La présente thèse de doctorat consiste en une enquête globale sur le développement de l’humanisme dans le contexte du retour de la cour pontificale en Italie, au moment d’une crise majeure, le Grand Schisme d’Occident. Notre travail se propose, avant toute chose, de nouer les fils de deux histoires généralement conçues comme distinctes et d’en éclairer les interactions. Il s’agit, d’une part, de l’émergence, au tournant du XVe siècle, d’une génération d’intellectuels que l’on considère comme les représentants d’un humanisme arrivé à pleine maturité après un siècle et demi de gestation et, d’autre part, de la réinstallation du pouvoir pontifical à Rome, une entreprise politique dont la première phase fut marquée par une longue et fort complexe lutte pour l’unité et la stabilité. Le propos est organisé en trois parties accompagnées d’une série d’annexes complémentaires (tableaux prosopographiques, typologies des corpus rhétoriques et diplomatiques, éditions de documents d’archives et de pièces littéraires). Y sont successivement étudiées la constitution d’un milieu savant, son insertion dans l’histoire et le fonctionnement de la curie au cours des pontificats d’Innocent VII, Grégoire XII, Alexandre V et Jean XXIII ainsi que durant les conciles de Pise et de Constance, et la composition d’un modèle rhétorique complet mis au service de la propagande pontificale. Les dynamiques socio-institutionnelles et les principes idéologiques et éthiques qui furent à l’origine d’une collaboration féconde entre humanisme et papauté sont particulièrement mis en valeur, de même que les voies de création d’une mémoire et d’une éloquence communes. / This dissertation consists of a comprehensive appraisal of the development of humanism in the context of the return of the pontifical court in Italy at the time of a major crisis, the Great Western Schism. Our work primarily aims at linking two stories, generally conceived as distinct, and enlightening interactions between them. These are, firstly, the emergence of a generation of intellectuals that are considered to be representatives of a humanism that reached its full maturity after a century and a half of gestation and, secondly, the re-establishment of the pontifical power in Rome, a political enterprise whose first phase was characterized by a long and very complex struggle for unity and stability. This thesis is as follows : it examines firstly the construction of a scholarly network, secondly its relationship to historical and institutionnal contexts, namely the operation of the curia during the pontificates of Innocent VII, Gregory XII, Alexander V and John XXIII and the councils of Pisa and Constance. Finallyit it investigates the elaboration of a complete rhetorical model that served the papal propaganda. The socio-institutional dynamics and the ideological and ethical principles that served as the basis of a fruitful collaboration between humanism and papacy are highlighted, as well as ways of creating a memory and a common eloquence. This dissertation includes a series of additional annexes (prosopographical tables, typologies of rhetorical and diplomatic corpus, and editions of archival and literary documents).

La Congrégation du Buon Governo, établie a Rome en 1592 avec la Bulla Pro Commissa, par Pape Clément VIII, est l’organisme administratif crée par le gouvernement pontifical pour la gestion des affaires internes. Comme l’a observé Paolo Prodi dans un ouvrage de 1982, l’Etat pontifical du 16ème siècle montre une certaine précocité dans le procès de modernisation des structures étatiques : la thèse de Prodi est que l’identité parfaite entre pouvoir spirituel et pouvoir temporel a joué – pendant une première phase – comme facteur positif vers la création des structures de l’Etat moderne.Le point de vue de l’historien du droit devrait ajouter à cette considération aussi le rôle joué par le droit canonique dans la construction des règles de l’administration moderne. Ce droit canonique qui était naturellement très bien connu par les élites de l’Etat de l’Eglise.L’étude approfondie de la Congrégation du Buon Governo vise donc à mettre à l’épreuve soit la thèse proprement historique de Paolo Prodi, soit de vérifier sur le terrain l’hypothèse de Gabriel Le Bras selon laquelle le droit administratif de l’état moderne doit beaucoup de ses mécanismes à la tradition canonique.En dépit de sa modernité, en effet, la Congrégation du Buon Governo garde des éléments de goût médiéval. Sortissant de l’idée indifférenciée de iurisdictio, elle renferme en soi non seulement la structure et l’organisation qui peuvent lui faire préfigurer un « ministère » avant la lettre, mais garde aussi fonctions et compétences de nature judiciaire.Elle est composée de cardinaux représentant le cercle des plus proches collaborateurs du Pape, qui sont appelés “ponenti”.Organisme composé pour « représenter » le pouvoir absolu du pape dans les affaires intérieures de l’état, la Congrégation doit surtout gérer les relations entre le pouvoir central et les communautés locales. Elle doit régler les conflits entre communautés, contrôler la gestion des finances communautaires, défendre l’intérêt de l’état dans les affaires d’aménagement du territoire ou les droits anciens des communes devaient se plier face au vouloir de l’autorité souveraine.C’est pour accomplir cette tâche que la congrégation s’organise dès le début sur un double registre : elle se charge de la gestion de l’administration interne pour donner exécution aux décisions du gouvernement central, mais aussi elle exerce les fonctions judiciaires dans les matières qui lui sont confiées.La fonction administrative de la Congrégation consiste notamment dans l’inspection et le contrôle des finances dans les territoires de l’État Pontifical: ainsi, lentement, l’état met un système de contrôle financier centralisé. Il s’agit d’une innovation majeure, car, dans les états d’ancien régime, les communes étaient perçues comme des sujets de droit public précédents à l’état central, et par conséquent ils étaient indépendants du point de vue économique (sauf le cas d’endettement, qui d’ailleurs n’avait pas nature publique ou administrative, mais privée). Dans le procès de soumission des communes au contrôle financier de l’état, par contre, le modèle de l’administration ecclésiastique devrait avoir joué un rôle, car, à différence des communautés de citoyens d’une ville ou d’un village, les établissements ecclésiastiques médiévaux étaient bien soumis au contrôle central de l’évêque, qui se manifestait par la pratique des visites pastorales.La Congrégation du Buon Governo connaît de relations entre les organes de l'État papal et les collectivités, et exerce son administration aussi à travers ses compétences et pouvoirs de nature judiciaire: en effet, elle-même juge en cas de désaccord concernant l'administration et des collectivités locales. / This PhD thesis aims to investigate the theme of the birth and development of modern state institutions, starting from the analysis of an organ of the temporal Church government, the Sacra Congregatio Boni Regiminis, established by Clement VIII in 1592 with the Bulla Pro Commissa a Domino, and responsible for the administration and management of the internal affairs of the Papal State until its suppression in 1847.The Papal State is in fact currently regarded by many academics as a real political laboratory/workshop, where institutional innovations intended to be placed and accepted by most of early modern States were tested.For this reason, a preliminary analysis examining the field of local administration seemed to be very useful and appropriate, as this matter shows how the Pope legitimizes his empire not only in the religious sphere, but also in the temporal one: cloaked in the spiritual robe, in the exercise of his powers, he pursues purely secular objectives.The study of a body as Buon Governo makes it possible to examine the phenomenon of the setting up of the modern state structures from a privileged point of view. This also allows us to focus on the relationship between central government and local communities.The action of Buon Governo relating to local/territorial administration testifies the reality of a body which is entrusted not only with structures typical of an actual ministry, with insightful administrative powers of supervision and control over local finances, but also with judicial competences and powers. Driven by this dual nature, the Papal temporal government thus reveals a configuration considered by Paolo Prodi as anticipatory of typical of modern states, showing an internal structure that branches out into organisms and systems capable of managing and exercising, even at the peripheral level, a very penetrating control on local realities.As mentioned, since 16th century, the Papal State has demonstrated a certain precocity in the process of institutional modernization, an ideal substrate for the birth of the Buon Governo.The work of the Congregatio Boni Regiminis is organized on a double level: it is not only responsible for the management and administration in enforcing judgments emanating from the center, but it has also judicial functions and competences in relation to the same issues.Administrative functions are principally reflected in the supervision and control of local finances: in this way the Papal State gradually put in place a system of centralized financial control.The reality just described is clearly shown in particular in the field of common properties (woods, pastures, etc.): this is in fact one of the subjects in which the Sacra Congregatio exercises both functions and powers, proto-administrative and properly judicial.The issue of the ownership of common properties becomes crucial when they are wrongly involved in the Pope Pio VII economic reform program: the aim of the motu proprio of 19 march 1801, and the subsequent ones of 1803 and 1807, is in fact to transfer to the Papal State – and in particular to the Reverenda Camera Apostolica – all debts contracted and not honored by local institutions in exchange of the assignment of all their properties (“beni comunitativi”). Among them they were wrongly included also common properties: they belong to communities, and not to local institutions.In this way, common properties, of which people and individuals belonging to a given community are owners, and towards them local institutions arise only in terms of “exponential” entity (they only have representative powers), are mistakenly included in the act of “incameramento”, coming to determine in this way a series of appeals to the Buon Governo, responsible for managing all the Apostolic Camera fiscal operations.

Issued also as thesis, Fribourg, 1962. / Bibliography: p. xiii-xxi.

Habilitationsschrift--Munich. / Bibliography: p. [318]-336.

Issued also as thesis, Fribourg, 1962. / Bibliography: p. xiii-xxi.

This thesis analyses the idea of the Church adopted by the papacy of Honorius II (1124-1130), a pontificate hitherto overlooked by most historians. The main sources, examined with a particular focus on language and context, are the extant letters produced by the papal chancery, which present the official Roman view. A preliminary calendar of the letters is compiled here for the first time and is intended as a tool for future research. Chronicles and other sources are also used to expand the analysis. The first section explores the papacy's theoretical assertions of primacy over the whole Church and the innovations of the chancery led by Haimeric (1123-1141). It argues that this pontificate added a degree of novelty to ideas already in use (such as the maternal role of the Roman church) but also made new and stronger claims for the papal office. Chapter two considers the consequences of these claims on papal relations with other ecclesiastical institutions and the tools Honorius resorted to when asserting his primacy. It concludes that some of these – especially papal legates – were adapted to the pope's needs or achieved an even more significant role during this papacy, allowing Honorius to exercise a certain pragmatic primacy over the whole Church. Chapter three deals with relations with secular powers. Although this is afflicted by a serious dearth of letters – the silences of Honorius - the chapter demonstrates that it is still possible to recreate some sense of the modus operandi towards secular powers. It argues that the papacy was usually responsive and its actual power quite limited. The last section offers a case study of Honorius's relations with Montecassino. Compared with two almost contemporary cases at Cluny and Farfa, this exposes how the ecclesiology of this papacy worked in detail. It argues that these episodes should be read together as a papal attempt to assert primacy over institutions which had always pursued a policy independent from Rome. The image emerging from this analysis frames Honorius's papacy more effectively, overturning the idea of a transitional and colourless pope. This was a vital pontificate, during which some significant innovations and claims were made. In particular, by adapting the content of each letter to addressee and context, Honorius's chancery, led by Haimeric, played a decisive role in extending the ecclesiology of the papacy.

The purposes of this study are to carry out a survey, characterization and description of the genders used currently in the correspondence between the Holy See, the other members and the faithful of the Apostolic Roman Catholic Church, as well as in Saint Paul s Epistles, bringing out evidence that the first have their origin in the texts written by the apostles, mainly Saint Paul. The theoretical basis for the study is found in the studies concerning the concept of genre characterization and of discursive community, more precisely Bakhtin (2003) and Travaglia (2007, 2009). Concerning the correspondence genre, we adopted Kaufman and Rodriguez (1995) and Bazerman (2006). We also analyzed the writings of Fremantle (1956), Polhill (1999), Trobisch (2001) and Silva (2008), whose works refer to Saint Paul s Epistles. We started the research, making a description of the configuration of Saint Paul s Epistles. Simultaneously, we carried out a survey, with the Catholic religious community, of the genres of text written by the Pope, or on his behalf, of which we selected ten. We proceeded, then, to the description and characterization of all these texts, establishing the relationship between them and the Saint Paul s Epistles. The results show that the socio-communicative functions carried out by Saint Paul s Epistles in the communities of the primitive church, are alive currently in the religious discursive community of Apostolic Roman Catholicism, by various genres of texts sent by the Pope to Catholics in the whole world, who, constitute, thus, an actualization of the texts produced by Saint Paul, at the time in which he lived and carried out his role of Church Leader. Complementarily, we characterized and distinguished ten genres of the discursive community of Apostolic Roman Catholics produced by the Pope which the evidence indicates would be derived from the apostles, mainly Saint Paul. / Os objetivos desta pesquisa são proceder a um levantamento, caracterização e descrição tanto dos gêneros usados atualmente na correspondência entre a Santa Sé, os demais membros e os fiéis da Igreja Católica Apostólica Romana, como das Cartas de São Paulo, levantando evidências de que os primeiros têm suas origens nos textos escritos pelos apóstolos, particularmente por São Paulo. A fundamentação teórica do trabalho está sustentada nos estudos sobre o conceito e caracterização de gênero e de comunidade discursiva, mais especificamente Bakhtin (2003) e Travaglia (2007, 2009). A respeito do gênero correspondência, adotamos Kaufman e Rodriguez (1995) e Bazerman (2006). Buscamos, ainda, o trabalho de Fremantle (1956), Polhill (1999), Trobisch (2001) e Silva (2008), cujos trabalhos se referem às Cartas de São Paulo. Iniciamos a investigação, fazendo uma descrição da configuração das Cartas de São Paulo. Simultaneamente, realizamos o levantamento, junto à comunidade religiosa católica, dos gêneros de texto escritos pelo Papa ou em seu nome, dentre os quais selecionamos dez. Em seguida, procedemos à descrição e caracterização de todos esses textos, estabelecendo a relação entre eles e as cartas de São Paulo. Os resultados evidenciam que as funções sociocomunicativas desempenhadas pelas Cartas de São Paulo, junto às comunidades das igrejas primitivas, realizam-se atualmente, na comunidade discursiva religiosa católica apostólica romana, por diversos gêneros de textos enviados pelo papa aos católicos do mundo inteiro, os quais constituem, assim, uma atualização dos textos produzidos por São Paulo, à época em que viveu e exerceu o seu papel de líder da Igreja. Complementarmente caracterizamos e distinguimos dez gêneros da comunidade discursiva católica apostólica romana produzidos pelo papa e que as evidências indicam seriam derivados das cartas dos apóstolos, particularmente das de São Paulo. / Doutor em Estudos Linguísticos

The purpose of the study is to present a valid definition of how the struggle against the Cathars was portrayed in papal propaganda between 1179-1236. This is seen as important because of the contradictory state of research and deserves an answer. One line in the research field claims it was a genocide, another claims it was not and another line claims that the whole idea of a genocide definition in this struggle is anachronistic. This study seeks to explore how this struggle against the Cathars could be explained in its time as well as an explanation for our time.   The results shows that the main goal was to defend the Church and its unity, one sub goal was to convert and to offer opportunities for renunciation, and another sub goal was annihilation. The sources admit that both an eradication of the view if self and of the collective group were a general line. The Cathars could make an apology, if they did they escaped death. The study claims it was not a genocide because of this. But an intention was eradication. This is seen as a tenable historical definition. It´s an example of religious persecution in it´s most violent form.  The study further claims that the organization and planning were systematic in order to accomplish the goals. There are some aspects of these results that indicate that new knowledge has been presented. The society was characterized by religious intolerance, the actions of the papacy must be seen in this context.

Diss. Univ. degli studi di Bari, 1998. / Based on the author's thesis (doctoral)--Università degli studi di Bari, 1998. Traduit de: Benvenuto Olivieri : i mercatores fiorentini e la Camera Apostolica nella Roma di Paolo III Farnese, 1534-1549. Originaltitel: Benvenuto Olivieri: i mercatores fiorentini e la Camera Apostolica nella Roma di Paolo III Farnese, 1534-1549. Originaltitel: Benvenuto Olivieri : i mercatores fiorentini e la Camera Apostolica nella Roma di Paolo III Farnese, 1534-1549. Includes bibliographical references and index.SSCD STAFF: After verifying and end-stage processing, send to SSCD office for DTOC shelf.

The subject of the present study, Florence, Biblioteca del Conservatorio di Musica Luigi Cherubini, MS Basevi 2439, abbreviated Florence 2439,1 contains secular and sacred vocal music of the late fifteenth and early sixteenth centuries, with texts in French, Dutch, Italian, and Latin.