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The article aims to give an insight into the importance of the thirteenth-century exegesis of the Minorite Rule for the history of late medieval culture. After showing how the friars commented on their Rule, what difficulties they had to face, what ends they pursued, and what was at stake, the contribution focuses on the relationship that the Minors established with the contemporary theological and juridical culture elaborated in the most important universities of the time. By reviewing the exegesis, proposed by some commentators, on an apparently entirely marginal subject, such as the footwear that the friars were supposed to wear, the article shows how contemporary juridical and theological reflections on the limits and value of the law were originally grafted – through, in particular, the considerations on the derogation by necessity and on the division of the prescriptions into precepts and counsels – into the discourse on the Minorite Rule.

A broadly researched cultural history, Men of God offers a path to understanding the concept of religious masculinity through an intimate approach to the study of friars and lay brothers in colonial Mexico. Though other scholars have focused on the missionary work of the Augustinian, Franciscan, and Dominican friars, few have addressed their everyday lives and how the internal discipline of their orders shaped them. In Men of God Asunción Lavrin offers a sweeping yet intimate history of the mendicant friars in New Spain from the late sixteenth through the eighteenth centuries. Focusing on these individuals' lives from childhood through death, Lavrin explores contemporaneous ideas, from how to raise a boy to the friars' training as novices, and the similarities and differences in the life experiences of lay brothers and ordained members. She discusses their sexuality to reveal the challenges and failures of religious manhood, as well as the drive behind their missionary duties, especially in the late seventeenth through the eighteenth centuries. Men of God also explores the concepts and realities of martyrdom and death, significant elements in the spirituality of the mendicant friars of colonial Mexico.

Abstract From their first arrival in England in 1224, the Franciscans were concerned with the treatment of ill-health for both practical and spiritual reasons. Many brothers fell sick, and their illnesses required both interpretation and treatment. Some friars practised healing on their brethren and on lay patients. This article will focus on the question of the relationship between the religious vocation of the friars and the exigencies of sickness. Little evidence survives in England in the form of administrative records. But two early Franciscan writings (Tractatus de adventu fratrum minorum in Angliam, and the letters of Adam Marsh OFM, d. 1259) throw significant light on attitudes to illness and practical responses.

This article discusses the dissolution of the monasteries in 16th century Sweden. The approximately fifty monasteries and friar’s convents that existed in Sweden in the early 16th century were all dissolved over a period of about eighty years. Decisive for this development were decisions during the Diet in Västerås 1527, which decreed that monasteries that depended on tax from their estates should be subordinated under a nobleman, and that the mendicant friars should not be allowed to travel outside their convents more than ten weeks each year. Whilst most of the monasteries inhabited by monks or brothers had been dissolved before the 1560s, four female houses were still in existence at this time. These remaining nunneries were supported financially by the state, possibly to safeguard the nuns’ social welfare. However, the monastic institutions were to meet a short-lived revival through the reign of King Johan III (rule 1568–1592), who not only supported them economically but also renovated a few of them and allowed Catholic priests to encourage Catholicism in Vadstena Abbey. Through this process of re-catholicizing, any prospects of creating successful Evangelical communities in Sweden were lost. The last remaining nunnery, Vadstena Abbey, was a vibrant Catholic institution when it was forced to close in 1595.

Archaeologists today do not as a rule seek to excavate the remains of famous people and historical events, but the results of the project reported in this article provide an important exception. Excavations on the site of the Grey Friars friary in Leicester, demolished at the Reformation and subsequently built over, revealed the remains of the friary church with a grave in a high status position beneath the choir. The authors set out the argument that this grave can be associated with historical records indicating that Richard III was buried in this friary after his death at the Battle of Bosworth. Details of the treatment of the corpse and the injuries that it had sustained support their case that this should be identified as the burial of the last Plantagenet king. This paper presents the archaeological and the basic skeletal evidence: the results of the genetic analysis and full osteoarchaeological analysis will be published elsewhere.

Between the sixth and twentieth centuries, the Benedictine Abbey of Monte Cassino (est. 529) experienced a cycle of atrocities which forever transformed its identity. This book examines how such a tumultuous history has been constructed, remembered, and represented from the Middle Ages to the present day. It uses this singular and pivotal case to analyse the historical process of remembering and its impact on modern representations of the past. Exactly how Monte Cassino is remembered is distinctive and diagnostic. The abbey is recognizable today as a beacon of western civilization, culture, and learning precisely because of its 'destruction tradition' over fourteen centuries. The Destruction and Recovery of Monte Cassino, 529.1964 asks how the abbey's fragmented past has been ideologically, politically, and culturally constituted and preserved; how its experience with destruction and suffering . and recovery and rebirth . has become incorporated into a modern narrative of progress and triumph.