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The Catholic Church is among the oldest, most secretive, institutions in the world, but in the sixteenth century a friar, Onofrio Panvinio, undertook ground-breaking investigations into the Church's history from Christ to the Renaissance. This study shows how his writings impacted on church and society, but also how he changed historical writing.
In Publishing for the Popes, Paolo Sachet provides a detailed account of the attempts made by the Roman Curia to exploit printing in the mid-sixteenth century, after the Reformation but before the implementation of the ecclesiastical censorship.
The first comprehensive study of the dominant form of solo singing in Renaissance Italy prior to the mid-sixteenth century.
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When Bartolomeo Sacchi ('Platina', 1421-1481) wrote his Vitae pontificum (Lives of the Popes) and presented it to Pope Sixtus IV in 1475, he surely could not have imagined how influential it would become over the centuries. His was the first papal history composed as a humanist Latin narrative and, as such, marked a distinct breakthrough in relation to the Liber pontificalis, the standard medieval chronicle of the papacy. Whatever Platina's intentions for the book, it soon came to be regarded as the official history of the Roman pontiffs. After the editio princeps of Venice 1479, updated and extended editions continued to be produced until late in the eighteenth century. The largely untold story of Platina's Lives of the Popes and its fortuna is the focus of this book. The Lives were particularly popular because of Platina's frank criticisms of papal behaviour which did not live up to his humanist moral values. He reminded the popes that they were mere human beings and urged them not to indulge in luxury and nepotism. Catholics, whether or not they agreed with such indictments, read the Lives eagerly, while Protestants naturally appreciated Platina's fault-finding approach towards the papacy. The role which censorship played in the reception of the Lives was previously unknown. This book examines the censorship process (1587-1592) in detail, including a critical edition of the assessments and corrections by English and Italian censors newly uncovered in the Vatican and in Milan.
The essays in this volume discuss princely courts north of the Alps and Pyrenees between 1450-1650 as focal points for products of medieval and renaissance culture such as literature, music, political ideology, social and governmental structures, the fine arts and devotional practice.
The period between the late Renaissance and the early Enlightenment has long been regarded as the zenith of the "republic of letters", a pan-European community of like-minded scholars and intellectuals who fostered critical approaches to the study of the Bible and other ancient texts, while renouncing the brutal religio-political disputes that were tearing their continent apart at the same time. Criticism and Confession offers an unprecedentedly comprehensive challenge to this account. Throughout this period, all forms of biblical scholarship were intended to contribute to theological debates, rather than defusing or transcending them, and meaningful collaboration between scholars of different confessions was an exception, rather than the norm. "Neutrality" was a fiction that obscured the ways in which scholarship served the interests of ecclesiastical and political institutions. Scholarly practices varied from one confessional context to another, and the progress of 'criticism' was never straightforward. The study demonstrates this by placing scholarly works in dialogue with works of dogmatic theology, and comparing examples from multiple confessional and national contexts. It offers major revisionist treatments of canonical figures in the history of scholarship, such as Joseph Scaliger, Isaac Casaubon, John Selden, Hugo Grotius, and Louis Cappel, based on unstudied archival as well as printed sources; and it places those figures alongside their more marginal, overlooked counterparts. It also contextualizes scholarly correspondence and other forms of intellectual exchange by considering them alongside the records of political and ecclesiastical bodies. Throughout, the study combines the methods of the history of scholarship with techniques drawn from other fields, including literary, political, and religious history. As well as presenting a new history of seventeenth-century biblical criticism, it also critiques modern scholarly assumptions about the relationships between erudition, humanistic culture, political activism, and religious identity.