Search Results (36)

In hagiographic accounts, the fictitious Christian saint Judas Kyriakos is made to speak Hebrew-like words. In both his inventio and passio narratives, Judas Kyriakos’ voice is made to transverse the fraught landscape of Jewish conversion, and highlights his indelible Jewishness even long after his conversion to Christianity. Despite not being actual Hebrew, his pseudo-Hebrew gibberish has been labelled as Hebrew across sources for a millennium. The present essay examines how Judas Kyriakos’ speech is challenged and subverted by a parallel figure, Rabbi Yehuda, composed as his foil in the Jewish Toledot Yeshu tradition; and the ways in which doctrine, magic, polemic, and identity are all entangled within saintly speech in both legends. Specific case studies of Judas Kyriakos’ cult in the medieval trade cities of Provins and Ancona are analyzed to illustrate how his public veneration posed direct polemical threats to local Jewish communities, further necessitating the counter-narrative. Full article

This publication marks yet another interdisciplinary contribution by the authors: a canon lawyer and a biblical theologian. They undertake a joint canonical and exegetical analysis of Ezra 9:1–2, reflecting on whether this passage might be counted among the biblical foundations that have informed the Catholic Church’s doctrine on mixed marriages and the diriment impediment arising from disparity of religion. Already, the title poses the research problem framed as a question, “Does the Biblical Injunction against Marriage with ‘Outsiders’ (Ezra 9:1–2) still Bind Catholics Today?” As a first step, the authors undertake an examination of the biblical pericope with a particular focus on the problem of intermarriage, contextualized within its historical setting and the reform initiated by Ezra. Special attention is given to Deuteronomy 7:3–4, which is considered a fundamental underpinning of Ezra’s position. Subsequently, the authors trace the historical evolution of the concepts of impedimentum disparitatis cultus and impedimentum mixtae religionis. The authors move on to discuss the contemporary teaching of the Catholic Church concerning mixed marriages and the granting of dispensations from the diriment impediment of disparity of cult. Particular attention is given to the prerequisites for obtaining the permission of the local ordinary and the aforesaid dispensation, nuanced from the perspective of the Catholic party and non-Catholic one. In the final section, the authors articulate the conclusions of their inquiry. Given the interdisciplinary nature of the study, their research methodology integrated scholarly sources from both biblical sciences and the canonical legal tradition. Full article

Marble votive reliefs from rural sanctuary contexts have seldom undergone archaeometric investigation, despite their potential to illuminate regional trade and production networks. This study focuses on such reliefs from Philippopolis and its hinterland, with particular emphasis on cult sites in Roman Thrace. Using a stable isotope (δ¹³C and δ¹⁸O) and trace element analysis via ICP-MS, integrated with petrography, the provenance of marble used in these artefacts was determined. The results identify Asenovgrad marble—prevalent in the Rhodope Mountains—as the primary material, with a minority of examples sourced from Prokonnesos and the southeastern Rhodopes. The predominantly fine-to-medium-grained nature of Asenovgrad marble may have facilitated the execution of small, detailed iconography. The consistent use of this local stone across votive types and deities implies centralised production, likely by one or more local workshops. These findings contribute to our understanding of marble selection, workshop localisation, and regional connectivity during the Roman period. They also highlight the importance of combining geochemical and petrographic methods for reliable marble provenance. This research demonstrates that even modest sanctuaries can yield critical data on raw material distribution and artisanal practices within broader economic and cultural frameworks. Full article

The so-called “counterfeit monks and nuns” 僧尼偽濫 is regarded as an important reason for the “Huichang Persecution of Buddhism” 會昌滅佛, but it reflects the central views of the Tang Dynasty. When we delve into the local society of the Mid-to-Late Tang period, we find that they developed their own narrative logic. From the perspective of the imperial court, Li Deyu 李德裕 criticized Wang Zhixing 王智興 for establishing an ordination altar in Sizhou 泗州 for personal gain. However, in the biographical inscription of monk Mingyuan 明遠 in Sizhou, Wang Zhixing is portrayed as a key figure who collaborated with Mingyuan to ensure the survival of the Kaiyuan Monastery 開元寺, with the inauguration of the ordination altar 戒壇 serving as a necessary means to obtain financial resources. In fact, Mingyuan had previously undertaken a similar operation at the Lingju Monastery 靈居寺 in Liuhe County 六合縣, Yangzhou 揚州. The inscription of the Lingju Monastery Stele 大唐揚州六合縣靈居寺碑 reflects the cooperation between local monks and secular people at that time. During the process of rebuilding the monasteries, Mingyuan cleverly exploited the cult of the divine monk Sengqie 僧伽 within the Society of Jianghuai 江淮. The cult of Sengqie had become a national belief during the Mid-to-Late Tang period, and the existence of the Sengqie pagoda 僧伽塔 made the Kaiyuan Monastery in Sizhou uniquely significant. Later on, Youxuan 幽玄 also carried out similar initiatives by establishing an ordination altar for the restoration at the Baoli Monastery 寶曆寺 in Hongzhou 洪州. If we set aside the shadow of the overarching theme of the Huichang Persecution of Buddhism on the history of Buddhism during the Mid-to-Late Tang period, we may uncover a more vibrant picture of local Buddhism. Full article

Inheriting a tradition of religious tolerance from the Inner Asian Steppe, the Mongol Yuan Empire elevated Buddhism to a pivotal role in unifying its multiethnic and culturally diverse domain, with Tengriist ideology serving as the political foundation for these Buddhist veneration policies. The ruling class of the Yuan dynasty practiced a complex interaction between religion and political unity through the institutionalization of the cult of writing, printing, and reading the Buddhist Canon. Specifically, the Yuan dynasty established specialized government offices to mobilize elites from Mongolian, Han Chinese, Goryeo, and other ethnic groups for the construction of a multilingual Buddhist Canon. They copied the scriptures with gold and silver ink in Chinese, Tibetan, Uyghur, and other languages. Participants in scripture copying were rewarded or granted official positions. In this way, they achieved the goal of enlisting local elites, the cohesion of the community’s beliefs, and enhanced the unity of the local elites. By subsidizing the writing and reading of Buddhist classics, the Yuan rulers succeeded in constructing a space of identity at the level of material culture and facilitated cultural interaction and political integration among various social groups such as the Mongols, ethnic groups, and Han Chinese. Through state-sponsored scripture carving and recitation activities, the Yuan rulers cultivated a shared identity in the material culture sphere, facilitating cultural exchange and political integration across the Mongolians, the Han Chinese, and other ethnic communities. However, the effectiveness of state unification was significantly constrained by the Mongolian rulers’ policy of ethnic segregation, central–local conflict, and the high concentration of social wealth in the Buddhist communities. Full article

Compositional analysis conducted on pottery and other ceramic items can shed light on their place of production and in certain cases, on technological aspects of the production sequence. The methods used, petrography and chemical analysis, can also be employed on cultic terracotta such as figurines, cult stands, models, or other clay objects. Several studies of such analyses of items from various periods in the Southern Levant have been published, mostly from temple contexts. This paper focuses particularly on two groups of items: clay models from the favissa at Yavneh and pillar figurines and other (mostly horse) figurines from Jerusalem and Tell en-Nasbeh in Iron Age Judah. These two groups are both roughly dated to the time span between the 9th and 7th centuries BCE. While the former group is of objects representing a temple context in Philistia, the latter is likely related to a domestic cult in Judah. The analysis of these objects is also examined against the background of a robust compositional analysis of regular pottery from the sites. The compositional analysis can indicate whether these objects were locally produced or imported from various regions (thus possibly brought by pilgrims), as well as whether they were “mass-produced” in a single workshop. The results can shed light on aspects of religious and cultic conducts in these occasions as well as compare domestic and temple-related cultic behaviors. Full article

This article analyzes the origins, characteristics, and functioning of the Chilean public institutions dedicated to managing religious diversity at the municipal level. Paying attention to the effects produced by the promulgation of the 1999 Cults Law, the text problematizes how the tensions between political, technical, and religious elements affect the daily functioning of the Municipal Offices of Religious Affairs (OMARs in Spanish). Here, the influence of evangelical pressure groups seeking to position themselves at the level of local politics meets local governments led by mayors searching to expand their access to forms of organized citizenship. The article is based on a historical review of the forms of religious management in Chile and interviews with those in charge of the OMARs in communes of the city of Santiago. Full article

In 44 BC, Julius Caesar established Colonia Laus Iulia Corinthiensis, strategically reviving Corinth to dominate Isthmian trade routes and extend Rome’s commercial influence eastwards. At the centre of the colony lies Temple E, an enigmatic structure with an unidentified associated cult. This study investigates the architectural characteristics of Temple E, focusing on the use of marble as the primary building material. Petrographic analysis, elemental chemical profiling (Mn, Mg, Fe, Sr, Y, V, Cd, La, Ce, Yb, U), and isotopic measurements (δ¹⁸O ‰, δ¹³C ‰) are employed to analyse marble samples from the surrounding region, exploring sourcing and construction practices. Statistical comparisons with ancient quarry databases indicate a strong reliance on locally sourced Doliana marble, underscoring the economic significance of regional quarries and suggesting the existence of a local workshop dedicated to architectural production in Roman Corinth. By integrating geological and archaeometric approaches, this study highlights Corinth’s pivotal role in the regional marble trade and its broader economic importance during the Roman Imperial period. The findings emphasise the use of local resources, illustrating a flourishing marble-working industry and enhancing our understanding of the relationship between local materials and Roman architectural practices. Full article

The Gubbio Revisited project, initiated to reinterpret the archaeological evidence collected during the 1980s Gubbio Project, primarily by a conversion from a paper to a digital record, has revealed significant insights into the evolving settlement patterns and religious expression in the Gubbio valley in Central Italy. This reanalysis of the survey evidence underscores the rhythms of settlement and ritual practice from the Neolithic through the Bronze and Iron Ages, into Roman times. Key excavations in the 1980s at Monte Ingino, Monte Ansciano, San Marco Romano, and San Marco Neolitico added details not only of settlement activity but also of embedded ritual, evidenced by material culture including pottery, faunal remains, and votive offerings. The foundation myth of indigenous religious practices, even amidst Roman influence, is documented through the Iguvine Tables alongside the introduction of new cults, showcasing a blend of local and imperial religiosity, a common feature in the Roman world. This research enriches the understanding of Gubbio’s historical and cultural landscape, emphasizing the demographic rhythms of the valley alongside the integral role of ritual in its societal evolution. Full article

“Rejoice, Texandria, for Oda!” Thus begins the series of chants and readings commemorating the virgin St Oda, patron of the village that took her name—Sint-Oedenrode—in the late medieval liturgy of the town of ’s-Hertogenbosch. Overt praise for the surrounding region, Texandria, extending across the northern limits of the duchy of Brabant and diocese of Liège, is a recurring theme in the liturgy inspired by the saint’s legend. Yet how did Oda, of Scottish origin, become so closely associated with this remote region? And what was the significance of her liturgical veneration in ’s-Hertogenbosch, to which Sint-Oedenrode was enfranchised? Exemplifying interactions between central and secondary places within a specific region, this study argues for the relevance of the historical approach to urban–rural dynamics in medieval hagiography and its related liturgy. Recognition that smaller towns and villages played important roles in regional networks prompts more focused attention to regional priorities in the legends and liturgies of local saints. That Oda’s cult is attested by a diversity of extant documentary evidence—historical, hagiographic, and liturgical, including newly discovered liturgical readings—facilitates interpretation of her veneration in ’s-Hertogenbosch and of the intertextual connections between her legend and those of other saints, notably Lambert, associated with the duchy and diocese. As suggested by this example, regionalism merits greater scrutiny as an integral component of civic religion. Full article

The River God cult held a significant place in state rituals in imperial China. While scholars have primarily focused on the evolution of the River God sacrificial system, with its interplay of the official granting of noble titles and popular beliefs, this paper offers a further examination of the River God cult. By reading the “Stele of the (Shrine) Temple for the River God honored as the Duke of Numinous Source” (hedushen lingyuangong cimiao bei 河瀆神靈源公祠廟碑), created in the Tang Dynasty, this study explores the interactive relationship between the River God cult and state power in the Hezhong 河中area during that time period. We contend that the traditional River God cult and the participation of both officials and civilians in common rituals throughout past dynasties not only created a concentration of historical memories and reverent emotions but also established a strong social foundation for belief in the River God within the Hezhong region. This cult attracted both state endorsement and popular support. Thus, Guo Ziyi 郭子儀 (697–781), a famous military general in the Tang Dynasty, sought to renovate a temple and erect a monument for the River God. This monument was to serve as a cultural symbol that would strengthen the connection between the state and the local community, and hence ease the social tensions in the Hezhong area after the An Lushan Rebellion. In sum, such a construction would enhance the psychological and cultural identity of the people with both the mandate of heaven and the Tang imperial authority. Full article

Religious tourism is a significant and growing field of tourism that overlaps with cultural tourism. It has the potential to improve the quality of life of those who live in places of faith or along routes of spiritual interest. Religious tourism involves a complex interplay of spiritual and economic motivations. Effective religious tourism management requires respect for spiritual values, partnerships, local engagement, and quality assessment. Devotional practices have evolved from medieval spiritual care to communal expressions and periodic rituals. This paper specifically analysed the characteristics of the Marian cult and pilgrimage flows to places of Marian faith. It examined their value potential from a religious and cultural perspective and their role as a particular attractor of experiential and quality tourism generated by the territorial context. The area of reference is the region of Puglia, which has often played the role of cultural bridge with the eastern coasts of the Mediterranean in the past. The second part of the paper focuses on the proposed itinerary along the Appian Way in its final route between Puglia and Basilicata. Marian shrines were sometimes the cause and sometimes the evidence of the cultural and economic poles that characterised the medieval and modern variants of this ancient road route. The study outlines a serial path that integrates the usual settlement or infrastructural levels of territorial knowledge with the Marian theme, which was analysed diachronically. An operational track in the contemporary territorial dimension emerged from the correlation of both the stratigraphic reading of the landscape and the interpretation of material and immaterial cultural heritage. This track aims to aggregate and promote the sustainable rediscovery of those places, which are largely cut off from the routes of mass tourism, in adherence to the most recent European and local cultural and landscape guidelines. Full article

I introduce a Buddhist god named Jiedi, believed to be a personification of the renowned gate mantra in the Heart Sūtra. I argue for a complex genesis story where the transference of the nāga-taming function and aquatic setting from the rainmaking spell in the Great Cloud Sūtra to the Heart Sūtra Mantra, coupled with its exegetical tradition emphasizing the soteriological metaphor of crossing, created an independent cult of the Jiedi Mantra. In battling chthonic snake spirits demanding virgin sacrifice in Sichuan, a regional variation of a cosmopolitan alchemical theme, the mantra was personified into a god associated with water and warfare. The exorcistic function of the mantra was the motor behind its apotheosis in Middle-period China. While he was elevated from a mere spirit to a vidyārāja (“wisdom king”) in tantric Buddhism, his cult was also disseminated in the Song, witnessing him provide broad deliverance in diverse areas such as industry, agriculture, infrastructure, military, and civil service. In late imperial China, he further imprinted himself on sacred geography, became a special class of warrior god, made inroads into Daoism and local religion, and proliferated in vernacular fiction and drama. An exotic Indian god was born on Chinese soil. Full article

The cult of Qiansui Baozhang, a legendary Indian monk, gained prominence during the Song dynasty. He has been revered as the founding patriarch of Hangzhou’s Zhong Tianzhu monastery ever since. Although accounts of Baozhang’s travels in China date back to the third century, records about him primarily emerged during the Song dynasty. The earliest known account of Baozhang can be found in the Jiatai kuaiji zhi, where he is described as a Daoist alchemist. Subsequently, his hagiography was compiled in the Chan historiography Jiatai pu denglu. Selected as the first figure in the “Yinghua shengxian” section, Baozhang is portrayed as a divine monk who traveled to many locations which are significantly important to Chan Buddhism. My research suggests that Baozhang’s cult initially gained popularity in the Pujiang, Zhuji, and Kuaiji regions. During the mid-Southern Song dynasty, the abbot of the Zhong Tianzhu monastery played a pivotal role in spreading Baozhang’s cult among high literati. With the dissemination of the Jiatai pu denglu, Baozhang’s account was included in multiple monastic gazetteers, and he himself was revered as the founding patriarch in several monasteries. Examining Baozhang’s various records from diverse sources, this paper aims to delineate his transformation from a local cult figure to a Chan ideal promoted in imperial-sanctioned Buddhist historiography. I argue that the recognition of Baozhang’s cult demonstrates the Chan school’s acknowledgment and response to prevalent folk Buddhist cults at the time. By incorporating Baozhang’s cult into their narratives, the Chan school actively engaged with and adapted to the religious landscape of the Song dynasty. Full article

The medieval cult of Ste Foy inspired several sets of liturgical chants, or historiae, including at least two that were probably made for use at Conques in the early eleventh century. Whilst it is widely understood that historia chants belonged within the liturgy of the Divine Office, this article explores the significance of two lesser-known parameters in their performance: their use during the nocturnal hours, above all during the lengthy service known as the Night Office, and their use alongside various modes of sensory augmentation that were employed on major feast days. By exploring these parameters as they might have applied to the medieval Abbey of Conques in the context of Ste Foy’s feast—using sources from Fleury and Saint-Bénigne, Dijon, wherever local evidence is lacking—the article draws attention to the ways in which historiae intersected with non-verbal modes of creativity within the performative frame of the Office liturgy. Ultimately, it argues for a more consciously multidisciplinary approach to this historically ‘musical’ genre. Full article