4. Sophia Menache, Clement V (New York: Cambridge University Press, 1998), 202.
5. T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 42.
6. John-Peter Pham, Heirs of the Fisherman: Behind the Scenes of Papal Death and Succession (New York: Oxford University Press, 2004), 72.
7. Caroline Bruzelius, The Stones of Naples: Church Building in Angevin Italy 1266–1343 (New Haven, CT: Yale University Press, 2004), 172.
CHAPTER 6
1. See Robert Brentano, “Sulmona Society and the Miracles of Peter of Morrone,” Monks and Nuns, Saints and Outcasts: Religion in Medieval Society (Essays in Honor of Lester K. Little), ed. Sharon Farmer and Barbara H. Rosenwein (Ithaca, NY: Cornell University Press, 2000).
2. Estella Canziani, Through the Apennines and the Lands of the Abruzzi: Landscape and Peasant Life (Cambridge, UK: W. Heffer and Sons, 1928), 183.
3. I have slightly paraphrased the quotations from the Autobiography of Celestine V. See Other Middle Ages: Witnesses at the Margins of Medieval Society, ed. Michael Goodich (Philadelphia: University of Pennsylvania Press, 1998), 170–80.
4. In our own day (since 1963) the two regions have been separated. As a result, today’s Molise no longer includes the Morrone and Maiella mountains.
5. Canziani, Through the Apennines and the Lands of the Abruzzi, 5.
6. John Hooper, “Pope Visits Italian Village Hit Hardest by Earthquake,” Guardian, London, April 28, 2009.
7. Ignazio Silone, Fontamara, trans. Harvey Fergusson II (New York: Atheneum, 1960), 3, 4, 5.
8. See Augustine Thompson, O.P., Cities of God: The Religion of the Italian Communes 1125–1325 (University Park, PA: Penn State Press, 2005), 294–96.
9. John Shinners, ed., Medieval Popular Religion 1000–1500: A Reader, 2d ed. (Orchard Park, NY: Broadview Press, 2007), 19.
CHAPTER 7
1. Pope Nicholas III, Exiit qui seminat, trans. from the Latin and in the public domain: http.franciscan-archive.org.
2. John C. Moore, Pope Innocent III (1160/61–1216): To Root Up and to Plant (Notre Dame, IN: University of Notre Dame Press, 2009), 11.
3. Umberto Pappalardo, The Gulf of Naples: Archaeology and History of an Ancient Land, trans. Peter Eustace (Verona, Italy: Arsenale Editrice, 2006), 126.
4. Otto, Bishop of Bamberg, in 1109. This translation is my own rendering. See G. G. Coulton, Life in the Middle Ages, vol. 4 (New York: Macmillan, 1935), 106–7.
CHAPTER 8
1. See Lisa M. Bitel, “Saints and Angry Neighbors: The Politics of Cursing in Irish Hagiography,” in Monks and Nuns, Saints and Outcasts: Religion in Medieval Society—Essays in Honor of Lester K. Little, ed. Sharon Farmer and Barbara H. Rosenwein (Ithaca, NY: Cornell University Press, 2000), 123–50.
2. Letter 161 in Peter Damian Letters 151–180, trans. Owen J. Blum and Irven M. Resnick (Washington, DC: Catholic University of America Press, 2005), 133.
3. Letter 152 in Damian Letters, 7–9.
4. Letter 152 in Damian Letters, 9.
5. Saint Stephen’s order was known as the Grandmontines and was mostly extinct by the late eighteenth century. See Brenda M. Bolton, “Via Ascetica: A Papal Quandary,” in Monks, Hermits and the Ascetic Tradition, ed. W. J. Sheils (London: Basil Blackwell, 1985), 171–73.
6. Most sources do not identify the mountain of Peter’s first years, but Peter Herde does in “Celestine V,” in Philippe Levillain, general editor, The Papacy: An Encyclopedia, vol. 1 (New York: Routledge, 2002), 279–83.
7. The fifth-century Egyptian anchorite Abba Isaiah of Scetis wrote: “If you wish to ask an elder about some thought, bare your thought to him voluntarily, if you know that he is trustworthy and will keep your words.” (Abba Isaiah of Scetis: Ascetic Discourses, trans. John Chryssavgis and Pachomios Penkett [Kalamazoo, MI: Cistercian Publications, 2002], 53.)
8. Both texts are taken from John T. McNeill and Helena M. Gamer, Medieval Handbooks of Penance (New York: Columbia University Press, 1938), 330–31. I have revised the translations slightly.
9. Anne MacDonell, Sons of Francis (New York: G. P. Putnam’s Sons, 1902), 320.
10. This expression is from John Howe (quoting Ernst Werner), in “The Awesome Hermit: The Symbolic Significance of the Hermit as a Possible Research Perspective,” Numen 30, no. 1 (July 1983): 106.
11. Also quoted by Howe in “The Awesome Hermit.”
12. Today it’s a national park, Parco Nazionale della Majella, with a website.
13. Ignazio Silone, The Story of a Humble Christian, trans. William Weaver (New York: Harper & Row, 1970), 17.
CHAPTER 9
1. Etienne Gilson, The Mystical Theology of Saint Bernard, trans. A. H. C. Downes (New York: Sheed & Ward, 1940), 18.
2. The image appeared in the pages of a history book written by Ludovico Zanotti. See Leonida Giardini et al., Celestino V: e la sua Basilica (Milan: Silvana Editoriale Spa, 2006), 52.
3. Peter Herde suggests that Joachim’s influence is seen on Peter in the frequent inscriptions to the Holy Spirit that are found on monasteries he founded. See “Celestine V,” in Philippe Levillain, general editor, The Papacy: An Encyclopedia, vol. 1 (New York: Routledge, 2002), 281. For more on this interpretation of history, see the discussion of Joachim of Fiore, in chapter 11.
4. Robert Brentano, “Sulmona Society and the Miracles of Peter of Morrone,” in Monks and Nuns, Saints and Outcasts: Religion in Medieval Society (Essays in Honor of Lester K. Little), ed. Sharon Farmer and Barbara H. Rosenwein (Ithaca, NY: Cornell University Press, 2000), x.
CHAPTER 10
1. See Pascal Montaubin, “Bastard Nepotism,” in Pope, Church, and City: Essays in Honour of Brenda M. Bolton, ed. Frances Andrews et al. (Leiden, The Netherlands: Brill, 2004), 145–46.
2. Joseph F. Kelly, The Ecumenical Councils of the Catholic Church: A History (Collegeville, MN: Liturgical Press, 2009), 96.
3. George Lane, Early Mongol Rule in Thirteenth-Century Iran: A Persian Renaissance (New York: Routledge Curzon, 2003), 50.
4. Today, ironically, the hill of Collemaggio no longer exists because the valley attached to it was filled in during the nineteenth century by the local government in order to make pilgrimage to the Basilica of Santa Maria easier.
5. Peter Herde, “Celestine V,” in Philippe Levillain, general editor, The Papacy: An Encyclopedia, vol. 1 (New York: Routledge, 2002), 280.
CHAPTER 11
1. This quotation is from the article on “Indulgences” from the old Catholic Encyclopedia, originally published in 1913, and currently available online at www.newadvent.org.
2. Jonathan Sumption, Pilgrimage: An Image of Mediaeval Religion (Totowa, NJ: Rowman & Littlefield, 1975), 142.
3. Quoted in Jonathan Riley-Smith, The Crusades: A History, 2d ed. (New Haven, CT: Yale University Press, 2005), 14.
4. The phrase “evangelical awakening” comes from Marie-Dominique Chenu, in Nature, Man and Society in the Twelfth Century, ed. J. Taylor and L. K. Little (Chicago: University of Chicago Press, 1968), ch. 7.
5. During the days of the Catholic Counter-Reformation, in 1571 a papal bull sought to suppress this loosely organized order after one of its members attempted to murder an emissary of Pope Pius V’s, who’d been charged with reforming the group.
6. David Abulafia, ed., Italy in the Central Middle Ages: 1000–1300 (New York: Oxford University Press, 2004), 11.
7. Peter Herde, “Literary Activities of the Imperial and Papal Chanceries during the Struggle between Frederick II and the Papacy,” in Intellectual Life at the Court of Frederick II Hohenstaufen, ed. William Tronzo (Washington, DC: National Gallery of Art, 1994), 233.
8. Roger Bacon, quoted in Robert Bartlett, The Natural and the Supernatural in the Middle Ages (New York: Cambridge University Press, 2008), 125.
9. Roger Bacon, quoted in Bartlett, The Natural and the Supernatural in the Middle Ages, 129.
10. Marjorie Reeves, The Influence of Prophecy in the Later Middle Ages: A Study in Joa
chimism (Notre Dame, IN: University of Notre Dame Press, 1993), 5.
11. Bernard McGinn, The Calabrian Abbot: Joachim of Fiore in the History of Western Thought (New York: Macmillan, 1985), 153. All quotes from Joachim’s writings are taken from this translation.
12. Marjorie Reeves, “Some Popular Prophecies from the Fourteenth to the Seventeenth Centuries,” in Popular Belief and Practice, ed. G. J. Cuming and Derek Baker (New York: Cambridge University Press, 1972), 111.
CHAPTER 12
1. See Erik Thuno, Image and Relic: Mediating the Sacred in Early Medieval Rome (Rome: L’Erma di Bretschneider, 2002), 163–71. Thuno writes: “[T]he Lateran in the Middle Ages was often linked with the Old Testament temple … from the tenth century on to Mt. Sinai where the Law was given, and later … said to contain the actual Ark of the Covenant including its sacred contents within the high altar” (p. 165).
2. David Willey, “Agony of L’Aquila,” Tablet, April 18, 2009, 8.
3. Susan Twyman, Papal Ceremonial at Rome in the Twelfth Century (London: Henry Bradshaw Society, 2002), 1–22.
4. T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 40.
5. Francis of Assisi: Early Documents, Vol. 1, ed. Regis J. Armstrong et al. (Hyde Park, NY: New City Press, 1999), 86.
6. In 1279 Pope Nicholas III wrote a bull entitled Exiit qui seminat, trying to reconcile the two factions within the Franciscans. As a former protector of the order, he was in a privileged place to accomplish this. He succeeded to some extent, and his teachings showed a reasonable way forward—a possible, middle way. First, he affirmed Francis’s teaching that Jesus and the disciples never owned a thing and never handled money—meaning that to truly imitate Christ, a Franciscan would do as Francis taught. But he then applied scholastic finery to the distinctions of what is to be defined as “money,” what it means to have enough for the present and its needs, and how friars may have recourse to benefactors who have money. Many doors and windows were opened on the topic of the handling, obtaining, and use of money by friars after all.
7. Angelo Clareno: A Chronicle or History of the Seven Tribulations of the Order of Brothers Minor, trans. David Burr and Emmett Randolph Daniel (Saint Bonaventure, NY: Franciscan Institute Publications, 2005), 6–7.
8. See “Celestine V,” The Catholic Encyclopedia, online at www.newadvent.org.
CHAPTER 13
1. Eamon Duffy, Saints and Sinners: A History of the Popes, 2d ed. (New Haven, CT: Yale University Press, 2001), xi.
2. Jean Dunbabin uses both descriptions for Charles I. See Jean Dunbabin, Charles I of Anjou: Power, Kingship and State-Making in Thirteenth-Century Europe (New York: Longman, 1998), 194, 198.
3. Richard Mortimer, Angevin England: 1154–1258 (Cambridge, MA: Blackwell, 1994), 113.
4. Steven Runciman, The Sicilian Vespers: A History of the Mediterranean World in the Later Thirteenth Century (New York: Cambridge University Press, 1958), 115.
5. T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 46.
6. Lawrence V. Mott, Sea Power in the Medieval Mediterranean: The Catalan-Aragonese Fleet in the War of the Sicilian Vespers (Gainesville: University Press of Florida, 2003), 36.
7. It is from the Sicilian Vespers that we trace the origins of the geography of Sicily (the island only) that continues to today.
8. Caroline Bruzelius, The Stones of Naples: Church Building in Angevin Italy 1266–1343 (New Haven, CT: Yale University Press, 2004), 242n75.
9. One contemporary Italian scholar, Roberto Paciocco, acknowledges their confusing relationship with the Church by writing that if one were to survey “the links between the Angevin dynasty and the Spirituals,” the best conclusion “in all likelihood would be to describe the rulers’ behavior as hovering between open support and conniving protection.” Quoted in The Church of Santa Maria Donna Regina: Art, Iconography and Patronage in Fourteenth-Century Naples, ed. Janis Elliott and Cordelia Warr (Burlington, VT: Ashgate, 2004), 29.
10. As well as Alfonso III. However, Dante talks with Charles Martel in heaven in the Paradiso.
CHAPTER 14
1. John C. Moore, Pope Innocent III (1160/61–1216): To Root Up and to Plant (Notre Dame, IN: University of Notre Dame Press, 2009), 4.
2. Dino Bigongiari, Essays on Dante and Medieval Culture (New York: Griffin House, 2000), 23.
3. Quoted in David Abulafia, ed. Italy in the Central Middle Ages: 1000–1300 (New York: Oxford University Press, 2004), 96.
4. The Lateran Treaty of 1929 would describe the creation of the Vatican State in these terms: “Italy recognizes the full ownership and the exclusive and absolute power and jurisdiction of the Holy See over the Vatican as it is presently constituted, together with all its appurtenances and endowments, creating in this manner Vatican City for the special purposes and under the conditions given in this Treaty. The boundaries of the said City are set forth in the map which constitutes Attachment I of the present Treaty, of which it forms an integral part. It remains understood that St. Peter’s Square, although forming part of Vatican City, will continue to be normally open to the public and to be subject to the police power of the Italian authorities, who will stop at the foot of the steps leading to the Basilica, although the latter will continue to be used for public worship, and they will, therefore, abstain from mounting the steps and entering the said Basilica, unless they are asked to intervene by the competent authority. Whenever the Holy See considers it necessary, for the purpose of particular functions, to close St. Peter’s Square temporarily to the free passage of the public, the Italian authorities will withdraw beyond the outer lines of Bernini’s Colonnade and their extension, unless they have been asked to remain by the competent authority.” The complete text of the Lateran Treaty is available on a Vatican website: www.vaticanstate.va.
5. Jonathan Sumption, Pilgrimage: An Image of Mediaeval Religion (Totowa, NJ: Rowman & Littlefield, 1975), 143.
6. See John Shinners, ed., Medieval Popular Religion 1000–1500: A Reader, 2d ed. (Orchard Park, NY: Broadview Press, 2007), 404–5.
7. Eamon Duffy, Saints and Sinners: A History of the Popes, 2d ed. (New Haven, CT: Yale University Press, 2001), 159.
8. Cardinal Gaetani, quoted in T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 48.
9. Castle Nuovo would remain at the center of political, commercial, and artistic life in Naples for centuries. It was here, thirty-five years later, that Giotto would spend a few years painting. In 1347 the castle was sacked by King Louis I of Hungary. The room known as Baron’s Hall was made famous in 1485 by a conspiracy hatched there against King Ferdinand I. The barons who conspired against the king were invited for a great feast, only for the doors to be shut upon them, and all of them arrested.
10. T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 48.
11. Sophia Menache, Clement V (New York: Cambridge University Press, 1998), 23.
12. William Shakespeare, Hamlet 3.1.131–33.
13. Peter Herde, “Celestine V,” in Philippe Levillain, general editor, The Papacy: An Encyclopedia, vol. 1 (New York: Routledge, 2002), 281.
14. James Brundage, The Medieval Origins of the Legal Profession: Canonists, Civilians, and Courts (Chicago: University of Chicago Press, 2010), 3–4.
15. Stefaneschi is quoted in E. R. Chamberlin, The Bad Popes (New York: Dial Press, 1969), 83.
16. John L. Allen, Jr. Conclave: The Politics, Personalities, and Process of the Next Papal Election (New York: Image Doubleday, 2002), 71.
CHAPTER 15
1. St. Gregory the Great: Dialogues, trans. Odo John Zimmerman (Washington, DC: Catholic University of America Press, 2002), 3–4.
2. John C. Moore, Pope Innocent III (1160/61–1216): To Root Up and to Plant (Notre Dame, IN: University of Notre Dame Press, 2009), 1.
3. Perhaps the most infamous case of warrior religious in Italy happened at the battle of Tusculum in the Marches of Ancona in 1167. The archbishops of Mainz and Cologne combined forces
against a Roman army of 30,000 men and roundly defeated them. One contemporary chronicler reports, “In the morning the Romans hastened out to the battlefield to recover the corpses of their fallen. They were driven to flight by the bishops, who sent their knights out against them.… Finally, they sent emissaries to the bishops to beg that they be allowed, for the love of Saint Peter and respect for Christianity, to recover their dead. The bishops granted this plea on the condition that they would count the number of men on their side that were killed or captured in this battle and would report this to them personally in writing with a sworn guarantee of their truthfulness.… When they went about this accounting, they found the number of some 15,000 of their men who had been killed or captured in this battle. After receiving permission, they buried the remains of their dead, which they recovered with loud lamenting.” (See De Re Militari: The Society for Medieval Military History at http://www.deremilitari.orgRESOURCES/SOURCES/tusculum.htm.)
4. Frank Barlow, Thomas Becket (Sacramento: University of California Press, 1990), 68–69.
5. Dante, Paradiso, canto 9, lines 133–35.
6. T. S. R. Boase, Boniface VIII (Toronto: Macmillan, 1933), 49.
7. Quoted in Boase, Boniface VIII, 45.
8. This is from the testimony of James Stefaneschi, in book 3 of his Opus Metricum. The Orsini family had recently produced a pope in Nicholas III (1277–80), and Matthew Orsini would himself be elected pope on the first ballot on the first day of the conclave that was called after Celestine V resigned. He refused the job, and Cardinal Benedict Gaetani was then elected on the third day.
CHAPTER 16
1. Peter Damian Letters 151–180, trans. Owen J. Blum and Irven M. Resnick (Washington, DC: Catholic University of America Press, 2005), letter 165, p. 170–71.
2. Peter Damian Letters, letter 165, p. 173.
3. Adrian I, from A Select Library of Nicene and Post-Nicene Fathers of the Christian Church, vol. 14, The Seven Ecumenical Councils (Ann Arbor: University of Michigan Press, 1980), 536–37.
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