France et le Saint-Siège (1871-1903)- Olivier Poncet. Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 895-945. De l'œuvre charitable à l'institution d'assistance: la société de Saint-Vincent de Paul en France sous la Troisième République. Bruno Oumons. Revue d'histoire ecclésiastique, XCIII (Jan.-June, 1998), 46-64. Charles Stokes (1852-1895): An Irishman in 19^ Century Africa. Raymond Moloney, SJ. Studies, 87 (Summer, 1998), 128-134. Lodovico Biagetti da Livorno (1836-1903): missionario, storico, scrittore. Giacomo Carlini, O.EM.Cap. Collectanea Franciscana, 68 (1-2, 1998), 147194. Can a Christian Be a Nationalist? Vladimir Solov'ev's Critique of Nationalism. Greg Gaut. Slavic Review, 57 (Spring, 1998), 77-94. Histoire des spiritains en SuisseJoseph Carrard. Mémoire Spiritaine, No. 7 (1, 1998), 44-73. 806PERIODICAL UTERATURE Tourisme et diplomatie. Les visites officielles franco-italiennes de 1903-1904 et la Question romaine. Gilles Ferragu. Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 947-986. L'évolution religieuse du diocèse d'Auch au XXe siècle: déchristianisation et sursauts religieux (1914-1955). Maurice Bordes. Annales du Midi, CX (AprJune, 1998), 205-235. The Fate of the Catholic Clergy in the USSR, 1917-39- Roman Dzwonkowski. Religion, State & Society, 26 (Mar., 1998), 61-68. Le Saint-Siège et la Conférence de la paix (1919). Diplomatie d'Église et diplomaties d'État. Giuseppe M. Croce.Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 793-823. Traditional Religion, Popular Piety, or Base Superstition? The Cause for the Beat- ification of Teresa Higginson. John Davies. Recusant History, 24 (May, 1998), 123-144. Les Spiritaines à Madagascar: Vingt-sept ans d'apostolat dans l'île Rouge (1/2). Sœurs Anita Disier et Paul Girolet. Mémoire Spiritaine, No. 7 (1, 1998), 74-92. The Influence of the Swiss Mission on Eduardo Mondlane (1930-1961). Teresa Cruz e Silva.Journal ofReligion in AJrica, XXVIII (2, 1998), 187-209. "Fray Lazo": el anticlericalismo radical ante el debate contituyente de la se- gunda República Española (1931). Manuel Alvarez Tardío. Hispania Sacra, 50 (Jan.-June, 1998), 251-273. Studentenseelsorge im Spannungsfeld des Weltanschauungskampfes zwischen Katholischer Kirche und Nationalsozialismus 1933 bis 1945. Jürgen Brüstle. Freiburger Diözesan-Archiv, 1 17 (1997), 1 11-215. Religion and Politics in Angola: The Church, the Colonial State and the Emer- gence of Angolan Nationalism (1940-1961). Didier Péclard./owwe/ ojReligion inAfrica,XXNlll (2, 1998), 160-186. Myth vs. Historical Fact: Response to Accusations against Pius XII. Pierre Blet, SJ. L'Osservatore Romano, Weekly Edition in English, 31 (Apr. 29, 1998), 16-17,19. Protestants and Catholics in the German Democratic Republic, 1945-90: A Comparison. Victor Conzemius. Religion, State & Society, 26 (Mar, 1998), 51-59. The Congregation of Christian Brothers in Scotland, 1951-1983. Frank A. Zwolinski. Innes Review, XUX (Spring, 1998), 11-40. Jules Monchanin (1895-1957). Regards croisés d'Occident et d'Orient. Françoise Jacquin. Mémoire Spiritaine, No. 7 (1, 1998), 129-143 Church-State Relations in the Decolonisation Period: Hong Kong and Macau. Beatrice Leung. Religion, State & Society, 26 (Mar, 1998), 17-30. Le Père Yves Congar au Concile Vatican II. Noëlle Hausman, S.C.M. Nouvelle Revue Théologique, 120 (Apr. -June, 1998), 267-281. PERIODICAL LITERATURE807 The Sacred Heart Seminary of Palo (Leyte): Under the Diocesan Clergy (1969- 1994). Ramón Stephen B. Aguilos. Philippiniana Sacra,XXXlïl (May-Aug., 1998), 271-308. The Progressive Christian Church and Democracy in South Korea. Chang Yun-Shik./owrw«/ of Church and State, 40 (Spring, 1998), 437-465. AMERICAN AND CANADIAN Le choix indifférent: mentalités et attentes des jésuites aspirants missionnaires dans l'Amérique française au XVIIe siècle. Giovanni Pizzorusso. Mélanges de l'École Française de Rome, Italie et Méditerranée, 109 (2, 1997), 881-894. Going to School with Savages: Authorship and Authority among the Jesuits of New France. Peter A. Dorsey William and Mary Quarterly, LV (July, 1998), 399-420. The Quaker Bibliographic World of Francis Daniel Pastorius's Bee Hive.Alfred L. Brophy. Pennsylvania Magazine of History and Biography, CXXII (July, 1998),24l-291. "We Have Come to Georgia with Pure Intentions": Moravian Bishop August Gott- lieb Spangenberg's Letters from Savannah, 1735. George Fenwick Jones and Paul Martin Peucher. Georgia Historical Quarterly, LXXXII (Spring, 1998), 84-120. The Franciscan Friars of Mission San Fernando, 1797-1847. Doyce B. Nunis, Jr. Southern California Quarterly, LXXTX, (Fall, 1997), 217-248. An Annotated List of the Writings of Saint Elizabeth Ann Seton (1). Judith Metz, S.C, and Regina Bechtle, S.C. (Comp.). Vincentian Heritage, XVIII (1, 1997), 101-138. Episcopal Versus Methodist: Religious Competition in Frontier Worthington. Virginia E. and Robert W. McCormick. Ohio History, 107 (Winter-Spring, 1998), 5-21. "God's Representative in Our Midst": Toward a History of the Catholic Diocesan Clergy in the United States. Leslie Woodcock Tender. Church History, 67 (June, 1998), 326-349. "We have left undone those things which we ought to have done": Southern Religious History in Retrospect and Prospect. Donald G. Mathews. Church History, 67 (June, 1998), 305-325. The Journal of Mother Rose White: The Earliest History of the Sisters of Charity of Saint Joseph's, Emmitsburg, Maryland. Betty Ann McNeil, D.C. (Ed.). Vincentian Heritage, XNlIl (1, 1997), 19-56. The Indian Via Crucis from Mission San Fernando: An Historical Exposition. Norman Neuerburg. Southern California Quarterly, LXXLX (Fall, 1997), 329-382. 808PERIODICAL LITERATURE "Pillars in the Same Temple and Priests of the Same Worship": Woman's Rights and the Politics of Church and State in Antebellum America. Nancy Isenberg. fournal ofAmerican History, 85 (June, 1998), 98-128. American Vincentians in 1877-1878. The Mailer Visitation Report (l).John E. Rybolt, CM. Vincentian Heritage, XVIII (1, 1997), 57-83. Notable Vincentians (8): Aloysius Meyer, CM. Stafford Poole, CM. Vincentian Heritage, XNlU (1, 1997), 93-100. The Shaker Church and the Indian Way in Native Northwestern California. Thomas Buckley. American Indian Quarterly, 21 (Winter, 1997), 1-14. Textbook Wars: Governor-General James Francis Smith and the ProtestantCatholic Conflict in Public Education in the Philippines, 1904- 1907. Judith Rañery. History ofEducation Quarterly, 38 (Summer, 1998), 143-164. History of Concordia, Portland: 1905-1995. Erhardt P. Weber. Concordia Historical Institute Quarterly,7\ (Spring, 1998), 4-21. A New England Missionary and African-American Education in Macon: Raymond G. von Tobel at the Ballard Normal School, 1908-1935. Titus Brown. Georgia Historical Quarterly, LXXXII (Summer, 1998), 283-304. American Baptists and the Japanese-American Internment: Serious Injustices. Paul M. Nagano. American Baptist Quarterly, XVII (June, 1998), 82-144. Persistence in Religious Faith and Practice: Traditional Holy Week Observances in Socorro, Texas. Lois Stanford. Catholic Southwest, 9 (1998), 75-98. LATIN AMERICAN Juan Nuix i Perpinyá, SJ. frente a Bartolomé de las Casas (continuación). Isacio Pérez Fernández, O.P. Studium, XXXVII (3, 1997), 453-487. La pastoral de la confesión en México (s. XVI) y los ritos penitenciales mesoamericanos. Luis Martínez Ferrer. Neue Zeitschrift für Missionswis- senschaft, 54 (3, 1998), 161-192. Gender and the Politics of Mestizaje: The Convent of Santa Clara in Cuzco, Peru. Kathryn Burns. Hispanic American Historical Review, 78 (Feb., 1998), 5-44. Le Huguenot au Brésil à travers les documents portugais (1560-1584). Jean-Claude Laborie. Bulletin de la Société de l'Histoire du Protes- tantisme Français, 144 (July-Sept., 1998), 563-589. Las décadas iniciales del Monasterio de Santa Clara de Quito, Reflejo de su medio (1596-1640). Jesús Paniagua Pérez. Archivo Ibero-Americano, 58 (Jan.-Apr., 1998), 127-144. Epistolario de Fray Gaspar de Villarroel, Obispo de Santiago de Chile (1637-1651). Alba María Acevedo. Revista de Historia Americana y Ar- gentina, XLX (No. 37, 1997), 31-84. PERIODICAL UTERATURE809 De mar a mar: El arzobispado de México a mediados del siglo XVIII. La Relación de Visita ad lirnina de D. Manuel Rubio (1761). José Ignacio Tellechea Idígoras. Scriptorium Victoriense,XLTV (July-Dec, 1997), 209-241. A Collective Biography of the Rio de la Plata Clergy, 1806-1827. Fidel Iglesias. Latin American Research Review, 33 (2, 1998), 166-183. La préparation et la convocation du concile plénier de l'Amérique Latine célébré à Rome en 1899. Misael Camus Ibacache. Revue d'histoire ecclési- astique, XClIl (Jan.-June, 1998), 66-82. OTHER BOOKS RECEIVED Ames, Charlotte, and William Kevin Cawley (Comps.). Catholic Newspapers in Microform: A Directory of Works at Notre Dame. Second Edition: Summary and Detailed Holdings Versions. (Notre Dame, Ind.: The University Libraries of Notre Dame and the Charles and Margaret Hall Cushwa Center for the Study of American Catholicism. 1997. Pp. xii, 111; xii, 155. Paperback.) This second edition contains a list of 373 newspapers with annotations. Baker-Smith, Dominic (Ed.). Collected Works of Erasmus, Volume 63: Exposi- tion ofthe Psalms. Trans, and Annot. Michael J. Heath. (Toronto: University of Toronto Press. 1997. Pp. lxxii, 305. $100.00.) Berdan, Frances E, and Patricia Rieff Anawalt. The Essential Codex Mendoza. (Berkeley: University of California Press. 1997. Pp. xviii, 268; 16 color folios. Vol. 4:"Pictorial Parallel Image Replicas oí Codex Mendoza." (Pp. 148.) $18.00 paperback.) This book is an adaptation of the four-volume edition of The Codex Mendoza published in 1992. It presents a vivid pictorial and textual account of early-sixteenth-century Aztec life, combining a history of imperial conquests, a tally of provincial tribute, and an ethnographic chronicle of daily customs. It is the most comprehensive of the known Mesoamerican codices. Bethell, Leslie (Ed.). Latin America: Economy and Society since 1930. [The Cambridge History of Latin America.] (New York: Cambridge University Press. 1998. Pp. ix, 522. $59.95 cloth; $19.95 paperback.) Bethell, Leslie (Ed.). Latin America:Politics and Society since 1930. [The Cambridge History of Latin America.] (New York: Cambridge University Press. 1998. Pp. ix, 489. $5995 cloth; $21.95 paperback.) Biggs,B.J. H. (Ed.). The Imitation ofChrist.The First English Translation ofthe "lmitatio Christi" (New York: Oxford University Press. Published for the Early English Text Society. 1997. Pp. fxxx, 249. $50.00.) This translation of Books UII only (Book IV is omitted) was made in the mid-fifteenth century. Bouchard, Constance Brittain. "Strong of Body, Brave and Noble": Chivalry and Society in Medieval France. (Ithaca, NY. : Cornell University Press. 1998. Pp. xv, 198. $37.50 cloth; $14.95 paperback.) The last chapter deals with "Nobility and the Church." Brichto, Herbert Chañan. The Names of God: Poetic Readings in Biblical Be- ginnings. (NewYork: Oxford University Press. 1998.Pp.xvii,462. $65.00.) 810 OTHER BOOKS RECEIVED811 Brown, Catherine. Contrary Things: Exegesis, Dialectic, and the Poetics of Didacticism. [Figurae: Reading Medieval Culture.] (Stanford.: Stanford Uni- versity Press. 1998. Pp. xvi, 209. $45.00.) Bulliet, Richard W (Ed.). The Columbia History ofthe 20" Century. (NewYork: Columbia University Press. 1998. Pp. xv, 651. $49.95.) "Religion" is dealt with by Zachary Karabell in Chapter 4 (pp. 81-101). Burrell, David, C.S.C, and Elena Malits, C.S.C. Original Peace: Restoring God's Creation. (Mahwah, N.J.: Paulist Press. 1997. Pp. iv, 103. $8.95 paperback.) Bury, John B. The Life of St. Patrick and His Place in History. (Mineóla, N.Y: Dover Publications, Inc. 1998. Pp. xxi, 404. $12.95 paperback.) Originally published by Macmillan and Co., Ltd., of London and New York, in 1905. The introduction, by Liam de Paor, is new. Carrolljackson W (Ed.), et al. Being There: Culture and Formation in Two Theological Schools. [Religion in America Series.] (New York: Oxford University Press. 1997. Pp. x, 299- $35.00.) Caussadejean Pierre, S.J.^4 Treatise on Prayerfrom the Heart.A Christian Mystical Tradition RecoveredforAll. Trans, and Ed. Robert M. McKeon. [Jesuit Primary Sources in English Translation, No. 17.] (Saint Louis: The Institute ofJesuit Sources. 1998. Pp. vi, 249. $17.95 paperback.) Caviness, Madeline H. Stained Glass Windows. [Typologie des sources du Moyen Âge Occidental, Fase. 76.] (Turnhout: Brepols; Louvain-la-Neuve: Institut d'Études Médiévales. 1996. Pp. 94. Paperback.) Chadwick, Owen. A History of Christianity. (NewYork: St. Martin's Press. 1998. Pp. 304. $19-95 paperback.) Originally published by George Weidenfeld and Nicolson, London, in 1995, and reviewed by Hans A. Pohlsander ante, LXXXIII (April, 1997), 281-282. Clark, Charles. "The Delegitimation of Land Tenure in Tropical Peten, Guatemala." [Research Paper Series, No. 31 , May, 1998.] (Albuquerque: Latin American Institute. The University of New Mexico. 1998. Pp. 19, 9 maps. Paperback.) Cullen, Dolores L. Chaucer's Host: Up-so-Doun. (Santa Barbara: Fithian Press. 1998. Pp. 207. $14.95 paperback.) Cunningham, Mary Rose, C.S.C. Calendar of Documents and Related Historical Materials in the Archival Center of Los Angeles. (Mission Hills, Calif.: Saint Francis Historical Society. 1997. Pp. viii, 118.) Contents: Part One: The Apostolic Delegation, 1894-1970 (pp. 1-89); Part Two: Roman Agent, Msgr. Salvatore Luzio, 1920-1957 (pp. 90-100); Part Three: Roman Congregations, 1896-1969 (pp. 101-1 18). Each part is followed by its own index. Dante Alighieri. Dante's Divine Comedy: Purgatory.Journey to Joy, Part Two. Retold, with Notes, by Kathryn Lindskoog. (Macon, Ga.: Mercer University Press. 1997. Pp. xiv, 202.) 812OTHER BOOKS RECEIVED De Lubac, Henri. Medieval Exegesis. Volume 1: The Four Senses of Scripture. Trans. Mark Sebanc. [Ressourcement: Retrieval and Renewal in Catholic Thought.] (Grand Rapids,Mich.: William B. Eerdmans Publishing Company; Edinburgh: T&T Clark. 1998. Pp. xxiv, 466. $45.00 paperback.) Originally published as Exégèse médiévale, 1: Les quatre sens de l'écriture in 1959. De Maistre,Joseph. An Examination of the Philosophy ofBacon: Wherein Different Questions of Rational Philosophy Are Treated. Trans, and Ed. Richard A. Lebrun. (Montreal: McGill-Queen's University Press. 1998. Pp. lxiv, 331. $75.00.) Delehaye, Hippolyte. The Legends of the Saints. Trans. Donald Attwater. (Portland, Oreg.: Four Courts Press, c/o International Specialized Book Services. 1998. Pp. xxxiv, 252. $30.00 paperback.) Originally published in French in 1905. This is a translation of the third French edition. Dominguezjorge I. (Ed.). International Security and Democracy: Latin Amer- ica and the Caribbean in the Post-Cold War Era. (Pittsburgh: University of Pittsburgh Press. 1998. Pp. xiv, 346. $50.00 cloth; $22.95 paperback.) Drogus, Carol Ann. Women, Religion, and Social Change in Brazil's Popular Church. [The Helen Kellogg Institute for International Studies.] (Notre Dame, Ind.: University of Notre Dame Press. 1997. Pp. xiv, 226. $26.00.) Dutton, Paul Edward (Ed. and Trans.). Charlemagne's Courtier: The Complete Einhard. [Readings in Medieval Civilizations and Cultures: IL] (Peterbor- ough, Ont: Broadview Press. 1998. Pp. liii,199. $12.95 paperback.) The works of Einhard given here in translation are "The Life of Charlemagne," "The Charters,""Art and Architecture,""The Translation and Miracles of the Blessed Martyrs, Marcellinus and Peter," "The Collected Letters," and "The Correspondence with Lupus of Ferrières, Including 'On the Adoration of the Cross.'" Esortazione (L') apostólica di Paolo VI "Evangelii nuntiandi": Storia, contenuti, ricezione. [Pubblicazioni dell'Istituto Paolo VI, 19.] (Brescia: Istituto Paolo VI; Rome: Edizioni Studium. 1998. Pp. x, 328. Lire 60.000 paperback.) Fichtenau, Heinrich. Heretics and Scholars in the High Middle Ages, 10001200. Trans. Denise A. Kaiser. (University Park: The Pennsylvania State Uni- versity Press. 1998. Pp. viii, 403. $45.00.) Originally published by the C. H. Beck Verlag of Munich in 1992 under the title Ketzer und Professoren: Häresie und Vernunflglaube im Hochmittelalter and reviewed by John Hiñe Mundy ante, LXXLX (July 1993), 518-519. Finley, Mitch. The Seeker's Guide to the Christian Story. [Seekers Series.] (Chicago: Loyola Press. 1998. Pp. xxii, 286. $10.95 paperback.) Flood, David, O.F.M., and Gedeon Gal, O.F.M. (Eds.). Peter offohn Olivi on the Bible:Principia quinqué in sacrant Scripturam; Postilla in Isaiam et in L ad Corinthios. Appendix: Quaestio de oboedientia et sermones duo de S. Francisco. [Franciscan Institute Publications, Text Series, No. 18.] (St. OTHER BOOKS RECEIVED813 Bonaventure, N.Y.: Franciscan Institute Publications. 1997. Pp. vi, 431. Paperback.) Fonti per la storia del movimento sindacale in Italia. Atti del convegno, Roma, 16-17 marzo 1995. [Pubblicazioni degli Archivi di Stato, Quaderni della Rassegna degli Archivi di Stato, 79] (Rome: Ministero per i beni culturali e ambientali, Ufficio centrale per i beni archivistici. 1997. Pp. 183· Paperback.) Fry, Timothy, O.S.B. (Ed.). The Rule ofSt. Benedict in English. [Vintage Spiritual Classics.] (New York: Vintage Books. A Division of Random House, Inc. 1998. Pp. xxxvi, 75. $9.95 paperback.) futuro (II) della memoria. Atti del convegno internazionale di studi sugli archivi di famiglie e di persone, Capri, 9-13 setiembre 1991.2vols. [Pubblicazioni degli Archivi di Stato, saggi 45] (Rome: Ministero per i beni cultur- al! e ambientali, Ufficio centrale per i beni archivistici. 1997. Pp. 446; 449-849. Paperback.) Garcia, Mario T. The Making ofa Mexican American Mayor:Raymond L. Telles ofEl Paso. [Southwestern Studies, No. 105.] (El Paso: Texas Western Press, the University of Texas at El Paso. 1998. Pp. xii, 187. Paperback.) Gelbart, Nina Rattner. The King's Midwife:A History and Mystery ofMadame du Coudray. (Berkeley: University of California Press. 1998. Pp. xii, 347. $35.00.) Giussani, Luigi. At the Origin of the Christian Claim. Trans. Viviane Hewitt. (Montreal: McGill-Queen's University Press. 1998. Pp. xii, 125. $44.95 cloth; $14.95 paper.) Gjergji, Lush. Mother Teresa: To Live, To Love, To Witness. Her Spiritual Way. Trans. Jordan Aumann, O.P (Hyde Park, N.Y: New City Press. 1998. Pp. 139. $24.95.) Goodwin, Richard N. The Hinge of the World in Which Professor Galileo Galilei, Chief Mathematician and Philosopher to His Serene Highness the Grand Duke of Tuscany, and His Holiness Urban VIII, Bishop of Rome, Battlefor the Soul of the World:A Drama. (NewYork: Farrar, Straus and Giroux. 1998. Pp. vü, 209- $25.00.) Green, Garrett. Imagining God: Theology and the Religious Imagination. (Grand Rapids, Mich.: William B. Eerdmans Publishing Company. 1998. Pp. xii, 179. Paperback.) Green, Peter. Classical Bearings: Interpreting Ancient History and Culture. (Berkeley: University of California Press. 1998. Pp. 328. $18.00 paperback.) Originally published in 1989. Groóme, Thomas H. Educating for Life: A Spiritual Vision for Every Teacher and Parent. (Allen, Tex.: Thomas More. An RCL Company. 1998. Pp. 472. $19.95.) Hammer, Jane Ross. Protector:A Life History of Richard Cromwell, Protector of the United Kingdom, 1658-1659/60. The English Sovereign Who 814OTHER BOOKS RECEIVED Served According to the Constitution Written by the People ofEngland, Scotland, and Ireland. (New York: Vantage Press. 1997. Pp. xxviii, 263. $17.95.) Hege, Nathan B. Beyond Our Prayers:Anabaptist Church Growth in Ethiopia, 1948-1998. (Scottdale, Pa.: Herald Press. 1998. Pp. 277. $14.99 paperback.) Hugo, William R.,O.F.M.Cap. Studying the Life ofFrancis ofAssisi.A Beginner's Workbook. (Quincy 111.: Franciscan Press. 1996. Pp. xv, 223. $17.95 paper- back.) The purpose of this large-format book is to guide students at all levels of background to a knowledge of St. Francis through twelfth- and thirteenth-century sources. Jensen, Lionel M. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. (Durham, N.C.: Duke University Press. 1997. Pp. xxi, 444. $5995 cloth; $19-95 paperback.) The scholar asked to review this book replied: "Jensen's book is a typical product of contemporary (and, I am sure, short-lived) hype of postmodern, deconstructivist windowsmashing history writing, and his main thesis—Confucianism being an artificial 'construct' produced by the Jesuits—is so patently absurd that it does not deserve to be disclaimed." Kay, Richard (Trans.). Dante's Monarchia. [Studies and Texts, 131] (Toronto: Pontifical Institute of Mediaeval Studies. 1998. Pp. xliii, 449. $85.00.) Kempis, Thomas à. The Imitation of Christ in Four Books. Revised Edition. Trans. Joseph N. Tylenda, SJ. [Vintage Spiritual Classics.] (New York: Vintage Books. A Division of Random House, Inc. 1998. Pp. xliv, 242. $995 paperback.) Kohl, Benjamin G. Padua under the Carrara, 1318-1405. (Baltimore: The Johns Hopkins University Press. 1998. Pp. xxvi,466. $45.00.) Kydd, Ronald A.N. Healing through the Centuries: Modelsfor Understanding. (Peabody Mass.: Hendrickson Publishers. 1998. Pp. xxxi, 235. Paperback.) Landes, Richard. Relics, Apocalypse, and the Deceits ofHistory.Ademar ofChabannes, 989-1034. (Cambridge, Mass. .Harvard University Press. 1995. Pp. xii, 404. $55.00.) Levinas, Emmanuel. Of God Who Comes to Mind. Trans. Bettina Bergo. [Meridian: Crossing Aesthetics] (Stanford.: Stanford University Press. 1998. Pp. xvi,211. $45.00 cloth; $17.95 paperback.) Loomis, Albertine. Grapes of Canaan: Hawaii 1820. (Woodbridge, Conn.: Ox Bow Press. 1998. Pp. xvi, 334. $19.95 paperback.) This documentary novel on the representatives of the First Company of New England in the Hawaiian Islands was originally published in 1951 . The author was a greatgranddaughter of two of them. Lydon,James. The Making ofIreland:From Ancient Times to the Present. (New York: Routledge. 1998. Pp. x, 425. $22.99 paperback.) MacCulloch, Diarmaid. Thomas Cranmer-.A Life. (New Haven: Yale University Press. 1996. Pp. xii, 692. $35.00.) OTHER BOOKS RECEIVED815 Main,Jackson Turner. Inherited orAchieved? The Social Origins of the World's Leaders 2000 B.C. to A.D. 1850. (St. James, N.Y: Brandywine Press. 1998. Pp. xix, 375.) Manent, Pierre. Modern Liberty and Its Discontents. Ed. and Trans. Daniel J. Mahoney and Paul Seaton. (Lanham. Md.: Rowman & Littlefield Publishers, Inc. 1998. Pp. vi, 237. $58.00 cloth; $22.95 paperback.) McCaffrey, Lawrence J. The Irish Catholic Diaspora in America. (Washington, D.C.:The Catholic University ofAmerica Press. 1997. Pp. ix, 253. $24.95 pa- perback.) Originally published as The Irish Diaspora in America by Indi- ana University Press in 1976 and reprinted by the Catholic University of America Press in 1984; this edition is revised. Reviewed by James P.Walsh ante, LXIII (October, 1977), 649-650. Mikalson, Jon D. Religion in Hellenistic Athens. [Hellenistic Culture and Society, XXLX.] (Berkeley: University of California Press. 1998. Pp. xii, 364. $48.00.) Morando, Umberto (Ed.). Regesto dei documenti ufficialipromulgati da Paolo VI. [Pubblicazioni dell'Istituto Paolo VI, 20.] (Brescia: Istituto Paolo VI; Rome: Edizioni Studium. 1997. Pp. ?, 215. Lire 60.000 paperback.) Murphy, Cullen. The WordAccording to Eve: Women and the Bible in Ancient Times and Our Own. (NewYork: Houghton Mifflin Company. A Peter Davi- son Book. 1998. Pp. xiii, 277. $23.00 paperback.) Murphy, Daniel. Christianity and Modern European Literature. (Portland, Oreg.: Four Courts Press, c/o International Specialized Book Services. 1997. Pp. 544. $65.00.) There are chapters on Dostoevsky Tolstoy, Una- muno,Mauriac,T. S. Eliot, Pasternak, Osip Mandelstam, Anna Akhmatova, W H. Auden, Patrick White, Czeslaw Milosz, and Joseph Brodsky. Nelson, Stephanie A. God and the Land: The Metaphysics of Farming in Hesiod and Vergil. With a translation of Hesiod's Works and Days by David Grene. (NewYork: Oxford University Press. 1998. Pp. xviii, 252. $55.00.) Neusner, Jacob, and Bruce Chilton. fewish-Christian Debates: God, Kingdom, Messiah. (Minneapolis: Fortress Press. 1998. Pp. xiv, 240. $24.00 paperback.) Newman, John Henry. Fifteen Sermons Preached before the University of Oxford between A.D. 1826 and 1843- In the Definitive Third Edition of 1872. [Notre Dame Series in the Great Books.] (Notre Dame, Ind.: University of Notre Dame Press. 1997. Pp. *lii,xxiv, 351. $14.95 paperback.) Olson, Lynette (Ed.). Religious Change, Conversion and Culture. (Sydney: Syd- ney Studies. 1996. Pp. viii, 273· $20.00 paperback.) This volume contains thirteen essays on conversion in medieval Europe, modern India, aboriginal Australia, the Middle East, and New Guinea. Ombre e luci della Restaurazione: Trasformazioni e continuità istituzionali nei territori del Regno di Sardegna. Atti del convegno, Torino 21-24 otto- bre 1991. [Pubblicazioni degli Archivi di Stato, saggi 43] (Rome: Ministero 816OTHER BOOKS RECEIVED per i beni culturali e ambientali, Ufficio centrale per i beni archivistici. 1997. Pp. 782. Paperback.) Pabel, Hilmar M. Erasmus' Vision of the Church. [Sixteenth Century Essays & Studies,Vol. XXXIIL] (Kirksville.Mo.: Sixteenth CenturyJournal Publishers, Inc. 1995. Pp. xxii, 170. $35.00.) This volume contains five essays:James D. Tracy, "Erasmus among the Postmodernists: Dissimulatio, Bonae Literae, and Docta Pietas Revisited" (pp. 1-40); Erika Rummel, "Monachatus non estpietas: Interpretations and Misinterpretations of a Dictum" (pp. 41-55); Hilmar M. Pabel, "The Peaceful People of Christ: The Irenic Ecclesiology of Erasmus of Rotterdam" (pp. 57-93); Irena Backus, "Erasmus and the Spirituality of the Early Church" (pp. 95-1 14); Germain Marc'hadour, "Erasmus as Priest: Holy Orders in His Vision and Practice" (pp. 115-149). Pagnotta,Walter (Ed.). Riconoscimenti dipredicati italiani e di titoli nobiliari pontifici nella Repubblica italiana. [Pubblicazioni degli Archivi di Stato, sussidi 9J (Rome: Ministero per i beni culturali e ambientali, Ufficio cen- trale per i beni archivistici. 1997. Pp. 345.) Paolo VI. Discorsi at vescovi italiani. Ed. Carlo Ghidelli. [Quaderni dell'Istituto, 15.] (Brescia: Istituto Paolo VI; Rome: Edizioni Studium. 1997. Pp. xviii, 348. Lire 50.000 paperback.) A collection of Paul VTs addresses to the Italian Episcopal Conference, to regional conferences gathered in Rome for their ad limina visits, and to other groups on various occasions. Paravicini Bagliani,Agostino (Ed.), et al. Lespays romands au Moyen Age. [Col- lection "Territoires."] (Lausanne: Editions Payot. 1997. Pp. 640. FS 79.00.) In Part II Chapter 4 deals with "Les principautés episcopales" in four brief essays on the bishops of Sion, Basel, Lausanne, and Geneva, and in Part III the first section is entitled "Institutions religieuses"; it consists of essays on "Les évêchés et leurs métropoles," "L'organisation paroissiale," "Les dédicaces des églises: Lausanne et Sion." "Le pouvoir de l'inquisition," and "Exorcismes, malédictions et procès d'animaux;" finally in PartV there is an essay on "L'architecture religieuse." Pelikan, Jaroslav. What Has Athens to Do with Jerusalem? Timaeus and Genesis in Counterpoint. [Jerome Lectures, 21.] (Ann Arbor: The University of Michigan Press. 1997. Pp. xvi, 139. $27.95.) Peters, Edward (Ed.). The First Crusade: The Chronicle of Fulcher of Chartres and Other Source Materials. Second Edition. [The Middle Ages Series.] (Philadelphia: University of Pennsylvania Press. 1998. Pp. xiv, 317. $1995 paperback.) Originally published in 1971. Phan, Peter C. Responses to 101 Questions on Death and Eternal Life. (Mah- wah, N.J.: Paulist Press. 1997. Pp. x, 133. $9.95 paperback.) Pirulo, Nestore (Ed.). // vincolo del giuramento e il tribunate della coscienza. [Istituto trentino di cultura, Annali dell'Istituto storico italo-germanico, Quaderno, 47.] (Bologna: Società éditrice il Mulino. 1997. Pp. 490. Lire 62.000 paperback.) Among the fourteen articles published here are "Il giu- ramento: storia e teología," by Giampiero Bof (pp. 57-75); "Silenzio e co- OTHER BOOKS RECEIVED817 scienza: il giuramento di [Thomas] More," by Michèle Nicoletti (pp. 79128); and "L'evoluzione degli 'Esecutori contro la bestemmia' a Venezia in età moderna," by Vittorio Frajese (pp. 171-211). Pizzo, Marco (Ed.). L'Archivio storico della Camera di commercio di Rieti. In- ventario. [Pubblicazioni degli Archivi di Stato, Quaderni della Rassegna degli Archivi di Stato, 83] (Rome: Ministero per i beni culturali e ambien- tali, Ufficio centrale per i beni archivistici. 1997. Pp. 196. Paperback.) Pulsiano, Phillip, and Elaine M. Treharne (Eds.). Anglo-Saxon Manuscripts and Their Heritage. (Brookfield,Vt.: Ashgate. 1998. Pp. xiv, 304. $76.95.) Randeraad, Nico. Autorità in cerca di autonomía. Lprefetti nell'Ltalia liberale. [Pubblicazioni degli Archivi di Stato, saggi 43] (Rome: Ministero per i beni culturali e ambientali, Ufficio centrale per i beni archivistici. 1997. Pp. 315. Paperback.) Ruether, Rosemary Radford. Women and Redemption:A Theological History. (Minneapolis: Fortress Press. 1998. Pp. xi, 366. $45.00.) Samway, Patrick H., SJ. Walker Percy: A Life. (New York: Farrar, Straus and Giroux. 1997. Pp. xix, 506. $35.00.) Sarasohn, Lisa T. Gassendi's Ethics: Freedom in a Mechanistic Universe. (New York: Cornell University Press. 1996. Pp. xiii, 236. $45.00.) Schmolke-Hasselmann, Beate. The Evolution of Arthurian Rromance: The Verse Tradition from Chrétien to Froissart. Translated by Margaret and Roger Middleton. [Cambridge Studies in Medieval Literature, 35.] (New York: Cambridge University Press. 1998. Pp. xlix, 321. $59.95.) Schroeder, Susan (Ed.). Native Resistance and the Pax Colonial in New Spain. (Lincoln: University of Nebraska Press. 1998. Pp. xxvi, 200. $45.00 cloth; $19.95 paperback.) Schweitzer, Albert. The Quest of the Historical Jesus: A Critical Study of Its Progress from Reimarus to Wrede. (Baltimore: The Johns Hopkins University Press in association with The Albert Schweitzer Institute. 1998. Pp. xviii, 413. $18.95 paperback.) Originally translated into English in 1910; this edition was originally published by Macmillan of New York in 1968. Sowell, Thomas. Conquests and Cultures: An International History. (New York: Basic Books, a member of The Perseus Books Group. 1998. Pp. xvi, 493. $35.00.) Stackhouse, Reginald. The End of the World? A New Look at an Old Belief. (Mahwah, N.J.: Paulist Press. 1997. Pp. viii, 136. $11.95 paperback.) Stinger, Charles L. The Renaissance in Rome. (Tiloomington: Indiana University Press. 1998. Pp. xxxii, 444. $49.95 cloth; $19.95 paperback.) Originally published in 1985 and reviewed by Randolph Starn ante, LXXIII (October, 1987), 585-586. 818OTHER BOOKS RECEIVED Stopp, Elisabeth. A Man to Heal Differences:Essays and Talks on St. Francis de Sales. (Philadelphia: Saint Joseph's University Press. 1997. Pp. xvi, 202. $21.95 paperback.) Swartley, Willard M., and Donald B. Kraybill (Eds.). Building Communities of Compassion: Mennonite Mutual Aid in Theory and Practice. (Scottdale, Pa.: Herald Press. A Pandora Press U.S. Book. 1998. Pp. 319. $14.99 paperback.) Taft, Robert E, SJ. (Ed.). The Armenian Christian Tradition. Scholarly Sympo- sium in Honor of the Visit to the Pontifical Oriental Institute, Rome, of His Holiness Karekin I, Supreme Patriarch and Catholicos ofAll Armenians, December 12, 1996. [Orientalia Christiana Analecta, 254.] (Rome: Pontificio Istituto Orientale. 1997. Pp. 197. Paperback.) Tobin, Frank (Trans.). Mechthild ofMagdeburg: The Flowing Light of the Godhead. [The Classics of Western Spirituality.] (Mahwah, N.J.: Paulist Press. 1998. Pp. xl, 373. $24.95 paperback.) Townsend, David, and Andrew Taylor (Eds.). The Tongue of the Fathers: Gender and Ideology in Twelfth-Century Latin. [The Middle Ages Series.] (Philadelphia: University of Pennsylvania Press. 1998. Pp. vi, 211. $37.50.) Among the seven essays published here are "Caput afemina, membra a viris: Gender Polemics in Abelard's Letter 'On the Authority and Dignity of the Nun's Profession,'" by Alcuin Blamires (pp. 55-79), and "The Color of Salvation: Desire, Death, and the Second Crusade in Bernard of Clairvaux's Sermons on the Song ofSongs" by Bruce Holanger (pp. 156-186). Tylendajoseph N.,S.].fesuit Saints & Martyrs:Short Biographies ofthe Saints, Blessed, Venerables, and Servants of God of the Society ofJesus. Second Edition. (Chicago: Jesuit Way, an imprint of Loyola Press. 1998. Pp. xviii, 478. $14.95 paperback.) The first edition was published in 1984. Since then six Jesuits have been canonized; twelve have been beatified, and four have been declared venerable. In all there are nineteen new entries dealing with twenty-four additional Jesuits. Ugolino di Monte Santa Maria. The Little Flowers of St. Francis ofAssist. Ed. and Trans. W. Heywood. [Vintage Spiritual Classics.] (New York: Vintage Books. A Division of Random House, Inc. 1998. Pp. xxxviii, 120. $995 pa- perback.) Weber, Francis J. The Literary High Spots of Mission Hills, California: Reflections on the Library Attached to the Archival Center, Archdiocese of Los Angeles. (Mission Hills, Calif.: Saint Francis Historical Society. 1998. Pp. viii, 116. Paperback.) A sampling of the more than 10,000 volumes collected by the author. Wills, Lawrence M. The Quest of the Historical Gospel: Mark, John, and the Origins of the Gospel Genre. (New York: Roudedge. 1997. Pp. viii, 285. $75.00.)