medieval-religion: Scholarly discussions of medieval religion and culture
In addition to the Sardinian judicates (see below), another Western European area outside of northern Iberia where in the first third of the twelfth century private churches and monasteries were still heritable and alienable, in whole and in part, was the Abruzzese portion of the duchy of Spoleto. See esp. Laurent Feller, _Les Abruzzes médiévales. Territoire, économie et société en Italie centrale du IXe au XIIe siècle_ (Rome: École française de Rome, 1998), pp. 805-15; also John Howe, _Church Reform and Social Change in Eleventh-century Italy: Dominic of Sora and his Patrons_ (Philadelphia: Univ. of Pennsylvania Press, 1997), p. 144.
Best again,
John Dillon
On Tuesday, July 22, 2008, at 5:34 pm, I wrote:
> On Tuesday, July 22, 2008, at 12:33 pm, Anthony John Lappin wrote:
>
> > The saints' ownership of land, buildings and people dedicated to
> them
> > seems
> > to me to be an invention of what I still lazily call the Gregorian reform,
> > in order to stress the inviolability of church property. But
> pre-1100 in
> > Spain, for example, the actual owners of monasteries and churches
> > were, by and large, the nobility or the king.
> <SNIP>
> > Donations may have invoked the
> > saint, and been expressly given 'to your monastery', but actual practice
> > showed that (by and large) the concept of the saint's ownership was
> either
> > unknown or not respected when it came to re-allocating the land. And
> > monasteries could be passed between laypeople, inherited in fractions
> > according to custom, or all-male establishments could pass into the
> control
> > of nunneries. Post-1100 I suspect all that changes, but I haven't
> read
> > the documents.
> <SNIP>
> > Was Spain just backward in the tenth and eleventh centuries, while patron
> > saints could bask in their assured title over the rest of Europe?
>
> Precisely the same practices are attested in Sardinian charters
> through at least 1127. See, e. g., Raimondo Turtas, _Storia della
> Chiesa in Sardegna dalle origini al Duemila_ (Roma: Città Nuova,
> 1999), pp. 222-24. So within "the rest of Europe" there was at this
> time at least one other area that in this respect, at least, could not
> be described as forward-looking or innovative.
>
> Best,
> John Dillon
>
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