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Bishop of Ravenna

From Wikipedia, the free encyclopedia

This page is a list of Catholic bishops and archbishops of Ravenna and, from 1947 of the Archdiocese of Ravenna and Cervia, which in 1985 became styled the Archdiocese of Ravenna-Cervia.[1][2] The earlier bishops were frequently tied to the Exarchate of Ravenna.

YouTube Encyclopedic

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  • San Vitale, Ravenna
  • Timeline Travel - Late Antique and Byzantine Architecture in Ravenna - Introduction
  • ARTH 2010 - Byzantine Art
  • Dante Alighieri, The Knights Templar, and the Architecture of Ravenna Italy.
  • Bishop Kallistos Ware on the Divine Liturgy (Part Two)

Transcription

[MUSIC PLAYING] DR. STEVEN ZUCKER: We're in the Italian city of Ravenna, standing outside of the Church of San Vitale. This is a really important 6th century church. It's just really old. DR. BETH HARRIS: And it's unusual in that it's a centrally planned church. That means its focus is on its center instead of a basilica, which has a long, or longitudinal, axis. DR. STEVEN ZUCKER: Right. When we think about a church, we generally think about a building that's shaped like a cross. And it has that long hallway, the nave. This doesn't have that. Instead, it's got an ambulatory, or an aisle that surrounds its central space. In this particular case, on the east side of the church, there's also an extension with an apse at the end. DR. BETH HARRIS: Looking at the outside of San Vitale, we see that it has eight sides. So it's an octagon. And within that octagon is a smaller octagon that rises higher. DR. STEVEN ZUCKER: The exterior of the church is brick. Those bricks were taken from ancient Roman buildings and reused here in the 6th century. The walls are pierced with lots of windows. And that's especially important because the interior is covered with some of the most magnificent mosaics that survived from the early Medieval period. DR. BETH HARRIS: And of course, you'd want that light glistening on the gold and beautifully colored mosaics. Let's go inside and have a look. DR. STEVEN ZUCKER: We've walked into the church. And the center towers over us. DR. BETH HARRIS: And yet these apse-like shapes that are supported by columns undulates and moves around us. DR. STEVEN ZUCKER: There are massive piers that help support the building. But there's also a real delicacy. Look, for instance, at the way that the columns are doubled, that is, stacking of one set of columns above the next. DR. BETH HARRIS: And they move in and out back into the space of the ambulatory on the ground floor and then up into the gallery above. DR. STEVEN ZUCKER: But the real gem in this Church can be seen on the east end. Let's walk over there. The eastern end of San Vitale is completely covered in dense mosaic. DR. BETH HARRIS: These tiny pieces of glass and glass sandwiching gold that reflect the light. DR. STEVEN ZUCKER: We're walking up towards the apse now, the semicircular space. There are three large windows. And just about that, a large apse mosaic. DR. BETH HARRIS: And in the center, we see Christ dressed royally in purple sitting on an orb, the orb of the Earth, of the universe. Below flow the four rivers of paradise. And on either side of him, an angel. DR. STEVEN ZUCKER: Christ is holding the book of the apocalypse with the seven seals visible. And in his right hand, he's handing a crown to San Vitalis, who was adopted as the primary martyr of this city. DR. BETH HARRIS: And on the other side, we see Ecclesius, who founded and sponsored the building of this church. And we see him handing the church to the angel beside Christ. Every surface here in the apse is covered with imagery, with figures, with decorative patterning. DR. STEVEN ZUCKER: The only surfaces that really are stone are of a very decorative marble, cut to pair and create wonderful abstract designs. It is this lush, glorious space here in this city that's distant, perhaps, from the capital of the empire, but that speaks to its importance. DR. BETH HARRIS: Right above the altar, we see an image of the Lamb of God. And the Lamb of God refers to Christ. He's wearing a halo, this idea of Christ as the sacrificial lamb, sacrificed for the redemption of mankind. DR. STEVEN ZUCKER: The lamb in surrounded by a wreath of victory. In this case, the idea of the triumph of Christianity itself. And that wreath is held in place by four angels who stand on globes that refer to the globe upon which Christ in the apse sits. DR. BETH HARRIS: And then we see Christ again, but this time bearded, older, in the archway at the beginning of the chancel. DR. STEVEN ZUCKER: Right. The triumphal arch has Christ in the center. It's really a kind of bust-length portrait. And his body is surrounded by a [INAUDIBLE], kind of rainbow-colored halo. And then, moving down the arch on either side are 14 figures, including the apostles. DR. BETH HARRIS: We see scenes from the Old Testament, specifically ones that pre-figure the life of Christ and Christ's sacrifice. And we see scenes from the New Testament. DR. STEVEN ZUCKER: They're also fabulously decorative columns made our of a high-quality marble that was brought from the east. What's most remarkable about these columns for me is that we've really left behind the classical orders. These are not Doric, they're not Ionic, they're not Corinthian. They are early Christians trying to invent a new iconography for their architecture. DR. BETH HARRIS: And on top of the capitals, we see something called impost blocks that help make the transition up to the arches. DR. STEVEN ZUCKER: The two most important mosaics in San Vitale flank the apse . DR. BETH HARRIS: And those show the emperor Justinian and his empress Theodora. Now, Justinian and Theodora never actually came to Ravenna. DR. STEVEN ZUCKER: And they're in the mosaics, we think, to reassert their control over the city. DR. BETH HARRIS: For much of the 400s, Ravenna was under the control of a Goth, Theodoric, and Theodoric was an Arian, that is, he didn't follow the orthodoxy, the orthodox doctrines of the church. DR. STEVEN ZUCKER: And basically, the Arians believed that Christ was the creation of God the Father and therefore was subordinate in the hierarchy of the Trinity. DR. BETH HARRIS: Christ was a co-equal with God the Father the way he is in orthodox Christian belief. And so Justinian, the emperor in Constantinople in the early 500s, sends his general, Belisarius, to conquer Italy, to reconquer Ravenna, and reestablish orthodox Christian belief here in Ravenna. DR. STEVEN ZUCKER: And the Arian belief was suppressed. And so what we're seeing here is the reassertion of Eastern imperial control. That is, Justinian is in Constantinople in the east, and he is saying, I'm in charge even here in Ravenna, in Italy. DR. BETH HARRIS: Spiritual power go hand in hand with political power, with the power of the emperor. DR. STEVEN ZUCKER: We see Justinian in the center wearing purple, the color that is associated with the throne. And he's surrounded by his court. But there are also religious figures representing the church and there are soldiers, three centers of power-- the church, the emperor, and the military. DR. BETH HARRIS: We can see that some of the figures are treated more individualistically than others. Justinian, Maximian are more individualized. And it's possible that people at the time would have looked up and recognized the other figures who are lost to us today. But the figures from the army are much more anonymous. DR. STEVEN ZUCKER: Justinian, the emperor authority, is divine. You can see a halo around his head. And he holds a bowl associated with the Eucharist, which is handing in the direction of Christ in the apse. DR. BETH HARRIS: Right. This is a bowl that would have contained the bread for the sacrament of the Eucharist. He's in the center of the composition. He's frontal. But really, all of the figures in this mosaic are front. DR. STEVEN ZUCKER: They are schematic, abstracted. This is the Medieval. We've left the Classical tradition of naturalism behind. DR. BETH HARRIS: And so if we look closely at the figures, we can see that there's no real concern for accurate proportions. Their feet don't really seem to carry the weight of their bodies. They seem to float in an eternal space and not in an earthly space. Next to Justinian, we see the bishop, Maximian, with his name above him, although that was added later. And beside him, other clergymen. DR. STEVEN ZUCKER: Maximian holds a beautiful jeweled cross. And he wears the same purple that the emperor wears, associating him with the power of the emperor in Constantinople. DR. BETH HARRIS: The figures next to him hold a jeweled book of the Gospels. And the figure at the far right holds an incense burner. What we're seeing here is the emperor leading a procession for the enactment of the sacrament of the Eucharist. DR. STEVEN ZUCKER: And in fact. The Eucharist would have been performed in the sanctuary. The figures stand in front of a field of gold, which is very much a Byzantine tradition. DR. BETH HARRIS: And when we say Byzantine, we're referring to the capital of the empire, which is a Constantinople. DR. STEVEN ZUCKER: Which we now call Istanbul. You'll notice that the tesserae, that is, these small pieces of colored glass, many of them with gold leaf that is actually fused almost like a sandwich in between two pieces of clear glass, are set into the wall at angles so that the light reflects off them in a way that is complicated and beautiful and creates a sense of the liveliness of the surface. And that would have been especially true when it was illuminated by candles and by lanterns. Let's walk around to the other side and take a look at the panel devoted to Theodora, Justinian's wife. To the right of the apse windows, we see the panel of Theodora, the empress. And it mirrors the panel with Justinian. DR. BETH HARRIS: So we have an idea that Theodora, Justinian's empress, ruled as co-equal to Justinian, that she was a very powerful woman, even though she was repeatedly of lower class, that she was an entertainer apparently. DR. STEVEN ZUCKER: There are some colorful descriptions of her past. She's wearing incredibly elaborate clothing and jewelry with rubies, with emeralds, with sapphires, and very large pearls. And in back of her head, just like Justinian, is a halo, which speaks not to her own divinity, but to the divine origin of her authority. DR. BETH HARRIS: Like Justinian, who's carrying a bowl that held the bread for the Eucharist, Theodora is carrying the chalice for the wine for the Eucharist. And like Justinian, too, she's surrounded by attendants that symbolize the imperial court. A curtain is raised as though she is about to take part in a ceremony related to the Eucharist. DR. STEVEN ZUCKER: I'm really taken by the elaborate Byzantine costume. DR. BETH HARRIS: Well, there's a sense of trying to bring the richness of the imperial court in Constantinople here to Ravenna. [MUSIC PLAYING]

Diocese of Ravenna (1st – 6th century)

Mosaic of Saint Ursus (bishop 399–426) in the Basilica of Sant'Apollinare in Classe, Ravenna
Apse mosaic, Basilica of San Vitale: At far right of image, Ecclesius is portrayed presenting Christ with a model of the church[3]

Archdiocese of Ravenna (6th century – 1947)

6th century

7th century

  • John IV (607–625)[c]
  • John V (625– c. 631)[d]
  • Bonus (c. 631 – c. 644)
  • Maurus (archbishop of Ravenna) (c. 644– c. 671)
  • Reparatus (c. 671 – c. 677)
  • Theodorus (c. 677 – c. 691)
  • Damian (c. 692 – c. 709)

8th century

  • St. Felix of Ravenna (c. 709–c. 725)
  • John VI or Giovanni VI (c. 726 – c. 744)[e]
  • Sergius (c. 744 – c. 769)
  • Leo I (c. 770 – c. 777)
  • John VII or Giovanni VII (c. 777 – c. 784)[f]
  • Gratiosus (c. 785 – c. 789)
  • Valerius (c. 789 – c. 810)

9th century

  • Martin (c. 810 – c. 818)
  • Petronax (c. 818 – c. 837)
  • George (c. 837 – c. 846)
  • Deusdedit (c. 847 – c. 850)
  • John VIII or Giovanni VIII (c. 850–878), excommunicated 861 by Pope Nicholas I, later reconciled[19][20]
  • Romano di Calcinaria (Romanus) (878–888)
  • Deusdedit (889–898)

10th century

  • John IX (898–904)
  • John of Tossignano (Giovanni da Tossignano; 905–914), later Pope John X
  • Constantine (914–926)
  • Peter IV (927–971)
  • Onestus (971–983)
  • Giovanni Vincenzo [it], Giovanni da Besate, or John X (983–998)
  • Gerbert of Aurillac (998–999), later Pope Sylvester II

11th century

  • Leo II (999–1001)
  • Frederick (1002–1004)
  • Ethelbert (1004–1014)
  • Arnold of Saxony (1014–1019)
  • Heribert (1019–1027)
  • Gebeardo Tedesco, Gebeardo da Eichstätt (1027–1044) formerly the canon of the cathedral of Eichstätt in his homeland, Bavaria[21]
  • Witgero (1044–1046)
  • Hunfredus (1046–1051)
  • John Henry (1051–1072)
  • Guiberto di Ravenna [it] (1072–1100), later the Antipope Clement III[22]

12th century

  • Ottone Boccatortia (1100–1110)
  • Geremia (1110–1117)[23]
  • Filippo (1118)
  • Gualtiero (1119–1144)
  • Mose da Vercelli (1144–1154)
  • Anselm of Havelberg (1155–1158)
  • Guido di Biandrate [it] (1159–1169)
  • Gerard (1169–1190)
  • Guglielmo di Cabriano [it] (William of Cabriano; 1190–1201), jurist and author of[24]

13th century

  • Alberto Oselletti (1201–1207)
  • Egidio de Garzoni (1207–1208)
  • Ubaldo (1208–1216)
  • Piccinino (1216)
  • Simeone (1217–1228)
  • Teoderico (1228–1249)
  • Filippo da Pistoia (1251–1270)
  • Sede vacante ('vacant see') 1270–1274
  • Bonifacio Fieschi di Lavagna (1274–1294)
  • Obizzo Sanvitale (1295–1303)

14th century

15th century

16th century

17th century

18th century

  • Girolamo Crispi (1720–1727)[26]
  • Maffeo Nicola Farsetti (1727–1741)[26]
  • Sede vacante ('vacant see') 1741–1745
  • Ferdinando Romualdo Guiccioli (1745–1763)
  • Nicola Oddi (1764–1767)
  • Antonio Cantoni (1767–1781)
  • Sede vacante 1781–1785
  • Antonio Codronchi (1785–1826)

19th century

20th century

  • Agostino Gaetano Riboldi – appointed 15 April 1901, died in office 25 April 1902
  • St. Guido Maria Conforti – appointed 9 June 1902, resigned 12 October 1904. Conforti was canonised in 2011
  • Pasquale Morganti – appointed 14 November 1904, died in office 18 December 1921
  • Antonio Lega – succeeded 18 December 1921, died in office 16 November 1946

Archdiocese of Ravenna and Cervia (1947–1986)

  • Giacomo Lercaro – in office from 31 January 1947 to 19 April 1952, when appointed Archbishop of Bologna
  • Egidio Negrin – in office from May 1952 until appointed Archbishop (Personal Title) of Treviso in April 1956
  • Salvatore Baldassarri – appointed 3 May 1956, resigned November 1975

Archdiocese of Ravenna-Cervia (1986–present)

  • Ersilio Tonini – appointed November 1975, retired October 1990 (see diocese's name change in 1986; became Cardinal after retirement)
  • Luigi Amaducci – appointed October 1990, retired March 2000
  • Giuseppe Verucchi – appointed March 2000

See also

Notes

  1. ^ a b The chronology of Andreas Agnellus in LPR is confused: He lists only one bishop of Ravenna with the name John in the 5th century. He omits the years 430–433 as a separate period of office, conflating John Angeloptes (who is "John I") with John II. He mistakenly assigns events from Angeloptes' time, in the earlier part of the century, to the episcopate of John II (477–494) – or, as Agnellus designates him by this error – "John Angeloptes", thus "John I".[13] This confusion is explained by the 19th century historian, Thomas Hodgkin:

    St. John II ruled the See from 477 to 494. Here at last we get two certain dates from the inscription on his tomb, and the recovery of this name and these dates enables us to correct an omission of Agnellus and to understand the cause of the wild errors which he has committed in his chronology. For it is now clear that in his life of John the Angel-seer he has run two bishops into one, and has calmly blended transactions reaching over a period of some sixty or seventy years, the death of Honorius, the invasion of Attila, the war between Odovacar and Theodoric, in his life of a bishop who according to his own account ruled his See for 16 years, 10 months, and 18 days.

    It was this John II who negotiated the peace, the short-lived peace between Odovacar and Theodoric which terminated the long siege of Ravenna (493).

    — Hodgkin (1892). Italy and Her Invaders. p. 911
  2. ^ Listepd as the second John in LPR
  3. ^ Listed as the third John in LPR, owing to Andreas Agnellus' conflating John I and John II, both, as John the Angel-seer
  4. ^ Listed as the fourth John in LPR
  5. ^ Listed as the fifth John in LPR
  6. ^ Listed as the sixth John in LPR

References

  1. ^ "Archdiocese of Ravenna-Cervia" Catholic-Hierarchy.org. David M. Cheney. Retrieved March 13, 2017
  2. ^ "Metropolitan Archdiocese of Ravenna–Cervia" GCatholic.org. Gabriel Chow. Retrieved March 13, 2017
  3. ^ a b Carile, Maria Cristina (1 February 2021). "Piety, Power, or Presence? Strategies of Monumental Visualization of Patronage in Late Antique Ravenna". Religions. 12 (2). article no. 98. doi:10.3390/rel12020098. hdl:11585/869347.
  4. ^ Holweck 1969, "Apollinaris of Ravenna" p. 95.
  5. ^ Campbell, Thomas Joseph (1907). "St. Apollinaris (1)" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 1. New York: Robert Appleton Company.
  6. ^ a b c d e f g h i Agnellus of Ravenna 2004, pp. 104–108.
  7. ^ Holweck 1969, "Adheritus", p.13.
  8. ^ Holweck 1969, "Eleuchadius", p. 308.
  9. ^ Holweck 1969, "Maricanus, fourth bishop of Ravenna". p. 652, col. 2.
  10. ^ a b c d e f g h i j k l m n o Agnellus of Ravenna 2004, pp. 109–165.
  11. ^ Holweck 1969, "Marcellinus", p. 649.
  12. ^ a b Benigni, Umberto (1911). "Ravenna" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 12. New York: Robert Appleton Company. pp. 662–667. p. 666: Among the bishops ... mention should be made of Joannes Angeloptes (430-33), so called because he had the gift of seeing his guardian angel ...
  13. ^ a b c d e Hodgkin, Thomas (1892). "Bishops and Churches of Ravenna". Italy and Her Invaders. Vol. I: The Visigothic Invasion. Oxford: Clarendon Press. pp. 899–917.
  14. ^ a b c Dates according to Andreescu-Treadgold, Treadgold Procopius and the imperial panels of S. Vitale
  15. ^ Lucchesi, Giovanni (January 2018). "Sant' Ecclesio Celio di Ravenna". Santi e Beati (in Italian).
  16. ^ Brown, Thomas S. (1993). "Ecclesio, santo". Dizionario Biografico degli Italiani (in Italian). Vol. 42. Treccani | Institute of the Encyclopedia of Italy.
  17. ^
    • Bovini, Giuseppe (1990). La cattedra eburnea del vescovo Massimiano di Ravenna (in Italian). Ravenna: Società cooperativa Giorgio La Pira. p. 13. ISBN 978-88-85315-00-6.
    • Rowland, Benjamin. "Byzantine (330-1453)". Scholastic Art.
  18. ^ Martindale, Jones & Morris 1992, "Agnellus I", p. 31.
  19. ^ Kirsch, Johann Peter (1911). "Pope St. Nicholas I" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 11. New York: Robert Appleton Company.
  20. ^ Belletzkie, Robert Joseph (1980). "Pope Nicholas I and John of Ravenna: The Struggle for Ecclesiastical Rights in the Ninth Century". Church History. 49 (3): 262–272. doi:10.2307/3164449. ISSN 0009-6407. On 24 February 861 Nicholas I excommunicated and deposed one of Italy's most powerful prelates, John VIII, archbishop of Ravenna.
  21. ^ Bray, Massimo, ed. (1999). "Gebeardo Tedesco". Dizionario Biografico degli Italiani (in Italian). Vol. 52. Treccani | Institute of the Encyclopedia of Italy.
  22. ^ Kirsch, Johann Peter (1910). "Guibert of Ravenna" . In Herbermann, Charles (ed.). Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company.
  23. ^ Trerè, Filippo, "The iconography of Mary in the mosaics of Ravenna", Opera di Religione della Diocesi di Ravenna
  24. ^ Mazzanti, Giuseppe (2003). "Guglielmo da Capriano". In Massimo Bray (ed.). Dizionario Biografico degli Italiani (in Italian). Vol. 60. Treccani | Institute of the Encyclopedia of Italy.
  25. ^ "Blessed Raynald of Ravenna". Saints SQPN. 14 June 2012. Retrieved 9 August 2016.
  26. ^ a b c d e Ritzler, Remigius; Sefrin, Pirminus (1952). HIERARCHIA CATHOLICA MEDII ET RECENTIORIS AEVI (in Latin). Vol. V. Patavii: Messagero di S. Antonio. p. 329.

Sources

This page was last edited on 23 May 2024, at 13:00
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