Search Results (127)

This essay provides a fine-grained analysis of selected passages of Giulio Aleni (艾儒略 1582–1649)’s translation of Catholic liturgy into classical Chinese in late imperial China. It focuses on the hitherto underexplored relationships between Aleni’s resort to medieval Aristotelianism and Thomism, as well as his translation-based introduction of Catholic Eucharistic theology into China. The case studies here revolve around Aleni’s Chinese translation of Aristotelian-Thomistic hylomorphism, with a focus on his interpretation of “anima” (i.e., the soul, which corresponds largely to linghun 靈魂 in Chinese), which is a multifaceted Western concept that pertains simultaneously to Aristotelian-Thomistic philosophy and Eucharistic theology. It is argued that in his overarching project of introducing Western learnings (i.e., 西學) to sixteenth- and seventeenth-century China, Aleni’s attention is centered primarily on the body-soul and form-matter relationship. This is, as understood here, motivated to a great extent by his scholarly awareness that properly informing Chinese Catholics of the Aristotelian-Thomistic underpinning of Western metaphysics enacts an indispensable role in introducing Catholic liturgy into China, notably the mystery of the Eucharist and Transubstantiation that would not have been effectively introduced to China without having the Western philosophical underpinnings already made available to Chinese intellectuals. Aleni’s use of medieval European cultural legacy thus requires more in-depth analysis vis-à-vis his translational poetics in China. Accordingly, the intellectual and liturgical knowledge in Aleni’s Chinese œuvres shall be investigated associatively, and the medievalism embodied by Aleni offers a valid entry point and productive critical prism. Full article

Dyed wool samples and lake pigments prepared from the same dyestuffs were exposed to light over the course of 14 months. Brazilwood or sappanwood, cochineal, madder, and weld were used for both wools and pigments, with the addition of dyer’s broom, indigo, and tannin-containing black dyes for the wools and eosin for the pigments. The wools were dyed within the MODHT European project on historic tapestries (2002–2005), using recipes derived from fifteenth- to seventeenth-century sources. The pigments were prepared according to European recipes of the same period, or using late nineteenth-century French or English recipes. Colour measurements made throughout the experiment allowed for overall colour difference (ΔE₀₀) to be tracked and half-lives to be calculated for some of the colour changes. Alterations in the samples’ hue and chroma were also monitored, and spectral information was collected. The results showed that, for both textiles and pigments, madder is the most stable red dye, followed by cochineal, and then brazilwood. Eosin was the most fugitive sample examined. Comparisons of textile and lake samples derived from the same dyestuff, whether red or yellow, indicate that the colourants are more stable when used as textile dyes than in analogous lake pigments. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. Full article

This study examines the jurisdictional disputes between the bishop of Malta and the grand masters of the Order of St John during the first half of the seventeenth century, specifically from 1563 to 1650, in the wake of the Council of Trent. It focuses on conflicts concerning ecclesiastical immunities—personal, real (material), and local—as key points of tension between spiritual and temporal authority in early modern Malta. By analysing extensive archival correspondence preserved in the diocesan archive of Malta between the bishop, the grand master, and the Holy See, the study reconstructs how these immunities were invoked, negotiated, and contested. It employs a historical–legal methodology, interpreting these documents within the wider European context of Tridentine reform and absolutist State building. While established scholarship has highlighted broader patterns of Church–State conflict in early modern Europe, this study contributes an original case from the periphery of Catholic Christendom, where both bishop and grand master were ultimately subject to the papacy. The article is structured around the three traditional forms of ecclesiastical immunity, each examined as a distinct yet interconnected site of struggle. It argues that, in Malta, the application of Tridentine reforms served both to consolidate episcopal authority and to provoke resistance from secular powers, revealing the complex, mediated nature of ecclesiastical governance. The study ultimately sheds light on how canonical tradition, papal intervention, and local political configurations shaped the contested boundaries of sacred and secular jurisdiction. Full article

Drawing from The Temple, a seventeenth-century volume of devotional poems written by George Herbert, this essay sets out to unfold how deliberately choosing constraint can lead to a spiritual experience. Beginning with a formal analysis of Herbert’s shape poem “The Altar” to demonstrate how form and content simultaneously create meaning in lyric poetry, the remainder of the essay focuses on Herbert’s most formally constrained poems: the sonnets. Using Herbert’s treatment of the sonnet form as evidence of deliberately choosing constraint, Herbert’s poetics transform our conceptual understanding of the elements that make up a Christian religious experience. Titled by the same words that provide the foundation for Christian spiritual experience, the sonnets “Prayer”, “Love”, and “Redemption”, among others, renew our understanding of religious experience by refocusing our attention via the constraints of the poetic form. By pairing together key religious concepts with the constrained attentive demands of poetry, Herbert’s sonnets challenge notions of passivity and call instead for a renewed understanding of the Christian experience. Characterized by the need for careful attention and neurological intensification—a specific quality of religious experience—Herbert’s sonnets become rooms, or perhaps, poetic chapels, where readers have the chance to experience the spiritual ultimacy of “something understood”. Full article

Buddhist women in traditional China used embroidery—considered the most feminine art form—to produce images of deities, allowing them to visualize their religious aspirations while adhering to the decorum expected in Confucian society. This paper examines three Buddhist embroidery designs: one visualized in Avalokiteśvara (1619) and two from a catalog of embroidery designs titled A Collection of Scattered Red Clouds (mid-seventeenth century). By analyzing their similarity to the images found in popular illustrated publications of the seventeenth century, this study explores how Buddhist iconography circulated across different media. Through a comparative analysis of the embroidered works and woodblock prints featuring Buddhist deities such as Avalokitesvara and Bodhidharma, I demonstrate that seventeenth-century Chinese women embroiderers often utilized contemporary woodblock prints as models for their devotional embroidered works. The publications that supplied the models for the embroiderers vary from one for a pronounced ritual value—Dharani Sutra of White-robed One—to one that is fundamentally non-religious and educational—a painting manual titled Canon of Painting. This variety highlights the breadth of reading materials that reached the inner chambers of Chinese women, enabling them to engage with religious visual culture beyond their domestic confines and express their spiritual devotion through artistic means. Full article

This article introduces a novel methodological framework—the “spatial reading of inventories”—to reconstruct domestic interiors in seventeenth-century Amsterdam. By integrating probate inventories with architectural floor plans, this study establishes three house typologies with schematic 3D drawings that resolve ambiguities in room labels and spatial organization, bridging the gap between architectural history and material culture studies. Focusing on methodological innovation, this article both reveals how house size and structure created distinct spatial context and breathes new life into the well-researched probate inventories by using its untapped spatial information. While using seventeenth-century Amsterdam as a case study, this approach offers a model for studying historical domestic spaces across contexts and provides a foundation for future analyses of object placement, sensory experience, and cultural practices at home. Full article

During the Middle Ages and Early Modern Period, most Jews lived as a minority under Christian or Islamic rule. By contrast, the Ethiopian Jews, the Betä Ǝsraʾel, maintained political autonomy in parts of Ethiopia until the seventeenth century. From the fourteenth century, they were engaged in a series of wars against the Christian Solomonic Kingdom. Following Christian military victories over the Betä Ǝsraʾel, the victors erected churches in the newly conquered lands. Some were built on the sites of battles and over Betä Ǝsraʾel strongholds to commemorate the Solomonic victory. While churches dedicated to historical events are common, those memorializing Christian military victories over Jews are largely without parallel elsewhere. This article provides an overview of what is known about their location, characteristics, and symbolism, and discusses their contribution to understanding the Betä Ǝsraʾel polity. Full article

This article examines how Reformed pastors’ understanding and exercise of their office shaped their response to Anabaptists living in rural parishes of the Swiss Confederation in the seventeenth century. In the wake of Swiss reformations, illicit Anabaptist communities continued to represent a threat to territorial religious unity and the Reformed clergy’s spiritual leadership, but the precise contours of their activity and social influence at a village level remained obscure. In the absence of a clear picture of dissent, Reformed churchmen endeavored to make Anabaptism visible, employing tools of information management, into which their training had initiated them. A series of cases from rural jurisdictions (the counties (Landvogteien) of Kyburg and Grüningen) and a seat of ecclesiastical power (Zurich) illustrate how documentary production, organization, and activation consistently drove this project forward. These means rendered Anabaptist life perceptible, facilitating and justifying its elimination by Reformed governments. Full article

This paper explores the historical and geological background of the refectory of the Manzana Jesuítica in the city of Córdoba (Argentina), as a basis for characterising some of the building materials used in it. The aim is to gain a better understanding of the raw materials, labour, and production methods employed by the Jesuits in the seventeenth and eighteenth centuries. To this end, six fragments containing brick, render, and paint layers were studied by X-ray diffraction and using optical and scanning electron microscopies. Our results show that the ceramics differed solely in terms of their firing temperature, while the mortars were either air lime- or gypsum-based. The paints, mainly lime-based with clays, have similar mineralogical compositions, with some differences in colour due to the presence of goethite. This study demonstrates that the Jesuits, through their strategically situated settlements in the province of Córdoba, developed an economic system for the extraction and transport of raw materials, centred around the use of local resources. This, combined with construction techniques imported from Spain and adapted to local circumstances, was a sign of the adaptability of the Jesuit Order and their lasting influence on the region. Understanding the materials and techniques used by the Jesuits provides valuable insight into the methods of construction employed in historical buildings, offering key perspectives for their conservation. Moreover, it highlights the significance of local resource management in the longevity and preservation of these architectural works. Full article

In the mid-seventeenth century, Chinese Chan master Yinyuan Longqi 隱元隆琦 (Jp. Ingen Ryūki, 1592–1673), accompanied by several disciples, traveled to Japan and established Ōbaku Zen, a new sect of Zen Buddhism in Tokugawa Japan. Ōbaku art, particularly portrait paintings of Ōbaku abbots and their spiritual predecessors, became critical representations of the sect and greatly influenced later Japanese Buddhist art. While much of the existing scholarship focuses on the artistic and stylistic aspects of Ōbaku portraiture, this paper emphasizes its religious context and doctrinal dimensions. Building on Elizabeth Horton Sharf’s inquiry into the “meaning and function” of Ōbaku portrait painting, the paper investigates how Ōbaku doctrine is expressed through these images. Using the Triptych of Three Zen Masters: Linji, Bodhidharma, and Deshan as a case study, this paper explores the role of portraiture in visually conveying Ōbaku teachings and the religious aspirations of those Chinese immigrant monks. By examining the integration of image, inscription, and seal as a unified “pictorial trinity”, the paper argues that Ōbaku portraiture embodies the sect’s distinct doctrine, rooted in Ming-era Chan practices such as beating, shouting, and strict dharma transmission. Moreover, the prominence of Bodhidharma in Ōbaku portraits, as illustrated in the triptych, reflects these Chinese immigrant monks’ desire to emulate Bodhidharma in spreading the dharma and expanding their sect’s influence in a new land. Full article

God the Father was considered so completely inexpressible and unembodied that his visual appearance in early modern masterpieces has long challenged the theological accuracy of such works. A recent discovery complicates that issue. Albrecht Dürer’s 1500 Self-portrait as Christ is incorrectly considered an isolated example of divine self-representation. It was, in fact, as shown here, part of a long tradition throughout Europe between at least the fifteenth and seventeenth centuries. The praxis, potentially sacrilegious, raises questions about the truth of art at its highest level. To address this conundrum, this article analyzes works by three eminent, but very different, artists: Michelangelo, Raphael, and Dürer. Two current methodologies—visual exegesis and the poetics of making—support the argument. The analysis reveals that there is a fundamental unity to their work, which has not been recognized on account of three popular misconceptions about the nature of art, divinity, and the mind. This article concludes that depictions of God the Father and Christ by these artists are neither heretical nor false because, as the evidence shows, all three were part of a continuous spiritual tradition embedded within their craft. Full article

Chris Bush’s Faustus: That Damned Woman (first performed in 2020) is a feminist and contemporary adaptation of Christopher Marlowe’s Doctor Faustus. The magus is a woman who travels through time from the seventeenth century to the far distant future. In the process, Johanna Faustus becomes a brilliant scientist who attempts to create digital immortality by uploading the minds of billions of human beings to the Cloud. When a power failure destroys almost all of humanity, it is uncertain whether the universal outage is caused by Mephistopheles (in accordance with the expectations of Faustian fantasy) or is simply an unforeseen but predictable accident (in accordance with the expectations of technophobic versions of science fiction). I argue that Bush’s play traces the chronological and generic arc from magic/fantasy to science/science fiction, blending the two so that the age-old monster, the Devil, enabled by Faustian arrogance, is reimagined as an avatar for an unreliable technology that destroys what it is designed to preserve. Full article

When European writers of the seventeenth and eighteenth centuries wrote about utopia or their vision of the best possible way to live, they usually included reflections on religion. Religion as it was known in their day was not perfect and had been criticized for causing numerous abuses. If a perfect or near-perfect society were to be imagined, it would have to include a perfect or near-perfect understanding of religion. This could range from atheism to a minimal religion which avoided all the institutional factors, to one in which detailed regulations governed all facets of religion and life. This article reviews and interprets the treatment of religion in a wide range of seventeenth- and eighteenth-century utopias. It concludes that some utopian writers set high goals for change, some settled for lesser reforms, and some left religion as it was while changing other parts of life. Full article

Between the 16th and 17th centuries, the conservative characteristic of rural environments and mountain communities represented one of the main worries of the Larian Church, which, despite the work of reform of religious customs undertaken by the order of preachers in the late Middle Ages (not unrelated to the genesis of the accusation of diabolic witchcraft), it found itself confronted with the shortcomings (from the interference of the laity in religious life to suspicious devotions via the mixture of the sacred and magical animistic legacies) originating from decades of neglect in the management of valley parishes and the laxity of the secular clergy. This concern had to be reconciled, from the first decades of the sixteenth century onward, with the need to counter the Protestant presence. The “singular” way in which diocesan ordinaries sought in the aftermath of the Tridentine Council to re-establish orthopraxy in the only diocese in the peninsula subject to secular authorities of the Reformed faith, and in which an Italophone Protestant community was permanently present for several decades, represents an important case study for understanding the anomaly of the local bishop’s courts (and the inquisition) transformed during this time from bitter enemies of the secta strigiarum into “witch lawyers”, and for illuminating the deeper reasons for the limits of the fight against superstitions in the entire peninsula. Full article