- Anchoresses, Wills and Testaments, Santa Rosa da Viterbo, Medieval History, Religious Studies, Franciscan Monasteries, and 31 moreFranciscan Studies, Jacques Le Goff, History, Diplomatics (Medieval), Medieval Church History, Women's Studies, Storia medievale, Medieval Italy, Hagiography, Medieval urban history, Critical Edition (Medieval History), Middle Ages, Manuscripts (Medieval Studies), Gender Studies, Latin Paleography, Medieval Law, Codicology of medieval manuscripts, Paleography, Archaeology of Medieval Anchoritism, Anchorite, Anchoritic Literature, Religious congregations and monastic orders, Medieval Studies, Late Medieval History, Medieval wills, Church History, Archival Studies, Religious History, Manuscript Studies, Papacy (Medieval Church History), and Marie Skłodowska-Curie Actionsedit
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Historians have always recognized in Eucharistic devotion one of the traits that characterize the phenmenon of voluntary reclusion, a penitential religious way of life in cell that had its heyday in the West between the thirteenth and... more
Historians have always recognized in Eucharistic devotion one of the traits that characterize the phenmenon of voluntary reclusion, a penitential religious way of life in cell that had its heyday in the West between the thirteenth and fourteenth centuries. The author tries to determine whether and to what extent this assumption has been reflected in normative and hagiographic texts. After an extensive review of Vitae of holy "Italian" and foreign recluses, the author suggests that "the Eucharist as the center of devotional practice of recluses´os a topos resulting from the extension to all anchoresses of a trait that characterizes only the lives of many holy recluses, but not all of them. She demonstrates, in fact, that the Eucharistic devotion linked to the phenomenon of voluntary reclusion appears in a "virulent way" in hagiographical sources only in certain areas and at certain historical moments, those close to the Eucharistic controversy or when the fight against the heretics was harder - trait, however, that characterizes also the Vitae of saints tout court.
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Apres avoir passe en revue les travaux relatifs au phenomene de la reclusion volontaire dans la peninsule italienne, l’auteur presente, de maniere synthetique, les resultats de sa recherche sur Pise fondee sur l’examen des testaments... more
Apres avoir passe en revue les travaux relatifs au phenomene de la reclusion volontaire dans la peninsule italienne, l’auteur presente, de maniere synthetique, les resultats de sa recherche sur Pise fondee sur l’examen des testaments pisans, source privilegiee pour etudier ici une telle forme de vie religieuse, alors que dans d’autres contextes urbains le phenomene est connu par le truchement de sources diverses, civiles ou ecclesiastiques. Une fois etablie la coherence du corpus, les traits caracteristiques des testateurs pris en compte sont degages et la qualite de l’information recueillie sur la memoire des recluses, des reclus et des reclusoirs urbains, au plan des personnes et des lieux, evaluee. Suit une analyse des variations qualitatives et quantitatives du phenomene entre le milieu du xiiie siecle et la fin du xive siecle. Puis les informations relatives aux recluses pisanes les mieux documentees permettent de tenter de restituer le reseau de leurs rapports avec la communaute citadine qui les heb...
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Les auteurs démontrent grâce à une analyse lexicographique serrée que la Legenda ad usum chori beati Francisci, traditionnellement attribuée à Thomas de Celano, premier hagiographe de François d’Assise, ne peut pas avoir été composée par... more
Les auteurs démontrent grâce à une analyse lexicographique serrée que la Legenda ad usum chori beati Francisci, traditionnellement attribuée à Thomas de Celano, premier hagiographe de François d’Assise, ne peut pas avoir été composée par lui : les raisons en sont les nombreux hapax, l’usage différent du cursus, et d’autres éléments internes au texte. L’article propose par conséquent l’attribution de la première legenda de choeur franciscaine à Julien de Spire. Une série de tableaux synoptiques accompagne la démonstration.Gli autori dimostrano con una serrata analisi lessicografica che la Legenda ad usum chori beati Francisci, tradizionalmente attribuita a Tommaso da Celano, primo agiografo di Francesco d’Assisi, non può essere da lui composta a motivo dei numerosi apax, del diverso cursus e di altri elementi interni al testo. Si propone dunque l’attribuzione della prima legenda corale francescana a Giuliano da Spira. Una serie di tabelle sinottiche accompagnano la dimostrazione
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In this study, we report a particular begging strategy by Andean dogs and by humans on the unsurfaced road between the villages of Parotani and Cahiuasi in Bolivia. The positions of the dogs and humans begging and their behavioral... more
In this study, we report a particular begging strategy by Andean dogs and by humans on the unsurfaced road between the villages of Parotani and Cahiuasi in Bolivia. The positions of the dogs and humans begging and their behavioral displays were recorded. In dogs, the distance from each other was also recorded. Begging locations, for both dogs and humans, were permuted with a score, according to the higher probability of receiving food. The highest scores were assigned to the positions where cars had to slow down and the subjects were well visible, thus meriting a score corresponding to the higher probability of receiving a treat. The occurrences of the correct positioning at the external and internal parts of the bend were compared by a chi-square test. On a range of 93.3 km, the dogs were observed to always lie down at the border of the road, mainly alone (96.3%) and on hairpin bends, present due to the steep slope, obliging the vehicles to slow down. Humans were observed mainly in...
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Abiti e corredi nei testamenti pisani (secoli XIII-XIV), in Textile Gifts in the Middle Ages. Objects, Actors, and Representation, éd. Christiane Elster, Stephanie Luther, Stefanie Seeberg, Tanja Michalsky, Rome, Campisano Editore, 2022 ; 1 vol., 208 p. (Quaderni della Bibliotheca Hertziana, 8).more
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Atti delle giornate di studio Edizioni e Traduzioni
Milano, Università Cattolica del Sacro Cuore, 28 ottobre 2011
Roma, Pontificia Università Antonianum, 9 marzo 2012,
Milano, Università Cattolica del Sacro Cuore, 28 ottobre 2011
Roma, Pontificia Università Antonianum, 9 marzo 2012,
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Chi desidera partecipare alla presentazione sulla piattaforma zoom può registrarsi su questo modulo: https://forms.gle/uGDyZ7JqXywJuPLt6 È possibile seguire l'evento in streaming sulla pagina FB del CSSRV: https://www.facebook.com/CSSRV
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Mostra storico-documentario
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In occasione della settimana di valorizzazione di musei, archivi e biblioteche ecclesiastici, presso il monastero di Santa Rosa di Viterbo è allestita una mostra di documenti e codici conservati nell'Archivio Generale della Federazione... more
In occasione della settimana di valorizzazione di musei, archivi e biblioteche ecclesiastici, presso il monastero di Santa Rosa di Viterbo è allestita una mostra di documenti e codici conservati nell'Archivio Generale della Federazione delle Clarisse Urbaniste d'Italia, relativi ai monasteri di Santa Lucia di Arcevia, San Paolo di Tuscania e Santa Rosa di Viterbo. Si tratta per lo più di registri (cabrei, inventari, abbadessati) relativi alla gestione economica e organizzativa dei monasteri, che gettano nuova luce sulla vita quotidiana delle monache tra il XVII e il XIX secolo.
Website of InSpeco
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Voices from the cell In the late Middle Ages la religion vécue included large numbers of recluses (anchoresses), women who embraced voluntary reclusion, a temporarily or permanently restricted lifestyle at the extremes of penitential... more
Voices from the cell
In the late Middle Ages la religion vécue included large numbers of recluses (anchoresses), women who embraced voluntary reclusion, a temporarily or permanently restricted lifestyle at the extremes of penitential eremiticism. Whereas the essence of the hermit ideal is total abandonment of the world to live in solitude with Christ, usually by retreating to inaccessible and remote locations, in the case of reclusion, isolation is sought in the city, withdrawing into a cell whose walls form the boundary with the noise of urban life. Recluses were separated but not excluded from the community that hosted them. While the hermit, being free, could provide for him or herself, an urban recluse depended on others to survive, existing in an osmotic relationship with civic and ecclesiastical communities. In virtue of the purity acquired through the ceremony of imprisonment (and staying-power), a recluse might acquire the role of mediator of divine grace, dispensing consolation and pious counsel. Taking responsibility for the sins of the community, she atoned for them by the rigours of penance, embodying a sacred presence and exemplifying a different way of living. The cell could also be a means for women to break out of conventional roles, becoming a kind of speakers’ corner, a place to hear and debate: the cell enabled women’s voices in public, countering Paul’s message in 1 Cor. 14:34 that they were to be silent in churches.
In the late Middle Ages la religion vécue included large numbers of recluses (anchoresses), women who embraced voluntary reclusion, a temporarily or permanently restricted lifestyle at the extremes of penitential eremiticism. Whereas the essence of the hermit ideal is total abandonment of the world to live in solitude with Christ, usually by retreating to inaccessible and remote locations, in the case of reclusion, isolation is sought in the city, withdrawing into a cell whose walls form the boundary with the noise of urban life. Recluses were separated but not excluded from the community that hosted them. While the hermit, being free, could provide for him or herself, an urban recluse depended on others to survive, existing in an osmotic relationship with civic and ecclesiastical communities. In virtue of the purity acquired through the ceremony of imprisonment (and staying-power), a recluse might acquire the role of mediator of divine grace, dispensing consolation and pious counsel. Taking responsibility for the sins of the community, she atoned for them by the rigours of penance, embodying a sacred presence and exemplifying a different way of living. The cell could also be a means for women to break out of conventional roles, becoming a kind of speakers’ corner, a place to hear and debate: the cell enabled women’s voices in public, countering Paul’s message in 1 Cor. 14:34 that they were to be silent in churches.
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Primo incontro
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La mostra resterà aperta fino al 6 gennaio 2018
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Cronaca-rendiconto quattrocentesca, opera di una camerlenga del monastero di Santa Rosa da Viterbo
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BANDO DI CONCORSO PER N. 1 BORSA DI STUDIO Rosa da Viterbo: una santa, un monastero e una città