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The work examines the actions taken by the Scottish Church during the First War of Scottish Independence (1296– 1328), as well as the preliminary period starting from 1286. The main objectives are to determine the direct role of the Scottish clergy in diplomatic and political activities, to assess the impact on the national liberation movement, as well as to study the position of the Scottish Church in the Christian world at the end of the First War of Independence. Great attention is given to the propaganda activities of the bishops, as well as the relationship of the secular and spiritual authorities with the Roman Church before and after 1302. The transformation of the position and structure of the Scottish Church in relation to the Roman See and the entire Christian world, both legally and spiritually, is analyzed.

This essay argues that Pope Boniface VIII (1294-1303) used clothing in a highly intentional and performative manner to communicate his status and authority. His audience, however, was quite limited - essentially, the small community of those who aspired to hold or influence the power of the Holy See - and the messages conveyed were not particularly complex. Attempting a reception history of papal attire c.1300, the essay surveys remarks regarding clothing in late thirteenth- and early fourteenth-century chronicles and analyses in depth the evidence of two sources: ambassadorial reports to King James II of Aragon (1291-1327) and the De electione et coronatione sanctissimi patris domini Bonifatii pape octavi of Cardinal Jacopo Caetani Stefaneschi (c.1270-1343). A suggestive finding is that performativity, or the highly theatrical use of garments, appears to have been used by Boniface VIII to foster dissemination of simple communications across great distances.

By the end of the XIIIth century it is estimated that about 2.5 million golden florins per annum are invested by Florentines on loan contracts (W. R. Day, p. 43). Florence is the hub of the financial economic setting of the Western World, and the golden florin a recognized international currency. The new economy requires new economic tools based in the exchange of goods and credit. Did Dante and Giotto intuit the irrefutable novel use of money? Did they intuit that interest is intrinsic to economic activity? What can one do if the backbone of society, the Church, denounces moneylenders as heretics, who were liable to be burned at the stake? Intellectuals may not provide answers to social problems, but very often they point to contradictions entrenched in social practices. [ABSTRACT FROM AUTHOR]

Copyright of Poznan Theological Studies / Poznanskie Studia Teologiczne is the property of Adam Mickiewicz University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on previously unexamined documentation at Lisbon, Braga and the Vatican, this paper considers two separate but related matters for the history of Portugal: the role of Cardinal Giacomo Colonna in the foundation of the Lisbon Studium Generale, and the use of Portuguese gold at the court of Pope Boniface VIII to purchase the dispensation for the marriage of Fernando IV of Castile to Constança of Portugal. It also demonstrates the bankrupt state of the Castilian crown after ten years of Fernando IV’s rule.

Copyright of Banatica is the property of Museum of Highland Banat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

After nearly twenty years of teaching Roman law at Orléans (1278–1296), Petrus de Bellapertica was called to sit in King Philip the Fair's council. Bellapertica, sometimes referred to as “the father of experts”, was valued for his experience in all the major political negotiations of the decade during which he held office in the King's service. These issues included the ecclesiastical tithes, the peace negotiations with the Empire and with England, the conflicts with some of the most powerful feudal lords in the realm, and the great dispute with pope Boniface VIII against the backdrop of the confrontation between spiritual and temporal power. Bellapertica may be credited with the Reform Ordinance of March 1303, with the coronation of pope Clement V in Lyons, and with bringing Lyons closer into the orbit of the French kingdom through the “Philippines” treaties. Unable to prevent the trial of the Templars, he left the political scene three months before he died on 17 January 1308. [ABSTRACT FROM AUTHOR]

The article discusses the history of the development of the Liber Sextus legislation instituted by 13th century pope Boniface VIII, exploring the origins for the ten decrees declared by Boniface regarding the interpretation of canon law. The article describes the role of Liber Sextus in the Corpus juris canonici, the centralized authoritarianism evident in the text and the ways it influenced the interpretation of the office of bishop, and the legal reasoning in the six decrees. Other subjects under discussion include ecclesiastical law, the administration of parishes and dioceses, and the Latin Rite.

Pope Boniface VIII canonized Louis IX in 1297. Historians have generally regarded the canonization as part of Boniface’s capitulation to Philip IV (the Fair) of France at the end of the first phase of their famous conflict. This paper argues that in spite of this capitulation, Boniface, in three canonization-related texts, defined Louis’ sanctity as rooted in his good kingship as a way of criticizing Philip. Between Louis’ death in 1270 and canonization in 1297, advocates of Louis’ sanctity tended to focus on his humility, his acts of piety, and his crusades. Because their task was to distinguish Louis from other kings as a saint, his kingship was generally seen as incidental to his sanctity. In 1297, however, Boniface described Louis’ sanctity in terms of his ideal rule, drawing on language reminiscent of the speculum principis tradition. This characterization stood in juxtaposition to the pope’s criticism of Philip’s kingship and, I argue, was designed to establish a standard of royal conduct by which to criticize Philip. I end by examining how, after 1297, Philip himself used this characterization of Louis’ sanctity to defend himself and his policies. [Copyright &y& Elsevier]