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    Papisa Juana. New Catholic Encyclopedia, Vol. 7 Hol-Jub

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    Nahuel Sugobono
    This document summarizes the fable of Pope Joan, a woman who was alleged to have briefly served as Pope in the 9th, 10th, or 11th century. The story originated from 13th century chroniclers and was widely circulated by the Dominican Martin of Troppau in the 13th century. According to the story, a woman named Joan from England studied in Athens and traveled to Rome disguised as a man, where she impressed others with her knowledge and eventually became Pope. Her gender was discovered when she gave birth while processing to St. Clement's church. The fable was recognized as false by historians in the 16th century, but the story was still accepted and depicted in art.

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    Papisa Juana. New Catholic Encyclopedia, Vol. 7 Hol-Jub

    Uploaded by

    Nahuel Sugobono
    38 views1 page
    This document summarizes the fable of Pope Joan, a woman who was alleged to have briefly served as Pope in the 9th, 10th, or 11th century. The story originated from 13th century chroniclers and was widely circulated by the Dominican Martin of Troppau in the 13th century. According to the story, a woman named Joan from England studied in Athens and traveled to Rome disguised as a man, where she impressed others with her knowledge and eventually became Pope. Her gender was discovered when she gave birth while processing to St. Clement's church. The fable was recognized as false by historians in the 16th century, but the story was still accepted and depicted in art.

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    This document summarizes the fable of Pope Joan, a woman who was alleged to have briefly served as Pope in the 9th, 10th, or 11th century. The story originated from 13th century chroniclers and was widely circulated by the Dominican Martin of Troppau in the 13th century. According to the story, a woman named Joan from England studied in Athens and traveled to Rome disguised as a man, where she impressed others with her knowledge and eventually became Pope. Her gender was discovered when she gave birth while processing to St. Clement's church. The fable was recognized as false by historians in the 16th century, but the story was still accepted and depicted in art.

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    © All Rights Reserved
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    38 views1 page

    Papisa Juana. New Catholic Encyclopedia, Vol. 7 Hol-Jub

    Uploaded by

    Nahuel Sugobono
    This document summarizes the fable of Pope Joan, a woman who was alleged to have briefly served as Pope in the 9th, 10th, or 11th century. The story originated from 13th century chroniclers and was widely circulated by the Dominican Martin of Troppau in the 13th century. According to the story, a woman named Joan from England studied in Athens and traveled to Rome disguised as a man, where she impressed others with her knowledge and eventually became Pope. Her gender was discovered when she gave birth while processing to St. Clement's church. The fable was recognized as false by historians in the 16th century, but the story was still accepted and depicted in art.

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    of 1

    JOAN, POPESS, FABLE OF

    in Recherches de théologie ancienne et médiévale 21


    (1954): 24–247; and Adversus Judaeos, ed. Arsenio Fru-
    goni (Rome 1957). Very doubtful is the authenticity of
    the Liber contra Lombardum, ed. C. Ottaviani (Rome
    1934).
    See Also: FRANCISCAN SPIRITUALS.

    Bibliography: Acta Sanctorum (Antwerp 1643—; Venice


    1734—; Paris 1864—) May 7:87–141. E. JORDAN, Dictionnaire de
    théologie catholique, 15 v. (Paris 1903–50) 8.2:1426–58. J. RATZ-
    INGER, Lexikon für Theologie und Kirche, 10 v. (Freiburg 1957–65)
    5:975–976. F. EHRLE, Wetzer und Welte’s Kirchenlexikon, v. 6 (2d
    ed. Freiburg 1889) 1471–80; ‘‘Die Spiritualen, ihr Verhältnis zum
    Franziskanerorden und zu den Fraticellen,’’ Archiv für Literatur-
    und Kirchengeschichte des Mittelalters, 7 v., ed. H. DENIFLE and F.
    EHRLE 1:509–569; 2:108–164, 249–336; 3:553–623; 4:1–200. M. W.
    BLOOMFIELD, ‘‘Joachim of Flora: A Critical Survey . . . ,’’ Tradi-
    tio 13 (1957): 249–311. F. RUSSO, ‘‘Rassegna Gioachimito-
    Dantesco,’’ Miscellanea Francescana 38 (1938): 65–83; Biblio-
    grafia gioachimita (Florence 1954); Gioacchino da Fiore e le
    fondazioni florensi in Calabria (Naples 1959). E. BUONAIUTI, G. da
    Fiore: I tempi, la vita, il messaggio (Rome 1931). D. L. DOUIE The
    Nature and Effect of the Heresy of the Fraticelli (Manchester
    1932). H. GRUNDMANN, Neue Forschungen über Joachim von Fiore
    (Marburg 1950). M. REEVES, The Influence of Prophecy in the Later
    Middle Ages: A Study in Joachimism (Oxford 1969). B. MCGINN,
    ‘‘The Abbot and the Doctors: Scholastic Reactions to the Radical
    Eschatology of Joachim of Fiore,’’ Church History 40 (1971):
    30–47. D. C. WEST and S. ZIMDARS- SWARTZ, Joachim of Fiore: A Manuscript folio from ‘‘Expositio in Apocalypism’’ (Cod. Vat.
    Study in Spiritual Perception and History (Bloomington 1983). Lat. 4860), by Joachim of Fiore.
    [M. F. LAUGHLIN]

    Pius V ordered both destroyed (according to Jakobclerus


    who wrote a guidebook to Rome in 1575). That the story
    was accepted is evident from the fact that her statue was
    JOAN, POPESS, FABLE OF included among the popes in the cathedral of Siena (c.
    Concerns a woman alleged to have been pope in the 1400). Hus reproached the Council of CONSTANCE (1415)
    9th, 10th, or 11th centuries. It is based on a 13th-century with Popess Joan, whose existence no one denied. The
    tale found in the writings of such chroniclers and preach- domination of the 10th-century popes by the women of
    ers as the Dominicans John de Mailly and Stephen de the house of Theophylactus is one of several explanations
    Bourbon, and the 13th-century Franciscan author of the given for the development of the fable. Its falsity was rec-
    Chronica minor (Monumenta Germaniae Scriptores ognized first by J. AVENTINUS (d. 1534) and by O. Pan-
    24:184), but especially the Polish Dominican MARTIN OF vinio, R. BELLARMINE, and D. Blondel, all in the 16th
    TROPPAU. Martin’s account (Monumenta Germaniae century.
    Scriptores 22:428), the one most widely circulated and
    Bibliography: Sources. Monumenta Germaniae Scriptores
    accepted, declared that LEO IV (d. 855) was succeeded by
    (Berlin 1826–) 22:428; 24:184, 243, 514. Liber Pontificalis, ed. L.
    a John Anglicus, pope for two and a half years, who was, DUCHESNE (Paris 1958) 2:xxvi–xxvii. Literature. F. SPANHEIM, His-
    in fact, a woman. Joan, educated in Athens, was returning toire de la papesse Jeanne, 2 v. (3d ed. The Hague 1736). J. J. I. VON
    to Mainz dressed as a man when she stopped off at Rome DÖLLINGER, Die Papstfabeln des Mittelalters (2d ed. Stuttgart
    and so impressed all by her learning that she became a 1890). F. X. SEPPELT, Geschichte der Päpste von den Anfängen bis
    zur Mitte des 20. Jh (Leipzig 1931–41) 2:238–240. J. QUÉTIF and
    curial notary, a cardinal, and finally pope. Her sex was J. ÉCHARD, Scriptores Ordinis Praedicatorum (Paris 1719–23)
    discovered when, during a procession, she gave birth to 1.1:367. E. VACANDARD, Études de critique et d’histoire religieuse,
    a child in the road between the Colosseum and St. Clem- 4 v. (Paris 1909–23) 4:13–39. Revue d’historie ecclésiastique 20
    ent’s, or in the church itself. Her punishment and death (Louvain 1924) 296*, 5401. G. SCHWAIGER, Lexikon für Theologie
    are variously described. An ancient statue of a pagan und Kirche, ed. J. HOFER and K. RAHNER, 10 v. (2d ed. Freiburg
    1957–65) 5:984–985. H. FUHRMANN, Die Religion in Geschichte
    priest with a serving boy, discovered and set up near St.
    und Gegenwart, 7 v. (3d ed. Tübingen 1957–65) 3:803.
    Clement’s, and an inscription variously resolved and in-
    terpreted, were both considered to refer to Popess Joan. [C. M. AHERNE]

    NEW CATHOLIC ENCYCLOPEDIA 877

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