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Most people would agree that the hospital functions as one of the 'first duties of an organized society' as a public service for those members of the community who are in need. In the thirteenth century, hospitals represented a nexus of exchange between church officials, the community, the needy, and the pious or ambitious individual. This book presents a survey that offers an overview of the role of the hospital in affairs of the urban community, suggesting how changes within that community were reflected in the activities of the hospital. It locates the rise of the hospital movement in northern Italy within the context of the changing religious, social, and political environment of the city-states. The book introduces the hospital's central function in the distribution and administration of charity. It illustrates how the hospital and other charitable organizations played a role in the appropriation of power and influence by urban citizens. A comprehensive investigation of twelfth and thirteenth century hospitals' foundational charters follows. The book then delves into a detailed description of the physical plant of the hospital, the daily life of individuals, and rules and statutes followed by its members. It considers the social composition of donors, workers, and recipients of hospital services. Jurisdictional disputes among the city leaders, the community, individual religious orders, ecclesiastical authorities, and larger political forces. Finally, the book explores the process of consolidation and bureaucratization of hospitals in the fifteenth century and the emergence of state control over social services.
Bussero's and suggests this may have been an attempt to by the founder to connect the bequest with an illustrious past ancestor. 4 Some scholars, referring to the bull issued by Archbishop Oberto in 1161 decreeing that it merge with another hospital and follow the rule of S. Augustine, interpret the archbishop's interference as the moment when two failing hospitals were consolidated and management appropriated and ordered by the church officials. 5 However, when one looks at all the documentary evidence for the hospital it appears the two consortia managing the
scandals. And by the same token, the current resurgence of public Catholicism is driven both in Ireland and the US by what church officials see as secular threats undermining Catholic teaching in the domain of sexuality. Divergence in the lay practice of Catholicism Notwithstanding the Irish and American convergence currently observable in public Catholicism, the lay practice of Irish and American Catholicism is substantially different. At the end of the 1980s, approximately eight in ten Irish adults (85 per cent) were attending weekly Mass whereas approximately four in
This chapter looks at how a number of religious figures negotiated the relationship between politics and religion in nineteenth-century Spain. It focuses on the role played by four representatives of the Catholic clergy who, for various reasons, attempted to make Christianity compatible with liberalism by devising alternatives to the Church's official opposition to budding forms of political freedom. They were Joaquín Lorenzo Villanueva; Antonio de Aguayo; Fernando Castro y Pajares and José García Mora. Villanueva became a key figure in the Valencian group in the Cortes of Cadiz, where he made crucial contributions to parliamentary debates relating to religious and ecclesiastical issues. Castro's primary objective was to advocate the introduction of religious tolerance into Spanish legislation. Castro accordingly criticized the Moderate government for upholding religious intolerance and depriving Spain of the beneficial effects derived from religious freedom.
more about the image of a perfected society that a small elite minority of high church officials thought was in the best interests of their world. Inevitably, the full reform and reconstruction of the Church and Christian society was an ideal that could never be fully realized. This is not to suggest that there was no real change. The reform movement left an indelible mark on western European society, and its repercussions would be felt for centuries. The development of the Roman papacy as an institution with the capacity to make its authority felt more
, over the course of the late thirteenth through fifteenth centuries the balance of power shifted. After having been founded as a result of the pious impulse by a wide variety of lay individuals and groups, over the succeeding years administrators became much more oriented to civic and economic concerns which often elicited a reaction from the church officials in the form of a greater attempt to assert ecclesiastical authority. Finally, in reaction to ecclesiastical intercession, as well as a consequence of greater civic institutionalization of the period, the city
Colonial powers and Ethiopian frontiers 1880–1884 is the fourth volume of Acta Aethiopica, a series that presents original Ethiopian documents of nineteenth-century Ethiopian history with English translations and scholarly notes. The documents have been collected from dozens of archives in Africa and Europe to recover and present the Ethiopian voice in the history of Ethiopia in the nineteenth century. The present book, the first Acta Aethiopica volume to appear from Lund University Press, deals with how Ethiopian rulers related to colonial powers in their attempts to open Ethiopia for trade and technological development while preserving the integrity and independence of their country. In addition to the correspondence and treatises with the rulers and representatives of Italy, Egypt and Great Britain, the volume also presents letters dealing with ecclesiastical issues, including the Ethiopian community in Jerusalem.
its primacy continued to diminish, ecclesiastical entities persisted in playing a role in the origins of many institutions. Church officials as founders According to the foundation charters, many of the twelfth- and thirteenth-century founders of hospitals followed an older, ecclesiastical tradition, at least in part. They recognized the regional bishop in his role as ‘padre dei poveri’ and looked to traditional Benedictine or Augustinian examples, and their rules as models, for their new institutions. Also, there
of the church leaders, the city and the communities. Ospedale Rodolfo Tanzi, by 1330, had acquired property of an estimated 230–3 hectares. 10 An additional area of fiscal interest for religious leadership was the collection of traditional fees. In return for granting protection and legitimacy to the hospital, church officials often required the institution to pay an annual duty. In Lodi, for example, the laity administered all hospitals except those directly affiliated with a monastery. These lay brothers and sisters answered directly to
to their community and to fulfil the commandment for Christian charity. Hospitals represented a nexus of exchange between church officials, the community, the needy, and the pious or ambitious individual. These symbiotic relationships were unique for the period. In a highly religious society in which care for the soul and the body were inseparable and where health and prosperity were inexorably linked to the beneficence of God, the hospital was both a substantive benefactor as well as a symbolic presence in the community. Organization