The Archbishop of Mainz Aribo is widely considered to have been responsible for the transfer of the right to coronation from Mainz to the Archbishop of Cologne. According to this assumption, Aribo crowned Konrad in Mainz in 1024, but refused to crown Konrad II's wife Gisela. Instead, she was crowned soon after by Cologne's Archbishop Pilgrim, who thereby gave up his resistance to the promotion of Konrad to king. Yet no source identifies Aribo as Gisela's antagonist. In 1028 in Aachen, Pilgrim crowned the underaged Henry III as king. The subsequent Salian kings were also crowned as minors in that city by the Archbishop of Cologne. From then on, royal weddings, which were linked with the crowning of a queen, were celebrated mostly in the church province of Mainz. At the coronation of kings and the dynastically based royal weddings, the Archbishops of Cologne and Mainz operated within their own respective church provinces. A primacy of one over the other can no longer be deduced from this.
In recent years, a scholarly perspective has emerged in which the term Hachshara is used synonymously with the rescue of Jews who underwent agricultural or manual training in preparation for emigration and flight from Nazi Germany. This portrayal does, not mirror contemporary heterogeneous decision-making processes of German Jews, intra-Jewish discussions, and transnational Jewish networks in Europe, the United States, and the Yishuv. On the basis of articles in the contemporary Jewish press, the Israelitisches Familienblatt and the Judische Rundschau, the everyday problems in the reeducation and preparation camps are discussed with a source-critical analysis.
This work offers the first edition and translation of an incomplete penitential that can be found in a ninth century manuscript preserved in the University Library of [Duseldorf. In his Studien zu den Quellen der fruhmittelalterlichen Bussbucher, Ludger Korntgen was able to prove the relationship between this penitential and two other early medieval handbooks of penance, the so-called Paenitentiale Pseudo-Romanum and the Paenitentiale in duobus libris. In its surviving form, the Paenitentiale Dusseldorpiense largely consists of canons, which form the core of many early medieval Frankish penitentials. Its translation and critical commentary should therefore be a welcome resource for anyone interested in the history of penance and the social history of early medieval Francia.
Starting point for the article is the narrative - long dominant in debates regarding the historical origins of today's environmental problems - of an irreversible bifocal development of man and nature since the 17th century. Building on more recent studies, the article examines instead the diversity of pre-modern relations between man and nature in all their characteristic strangeness and otherness. By way of example, supposedly marginal man-nature relationships and their mostly underexposed religious coloration are explored. In the course of a transformation in the formative power of theology and religion, which even in the 18th century and beyond cannot be overstated, a development took place - so the author's thesis - toward a more dynamic and symmetrical view of man and his connection to other, non-human creatures. In this integrative and using the terminology of today - ecological conception of nature, plants and animals functioned not only as objects but also as acting subjects.
In our present time, the ecological idea is firmly established within the Green Party, and thereby on the political left, but that was not always the case. Initial ecological thoughts, widely forgotten about today, actually originated within conservativism; it was only as the result of a complex process of reception, in particular during the second half of the 1970s, that they found their current political home. The article first briefly examines how the political left at the time took up the ecological idea, then largely abandoned in a party-political sense, and which motives played a role. It then explores the older roots of the ecological idea within contexts of the history of thought that are normally associated with conservatism. In this respect, the line of argumentation that was practiced is of particular interest: How to explain, in a social environment totally dominated by the notion of technological progress, the aim of effecting a fundamental reconsideration, a spiritual reversion to limitations on technology and the protection of nature and life? The article concludes that the main merits of early ecological ideas include a comparatively higher awareness of problems and a broader analytical approach, while identifying vague terminology and metaphysical postulates as the key deficits.
