Patronage research

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The Patrozinienforschung or Patrozinienkunde is a research branch of the science of history . It deals with (church) patronage , ie the subordination of churches to the patronage of a saint . Older research in particular assumed that such an assignment was very constant and therefore enabled conclusions to be drawn about the founding of churches in the time of the early medieval mission. The sources on this subject are poor, so that patron saints could provide additional information.

Patronage research assumes that “principles of order” can be identified in the distribution of patronage in a territory and classifies the patronage according to various characteristics (especially chronological) in order to be able to use them as historical sources of help.

Questions

Patronage research mainly pursues three questions:

  • Manifestations of various saints cults over time;
  • Church patronage as a source of information on early medieval Christian mission and church organization;
  • Church patronage as sources of legal history that allow conclusions to be drawn about ownership structures.

The spectrum of interpretations can be shown on the basis of the frequent St. Nicholas patronage. Karl Heinrich von Lang suspected Byzantine influence in Nikolauskirchen , Gustav Bossert brought this church patron in connection with the Cluniascensic reform , and Karlheinz Blaschke sees the increase in Nikolauskirchen in the 11th century as a reflection of the flourishing long-distance trade.

Research history

Beginnings

The Protestant St. Martin's Church (Stöckenburg) , formerly part of the Würzburg diocese

The first contribution to patronage comes from Adrian Baillet , who in 1703 published a topography of the cults of saints in France with the respective centers of their veneration. Johann Georg von Eckhart presented in 1729 on the thesis that the Martin patronage of 13 of the 26 Frankish king churches in the diocese of Wuerzburg their foundation by the missionary Willibrord suggestive, since Willibrord of Utrecht Episcopal Church the patronage of St. Martin of Tours was assumed. From today's perspective, the conclusion that Willibrord was the founder of the church is erroneous. However, von Eckhart was pioneering in the fact that he suspected a relationship between the mission center (Utrecht) and mission churches, which was expressed in the St. Martin's patronage.

The actual founder of patronage research is Karl Heinrich von Lang , who took up von Eckhart's impulse again around a hundred years later with a speech about the protective cartridges of the old Bavarian churches (1829). Von Lang used a statistics of the church patronage of Old Bavaria that he had compiled, albeit selective , to trace the missionary history of Christianity in this region. This brief elaboration was committed to a romantic view of history. From today's point of view, von Lang made untenable theses: A St. Nicholas patronage refers to missionary work from the Byzantine region, while a St. Peter's patronage shows the orientation towards the Church of Rome and has an anti-Arian aspect.

Joseph Ernst von Koch-Sternfeld raised the church patronage for 14 German-speaking dioceses in the Alpine, Rhine and Danube regions from the beginning until the 8th century. His work, Das Christianenthum und seine Spreading, published in 1855, represented an alternative to the accommodation thesis (Max Fastlinger, see below): Some patron saints ( Petrus and Paulus , Georg , Jakobus Maior and Minor ) were maintained at former Roman castles , and therefore one A pagan-Roman community was transformed into a Christian sacred being. However, von Koch-Sternfeld's work took over the temporal setting of the historical studies of that time, which are no longer represented today, which severely limits the usefulness of his work for today's patronage research.

Establishment, research focus on early medieval missions

In the second half of the 19th century and the first half of the 20th century, several works were published that conducted research on patronage with questions of regional and church history as well as folklore and established them as historical source studies. Heinrich Kampschulte's work The Westphalian Church Patrocinia (1867, reprint 1963) brought important progress . The author classified the church patronage of a territory according to culture and origin: Roman, Frankish, Anglo-Saxon, class, religious patronage, etc. This method was modified and continued in later research.

Max Fastlinger's attempt ( The church patronage in their meaning for Old Bavaria's oldest church system , 1897) to infer Germanic deities from the patronage of the oldest churches, whose places of worship were Christianly occupied by the respective church building (accommodation thesis), was not very productive. The “two-church system” postulated by Fastlinger, which distinguished between the Baptism Church patronage ( John the Baptist ) and pastoral patronage (Mother of God Mary, Peter and Paul, Laurentius of Rome , Martin of Tours , etc.) and the parish system that only emerged in the late Middle Ages, was inaccurate , projected back into the early Middle Ages.

Johann Dorn's publication Contributions to Patronage Research (1916, reprint 1965) is considered a classic of patronage research . Dorn offered a critical summary of the older research contributions and pointed out desiderata for future research. Herbert Wurster notes that the main result of older patronage research is "that the patrons are to be classified and summarized in the holy circles, in the biblical, Roman, Franconian, Anglo-Saxon, South German or oriental circles of saints."

The 11th century as a time of upheaval

Jost Trier ( Patronage Research and Cultural Geography , 1926) examined how the Jodokus cult , starting from Brittany, spread throughout Europe.

Wilhelm Deinhardt ( patronage studies , 1936) took greater account of the changeability of patronage than previous research. Instead of drawing conclusions about earlier centuries from findings from the late Middle Ages, he evaluated sources from the Carolingian era for the constancy and changes in patronage in the further course of history.

Gerd Zimmermann viewed the 11th century as the turning point of an era. His research area was the diocese of Würzburg . Up to the 11th century there was an “objective choice of patronage” (basic patronage, reliquary patronage, pertinence patronage, royal patronage); Since the 11th century, Zimmermann has established a “subjective choice of patronage” (reform patronage, knight patronage, popular patronage). Due to the high and late medieval "subjectivism", fashions can be observed in the choice of patronage.

Major and minor patronage

As a result, researchers became more aware of the problem that a church could have several patronages, the relationship between which was not fixed. Eugen Ewig has examined the patronage of Gaul in several studies since late antiquity, drawing attention to the main and secondary patronage of churches. Peter Moraw stated that the Salvatorian patronage was a matter of course in the early Middle Ages, even if it was not mentioned in the sources. He distinguished between the saint whose relics a church owned and the saint who was named in the documents as the church patron because he was particularly characteristic of the church in question. Ferdinand Pauly stated for the old diocese of Trier that there were only a few founding patronages that remained constant from late antiquity to the end of the Middle Ages. The way in which patronage comes to the fore or is suppressed in a church over time shows no legality and must therefore always be examined on a case-by-case basis.

Urban core research

In the European context, patronage for urban core research has been used since the 1960s, for example by Alba Maria Orselli, Hans Conrad Peyer and Paolo Golinelli with reference to Italian cities. Christoph Dartmann emphasized that medieval urban societies, especially in Italy, were characterized by internal conflicts and that saints cults were factors in these disputes. This makes it more difficult to transfer local findings.

Karlheinz Blaschke examined the interaction between church patronage and urban development in the Saxon area. Blaschke has been researching the St. Nicholas patronage since 1967 and assigns the cult of St. Nicholas of Myra a close relationship with merchant settlements and thus with the development of cities in the 11th and 12th centuries. Under the title of St. Nicholas, a popular church structure had been rebuilt in large parts of Europe. For this he coined the terms "Nikolai Europe" (ie Central, Northern and Eastern Europe with parts of Western Europe) and "Nicholas Movement". Blaschke's thesis is very controversial, at least when it comes to a head.

TASC

Under the leadership of Graham R. Jones ( University of Leicester ) an atlas of the European patronage of saints (TASC = Trans-national Database and Atlas of Saints' Cults ) has been started. Helmut Flachenecker , who contributed to this project, formulated the associated expectations as follows: “Piety and its forms as an expression of cultural significance could be examined more closely - not only on a transnational, but also on a transdenominational level. Faith as a form of culture would be more tangible and understandable through databases such as maps. ”In 2005, however, work on TASC was discontinued.

Term coinage

Patronage research uses a technical language that differs from the theological or canonical language usage. She equates the theologically different concepts of patronage and titulus ecclesiae . For example, one reads from Peter Ilisch : "Churches have had a title of consecration since late antiquity, the so-called patronage." A consequence of this equation is the term Salvatorpatronium , which is common in patronage research , but which the church historian Arnold Angenendt, for example, also uses. Since Jesus Christ as Redeemer (= Salvator) is one of the divine Persons, a Salvator patronage is excluded according to today's Roman Catholic church law. A church building can, however, be called the Salvator Church ( titulus ecclesiae ).

literature

  • Arnold Angenendt : In honorem Salvatoris. About the sense and nonsense of patronage . In: Revue d'histoire ecclésiastique 97 (2002), pp. 431–456 and 791–823.
  • Karlheinz Blaschke : Church organization and church patronage as an aid to city center research . In: Helmut Jäger (Ed.): Stadtkernforschung . Cologne 1987, pp. 23-57.
  • Karlheinz Blaschke, Uwe K. Jäschke: Nikolaikirchen and urban development in Europe. From the merchant settlement to the city . Academy, Berlin 2013.
  • Christoph Dartmann : City and city patron in medieval Italy: mythical state thinking in an integrating function? In: Susanne Ehrlich, Jörg Oberste (Ed.): Urban Cults in the Middle Ages . Regensburg 2010, pp. 125-138.
  • Andreas Graßmann : The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83. Lang, Frankfurt am Main 2017, ISBN 978-3-6317-1706-6 .
  • Helmut Flachenecker : Patronage research in Germany. In: Concilium Medii Aevi 2 (1999), pp. 145-163 ( PDF ).
  • Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries . In: Communications from the Society for Regional Studies in Salzburg 132 (1992), pp. 7–110.
  • Peter Moraw : A thought on patronage research . In: Archive for Middle Rhine Church History 17 (1965), pp. 9–26.
  • Ferdinand Pauly : Settlement and parish organization in the old Archdiocese of Trier. Summary and results (= publications of the Landesarchivverwaltung Rheinland-Pfalz . Volume 25). Koblenz 1976.
  • Hans Conrad Peyer : city ​​and city patron in medieval Italy . Zurich 1955.
  • Herbert W. Wurster :  Patronage . In: Theologische Realenzyklopädie (TRE). Volume 26, de Gruyter, Berlin / New York 1996, ISBN 3-11-015155-3 , pp. 114-118.
  • Gerd Zimmermann : Choice of patronage and change in piety in the Middle Ages. Shown using examples from the old diocese of Würzburg. In: Würzburger Diözesangeschichtsblätter 20 (1958), pp. 24–126 and 21 (1959), pp. 5–124.
  • Gerd Zimmermann:  patronage . In: Religion Past and Present (RGG). 3rd Edition. Volume 5, Mohr-Siebeck, Tübingen 1961, Sp. 159-1561.

Remarks

  1. ↑ Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 55.
  2. ↑ Helmut Flachenecker: Patronage Research in Germany , 1999, p. 150.
  3. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 104.
  4. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 96f.
  5. ↑ a b Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 10.
  6. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, pp. 98f.
  7. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 99f. Kurt Anton Mitterer: The patron saints of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 10f.
  8. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 102f.
  9. ↑ Cf. Gerd Zimmermann:  patronage . In: Religion Past and Present (RGG). 3rd Edition. Volume 5, Mohr-Siebeck, Tübingen 1961, Sp. 159–161., Here p. 160: "For the time of Christianization, the replacement of pagan gods by certain saints is often assumed, but caution is advised."
  10. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, pp. 105f. Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 12.
  11. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 106f.
  12. ^ Herbert W. Wurster :  Patronage . In: Theologische Realenzyklopädie (TRE). Volume 26, de Gruyter, Berlin / New York 1996, ISBN 3-11-015155-3 , pp. 114–118., Here p. 115.
  13. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 108f. Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 13.
  14. ↑ Kurt Anton Mitterer: The patronage of the diocese of Salzburg with special consideration of the veneration of saints in the 8th and 9th centuries , 1992, p. 14.
  15. ↑ Peter Moraw: Ein Gedanke zur Patrzinienforschung , 1965, p. 13: "The view that the Salvatorpatrozinium is only a matter of ... the fact that every church is first consecrated to God is not valid for the Carolingian period."
  16. ↑ Peter Moraw: A thought on patronage research , 1965, p. 13.
  17. ^ Karlheinz Blaschke, Uwe K. Jäschke: Nikolaikirchen and urban development in Europe. Von der Kaufmannssiedlung zur Stadt , Berlin 2013, pp. 6-8.
  18. ↑ See the review by Dieter Pötschke in: Yearbook for the History of Central and Eastern Germany 61 (2015) pp. 393–397.
  19. ^ Herbert Flachenecker: Patronage research in Germany, 1999, p. 153.
  20. ^ Andreas Graßmann: The patronage. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 119.
  21. ↑ In: Peter Ilisch, Alois Schröer (Hrsg.): The patron saints of Westphalia from the beginnings to the end of the Old Kingdom (= Westfalia Sacra . Volume 11). Münster 1992, p. IX, quoted here from: Andreas Graßmann: Das Patrozinium. A canonical representation with special consideration of the titulus ecclesiae according to c. 1218 CIC / 83 , Frankfurt am Main 2017, p. 283.
  22. ^ Sacra Congregatio pro Culto Divino, Normae (March 19, 1973), n.4: Semper excluduntur divinae Personae .