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Journal articles on the topic 'Spirituality History Middle Ages'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Martin, Dennis D. "Popular and Monastic Pastoral Issues in the Later Middle Ages." Church History 56, no. 3 (September 1987): 320–32. http://dx.doi.org/10.2307/3166061.

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A number of scholars have pointed recently to Ecclesiastes 9:1 as the epitome of medieval and late medieval spirituality: “No one knows whether he is worthy of God's love or hatred.”1The quest for assurance of salvation constituted a major pastoral problem in the Middle Ages. It is no surprise, therefore, that catechetical handbooks as well as handbooks of spiritual theology offer signs by which one can gain some indication whether one is in the grace of God or not.

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2

Lumsden, Douglas W. "“Touch No Unclean Thing”: Apocalyptic Expressions of Ascetic Spirituality in the Early Middle Ages." Church History 66, no. 2 (June 1997): 240–51. http://dx.doi.org/10.2307/3170656.

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The earliest Latin commentaries on the Apocalypse of John interpret this strange and powerful text as a revelation of the Christian community's drama as it fulfills the conditions leading to its glorious triumph in the final chapter of God's temporal plan. According to early Latin exegetes, one event—the opening of the seven seals, described in Apocalypse 6:1 through 8:1—represents a microcosm of the whole, revealing the entire purpose for the church's historical development. Throughout the first millennium of Christian history, biblical authorities analyzing the account of the seven seals for its underlying message concluded that God causes history to unfold and mature in order to allow the assembly of the elect to separate itself from its false brethren within the church. Processed and purified by history, the elect will exist in a state of readiness for their ascension into eternity.

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3

McGrath, Alister E. "Christian Spirituality: High Middle Ages and Reformation. Jill Raitt , Bernard McGinn , John Meyendorff." Speculum 63, no. 4 (October 1988): 988–89. http://dx.doi.org/10.2307/2853588.

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4

Coakley, John. "Reviews of Books:Proving Woman: Female Spirituality and Inquisitional Culture in the Later Middle Ages Dyan Elliott." American Historical Review 110, no. 2 (April 2005): 540–41. http://dx.doi.org/10.1086/531439.

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5

Repetiy, Svitlana. "SPIRITUALITY AS A PHILOSOPHICAL AND ANTHROPOLOGICAL PROBLEM IN THE HISTORY OF WESTERN PHILOSOPHY OF THE MIDDLE AGES." Visnyk of the Lviv University, no. 42 (2022): 140–45. http://dx.doi.org/10.30970/pps.2022.42.18.

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6

Bailey, Michael D. "Religious Poverty, Mendicancy, and Reform in the Late Middle Ages." Church History 72, no. 3 (September 2003): 457–82. http://dx.doi.org/10.1017/s0009640700100319.

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The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.

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Djuraeva, Sanabar N., and Muhabbat Qurbonova. "TASHKENT SHRINES RELATED TO THE NAME OF THE REPRESENTATIVES OF SUFISM." CURRENT RESEARCH JOURNAL OF HISTORY 03, no. 05 (May 1, 2022): 7–11. http://dx.doi.org/10.37547/history-crjh-03-05-02.

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The article discusses the richness and diversity of religious ideas in the lives of the people of Central Asia, reflected in the example of these cultural monuments, the formation of a new system in which the local traditions merged with “Islamic culture” after the entry of Islam into the region. From the Tashkent oasis came the representatives of mysticism, who made a great contribution to the development of Islamic science, and the architectural monuments and shrines where they lay were a place of spirituality for the population in the Middle Ages, these monuments are a unique example of Islamic architecture in the XIV-XVI centuries, at present, scientific opinions and comments have been put forward that the attraction of local and foreign tourists to these shrines will make a significant contribution to the economy of our country.

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8

Boenig, Robert. "Jesus as Mother: Studies in the Spirituality of the High Middle Ages. Caroline Walker Bynum." Speculum 61, no. 4 (October 1986): 907–10. http://dx.doi.org/10.2307/2853984.

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9

ARNOLD, JOHN H. "Female Spirituality and Inquisitional Culture in the Later Middle Ages Edited by Dyan Elliott, Proving Woman." Gender & History 18, no. 2 (August 2006): 422–24. http://dx.doi.org/10.1111/j.1468-0424.2006.00438_2.x.

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10

Dushenbiev, Salamat. "Islam in Kyrgyzstan: Spreading History and the Current State." ISTORIYA 12, no. 5 (103) (2021): 0. http://dx.doi.org/10.18254/s207987840013871-7.

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The article examines the history of the spread and the current state of the Islamic religion in Kyrgyzstan. The main stages, ways, methods and features of the penetration and spread of Islam on the territory of Kyrgyzstan are revealed, an attempt is made to give an objective description of the degree of Islam's rootedness in the public consciousness of the Kyrgyz since the first acquaintance with Islam in the Middle Ages, as well as the influence of Islam on the culture and spirituality of the Kyrgyz. Much attention is paid to the study of modern processes that are taking place in the religious sphere, in particular in the Muslim Jamaat of the sovereign Kyrgyz Republic. We conditionally called these processes “re-Islamization” and “modernization” of Islam. The article also identifies the main trends and prospects for the development of Islam in the Kyrgyz Republic.

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11

d’Avray, David L. "Papal Authority and Religious Sentiment in The Late Middle Ages." Studies in Church History. Subsidia 9 (1991): 409–28. http://dx.doi.org/10.1017/s0143045900002064.

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Undergraduate ideas about medieval papal history tend to take the following form. In the late eleventh and early twelfth century the papacy led a reform movement and increased its power. In the mid- to late twelfth century its spiritual authority waned as its legal activities expanded. Innocent III gave a new lease of life to the institution by extending its protection to those elements in the effervescent spiritual life of the time which were prepared to keep their enthusiasm for evangelical preaching and apostolic poverty within the limits of doctrinal orthodoxy. By the middle of the thirteenth century, however, the papacy was more preoccupied with Italian politics than with the harnessing of spiritual enthusiasm. Its power and prestige remained great until the beginning of the fourteenth century, when Pope Boniface VIII was humiliated by the forces of the French King, acting with the Colonna family. The ‘Babylonian Captivity’ at Avignon, which followed shortly afterwards, was a period of grandiose claims and real weakness in relation to secular powers (especially France), of financial exploitation of the clergy, and of costly involvement in Italian wars. The Great Schism and the Conciliar Movement marked a still lower point in the religious prestige of the papacy. In the later fifteenth century the superiority of pope over council came to be generally recognized. Moreover, the papal state, in central Italy, was consolidated to provide a relatively secure base, and popes became patrons of painting and humanism. The patronage was a largely secular matter, however, and the papal court that of a secular prince. As for the popes’ control over the Western Church, it was limited, at least in practice, by the power of kings and princes over the clergy of their territories. Above all, the idea of sovereign papal authority in the religious sphere no longer had any connection with the real forces of religious sentiment and spirituality.

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McKenna, Catherine. "Feminine Sanctity and Spirituality in Medieval Wales. (Religion and Culture in the Middle Ages). Jane Cartwright." Speculum 84, no. 4 (October 2009): 1024–25. http://dx.doi.org/10.1017/s0038713400208270.

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13

Innes-Parker, Catherine. "Ancrene Wisse: From Pastoral Literature to Vernacular Spirituality. (Religion and Culture in the Middle Ages). Cate Gunn." Speculum 84, no. 4 (October 2009): 1055–56. http://dx.doi.org/10.1017/s0038713400208476.

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14

Rahman, Fadhlu. "Membangun Peradaban Esoteris Berbasis Nilai-Nilai Spiritual: Studi Historis Sains Islam Abad Pertengahan." Esoterik 4, no. 2 (December 15, 2018): 325. http://dx.doi.org/10.21043/esoterik.v4i2.4091.

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<p class="06IsiAbstrak">The science of Islam in medieval times provides another perspective on human concepts and the progress of civilization. The values of monotheism look at the sides of spirituality as a measure of the progress of civilization. From it the definition of civilization gained new space and paved the way for the inherent potentials of humanity as the foundation for the progress of civilization as well as not reducing the quality of scientific sophistication. This paper aims to uncover the concept of the holistic paradigm and the history of Islamic science in the Middle Ages while also contextualizing it on the concept of Coomaraswamy spiritual civilization which has the theory of spiritual civilization, as a basis for the meaning of civilization with historical methods as well as descriptive analysis. Thus, my findings conclude that the paradigm of the progress of civilization has an esoteric perspective, and spirituality can be used as a measure of the progress of civilization besides not ignoring the materiality side in the form of sophistication of scientific science theories.</p>

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15

Carter, Michael. "Cracking the Code: the Warden Abbey Morses, Luxury Metalwork and Patronage at a Cistercian Abbey in the Late Middle Ages." Antiquaries Journal 91 (July 25, 2011): 175–93. http://dx.doi.org/10.1017/s000358151100014x.

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AbstractThe three copper-gilt and enamel plaques from Warden Abbey are the most important examples of late medieval metalwork from an English Cistercian abbey. They are currently exhibited at the British Museum and dated to the mid-fifteenth century. A reinterpretation of the monograms decorating the plaques allows their patron to be identified as Abbot Walter Clifton (c1377–97). An analysis of the plaques’ style and iconography also suggests a late fourteenth-century date. Clifton's personal devotions and an unusual aspect of the plaques’ iconography can be explained by reference to the spirituality of the Cistercian Order. The plaques’ closest parallel is a roundel decorated with the badge of Richardii. Evidence from inventories and comparison with Continental material suggests that the Warden plaques were, in all probability, morses, used to fasten a cope.

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16

Bellitto, Christopher M. "The Spirituality of Reform in the Late Medieval Church: The Example of Nicolas de Clamanges." Church History 68, no. 1 (March 1999): 1–13. http://dx.doi.org/10.2307/3170107.

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For the Parisian humanist and Avignon papal secretary Nicolas de Clamanges, reform of the late medieval church began not in capite but with personal reform grounded in a spirituality that was itself built on patristic principles. His colleagues, including Jean Gerson and Pierre d'Ailly at the Council of Constance, first located reform institutionally in capite and expected it to trickle down in membris. Clamanges by contrast applied the fathers' emphasis on individual spiritual growth to the late medieval church: a preparatory and indispensable reformatio personalis must constantly be at work in order for broader reform to succeed. He particularly contended that God would grant each Christian guidance and lead his spiritual progress through purgative suffering in fear, humility, and solitude that followed Christ's example. Only by this path could the entire church—member by member—return to union, peace, and purity. In this way Clamanges married the patristic goal of personal reform to the prevailing interior spirituality of his age with its focus on the humanity and suffering of Christ. Clamanges's important religious ideas have frequently been overlooked, however, by the high-profile careers of his close friends d'Ailly and Gerson as well as by Clamanges's own role in French humanism. By looking at his reform thought we will take one step toward identifying Clamanges as far more than an elegant writer while we use his ideas to explore how individual spirituality and personal reform were closely aligned in the troubled church of the late Middle Ages.

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17

Mary Philip, Daphne. "Christianity and Spirituality in Healthcare." Journal of Quality in Health Care & Economics 5, no. 3 (2022): 1–4. http://dx.doi.org/10.23880/jqhe-16000274.

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According to the American Medical Association, ‘Health care is a fundamental human good because it affects our opportunity to pursue life goals, reduces our pain and suffering, helps prevent premature loss of life, and provides information needed to plan for our lives.’ Christianity is the world’s largest religion and most widely diffused of all faiths stemming from the life teachings of Jesus Christ. Religion, medicine, and healthcare have always been intertwined from history. Dating back throughout the Middle Ages and up to the French Revolution, physicians were often clergy. The first hospital in the West was started by a religious organization and staffed by religious orders. Researchers at the Mayo Clinic have concluded that, “Most studies have shown that religious involvement and spirituality are associated with better health outcomes, including greater longevity, coping skills, and health-related quality of life (even during terminal illness) and less anxiety, depression, and suicide. Several studies have shown that addressing the spiritual needs of the patient may enhance recovery from illness.” Jesus Christ in his teachings instructed his followers to heal the sick and since then the early church and Christians practiced practical charity that gave a basis to nursing homes and hospitals. Jews and Christians believed that human worth was predicated on the fact that each person was created in the image and likeness of God, which—for Christians—was directly stated in Matthew 25:40 “Whatever you do to the least of these, you do to me.” In recent times, when people are faced with many health issues that medical professionals do not seem to have an answer for, looking outside of the traditional health setting and up to a divine power for healing has been on the rise. A 2018 survey of American physicians and patients suggests that about 64% of physicians believe in the existence of God or a higher power, and more than 90% of patients claimed the same. Jesus in his teachings emphasized the need of treating every human with love, which is why Christian hospitals were established with the main aim of practicing the teachings of Jesus and alleviating suffering of the sick. It is also noted that there is an increase in modern western medicine with the importance of patient spirituality in treatment and healing which must be considered by healthcare professionals while providing care. As for physicians who are rooted in the Christian faith, they would provide care to their patients keeping in mind that they are made in the image of God. Since healing is an art which is personal and human, there is only a limited amount of human intervention which can contribute to its success. When modern medicine and Christian faith is intertwined in patient care, the provider and patient feel a sense of spiritual calmness that contribute to the total healing journey

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18

Mueller, Daniela. "Abaelards Regel." Zeitschrift der Savigny-Stiftung für Rechtsgeschichte: Kanonistische Abteilung 106, no. 1 (August 27, 2020): 123–52. http://dx.doi.org/10.1515/zrgk-2020-0006.

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AbstractAbelard’s Rule. The Paraclet convent and its order. Petrus Abaelardus is the man who divides opinion. This was already the case during his lifetime, and it also becomes evident in current research. It is striking that even though a number of studies have appeared on his capacity as a philosopher, not many discuss him as a theologian and even fewer as the founder of an order. The following article will address this unique aspect. Even though reference will be made to examples of the monastic life of women in the 12th century. Above all an attempt should be made to perceive this role as founder of an order as the logical evolution of Abaelard’s previous development and as the consistent continuation of his theological work. What role did Abaelard play as the founder of a convent for women? What developments had led to this role in the first place? How was the interaction with Heloise, who became the first abbess of the Paraclet convent? Why was the convent’s rule only ever formulated theoretically, but never realised and implemented? In any case, the radically spiritual fresh start which had emerged in the correspondence between Heloise and Abelard, did not take place. Abaelard’s rule, however, remains the fascinating legacy of a man who managed to transform the traumatic experience of castration into deep spirituality. This spirituality turned out to be an extension of his critical dialectic, coupled with the passionate piety of the Middle Ages.

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Desmond, Marilynn. "“Go Little Book”." Romanic Review 111, no. 1 (May 1, 2020): 85–105. http://dx.doi.org/10.1215/00358118-8007971.

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Abstract Among the twelve modes he describes in An Inquiry into Modes of Existence, Bruno Latour identifies two—the “beings of technology” [TEC] and the “beings of fiction” [FIC]—that aptly depict the nonhuman agency inherent in the production and circulation of the premodern book. This essay offers a survey of the pan-European textual traditions on the matter of Troy as a case study in the history of the book, with the manuscript codex conceived as a crossing between [TEC] and [FIC]. I show that the affordances and ecologies of the codex as a “being of technology” lent it a vitality that allowed the fictional beings of Troy to proliferate in the Middle Ages. I conclude with an examination of the medieval topos of the “book of nature,” which offers a compelling example of the spirituality of technology.

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20

Heschel, Susannah. "Jewish Spirituality: From the Bible through the Middle Ages. Edited by Arthur Green. World Spirituality: An Encyclopedic History of the Religious Quest, 13. New York: Crossroad, 1986. xxv + 450 pages. $49.50." Horizons 14, no. 2 (1987): 394–95. http://dx.doi.org/10.1017/s0360966900038159.

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21

Muessig, Carolyn. "Signs of Salvation: The Evolution of Stigmatic Spirituality Before Francis of Assisi." Church History 82, no. 1 (February 21, 2013): 40–68. http://dx.doi.org/10.1017/s000964071200251x.

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Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is widely held to be the first documented account of an individual miraculously and physically receiving the wounds of Christ. The appearance of this miracle, however, in the first quarter of the thirteenth century, is not as unexpected as it first seems. Interpretations of Galatians 6:17—“I bear the marks of the Lord Jesus Christ in my body”—had been circulating in biblical commentaries since the early Middle Ages. These works posited that clerics bore metaphorical and sometimes physical wounds(stigmata)as marks of persecution, while spreading the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination, and sometimes visibly upon their death. In the eleventh century, Peter Damian articulated a stigmatic spirituality that saw the ideal priest, monk, and nun as bearers of Christ's wounds, a status achieved through the swearing of vows and the practice of severe penance. By the early twelfth century, crusaders were said to bear the marks of the Passion in death and even sometimes as they entered into battle. By the early thirteenth century, “bearing the stigmata” was a pious superlative appropriated by a few devout members of the laity who interpreted Galatian 6:17 in a most literal manner. Thus, this article considers how the conception of “bearing the stigmata” developed in medieval Europe from its treatment in early Latin patristic commentaries to its visceral portrayal by the laity in the thirteenth century.

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22

Macy, Gary. "Christian Spirituality: High Middle Ages and Reformation. Edited by Jill Raitt, Bernard McGinn, and John Meyendorff. World Spirituality: An Encyclopedic History of the Religious Quest, 17. New York: Crossroad, 1987. xxiii + 479 pages. $49.50." Horizons 16, no. 1 (1989): 160–61. http://dx.doi.org/10.1017/s0360966900040093.

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23

Wang, Luo. "Medieval Saints and Their Miraculous Songs: Ritual Singing, Funerary Piety, and the Construction of Female Sanctity in Thirteenth-Century Liège." Church History 89, no. 3 (September 2020): 509–30. http://dx.doi.org/10.1017/s0009640720001389.

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AbstractThis article explores the conspicuous role of singing in the hagiographical construction of saintly women in the thirteenth-century Diocese of Liège. The constellation of Lives about Liégeois women occupies a prominent place in the “origin story” of the new spirituality in the later Middle Ages. However, one aspect of these women's perceived religiosity—their musical and vocal talent—though omnipresent in the sources, has received only sparse attention from scholarship. This article focuses on two of the most important Lives in this group, those of Mary of Oignies and Christina of Sint-Truiden, and demonstrates that hagiographers, mobilizing liturgical vocabulary and ritual ideas identifiable to a local audience, consistently represented women's singing as magnificent ritual performance. By doing so, the hagiographers highlighted these women's privileged access to the divine and distinct potency as intercessors for the living and the dead. This article also intends to show the highly sophisticated ways in which Latin liturgy and its vernacular appropriation, popular ideas and scholastic theories about music were negotiated, developed, and together contributed to a distinctive religious rhetoric in the articulation of female sanctity in thirteenth-century Europe.

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Imomnazarov, M. S. "THE ROLE OF AMIR KHUSRAV DEHLAVI AND ALISHER NAVOI IN SPIRITUAL PERFECTION OF MANKIND." INTERNATIONAL JOURNAL OF ALISHER NAVOI 1, no. 2 (April 30, 2021): 19–31. http://dx.doi.org/10.26739/2181-1490-2021-2-2.

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The article deals with the issue of the spiritual development of mankind as an orientalist-literary critic, and the subject is covered on the basis of new approaches that have not been seen in the scientific literature to date. For example, the history of the ancient world was divided into 3 stages - 1) primitive society, 2) city-states, 3) great kingdoms (empires), coordinated by archaeologists as "Stone Age", "Bronze Age", "Iron Age". These new interpretations have been proven based on the views of oriental thinkers. It has been proved, based on the research of world scientists, that the spiritual development of this period developed on the basis of mythical thinking. The history of the Middle Ages is considered within the framework of the Muslim cultural region, and the spiritual development of the peoples of the region is considered as a development of monotheistic thinking and its 4 stages - 1) Sunnah, 2) Muslim enlightenment, 3) Sufi teachings and irfan, 4) “Majoz tariqi” - are briefly explained. In the works of the great poets of the East, Amir Khusrav Dehlavi and Alisher Navoi, the stage of the "Majoz tariqi", which is theoretically substantiated as an independent spiritual essence of fiction, is in fact has been proved in detail by the author that the development of monotheistic thinking is the highest stage in the spiritual development of not only the peoples of the region, but of all mankind. The theoretical considerations summarized in the article are the author's books: "Stages of perfection of our national spirituality", "Fundamentals of our national spirituality", "Introduction to Navoi studies" and a number of scientific articles which are published in different years. They are reflected in one form or another, and in this text they are enriched to some extent with new interpretations

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Diti, Irene, Daniele Torreggiani, and Patrizia Tassinari. "Rural landscape and cultural routes: a multicriteria spatial classification method tested on an Italian case study." Journal of Agricultural Engineering 46, no. 1 (April 21, 2015): 23. http://dx.doi.org/10.4081/jae.2015.451.

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Europe is characterised by a rich net of itineraries that during the Middle Ages were taken by pilgrims head toward the holy places of Christianity. In Italy the main pilgrimage route is the <em>Via Francigena</em> (t<em>he road that comes from France</em>), which starts from Canterbury and arrives in Rome, running through Europe for about 1800 km. Municipalities and local associations are focused on purposes and actions aimed at the promotion of those routes, rich in history and spirituality. Also for the European Union the enhancement of those itineraries, nowadays used both by pilgrims and tourists, is crucial, as shown by the various projects aimed at the identification of tools for the development of sustainable cultural tourism. It is important to understand how landscape, that according to the European Landscape Convention reflects the <em>sense of places</em> and represents the image of their history, has evolved along those roads, and to analyse the relationships between the built and natural environments, since they maintain a remarkable symbolic connection between places and peoples over time and history. This study focuses on the Italian section of the <em>Via Francigena</em> that crosses the Emilia-Romagna region, in the province of Piacenza. A land classification method is proposed, with the aim to take into account different indicators: land zoning provided by regional laws, elements of relevant historical and natural value, urban elements, type of agriculture. The analyses are carried out on suitable buffers around the path, thus allowing to create landscape profiles. As nature is a key element for the spirituality character of these pilgrimage routes, the classification process takes into account both protected and other valuable natural elements, besides agricultural activities. The outcomes can be useful to define tools aimed to help pilgrims and tourists to understand the surrounding places along their walk, as well as to lend support to rural and urban planning and integrated local development and landscape enhancement projects.

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Barr, Beth Allison. "Feminine Sanctity and Spirituality in Medieval Wales. By Jane Cartwright. Religion and Culture in the Middle Ages. Cardiff: University of Wales Press, 2008. xviii + 301 pp. $85.00 cloth." Church History 78, no. 4 (November 27, 2009): 892–94. http://dx.doi.org/10.1017/s0009640709990679.

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Filipowiak, Wojciech, Michał Bogacki, and Karolina Kokora. "The Center of Slavs and Vikings in Wolin, Poland. History, scenography, story and efect." Studia Slavica et Balcanica Petropolitana 29, no. 1 (2021): 89–113. http://dx.doi.org/10.21638/spbu19.2021.106.

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In this paper, the authors analyze the Center of Slavs and Vikings (hereinafter Centrum), a reconstruction of early medieval Wolin functioning as an open air museum. The reconstruction was made on an islet on the Dziwna Strait, opposite the center of Wolin. In the early Middle Ages, the city was one of the largest craft and trade centers on the Baltic Sea. It appears in numerous written sources and has been the subject of archaeological research for nearly 200 years. Its history is connected with the legend of Jómsborg and Vineta. The idea of building an archaeological and ethnographic open-air museum was established in 1958 in archaeological circles. For various reasons, this intention was not realized during the period of the Polish People’s Republic. In 1992, the Viking Festival (today the Festival of Slavs and Vikings) was initially organized in Wolin, which is now one of the largest reenactors’ events in Europe. As the festival developed, elements of its scenery were created. In 2002, the local Wolin–Jomsborg–Vineta Center of Slavs and Vikings Association was registered with the aim of building the Center. It was opened in 2008 and has been gradually expanding with new elements. The center is a historical park that presents a simplified vision of the early Middle Ages, with little reference to the history of the city and the region. The success of the Slavs and Vikings Festival and the Center became its greatest disadvantage ― it ceased to be a reconstruction of early medieval Wolin. The content presented there is related to the subculture of performers and as such is not original ― similar forms can be found in other facilities of this type in Poland and abroad. The presented image of the Slavs is simplified in a way that is assimilable to the contemporary recipient ― the emphasis is on nature-related spirituality, courage, honor, freedom, ecology. On the other hand, content that would be unacceptable in contemporary culture (e. g. the role of women) is omitted. The lack of cooperation with professionals makes the activities of the Center chaotic, confusing the notion of tradition with reconstruction, history with story, archeology with handicraft, and finally science with guesswork. Creating new content on the basis of selective historical knowledge and presenting it as «revived traditions» requires special attention in Western Pomerania, where due to the population exchange after 1945 there is a real problem of regional identity. The center, run by a private association, is dynamic and is a success as a product of promotion and tourism. Nevertheless, its success resulted in the «privatization of heritage», which most of the region’s inhabitants do not identify with. To counteract this, the authors postulate increasing cooperation between private entities (Association, Center) and public institutions (the Museum, Institute of Archeology and Ethnology of the Polish Academy of Sciences).

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Byrne, Philippa. "Benjamin A. Saltzman. Bonds of Secrecy: Law, Spirituality, and the Literature of Concealment in Early Medieval England. The Middle Ages Series. Philadelphia: University of Pennsylvania Press, 2019. Pp. 360. $79.95 (cloth)." Journal of British Studies 60, no. 2 (April 2021): 470–71. http://dx.doi.org/10.1017/jbr.2020.215.

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LAQUEUR, THOMAS. "WHY THE MARGINS MATTER: OCCULTISM AND THE MAKING OF MODERNITY." Modern Intellectual History 3, no. 1 (April 2006): 111–35. http://dx.doi.org/10.1017/s1479244305000648.

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“Occult,” a 1902 international encyclopedia of religion tells us, is derived “from Latin occultus—Hidden,” and is applied to the assumption that insight into and control over nature is to be obtained by mysterious or magical procedures and by long apprenticeship in secret lore. The physical science of the middle ages, alchemy and astrology, and in modern times spiritualism, theosophy, and palmistry contain various factors of occult lore. Such doctrines, known as occultism, fall outside the realm of modern science. See MAGIC.

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Burrows, Mark S. "A Review of Bernard McGinn's The Harvest of Mysticism in Medieval Germany (1300–1500)." Harvard Theological Review 100, no. 1 (January 2007): 97–104. http://dx.doi.org/10.1017/s0017816007001447.

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Mysticism is on the rise as a topic of cultural interestand as a part of the burgeoning interest in “spirituality” that has defined the cultural temperament of our times. This shift has had a predictable effect on the kinds of students enrolling in mainline Protestant seminaries, as well on as the interests they bring. All this would have surprised faculty members of an earlier generation. If mysticism was touched upon at all in the seminary curriculum of, say, 1980, it was a topic left to the historians; survey courses in systematic theology generally would not have ventured into such arcane territory. When referred to, sources categorized as mystical—for example, Hildegard of Bingen, Meister Eckhart, Julian of Norwich—were relegated to a shaky status at the fringes of theology; the “real” theological contributors included such great scholastics as Anselm, Aquinas, and Bonaventure. The textbooks used during this period illustrate the point: Williston Walker's standard History of the Christian Church, which appeared in its first edition in 1918 and was in steady use in many theological schools, was significantly revised by a team of historians from Union Theological Seminary only for the fourth edition of 1985. Until that time, the narrative focus moved rather quickly from an exploration of Christian origins and the early fathers to the great Protestant reformers with a relatively cursory overview of the Middle Ages and almost no reference to medieval mystics.

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Bynum, Caroline Walker. "Feminine sanctity and spirituality in medieval Wales. By Jane Cartwright. (Religion and Culture in the Middle Ages.) Pp. xviii+301+incl. 2 maps and 25 colour plates. Cardiff: University of Wales Press, 2008. £75. 978 0 7083 1999 4." Journal of Ecclesiastical History 60, no. 2 (March 24, 2009): 344–45. http://dx.doi.org/10.1017/s0022046908007136.

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32

Duclow, Donald F. "Book Review: Christian Spirituality: High Middle Ages and Reformation." Theological Studies 49, no. 3 (September 1988): 535–36. http://dx.doi.org/10.1177/004056398804900312.

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Hanson, John. "The Prophets in Discussion in the Middle Ages." Florilegium 17, no. 1 (January 2000): 73–99. http://dx.doi.org/10.3138/flor.17.005.

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Although the Biblical prophets were not, for the most part, contemporaries, they are often depicted, from the twelfth century onward, in conversation with one another. This lack of Biblical pedigree makes the image a particularly suggestive one for looking into medieval spirituality. It could be used as a starting point for any number of worthy enquiries, but two broad issues will be explored here. The first is the genesis of the imagery, particularly what sort of sources might have aided in its creation. The second is the issue of the implications of the imagery for the contemporary viewer, once it had been established.

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Signer, Michael A. "Jewish Spirituality: From the Bible Through the Middle Ages. Arthur Green." Journal of Religion 69, no. 3 (July 1989): 443–44. http://dx.doi.org/10.1086/488178.

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35

Brundage, J. A. "The Gay Middle Ages?" Radical History Review 1996, no. 64 (January 1, 1996): 100–104. http://dx.doi.org/10.1215/01636545-1996-64-100.

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36

Karpov, Kirill. "Lectio divina, meditatio, imitatio as Basic Categories of Medieval Spirituality." European Journal for Philosophy of Religion 7, no. 2 (June 21, 2015): 125–36. http://dx.doi.org/10.24204/ejpr.v7i2.123.

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Mysticism is one of the most vague concepts in religious studies. In what follows I propose to boil down mysticism to spirituality and provide an analysis of lectio divina (a spiritual practice which originated in the Middle Ages and still exists). I will also show how we can understand spirituality and how people can produce ‘spiritual knowledge’.

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Lewis, C. P. "The New Middle Ages?" History Workshop Journal 63, no. 1 (January 1, 2007): 303–11. http://dx.doi.org/10.1093/hwj/dbm014.

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Crawford, Katherine, Glenn Burger, and Steven F. Kruger. "Queering the Middle Ages." Sixteenth Century Journal 34, no. 1 (April 1, 2003): 274. http://dx.doi.org/10.2307/20061390.

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Joy, Eileen A., Bettina Bildhauer, and Robert Mills. "The Monstrous Middle Ages." Sixteenth Century Journal 37, no. 1 (April 1, 2006): 301. http://dx.doi.org/10.2307/20477824.

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Greenstein, Edward L. "Jewish Spirituality from the Bible through the Middle Ages. Arthur Green, ed." Biblical Archaeologist 52, no. 1 (March 1989): 48–49. http://dx.doi.org/10.2307/3210190.

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Hinson, E. Glenn. "Book Review: II. Historical-Theological: Christian Spirituality: High Middle Ages and Reformation." Review & Expositor 86, no. 3 (August 1989): 449–50. http://dx.doi.org/10.1177/003463738908600328.

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Kintzinger, Martin. "Knowledge History of the Middle Ages." Frühmittelalterliche Studien 56, no. 1 (October 4, 2022): 375–94. http://dx.doi.org/10.1515/fmst-2022-0012.

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Richardson, C. T. "Dress in the Middle Ages." English Historical Review 117, no. 473 (September 1, 2002): 973–74. http://dx.doi.org/10.1093/ehr/117.473.973.

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Campbell, J. "Encyclopaedia of the Middle Ages." English Historical Review 119, no. 480 (February 1, 2004): 158. http://dx.doi.org/10.1093/ehr/119.480.158.

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Turville-Petre, T. "English in the Middle Ages." English Historical Review 119, no. 481 (April 1, 2004): 501–2. http://dx.doi.org/10.1093/ehr/119.481.501.

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Woolgar, C. M. "Food and the middle ages." Journal of Medieval History 36, no. 1 (March 2010): 1–19. http://dx.doi.org/10.1016/j.jmedhist.2009.12.001.

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Lester-Makin, Alexandra. "Fashion in the Middle Ages." European Review of History: Revue europeenne d'histoire 20, no. 1 (February 2013): 159–61. http://dx.doi.org/10.1080/13507486.2012.756299.

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Steenstrup, Carl, and Kozo Yamamura. "The Middle Ages Survey'd." Monumenta Nipponica 46, no. 2 (1991): 237. http://dx.doi.org/10.2307/2385403.

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Fishman, Sterling, Shulamith Shahar, and Carmen Luke. "Childhood in the Middle Ages." History of Education Quarterly 31, no. 2 (1991): 279. http://dx.doi.org/10.2307/368448.

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Starn, Randolph, and Steven F. Kruger. "Dreaming in the Middle Ages." Journal of Interdisciplinary History 25, no. 4 (1995): 668. http://dx.doi.org/10.2307/205791.

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