Bienheureuse Lucie Brocolelli
tertiaire dominicaine (✝ v. 1544)
Originaire de l'Ombrie, elle se maria, puis avec l'accord de son époux, elle devint tertiaire dominicaine à Viterbe. Elle fut envoyée comme prieure à Ferrare, mais cette stigmatisée de la Passion du Christ était incapable de diriger sa communauté. Déposée, elle connut d'abord bien des vexations, puis elle fut oubliée et vécut ainsi trente-neuf ans sans jamais se plaindre. Son culte fut confirmé en 1710 par le pape Clément XI.
À Ferrare en Émilie, l’an 1544, la bienheureuse Lucie Broccadelli, religieuse, qui supporta avec patience de multiples épreuves et tourments tant dans le mariage que dans le monastère du Tiers-Ordre de Saint Dominique, où elle fut contrainte à l’isolement total.
Martyrologe romain
Blessed Lucy Brocolelli of Narni, OP V (AC)
Born in 1476; died 1544; beatified 1720. Very early, it became evident to her pious Italian family that this child was set for something unusual in life, for some of her heavenly favors were visible. When Lucy was five years old, she had a vision of Our Lady; two years later, Our Lady came with Saint Dominic, who gave her the scapular. At age 12, she made private vows and, even at this early age, had determined to become a Dominican. However, family affairs were to make this difficult. Lucy's father died, leaving her in the care of an uncle. He felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.
The efforts of her uncle to get Lucy successfully married form a colorful chapter in the life of the Blessed Lucy. At one time, he arranged a big family party, and his choice of Lucy's husband was there. He thought it better not to tell Lucy what he had in mind, because she had such queer ideas, so he presented the young man to her in front of the entire assembly. The young man made a valiant attempt to place a ring on Lucy's finger, and he was thoroughly slapped for his pains.
The next time, the uncle approached the matter with more tact, arranging a marriage with Count Pietro of Milan, who was not a stranger to the family. Lucy was, in fact, very fond of him, but she had resolved to live as a religious. The strain of the situation made her seriously ill. During her illness, Our Lady appeared to her again, accompanied by Saint Dominic and Saint Catherine, and told her to go ahead with the marriage as a legal contract, but to explain to Pietro that she was bound to her vow of virginity and must keep it. When Lucy recovered, the matter was explained to Pietro, and the marriage was solemnized.
Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor.
Pietro, to do him justice, never seems to have objected when his young wife gave away clothes and food, nor when she performed great penances. He knew that she wore a hair-shirt under her rich clothing, and that she spent most of the night in prayer and working for the poor. He even made allowances for the legend told him by the servants, that SS Catherine, Agnes, and Agnes of Montepulciano came to help her make bread for the poor. However, when a talkative servant one day informed him that Lucy was entertaining a handsome young man, who seemed to be an old friend, Pietro took his sword and went to see. He was embarrassed to find Lucy contemplating a large and beautiful crucifix, and he was further confused when the servant told him that was the young man.
When Lucy departed for the desert to become an anchorite, and returned the next day, saying that Saint Dominic had brought her home, Pietro's patience finally gave out. He had his young wife locked up. Here she remained for the season of Lent; sympathetic servants brought her food until Easter. Perhaps they had both decided that Lucy could not live the life God had planned for her in Pietro's house. She returned to her mother's house and put on the habit of a Dominican tertiary.
Shortly after this, Lucy went to Viterbo and joined a group of Third Order sisters. She tried very hard to hide her spiritual favors, because they complicated her life wherever she went. She had the stigmata visibly, and she was usually in ecstasy, which meant a steady stream of curious people who wanted to question her, investigate her, or just stare at her. Even the sisters were nervous about her methods of prayer. Once they called in the bishop, and he watched with them for 12 hours, while Lucy went through the drama of the Passion.
The bishop hesitated to pass judgment and called in the inquisition. From here, she was referred directly to the pope. After talking to her, the pope pronounced in her favor and told her to go home and pray for him. Here the hard-pressed Pietro had his final appearance in Lucy's life. He made a last effort to persuade Lucy to change her plans and come back to him. Finally he decided to become a Franciscan, and, in later years, he was a famous preacher.
When Lucy returned to Viterbo, she may have thought her troubles were over, but they were just beginning. The duke of Ferrara, in the manner of other wealthy nobles with a guilty conscience, decided to build a monastery and, hearing of the fame of the mystic of Viterbo, demanded that she come there and be prioress. Lucy had been praying for some time that a means would be found to build a new convent of strict observance, and she agreed to go to the new convent at Narni.
This touched off a two-year battle between the towns. Viterbo had the mystic and did not want to lose her; the duke of Ferrara sent his troops to take her by force, and much blood was shed before she was finally brought to Narni. The shock and grief of this violence was a new trial for Lucy. The duke sent his daughter-in-law, Lucrezia Borgia, to find postulants for the new convent. The records say, sedately: "Many of these did not persevere."
The duke of Ferrara liked to show off the convent he had founded. He brought all his guests to see it. One time, he arrived with a troop of dancing girls, who had been entertaining at a banquet, and demanded that Lucy show them her stigmata and, if possible, go into ecstasy. It is not surprising that such events would upset religious life, and that sooner or later something would have to be done about it. Some of the sisters, naturally, thought it was Lucy's fault.
The petitioned the bishop, and he sent six nuns from the Second Order to reform the community. Lucy's foundation was of the Third Order; exactly what the difference was we do not know. The Second Order nuns, according to the chronicle, "brought in the very folds of their veils the seed of war"; nuns of the Second Order wore black veils, a privilege not allowed to tertiaries.
The uneasy episode ended when one of the visitors was made prioress. Lucy was placed on penance. The nature of her fault is not mentioned, nor is there any explanation of the fact that, until her death, 39 years later, she was never allowed to speak to anyone but her confessor, who was chosen by the prioress.
The Dominican provincial, probably nervous for the prestige of the order, would not let any member of the order go to see her. Her stigmata disappeared, too late to do her any good, and vindictive companions said: "See, she was a fraud all the time." When she died in 1544, people thought she had been dead for many years.
It is hard to understand how anyone not a saint could have so long endured such a life. Lucy's only friends during her 39 years of exile were heavenly ones; the Dominican, Catherine of Racconigi, sometimes visited her--evidently by bi-location--and her heavenly friends often came to brighten her lonely cell.
Lucy was buried without honors, but miracles occurring at her tomb soon made it necessary to transfer her relics to a more accessible place. She was reinterred, first in the monastery church, then in the cathedral (Dorcy).
Blessed Lucy of Narni, V.O.P.
Memorial Day: November 16th
Profile
Very early, it became evident to her pious Italian family that this child was set for something unusual in life, for some of her heavenly favors were visible. When Lucy was five years old, she had a vision of Our Lady; two years later, Our Lady came with Saint Dominic, who gave her the scapular. At age 12, she made private vows and, even at this early age, had determined to become a Dominican. However, family affairs were to make this difficult. Lucy's father died, leaving her in the care of an uncle. He felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.
The efforts of her uncle to get Lucy successfully married form a colorful chapter in the life of the Blessed Lucy. At one time, he arranged a big family party, and his choice of Lucy's husband was there. He thought it better not to tell Lucy what he had in mind, because she had such queer ideas, so he presented the young man to her in front of the entire assembly. The young man made a valiant attempt to place a ring on Lucy's finger, and he was thoroughly slapped for his pains.
The next time, the uncle approached the matter with more tact, arranging a marriage with Count Pietro of Milan, who was not a stranger to the family. Lucy was, in fact, very fond of him, but she had resolved to live as a religious. The strain of the situation made her seriously ill. During her illness, Our Lady appeared to her again, accompanied by Saint Dominic and Saint Catherine, and told her to go ahead with the marriage as a legal contract, but to explain to Pietro that she was bound to her vow of virginity and must keep it. When Lucy recovered, the matter was explained to Pietro, and the marriage was solemnized.
Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor.
Pietro, to do him justice, never seems to have objected when his young wife gave away clothes and food, nor when she performed great penances. He knew that she wore a hair-shirt under her rich clothing, and that she spent most of the night in prayer and working for the poor. He even made allowances for the legend told him by the servants, that SS Catherine, Agnes, and Agnes of Montepulciano came to help her make bread for the poor. However, when a talkative servant one day informed him that Lucy was entertaining a handsome young man, who seemed to be an old friend, Pietro took his sword and went to see. He was embarrassed to find Lucy contemplating a large and beautiful crucifix, and he was further confused when the servant told him that was the young man.
When Lucy departed for the desert to become an anchorite, and returned the next day, saying that Saint Dominic had brought her home, Pietro's patience finally gave out. He had his young wife locked up. Here she remained for the season of Lent; sympathetic servants brought her food until Easter. Perhaps they had both decided that Lucy could not live the life God had planned for her in Pietro's house. She returned to her mother's house and put on the habit of a Dominican tertiary.
Shortly after this, Lucy went to Viterbo and joined a group of Third Order sisters. She tried very hard to hide her spiritual favors, because they complicated her life wherever she went. She had the stigmata visibly, and she was usually in ecstasy, which meant a steady stream of curious people who wanted to question her, investigate her, or just stare at her. Even the sisters were nervous about her methods of prayer. Once they called in the bishop, and he watched with them for 12 hours, while Lucy went through the drama of the Passion.
The bishop hesitated to pass judgment and called in the inquisition. From here, she was referred directly to the pope. After talking to her, the pope pronounced in her favor and told her to go home and pray for him. Here the hard-pressed Pietro had his final appearance in Lucy's life. He made a last effort to persuade Lucy to change her plans and come back to him. Finally he decided to become a Franciscan, and, in later years, he was a famous preacher.
When Lucy returned to Viterbo, she may have thought her troubles were over, but they were just beginning. The duke of Ferrara, in the manner of other wealthy nobles with a guilty conscience, decided to build a monastery and, hearing of the fame of the mystic of Viterbo, demanded that she come there and be prioress. Lucy had been praying for some time that a means would be found to build a new convent of strict observance, and she agreed to go to the new convent at Narni.
This touched off a two-year battle between the towns. Viterbo had the mystic and did not want to lose her; the duke of Ferrara sent his troops to take her by force, and much blood was shed before she was finally brought to Narni. The shock and grief of this violence was a new trial for Lucy. The duke sent his daughter-in-law, Lucrezia Borgia, to find postulants for the new convent. The records say, sedately: "Many of these did not persevere."
The duke of Ferrara liked to show off the convent he had founded. He brought all his guests to see it. One time, he arrived with a troop of dancing girls, who had been entertaining at a banquet, and demanded that Lucy show them her stigmata and, if possible, go into ecstasy. It is not surprising that such events would upset religious life, and that sooner or later something would have to be done about it. Some of the sisters, naturally, thought it was Lucy's fault.
The petitioned the bishop, and he sent six nuns from the Second Order to reform the community. Lucy's foundation was of the Third Order; exactly what the difference was we do not know. The Second Order nuns, according to the chronicle, "brought in the very folds of their veils the seed of war"; nuns of the Second Order wore black veils, a privilege not allowed to tertiaries.
The uneasy episode ended when one of the visitors was made prioress. Lucy was placed on penance. The nature of her fault is not mentioned, nor is there any explanation of the fact that, until her death, 39 years later, she was never allowed to speak to anyone but her confessor, who was chosen by the prioress.
The Dominican provincial, probably nervous for the prestige of the order, would not let any member of the order go to see her. Her stigmata disappeared, too late to do her any good, and vindictive companions said: "See, she was a fraud all the time." When she died in 1544, people thought she had been dead for many years.
It is hard to understand how anyone not a saint could have so long endured such a life. Lucy's only friends during her 39 years of exile were heavenly ones; the Dominican, Catherine of Racconigi, sometimes visited her--evidently by bi-location--and her heavenly friends often came to brighten her lonely cell.
Lucy was buried without honors, but miracles occurring at her tomb soon made it necessary to transfer her relics to a more accessible place. She was reinterred, first in the monastery church, then in the cathedral (Dorcy).
Born: in Narni, Italy in 1476
Died: died in 1544
Beatified: Pope Clement XI in 1720 declared her Blessed.
Prayers/Commemorations
First Vespers:
Ant. This is a wise Virgin whom the Lord found watching, who took her lamp and oil, and when the Lord came she entered with Him into the marriage feast
V. Pray for us Blessed Lucy
R. That we may be made worthy of the promises of Christ
Lauds:
Ant. Come, O my chosen one, and I will place my throne in thee, for the King hath exceedingly desired thy beauty
V. Virgins shall be led to the King after her
R. Her companions shall be presented to Thee
Second Vespers:
Ant. She has girded her loins with courage and hath strengthened her arm; therefore shall her lamp not be put out forever
V. Pray for us Blessed Lucy
R. That we may be made worthy of the promises of Christ
Prayer:
Let us Pray: O God, who, by the gifts of virginity and patience, didst enable Blessed Lucy, adorned with the marks of the passion of Thy Son, to elude the alluring world, and to overcome its persecutions grant, through her intercession and example, that we may be neither overcome by the snares of earth nor subdued by adversity. Through Christ our Lord. Amen.
SOURCE : http://www.willingshepherds.org/Dominican%20Saints%20November.html#Lucy Narni
NARNIA
1476 December 13. Lucia Brocadelli, the oldest of the 11 children of Bartolomeo Brocadelli and Gentilina Cassio, is born in Narnia.
1480 April 14. Lucrezia Borgia, the third of four children of Rodrigo Borgia and Vanozza dei Catanei, is born in Subiaco.
1483 November 10. Martin Luther is born at Eisleben in Saxony.
1487. The Dominican Inquisitor Heinrich Kramer ( Henricus Institoris: 1430-1505 ) publishes in Strasburg the notorious witch-hunter's handbook "Malleus Maleficarum" (The Hammer of Witches); considered "one of the most vicious and damaging books in all of world literature".
1489. Lucia Brocadelli's spiritual director, Padre Martino da Tivoli, the prior of the convent of St. Dominic in Narni, allows 12-year-old Lucy to make the wow of perpetual consecration.
1490. Lucia is thirteen. Her father Bartolomeo, the treasurer of Narni, dies being only 40 years old. Her uncles and relatives begin pressing her to marry.
1491. The 14-year-old Lucia marries the 22-year-old lawyer Count Pietro di Alessio from Milan (the adopted son of his aunt who is living in Narni) and becomes the Countess Lucia di Alessio (La Signora Contessa Lucia).
1492 August 11 Lucrezia's father Rodrigo becomes Pope Alexander VI. On October 12 "Columbus discovers America".
1493 June 12 The 13-year-old Lucrezia marries Giovanni Sforza, Lord of Pesaro.
1494 March 30. Soon after the beginning of Lent (February 12) Pietro di Alessio puts Countess Lucia in solitary confinement. On the Easter Day, March 30th, she escapes to her mother's house. Pietro remains calm and patiently keeps waiting for her return. But she does something he had never expected.
1494 May 8 (Ascension). The seventeen-year-old Lucia receives from her spiritual director Padre Martino da Tivoli, the habit of Dominican Tertiaries and becomes Sister Lucia of the Third Order of Saint Dominic. Her furious husband tries to kill Padre Martino and burns down the Dominican priory. Despite his constant harassment Sister Lucia stays in Narni with her mother until the beginning of 1495.
R O M E a n d V I T E R B O
1495. With the support of her uncles, Suor Lucia goes to Rome and enters the monastery of the Dominican Tertiaries near Pantheon (in which St. Catherine of Siena died in 1380). Her sanctity impresses everyone so much that by the end of the year Master General of the Dominican Order Joachim Turriano, decides to send her as the prioress with five other sisters to found a new monastery of Dominican tertiaries in Viterbo. (There is also another version of this event).
1496 February 25. The 19-year-old Lucy arrives in Viterbo by the end of January and at the convent of St. Thomas, in the morning of the second Friday of Lent, 1496 February 25, she receives the Sacred Wounds (the Stigmata), which begin to bleed more and more profusely. During the Passion Week, Lucy seems so close to death that her mother and Padre Martino are summoned from Narni. But she survives - and immediately becomes a celebrity. Special commisions are formed, a local medical examination of her stigmata takes place and then their ecclesiastical investigation by the inquisitor of Bologna, Dominican Giovanni Cagnazzo de Tabia. All attest their authenticity.(Another version describes the first two investigations slightly differently).
At some later time in 1496 Count Pietro di Alessio meets Lucia in Viterbo; for the first time since 1494, and also for the very last time. Then he returns to Narnia, sells all his property and joins the Franciscans (He died in September 1544 - just a month and a half before Lucy - as a fine preacher with the reputation of sanctity; often using the examples from their married life in his sermons).
1497 April 23 begins the third investigation of Lucy's Stigmata wounds, conducted by another Inquisitor of Bologna, Domenico di Gargnano. Much more thorough than the first two - the detailed notarial document can be found in Kramer's Clipeum.
1497 May 13 the pope Alexander VI excommunicates Girolamo Savonarola.
Meanwhile the fame of Sister Lucy continues to spread and reaches Ferrara (about 370 km or 230 miles to the north). Duke Ercole I d'Este (Ercole il Magnifico: 1471-1505), asks Domenico da Gargagno to write to Lucia and to invite her in his name to Ferrara as his counselor, promissing to build her a monastery. Lucia accepts his offer immediately. The Duke begins negotiations with the papal court, with the Dominican Order and the municipal council of Viterbo.
1497 August 9. Duke Ercole himself writes to Sister Lucy telling her that he is very pleased with her decision and that he is sending her two monks and two mules to pick her up.
1497 October 14. Two moths later, Antonio Mei da Narni, one of uncles of Lucy, responds to the Duke that, when he went to Viterbo to pick Lucia up (supposedly "to see her dying mother"), he was arrested, brought to Palazzo dei Signori (City Hall) and barely escaped unmolested. So now he is asking the Duke to send him twenty-four well armed mounted soldiers, and one good additional horse for Lucia...
1497 December 20. The pope annuls Lucrezia's four-year marriage to Giovanni Sforza.
1498 January 10. The Duke's captain Alessandro da Fiorano writes to him that as he was hiding while waiting for Lucia at a Marian shrine near Viterbo, he was discovered, surrounded by about 400 soldiers, taken captive and led into the city... where he tried to explain to the authorities that he was their friend, and had been merely waiting there for two of his own soldiers who had gone to pray... But they told him very plainly to go home and to tell the Duke to forget his fantasies!...
1498 January 18. The pope requests Lucia to be sent to him in Rome; the municipal council of Viterbo refuses to let her leave the city. (Another version, describing her visit and her conversation with the Pope seems improbable).
1498. Duke Ercole (who has been in contact with Savonarola since 1495) also keeps writing repeatedly to the Florentine Signoria asking for his release. His letters have no effect.
1498 May 23 Fra Girolamo Savonarola (1452-1498) and two of his companions are burned at the Piazza della Signoria in Florence. Some of his followers flee to his home city of Ferrara which now begins to become a center of the Savonarolan spirituality. At the hour of Savonarola's execution "a nun in Viterbo has a vision of three Dominicans being summoned by singing angels to Paradise" ("It is not unlikely" that this nun was LB).
1498 July 21. 18-year-old Lucrezia marries the 18-year-old Duke Alfonso of Aragon (Bisceglie).
1498. The Pope and the General of the Dominicans cotinue to keep writing to the city of Viterbo again and again, asking them to let Lucia go and threatening severe penalties if they don't.. The magistrates of the city continue to refuse. In 1901 Luigi Gandini found and published 61 letters of the Duke, Sister Lucy, her uncle and Captain de Fiorano, beginning 1497 August 9 and ending 1500 April 13. This whole colourful affair can be found there in much detail ("Sulla venuta in Ferrara della beata Suor Lucia da Narni...").
F E R R A R A
1499 April 15. Finally 22-year-old Lucia secretly leaves Viterbo. Escorted by the Duke's soldiers she stops at her mother's house in Narni and on 1499 May 7th she is solemnly received in Ferrara, as the spiritual guide and personal adviser (madre spirituale e consigliera) of the Duke Ercole I d'Este - who meets her with his Court at the city gates. (The entire process cost him about 3000 ducats...). Immediately 13 young candidates apply at her new religious community. They are joined by Lucia's mother Gentilina who arrived to Ferrara together with her and with some other noble Narnian ladies.
1499 June 2, less than a month after Lucia's arrival, the Duke Ercole himself lays the first stone for the construction of the convent and of the church of St. Catherine of Siena (then on the street of St. Catherine, now Via Arianuova).
1499 November 1 Lucrezia's and Alfonso's son Rodrigo is born.
1500 January 1. Girolamo Savonarola's niece Veronica, at the age of thirteen, receives her habit of a Dominican Tertiary and the religious name of Suor Girolama at Lucy's community of Santa Caterina da Siena. (Twice the prioress, she died there in 1553).
1500 March 2. The fourth official inquisitorial examination of Lucy's stigmata wounds is conducted by the papal nuncio and inquisitor Heinrich Kramer (the author of the notorious 1487 witchcraft treatise) who is on his way from Rome to Moravia (now Czech Republic). March 4 Duke Ercole writes his famous letter, outligning his theory of the efficacy of holy women (see below).
1500 Summer. Lucrezia's deeply beloved 20-year-old husband Alfonso of Aragon is murdered and two months later the pope formally proposes her in marriage to the Prince Alfonso d'Este of Ferrara (his father Ercole is very upset and yields only 1501 July 8. The verbal marriage contract then takes place on 1 September).
1501 April 20. The Inquisitor Kramer publishes in Olomouc (in Moravia) a manual for preachers how to confute heretics ("Sancte Romane ecclesie fidei defensionis clipeum...") which also contains a lengthy letter of Duke Ercole I of 1500 March 4, affirming the authenticity of Lucia Brocadelli's mystical gifts and the notarial document of her 1497 April 23 examination in Viterbo. (The first printed biographical notice about Lucy).
1501 May 29. The promulgation of the official Breve of Erection by the Pope Alexander VI which nominates Lucia as the first prioress granting her the final authority and a number of exceptional priviledges to her whole community (freedom of movement etc)..
1501 August 5, on the feast of Saint Dominic, Suor Lucia and her 22 companions solemnly move into their long-awaited new convent. When completed (in 1503), it had special quarters for 'La Madre (Abbadessa) Suor Lucia', 46 cells for novices and 95 cells for the sisters; it also had an exceptional number of sacred paintings and other works of art.
1501 September 16. The Inquisitor Kramer publishes in Moravia a booklet about the mystical experiences of Sister Lucy and three other holy Italian women: "Stigmifere virginis Lucie de Narnia... facta admiratione digna". It contains a new letter of 1501 January 23 by the Duke Ercole and three other letters by the bishops of Ferrara, Adria and Milan. Also a four page poem (carmen theocasticon) in Lucia's praise. Four days later this booklet is there also published in German; later in Latin and in Spanish in Seville. Two more (abridged and anonymous) versions appear: one in Latin in Nuremberg 1501 and another again in German (Strasburg 1502). [A total of five printed versions appear in three different languages within two years].
1501 December 30 the 25-year-old son of the Duke Ercole, Prince Alfonso d'Este marries 21-year-old Lucrezia Borgia by proxy in the Sala Paolina at the Vatican. Lucrezia leaves Rome on January 6 and makes her state entry into Ferrara on 1502 February 2 with a huge dowry and "her personal gift" of eleven Sisters and candidates for Sister Lucy's convent (which are timed to arrive a couple days ahead).
1502 February 16 (or January 18). At the personal request of the pope, Lucy is officially examined again (for the FIFTH time!) by the pope's physician Bernardo Bongiovanni da Recanati, Bishop of Venosa; at the presence of the entire Court. All her miraculous gifts, especially her ability to read thoughts and to predict future events, are confirmed as real again.
1502. Lucia continues councelling both nobility and ordinary people, rich and poor; is marked by a stunning wisdom and discernment. She is also visited by other Italian holy women (Stefana Quinzani, Caterina da Racconigi). By July 1502 her community of S. Catherina of Siena (of the Third Order of St. Dominic) reaches 72 members. The Duke Ercole anticipates a hundred; Lucrezia is helping Lucia with recruiting more vocations. Meanwhile the sisters themselves are divided. Some say that Lucy is much too young (then 25) to be a prioress and that she is not strict enough; while others accuse her "of excessive asceticism and evangelical radicality". Many are jelous of her priviledges and of her fame.
1503 March 26. The pope sends to Lucia 10 more sisters from another older Ferrarese Dominican convent (S. Caterina Martire of the Second Dominican Order).
(1503. Copernicus receives his doctorate from the University of Ferrara in the spring of 1503. Lived 1473-1543)
1503 August 18. The pope, Lucrezia's father Alexander VI, dies (72 yrs old).
1503 September 2. Lucy is replaced by a new prioress Suor Maria da Parma, one of the ten sisters the pope sent her in March. The new pope Pius III, installed on October 8 and dies on October 18. On October 31 he is replaced by Julius II (1503-1513), the patron of Michelangelo.
1504 Corpus Christi. Suor Lucia is officially present at the ducal palace to witness the procession. On December 13th she is 28 years old, the Duke is 73.
T h e S i l e n c e
1505 January 24 Lucy's patron Ercole I d'Este, Duke of Ferrara dies. Prince Alfonso becomes Duke Alfonso I d'Este (1505-1534). Some sisters at St. Catherine's convent immediately rise up in an open rebellion.
1505 February 20. Lucy, in the presence of the Dominican Vicar General and the new Duchess Lucrezia, has to sign a document which repeals all her privileges and in which she accepts the prohibition to leave the house and to speak to anyone in private (without the presence and supervision of another sister). Even her right to chose her spiritual director is taken away. Her Savonarolan confessor Fra Niccolo is replaced by Fra Benedetto da Mantova who is hostile toward her mystical experiences; her stigmata wounds disappear. Formerly a central figure of the Savonarolan Church reform movement, now she is very successfully discredited by being publicly accused of fraud - of simulating sanctity and of fabricating the wounds. (Probably she is also even accused of sorcery and tortured by the Inquisition). Her name is more and more often "prudently ignored"; whatever positive was previously written about her is now carefully deleted in the new editions. Exposed to the coldness and mistrust of her own community - and to the public disgrace and contempt - she lives for the remaining 39 years of her life (1505-1544) in total isolation. Forgotten by all those who previously venerated her so much - now - "known only to God". The saints continue to visit her in her visions. Shortly before her death, in the sixth of her, recently discovered, "Seven Revelations", she tells about the Virgin Mary saying to her: "Your name is Light because you are the daughter of the eternal light" (Tuo nome Luce perche sei fiola de la eterna luce). And Jesus is telling about her to the apostle Paul: "She [Lucy] has been greatly crucified by her false enemies. Some have broken her head, others the fingers of her hand, some have pulled her around and treated her badly, some have thrown her into the well, some have knocked out her teeth. And she has suffered all these things and great pain with true patience for my love".
1518 November 24. Lucrezia's mother dies.
1519 June 24. The Duchess Lucrezia (Borgia) Ercole dies after a difficult pregnancy with Isabella Maria d'Este (her eighth child - being only 39 years old). She is buried at the convent Corpus Domini. Her last Savonarolan spiritual director Tommaso Caiani in 1528 was assasinated in Tuscany, allegedly on orders of Pope Clement VII. His correspondence with Lucrezia was recently (2006) published by Gabriella Zarri under the title of "La religione di Lucrezia Borgia".
1521 January 3. Pope Leo X excommunicates Martin Luther (who lived 1483-1546 and who in 1511 had spent a month in Rome). In 1525 Giulia Farnese dies.
1534 October 31 dies Lucrezia's husband Duke Alfonso d'Este (born 1476 July 21 - five months older than Lucia). His and Lucrezia's son succeeds him as Ercole II d'Este (1534-1559).
1544. At the request of her confessor Lucy writes down a brief account of some of her revelations (which were discovered at the Pavia Library in 1999).
* * * 1544 November 15. Two hours after midnight Suor Lucia Brocadelli dies and three days later she is buried at her convent (67 yrs old). The funeral has to be delayed because of a sudden and completely unexpected flood of visitors all wanting to pay her their last respects.
L A T E R
1545 December 13. The Council of Trent opens (47 years after Girolamo Savonarola died).
1546 February 18. Martin Luther dies at Eisleben (where he was born 1483 November 10)
1548 August 27. Lucia's body is found intact and is transferred to a glass urn.
(1564 February 15: Galileo Galilei is born in Pisa. 1567 October 1: Pietro Carnesecchi (friend of Giulia Gonzaga) is burned in Rome. 1600 February 17: Giordano Bruno is burned in Rome.
1647 November 15 the Church officially recognizes the Sister Lucy's uninterrupted veneration of the people.
1710 March 1 Lucia is declared Blessed by Pope Clement XI (1700-1721). On June 10 her relic arrives at the Cathedral of Narni and is placed in a special chapel.
1797 Napoleon suppresses the Blessed Lucy's convent of St. Catherine and her body is transferred to the altar of St. Lorence in the Cathedral of Ferrara. The site of her convent is cleared in 1813.
1932 August 23 she is visited by more than 500 pilgrims from the diocese of Narni
1935 May 26 (Sixth Sunday of Easter). After 440 years, at the request of Cesare Boccoleri, Bishop of Narnia (Terni and Narni), and with the consent of Ruggero Bovelli, Archbishop of Ferrara, BEATA LUCIA DE NARNIA RETURNS HOME (which she had left in 1495) and is SOLEMNLY RECEIVED BY THE PEOPLE AND THE CITY OF NARNI.
kvz 2008 II 4 14:28
Below: Beata Lucia - Girolamo Savonarola. Alexander VI - Lucrezia Borgia - Ercole I d'Este. The Cathedral and the Castle of Ferrara - The Cathedral of Narni.
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Immagini su concessione della Diocesi di Terni-Narni-Amelia - Ufficio per i Beni Culturali ecclesiastici (autorizzazione 099/10).
Blessed Lucia Brocadelli of Narnia
Born in 1476; died 1544; beatified in 1710.
Already very early it became evident to her pious Italian family that this child was set for something unusual in life. When Lucy was five years old, she had a vision of the Child Jesus with Our Lady. Two years later, Our Lady appeared with Child Jesus, Saint Catherine of Siena and Saint Dominic. Jesus gave her a ring and Saint Dominic gave her the scapular. At age 12, she made a private vow of total consecration, determined, even at this early age, to become a Dominican. However, family affairs were to make this difficult. Next year Lucy's father died, leaving her in the care of an uncle. And this uncle felt that the best way to dispose of a pretty niece was to marry her off as soon as possible.
The efforts of her uncle to get Lucy successfully married form a colorful chapter in the life of the Blessed Lucy. At one time, he arranged a big family party, and his choice of Lucy's husband was there. He thought it better not to tell Lucy what he had in mind, because she had such queer ideas, so he presented the young man to her in front of the entire assembly. The young man made a valiant attempt to place a ring on Lucy's finger, and he was thoroughly slapped for his pains.
The next time, the uncle approached the matter with more tact, arranging a marriage with Count Pietro of Milan, who was not a stranger to the family. Lucy was, in fact, very fond of him, but she had resolved to live as a religious. The strain of the situation made her seriously ill. During her illness, Our Lady appeared to her again, accompanied by Saint Dominic and Saint Catherine, and told her to go ahead with the marriage as a legal contract, but to explain to Pietro that she was bound to her vow of virginity and must keep it. When Lucy recovered, the matter was explained to Pietro, and in 1491 the marriage was solemnized.
Lucy's life now became that of the mistress of a large and busy household. She took great care to instruct the servants in their religion and soon became known for her benefactions to the poor. Pietro, to do him justice, never seems to have objected when his young wife gave away clothes and food, nor when she performed great penances. He knew that she wore a hair-shirt under her rich clothing, and that she spent most of the night in prayer and working for the poor. He even made allowances for the legend told him by the servants, that SS Catherine, Agnes, and Agnes of Montepulciano came to help her make bread for the poor. Only when a talkative servant one day informed him that Lucy was entertaining a handsome young man, who seemed to be an old friend, Pietro took his sword and went to see. He was embarrassed to find Lucy contemplating a large and beautiful crucifix, and he was further confused when the servant told him that the figure on the crucifix looked like the young man he had seen.
But when, after having disappeared for the entire night, Countess Lucia returned home early in the morning in the company of two men and claimed that they were Saint Dominic and John the Baptist, Pietro's patience finally gave out. He had his young wife locked up. Here she remained for the season of Lent; sympathetic servants brought her food until Easter. Being allowed to go to the church, Lucy never returned. She went to her mother's house and on the Feast of the Ascension, 1494 May 8, she put on the habit of a Dominican tertiary.
Count Pietro was furious, burned down the Dominican priory and even tried to kill her spiritual director who had given her the habit. Rich and influential, he continued to try to bring her back. Next year Lucia went to Rome and entered the monastery of the Dominican tertiaries near Pantheon. Her sanctity impressed everyone so much that by the end of the year, with five other sisters, she was sent by the Master General of the Dominicans to start a new monastery in Viterbo.
Friday, 1496 February 25, Lucia received the Stigmata, the Sacred Wounds. She tried very hard to hide her spiritual favors, because they complicated her life wherever she went. She had the stigmata visibly, and she was usually in ecstasy, which meant a steady stream of curious people who wanted to question her, investigate her, or just stare at her. Even the sisters were nervous about her methods of prayer. Once they called in the bishop, and he watched Lucy with the sisters for 12 hours, while she went through the drama of the Passion.
The bishop hesitated to pass judgment and called for special commissions; the second one was presided by a famous Inquisitor of Bologna. All declared that her stigmata were authentic. Here the hard-pressed Pietro had his final appearance in Lucy's life. He made a last effort to persuade Lucy to change her plans and to come back to him. After seeing her, he returned to Narni, sold everything he had and became a Franciscan. In later years, he was a famous preacher.
The duke of Ferrara was planning to build a monastery and, hearing of the fame of the mystic of Viterbo, asked Sister Lucia to come there and be its prioress. Lucy had been praying for some time that a means would be found to build a new convent of strict observance, and she agreed to go to Ferrara.
This touched off a two-year battle between the towns. Viterbo had the mystic and did not want to lose her; the duke of Ferrara sent first his messengers and then his troops to bring her. Much money and time was lost before she finally escaped from Viterbo and was solemnly received in Ferrara on 1499 May 7. Later Duke Ercole asked his future daughter-in-law, Lucrezia Borgia, to bring for Lucy's convent eleven candidates from Rome on her way to Ferrara. They arrived a few days ahead of Lucrezia's state entry into Ferrara on 1502 February 2. But the records say, sedately: "Many of these did not persevere."
The duke of Ferrara liked to show off the convent he had founded. He brought all his guests to see it. One time, he arrived with a troop of dancing girls, who had been entertaining at a banquet, and demanded that Lucy show them her stigmata and, if possible, go into ecstasy. It is not surprising that such events would upset religious life, and that sooner or later something would have to be done about it. Some of the sisters, naturally, thought it was Lucy's fault.
They petitioned the bishop, and, by the order of the Pope, he sent ten nuns from the Second Order to reform the community. Lucy's foundation was of the Third Order; of people who remain laymen even after their vows. The Second Order "real" nuns, according to the chronicle, "brought in the very folds of their veils the seed of war"; nuns of the Second Order wore black veils, a privilege not allowed to tertiaries.
The uneasy episode ended when one of these ten nuns was made prioress and when Duke Ercole died on 24 January 1505. Lucy was placed on penance. The nature of her fault is not mentioned, nor was there any explanation of the fact that, until her death, 39 years later, she was never allowed to speak to anyone but her confessor, who was chosen by the prioress. Only now, 500 years later, the situation is slowly beginning to clear.
The Dominican provincial, probably nervous for the prestige of the order, would not let any member of the order go to see her. Her stigmata disappeared, too late to do her any good, and vindictive companions said: "See, she was a fraud all the time." When she died in 1544, people thought she had been dead for many years. It is hard to understand how anyone not a saint could have so long endured such a life. Lucy's only friends during her 39 years of exile were heavenly ones; the Dominican Catherine of Racconigi, sometimes visited her--evidently by bi-location--and her other heavenly friends often also came to brighten her lonely cell.
Immediately after her death everything suddenly changed. When her body was laid out for burial so many people wanted to pay their last respects that her funeral had to be delayed by three days. Her tomb in the monastery church was opened four years later and her perfectly preserved body was transferred to a glass case. When Napoleon suppressed her monastery in 1797 her body was transferred to the Cathedral of Ferrara and on 1935 May 26 - to the Cathedral of Narni.
Yes, there is a small town in Italy, very close to Rome, that bears the Italian name of Narni. Until about 200 years ago, for about two thousand years, it was known only as Narnia. And this ancient name even today still continues unchanged not only in Latin but also in some English books.
It certainly continues in the seven books of the "Chronicles of Narnia" by C.S. Lewis, who found this name in an atlas when he was about fourteen years old. The little Lucy of his Chronicles, just like the Blessed Lucy, is also a girl who believes and who can see many things that other people cannot see.
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A Bibliography of LUCIA BROCADELLI of Narni (1476 - 1544)
1476 - 1600 .& Undated
Vita della b. Lucia copiata dall'originale di sua mano. Undated Manuscript. Ferrara, Archivio della Curia Archivescovile: Residui Ecclesiastici E. 14
Lettere autografe e copie di letere della Beata Suor Lucia da Narni. Manuscripts. Archivio di Stato di Modena, Giurisdizione Sovrana, Santi e beati, busta 430 A
Processi di beatificazione della b. Lucia da Narni. Manuscripts. Archivio Storico Diocesano di Curia arcivescovile di Ferrara: Residui ecclesiastici. Fondo Santa Caterina da Siena, busta 3/25-26.
Domenico di GARGNANO, The inquisitorial examination of Lucia Brocadelli by the Inquisitor Domenico di Gargnano on 1497 April 23 in Viterbo. The notarial document. Published in Kramer's Clipeum in 1501 (see below).
Ercole I d'ESTE (1431-1505) and Lucia BROCADELLI (1476-1544), Lettere. Published in Luigi GANDINI, Sulla venuta in Ferrara della beata Suor Lucia da Narni. Sue lettere ed altri documenti inediti, 1497-1498-1499. Modena 1901 (repeated below).
Heinrich KRAMER (Henricus INSTITORIS: 1430-1505), Sancte Romane ecclesie fidei defensionis clipeum Adversus waldensium seu Pickardorum heresim (briefly called : Clipeum). Olmutz 1501 April 20. Includes 12 pages in quarto (30 cm) about Lucia Brocadelli and three other Italian living saints.
Heinrich KRAMER (ed.), Stigmifere virginis Lucie de Narnia aliarumque spiritualium personarum feminei sexus facta admiratione digna (briefly: Stigmifere). Olmutz 1501 September 16. Eight leaves (16 pages) in quarto; within two years published in three languages, four cities and five editions (two in Olmutz, one in Nuremberg, Seville and Strasburg).
Lucia BROCADELLI, Seven Revelations. The Book of Blessed Lucia of Narni written in her own hand in the year of Our Lord 1544. Introduced and Translated by E. Ann MATTER. Published in Maiju LEHMIJOKE-GARDNER (ed.), Dominican Penitent Women. New York 2005, 216-43. 316 p. [Original manuscript in Pavia, Biblioteca Civica "Bonetta" MS II.112 (gia B12).]
Arcangelo MARCHESELLI di Viadana (1500?), Vita di Lucia da Narni. A lost manuscript of a near contemporary (see Scriptores Ordinis Praedicatorum II, 1721, 209). Used by Razzi, see his Parte II, 83.
Serafino RAZZI (1531-1611), Seconda parte delle Vite de' santi e beati dell'ordine de' frati predicatori nelle quale si raccontano le vita, et opere, di molte Sante, e Beate Donne del medesimo ordine. Firenze 1577, 151-57, 179. 183 p.
Serafino RAZZI, Vita dei Santi e Beati del sacro ordine de' Frati Predicatori, cosi' huomini, come donne: con aggiunta di molte vite che nella prima impressione non erano. Firenze 1588. 356 p.
1601 - 1700
Giacomo MARCIANESE, Narratione della nascita, vita, e morte della B. Lucia da Narni dell'ordine di S. Domenico, fondatrice del monastero di S. Caterina da Siena di Ferrara. Ferrara 1616. 239 p.
Giacomo MARCIANESE, Narratione della nascita, vita, e morte della b. Lucia da Narni dell'ordine di San Domenico, fondatrice del monastero di Santa Caterina da Siena di Ferrara. Ferrara 1640. 227 p.
Giacomo MARCIANESE, Vita della B. Lucia di Narni dell'Ordine di S. Domenico fondatrice delli monasteri di S. Domenico di Viterbo, e di S. Catarina da Siena di Ferrara. Con l'aggiunta in quest'ultima impressione d'alcune notitie particolari, e d'vna gratia specialissima. Viterbo 1663. 240 p.
Giacinto Maria ANTI (1684-1727), L'immobilita del proposito, ouero la virginita trionfante di Lucia da Narni. Opera sacra di Giacinto Maria Anti. Vicenza 1691. 171 p.
1701 - 1800
CLEMENS XI, Papa (1649-1721), Confirmatio decreti Congregationis Sacrorum Rituum editi super sententia... qua declaratum fuerat, constare de cultu immemorabili Beatae Luciae de Narnia exhibito. Romae, 1710 [26 March 1710].
Domenico PONSI (1675-1740), Vita della b. Lucia vergine di Narni religiosa dell'ordine de' Predicatori, ... raccolta dal p.l.f. Domenico Ponsi dello stesso ordine. Roma 1711. 275 p.
Domenico PONSI, Aggiunta al libro della vita della beata Lucia di Narni composto dal p. fr. Domenico PONSI dell'Ordine de Predicatori nell'anno 1711. Roma 1711. 188 p.
Domenico PONSI, Vita della B. Lucia di Narni dell'ordine de predicatori, fondatrice del Monistero di S. Caterina di Siena della citta di Ferrara. Ferrara 1729.
Novena ad onore della gloriosa Vergine Beata Lucia da Narni dell'ordine de predicatori. Ferrara 1774. 27 p.
1801 - 1900
Nicola GRISPIGNI, Breve storica narrazione della vergine Beata Lucia da Narni del terz'ordine di S. Domenico. Viterbo 1830. 137 p.
Nicola GRISPIGNI, Preparamento devoto di sette giorni precedenti la festivita della Beata Lucia da Narni. Viterbo 1830. 30 p.
Georgiana FULLERTON (1812-1885), Blessed Lucy of Narni. Part of The Life of St. Frances of Rome, of blessed Lucy of Narni, etc. New York 1855, 139-158. [20 p.]. 206 p.
Tommaso Maria GRANELLO (1840-1911), La beata Lucia da Narni : vergine del terz'ordine di San Domenico / per fra Tommaso Maria Granello dei predicatori. Ferrara 1879. 230 p.
1901 - 2000
Luigi Alberto GANDINI (1827-1906), Sulla venuta in Ferrara della beata Suor Lucia da Narni del Terzo Ordine di S. Domenico. Sue lettere ed altri documenti inediti, 1497-1498-1499. Modena 1901. 123 p.
Gildo BRUGNOLA (1890-?), La beata Lucia da Narni del terz'Ordine domenicano. Milano 1935. 118 p.
Mary Jean DORCY (1914-1988), Blessed Lucy of Narni (1476-1544). In Saint Dominic's Family: Lives and Legends by Sister Mary Jean Dorcy, O.P. Dubuque 1964, 267-270. [3 p.] 632 p.
Edmund G. GARDNER (1869-1935), Dukes and Poets in Ferrara: A Study in the Poetry, Religion, and Politics of the Fifteenth and Early Sixteenth Centuries. New York 1968 (1904), 364-381, 466. 578 p.
Adriano PROSPERI, Brocadelli (Broccadelli), Lucia. In Dizionario biografico degli Italiani. Roma 1972, 14:381-83.
Gabriella ZARRI, Piet e profezia alle corti padane: le pie consigliere dei principi. In Paolo ROSSI et al., Il Rinascimento nelle corti padane: Societ e cultura. Atti del Convegno di Ferrara-Reggio Emilia, 1975. Bari 1977, 201-237. 617 p.
Gabriella ZARRI, Le sante vive: Per una tipologia della santita' femminile nel primo Cinquecento. In Annali dell'Istituto storico italo-germanico in Trento 6 (1980): 388-9.
Gino COTINI, L'amore vince sempre: Biografia della Beata Lucia Brocadelli (Nel cinquantenario della Traslazione delle Reliquie). Manoscritto. Narni 1985. 37 p.
Lucia Brocadelli e il suo tempo: Atti del Convegno di studio tenuto a Narni il 24-25 ottobre 1986. Terni 1989. 147 p.
Gabriella ZARRI, Le sante vive: Profezie di corte e devozione femminile tra '400 e '500 (Cultura e religiosita feminile nella prima eta moderna). Torino 1990 (1992, 2000), 96-97, 134. 258 p.
Dyan ELLIOT, Spiritual Marriage: Sexual Abstinence in Medieval Wedlock. Princeton 1993, 218-22, 275. 375 p.
E. Ann MATTER, Prophetic Patronage as Repression: Lucia Brocadelli da Narnia and Ercole d'Este. In Scott L. WAUGH and Peter D. DIEHL (ed.), Christendom and Its Discontents: Exclusion, Persecution, and Rebellion, 1000-1500. Cambridge 1996, 168-176. [9 p.] 376 p.
Thomas TUOHY, Herculean Ferrara: Ercole d'Este, 1471-1505, and the Invention of a Ducal Capital. Cambridge 1996, 176, 180-81, 327, 371, 382. 534 p.
Lucetta SCARAFFIA, Gabriella ZARRI, Women and Faith: Catholic Religious Life in Italy From Late Antiquity to the Present. Cambridge 1999, 496 p.
E. Ann MATTER, Armando MAGGI, Maiju LEHMIJOKI-GARDNER, e Gabriella ZARRI, Lucia Brocadelli da Narni: Riscoperta di un manoscritto pavese. In Bolletino della societa pavese di storia patria 100 (2000): 173-99, esp. 177, 189-99. G. Zarri, Lucia, pp.99-116.
2001 - 2007
E. Ann MATTER, Armando MAGGI, and Maiju LEHMIJOKI-GARDNER (ed.), Le rivelazioni of Lucia Brocadelli da Narni. Archivum Fratrum Praedicatorum 71 (2001): 311-44. [34 p.]
Gabriella ZARRI, Lucia da Narni e il movimento femminile savonaroliano. In Gigliola FRAGNITO e Mario MIEGGE (ed.) Girolamo Savonarola da Ferrara all'Europa: Atti del Convegno tenuto a Ferrara nel 1998 per la celebrazione del 5. centenario della morte di Girolamo Savonarola. Firenze 2001, 99-116; esp. 102-12. 553 p.
Ileana TOZZI, Tra mistica e politica: L'esperienza femminile nel terz'ordine della penitenza di San Domenico. In Rassegna Storica online, n. 1 NS (IV), 2003 (suppl. a Storiadelmondo, n.4, 24 gennaio 2003).
Tamar HERZIG, The Rise and Fall of a Savonarolan Visionary: Lucia Brocadelli's [Forgotten] Contribution to the Piagnone [Savonarolan] Movement. In Archiv fur Reformationsgeschichte / Archive for Reformation History 95[/i] (2004), 3460. [27 p.]
Tamar HERZIG, Holy Women, Male Promoters, and Savonarolan Piety in Northern Italy, c. 1498-1545. Ph.D. diss., The Hebrew University of Jerusalem, 2005, 1215. 541 p. (On Lucia 194-224).
E. Ann MATTER, Lucia Brocadelli: Seven Revelations. In Maiju LEHMIJOKI-GARDNER (ed.), Dominican Penitent Women. New York 2005, 212-43. [32 p.] 316 p.
E. Ann MATTER, Religious Dissidence and the Bible in Sixteenth-Century Italy: The Idiosyncratic Bible of Lucia Brocadelli da Narni. In Scripture and Pluralism: Reading the Bible in the Religiously Plural Worlds of the Middle Ages and Renaissance. Leiden 2005. 248 p.
Tamar HERZIG, Witches, Saints, and Heretics: Heinrich Kramer's Ties with Italian Women Mystics. In Magic, Ritual, and Witchcraft (journal), Summer 2006, 24-55 [32 p.]
http://magic.pennpress.org/PennPress/journals/magic/sampleArt3.pdf . (P.31: "Lucia Brocadelli, also known as Lucia of Narni, [is] the most famous Italian living saint ('santa viva') of the early sixteenth century".)
Gabriella ZARRI, La religione di Lucrezia Borgia : Le lettere inedite del confessore. Roma 2006, 116-130. [14 p.] 332 p. [P.S. The name Brocadelli here is spelled as Broccadelli and Brucurelli].
Tamar HERZIG, Savonarola's Women: Visions and Reform in Renaissance Italy. Chicago (Fall) 2007, 320 p.
P.S. Tamar Herzig is a visiting scholar at the Department of Religious Studies at the University of Pennsylvania. She received her Ph.D., Summa cum laude, in History from the Hebrew University of Jerusalem in 2005 with a dissertation on Holy Women, Male Promoters, and Savonarolan Piety and has also been the recipient of many scholarships and awards.
Dr. Herzig also contributed to the book L'Italia dell'inquisitore. Storia e geografia dell'Italia del Cinquecento nella 'Descrittione' di Leandro Alberti (2004) with her chapter on Fra Leandro Alberti and the Savonarolan Movement in Northern Italy.
Reference: RICERCA BIBLIOGRAFICA; Accesso al Servizio Bibliotecario Nazionale Italiano (SNB), ai cataloghi stranieri, ai cataloghi storici e a quelli specialistici:
kvz 2007 IX 5 17:44
Immagini su concessione della Diocesi di Terni-Narni-Amelia - Ufficio per i Beni Culturali ecclesiastici (autorizzazione 099/10).