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Статті в журналах з теми "Sermons, medieval – history and criticism"

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Автор: Grafiati

Опубліковано: 27 липня 2024

Оновлено: 28 липня 2024

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1

Classen, Albrecht. "Medieval Everyday Life Reflected Through the Lens of a Dominican Author: Thomas of Cantimpré’s Book of Bees as a Source of Cultural, Legal, Social, and Material History." Mediaevistik 35, no. 1 (January 1, 2022): 165–87. http://dx.doi.org/10.3726/med.2022.01.06.

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Abstract In our search for information about the everyday life conditions in the Middle Ages, we can easily draw from sermons and didactic tales, such as Thomas of Cantimpré’s Bonum universale de apibus (ca. 1263–1270), which proves to be a rich tapestry of short narratives about people’s daily situations, life in the monastery, economic relationships (usury), prostitution, ordinary forms of entertainment (playing with dice, hunting, dancing, singing, partying, etc.), and the like. Of course, Thomas projected a strongly conservative perspective and harbored harsh criticism of common attitudes, preferences, and desires, both by clerics and laypeople. The more he condemned those, however, the more do we recognize through a close reading what actual situations he actually referred to and what troubled him. All this makes this treatise, highly popular throughout the late Middle Ages, to an excellent source for the history of everyday-life both within monasteries and outside.

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2

Gillespie, V. "Models of Holiness in Medieval Sermons." English Historical Review 118, no. 478 (September 1, 2003): 1036–37. http://dx.doi.org/10.1093/ehr/118.478.1036.

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3

Maraschi, Andrea. "Carnival in Late Medieval Italian Sermons." Food and History 21, no. 1 (January 2023): 35–54. http://dx.doi.org/10.1484/j.food.5.133320.

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4

Hornsby, Joseph, and David Aers. "Medieval Literature: Criticism, Ideology and History." South Atlantic Review 53, no. 1 (January 1988): 107. http://dx.doi.org/10.2307/3200408.

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5

Samson, Anne, and David Aers. "Medieval Literature: Criticism, Ideology and History." Modern Language Review 84, no. 4 (October 1989): 917. http://dx.doi.org/10.2307/3731173.

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6

Murdoch, Brian. "The Baumgartenberg Johannes Baptista: A Workshop Investigation." Amsterdamer Beiträge zur älteren Germanistik 76, no. 2 (June 24, 2016): 192–207. http://dx.doi.org/10.1163/18756719-12340017.

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The article tests the judgements made in earlier criticism about the early medieval German fragment known as the Baumgartenberg Johannes Baptista, questioning the assumptions made (and regularly accepted) regarding dating, influences, scope and possible content of the original. While no source has been found, it is possible that its roots are liturgical, specifically the Gospels for the Advent period, directly or through sermons. Other liturgical and exegetical reflections speak against the view of Kraus that the author was an uneducated secular priest, and it may be monastic.

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7

Marek, Jindřich. "Medieval Utraquist sermons on Czech patron saints." Graeco-Latina Brunensia, no. 1 (2019): 105–27. http://dx.doi.org/10.5817/glb2019-1-8.

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8

Dunbabin, J. "Medieval Marriage Sermons: Mass Communication in a Culture without Print." English Historical Review 117, no. 474 (November 1, 2002): 1315–16. http://dx.doi.org/10.1093/ehr/117.474.1315.

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9

Schreiner, Susan E. "Exegesis and Double Justice in Calvin's Sermons on Job." Church History 58, no. 3 (September 1989): 322–38. http://dx.doi.org/10.2307/3168467.

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Medieval exegetes contributed distinguished commentaries on the Book of Job that had far-reaching influence. When, in 1554, Calvin ascended the pulpit in Geneva to deliver a series of sermons on Job, his listeners heard not only the Genevan Reformer but echoes of that medieval tradition. In Job's story Calvin saw a God whose providence held sovereign sway over nature, history, and Satan. Having undertaken these sermons, however, Calvin soon confronted Job's question: Why do the righteous suffer? Calvin did not answer Job alone. He turned to both medieval Joban commentaries and Scotist-nominalist categories to resolve this book's central issue of divine justice. But we will see that despite all these resources the exegetical difficulties posed by the text itself forced Calvin to realize that his central hermeneutical device brought with it implications with which he was ultimately uncomfortable. That device was double justice.

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10

Strohm, Paul. "Medieval Literature: Criticism, Ideology and History. David Aers." Speculum 63, no. 2 (April 1988): 352–54. http://dx.doi.org/10.2307/2853226.

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11

Hubrath, Margarete. "Keeping the Judge in Mind: Representations of Justice in Late Medieval Sermons." Medieval History Journal 3, no. 1 (April 2000): 91–102. http://dx.doi.org/10.1177/097194580000300105.

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12

Fidler, Luke A. "The Coercive Function of Early Medieval English Art." Radical History Review 2020, no. 137 (May 1, 2020): 34–53. http://dx.doi.org/10.1215/01636545-8092762.

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Abstract This article examines the spectacular representation of confinement in early medieval English sculpture in the context of poems, sermons, and translations. By identifying a series of features that early medieval spectators would have paid special attention to, it shows that sculptors used imprisoned and fugitive figures to craft a discourse about power in the absence of both a strong state and a regime of punitive incarceration. Compelling pictures of prisoners and verbal images of captivity flourished as a kind of carceral imaginary in the public landscape before the carceral state’s rise, as well as licensing forms of community policing in which early medieval subjects were required to participate. As such, these sculptures model a relationship between art and coercive power predicated on historically specific expectations about sculpture’s capacity to instruct and surveil.

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13

Tyra, Steven W. "“Mary puts us all to shame”." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 367–86. http://dx.doi.org/10.1163/18712428-09802002.

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AbstractThis article examines Martin Luther’s interpretation of Saint Mary Magdalene throughout his career, from his Psalms lectures of 1513 to his sermons on John’s Gospel in 1529. In particular, it will be argued that Luther both adopted and reshaped the exegetical tradition flowing from the twelfth-century theologian, Bernard of Clairvaux. The final result was a Reformation reading of the Magdalene that was neither fully medieval nor “Protestant” as the tradition would later develop. Luther’s journey with the saint thus illumines his ambiguous place in the history of biblical interpretation, as well as his fraught relationship to the medieval past.

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14

Orlemanski, Julie. "Literary Persons and Medieval Fiction in Bernard of Clairvaux’s Sermons on the Song of Songs." Representations 153, no. 1 (2021): 29–50. http://dx.doi.org/10.1525/rep.2021.153.3.29.

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Like many exegetes before him, the twelfth-century Cistercian abbot Bernard of Clairvaux regarded the lovers in the Song of Songs as allegorical fictions. Yet these prosopopoeial figures remained of profound commentarial interest to him. Bernard’s Sermons on the Song of Songs returns again and again to the literal level of meaning, where text becomes voice and voice becomes fleshly persona. This essay argues that Bernard pursued a distinctive poetics of fictional persons modeled on the dramatic exegesis of Origen of Alexandria as well as on the Song itself. Ultimately, the essay suggests, Bernard’s Sermons form an overlooked episode in the literary history of fiction.

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15

Miatello, André Luis Pereira. "Giordano of Pisa (1260-1311) and the threefold meanings of the city. An essay on medieval urban politics." Tempo 23, no. 2 (May 2017): 239–63. http://dx.doi.org/10.1590/tem-1980-542x2017v230203.

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Abstract: From the sermons of the Dominican friar Jordan of Pisa (Giordano da Rivalto), between 1302-1307, this article intends to investigate the intersection between preaching and politics in 14th-century Italy, particularly in Florence. The aim is to investigate foremost the political mobilization aspect of preaching, which made the pulpit a forum for political reproduction and negotiation of the public debate and divisions inside the civic assembly; secondly, this paper discuss the role of preachers as political men, since they intended to interfere in public and individual practices in order to answer the urgent problems of the urban life. Based on the study of data obtained from three sermons of Giordano specially devoted to political issues, we discuss the medieval republicanism without separating the political and the religious and without incurring the political assumptions provided by modernity. In giordanian understanding the contrast between the City of God and the earthly city affirms the historicity of politics and, at the same time, expresses its perpetual essence, not doomed to disappear with the end of history.

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16

Savelier, Oksana. "Sensum de Senso vs Verbum de Verbo. The Choice of Strategy for the Translation of Medieval Sermons." ISTORIYA 13, no. 11 (121) (2022): 0. http://dx.doi.org/10.18254/s207987840023063-8.

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The article is dedicated to the problem of choosing a strategy for the translation of historical sources, specifically, medieval Western European sermons. It gives a brief review of the development of translation thought and provides in detail the main translation theories of the 20th century, as well as their principles and features. The particular attention is paid to the works of biblical translators (E. Nida, E.-A. Gutt, C. Nord, E. Wendland, A. S. Desnitsky etc.). The Holy Scripture as a translators' research object seems to be the closest to the sources considered by the author. The article analyzes the linguists’ postulates and methodological recommendations — within the theories of Dynamic, Functional and Literary Equivalents, as well as theories of Relevance, Skopos and Frames — from the point of view of its applicability to the translation of historical texts. Based on her own research and translation experience, the author proposes for consideration a number of techniques and ideas that are potentially suitable for translating not only sermons, but also other medieval religious sources.

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17

Radošević, Andrea. "The Reception of St Jerome in a Late- Medieval Sermon Collection by Johannes Herolt." Clotho 5, no. 2 (March 4, 2024): 75–93. http://dx.doi.org/10.4312/clotho.5.2.75-93.

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Church fathers were among the most cited authorities in the medieval sermons, right after the Bible. Their quotations were used in different ways – as an exegesis of the reading, as a commentary of a moral lesson, or as a strong argument for a particular statement. Jerome was considered one of the key authorities, and his passages can be found in numerous books of sermons. The paper examines the reception of St. Jerome in the 15th-century sermon collection known as Sermones Discipuli de tempore et de sanctis cum Promptuario exemplorum et de miraculis Beatae Mariae Virginis, written by a German Dominican, Johannes Herolt (†1468). The collection includes quotations from different works of Jerome, mostly from his letters. Despite the emphasis on sentences from the texts written by Jerome, the analysis also includes extracts from the so-called Pseudo-Jerome.

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18

Anderson, David. "Macaronic Sermons: Bilingualism and Preaching in Late-Medieval England.Siegfried Wenzel." Speculum 71, no. 3 (July 1996): 773–76. http://dx.doi.org/10.2307/2865854.

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19

Emerton, J. A., and Hava Lazarus-Yafeh. "Intertwined Worlds. Medieval Islam and Bible Criticism." Vetus Testamentum 44, no. 1 (January 1994): 129. http://dx.doi.org/10.2307/1519436.

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20

Schwerhoff, Gerd, Benjamin Seebröker, Alexander Kästner, and Wiebke Voigt. "Hard numbers? The long-term decline in violence reassessed. Empirical objections and fresh perspectives." Continuity and Change 36, no. 1 (April 27, 2021): 1–32. http://dx.doi.org/10.1017/s0268416021000096.

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AbstractOver the last decades social scientists have alleged that violence has decreased in Europe since late medieval times. They consider homicide rates a valid indicator for this claim. Thorough source criticism, however, raises serious doubts about the decline thesis having any substantial empirical foundation. Forms and contents of the sources are immensely heterogeneous and a closer look at the alleged richness of the data uncovers remarkable gaps. Furthermore, medieval and early modern population estimates are highly unreliable. Thus, we argue that historical research on violence should return to focus on specific historical constellations, accept the need for painstaking source criticism and pay careful attention to the contexts of violence.

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21

Głusiuk, Anna. "“Hai la fanciulla grande? Tu non hai maggiore tesoro di quello a guardare”. I doveri della madre in alcune prediche di Bernardino da Siena." Echa Przeszłości, no. XXII/1 (May 9, 2021): 91–104. http://dx.doi.org/10.31648/ep.6709.

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Bernardino of Siena is regarded as one of the most important preachers of Medieval Italy. His sermons addressed strictly spiritual matters as well as other topics, and they offer valuable insights into social affairs and the daily lives of his contemporaries. This article explores the expectations placed on mothers by the Church and society at the time of Bernardino of Siena. Bernardino was a strong advocate of educating and preparing girls for their future role as wives, which suggests that many women neglected their duties and turned a blind eye on their daughters’ idleness and frivolous behavior that did not find favor with the strict preacher of Siena.

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22

Riedel, Dagmar Anne. "Medieval Arabic Literature between History and Psychology: Gustave von Grunebaum’s Approach to Literary Criticism." Arabist: Budapest Studies in Arabic 19-20 (1998): 111–22. http://dx.doi.org/10.58513/arabist.1998.19-20.11.

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This paper deals with Gustave von Grunebaum’s approach to literary criticism. The topic accounts for his reputation within the scientific community of Near Eastern studies. In this article, I am only interested in Grunebaum’s understanding of medieval Arabic literature. Since Grunebaum was a prolific author, I have to focus on a small selection of his writings. I shall argue that Grunebaum’s contribution to the understanding of medieval Arabic literature is the contribution of a historian rather than that of a literary critic.

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23

Dahmus, John W. "Perceptions of Ecclesia: Church and Soul in Medieval Dedication Sermons. Ruth Horie." Speculum 84, no. 3 (January 2009): 736–37. http://dx.doi.org/10.1017/s0038713400209822.

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24

Bakri, Nabil. "MAGISTERIUM AS THE ENEMY OF LIBERAL THOUGHTS IN PHILLIP PULLMAN’S NORTHERN LIGHTS." Rubikon : Journal of Transnational American Studies 6, no. 2 (September 30, 2019): 116. http://dx.doi.org/10.22146/rubikon.v6i2.61493.

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Pullman’s Northern Lights is considered by many as a representation of negative criticism toward religion, especially Christianity, for its depictions of the Magisterium. Many researches aim to unravel Pullman’s criticism and prove whether or not the novel is about ‘killing God’, resulting in the general perception that Northern Lights is a condemnation of religion. By comparing the novel to the history of Medieval Church and the power of Magisterium to the Bible, this analysis means to prove whether or not the criticism is addressed to religion and to figure out who really ‘kills God’ that becomes the essential point of Pullman’s criticism in the novel. Using Marxism and its relation to power abuse, this analysis attempts to relate Pullman’s Magisterium to the real Magisterium and how the institution gains its power from God as mentioned in the holy Bible. Magisterium in Northern Lights does not represent God’s will. It serves instead as a critic of who kills God and therefore, it is not a form of literature to condemn religion.Keywords: magisterium; medieval church; scripture; fantasy; power abuse

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25

Jovanović, Ljubica. "The Reception of “Slavonic Apocrypha”." Scrinium 14, no. 1 (September 20, 2018): 239–56. http://dx.doi.org/10.1163/18177565-00141p16.

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Abstract This paper examines the history of scholarship on medieval Slavonic religious literature. The bulk of these writings have been studied either by biblical scholars or by Slavicists under the name of “Slavonic Apocrypha.” The fifteenth century manuscript, Slav 29, typifies this scholarship. Slavonic translations of Hellenistic pseudepigrapha were used by textual critics for the reconstruction of biblical literature. Biblical scholars praise Slav 29 as the source of the best version of the Hellenistic romance, Joseph and Aseneth. Slavicists-medievalists celebrate it as the manuscript of the Serbian poetic masterpiece, Slovoljubve (A Homage to Love). They study Slav. 29 as part of national Slavic literature. As a representative of medieval Slavic literature Slav 29 also includes biblical passages, theological discourses, historiographies, hagiographies, sermons, erotapokriseis, fables, medical prescriptions, and folk tales.

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26

Ota, Erina. "Islamic Piety in Medieval Syria: Mosques, Cemeteries and Sermons under the Zangids and Ayyūbids (1146–1260)." Al-Masāq 23, no. 3 (December 2011): 267–69. http://dx.doi.org/10.1080/09503110.2011.595942.

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27

Muessig, Carolyn. "Perceptions of ecclesia. Church and soul in medieval dedication sermons. By Ruth Horie. (Sermo. Studies on Patristic, Medieval, and Reformation Sermons and Preaching, 2.) Pp. xiii+247. Turnhout: Brepols, 2006. €60. 10 2 503 52059 6." Journal of Ecclesiastical History 60, no. 03 (July 2009): 571. http://dx.doi.org/10.1017/s0022046909008379.

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28

Inčiuraitė, Lina. "The Meaning of Soul in Ælfric’s “Catholic Homilines”." Verbum 1 (February 6, 2010): 37–45. http://dx.doi.org/10.15388/verb.2010.1.4938.

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Ælfric’s writings accurately reflect the early medieval or Anglo-Saxon deep contemplation of the universe, for Anglo-Saxon scholar’s ideas were culture-specific. Meanwhile, “Catholic Homilies” reveal the author’s personal style as well as the didactic concerns to teach his audience moral and spiritual values. In his sermons, the Anglo-Saxon abbot of Eynsham has an abiding interest in doctrinal issues namely salvation, baptism, resurrection of the body, the soul and body dualism. The abbot identified the soul with the tenet of immortality. Therefore, the analysis focuses on the meaning of soul in Ælfric’s “Catholic Homilies”. The article advocates an interdisciplinary approach which embraces the fields of cognitive semantics, the history of the English language, culturology, philosophy, and theology. As far as Ælfric’s Sermons are concerned, they are regarded as a considerable and invaluable resource for a wide variety of linguistic and theological investigations. In his “Catholic Sermons”, the importance of soul and its faculties are indicated by the size and diversity of the vocabulary. The research reveals the connotations of sawel, i. e. sawel as a superordinate, and other words (such as gast ‘soul, spirit’, mōd ‘mind, soul, heart, spirit, mood’, gemynd ‘memoria’, gescead ‘ratio and wylla ‘voluntas’) as its hyponyms.

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29

Hicks, M. A. "The Piety of Margaret, Lady Hungerford (d. 1478)." Journal of Ecclesiastical History 38, no. 1 (January 1987): 19–38. http://dx.doi.org/10.1017/s0022046900022491.

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It is notoriously difficult for biographers of late-medieval people to recapture the personalities of their subjects, and consequently motives often have to be deduced from actions. This fundamental difficulty prompted the great Professor Jacob Burckhardt to date the emergence of the individual from the Renaissance and to assert that, rulers apart, there were few developed personalities in the Middle Ages. Medieval people saw their world through a sort of ‘religious mist’, perceiving things distorted rather than as they really were. In spite of some recent support, Burckhardt's theory is not really tenable, but historians still find the prevalent religious aura difficult to penetrate. We may know the official doctrine and moral teaching of the Church, but we cannot safely assume that they were understood by the laity, when both contemporary sermons and literature proclaim the contrary. Even were the Church's teaching understood, historians would still not know in what ways and to what extent religion influenced other fields of individual activity – economic, social or political. Burckhardt's problem remains of more than purely religious importance.

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30

Wenzel, Siegfried. "Chaucer and Medieval Preaching: Rhetoric for Listeners in Sermons and Poetry.Sabine Volk-Birke." Speculum 68, no. 3 (July 1993): 903–5. http://dx.doi.org/10.2307/2865071.

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31

Jinhan Lee. "Minse’s Understanding on the Korean Medieval History and Criticism of the Historical Materialism." SA-CHONG(sa) ll, no. 70 (March 2010): 59–84. http://dx.doi.org/10.16957/sa..70.201003.59.

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32

Olson Campbell, Heidi. "Noli Me Tangere." Church History and Religious Culture 104, no. 1 (March 26, 2024): 1–20. http://dx.doi.org/10.1163/18712428-bja10061.

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Abstract Sixteenth-century theologians in their efforts to reform English religion sought to divest religion not only of its extrabiblical female saints but also its biblical female saints of their legends and their passionate expressions of sorrow. Reformers focused on deconstructing the popular weeping composite Mary Magdalene, yet their efforts were only partially successful. Thomas Walkington’s 1620 sermon, Rabboni, reveals that Protestant preachers were willing to diverge from the biblical account and use their imagination in sermons to appeal to their audience’s emotions. Rabboni demonstrates continued knowledge and leakage of Pre-Reformation extrabiblical legends into Protestant thought. The location of the sermon and the reception history of Pseudo-Origen’s De Maria Magdalena suggest why the medieval image of Mary Magdalene proved so indestructible.

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33

Ellington, Donna Spivey. "Impassioned Mother or Passive Icon: The Virgin's Role in Late Medieval and Early Modern Passion Sermons*." Renaissance Quarterly 48, no. 2 (1995): 227–61. http://dx.doi.org/10.2307/2863065.

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On 13 April 1403, Parisian chancellor Jean Gerson delivered one of his most famous sermons, a sermon on the Passion of Christ entitled “Ad deum vadit.” That evening, in the second part of the sermon, Gerson set forth the central and most dramatic portion of the Passion narrative, the crucifixion of Jesus. As he had done throughout the story, Gerson sought to recreate the feelings, responses, and very words of Mary as she witnessed her son's suffering. In an anguished question that echoed Jesus’ own, Gerson proclaims that Mary was able to cry to God.

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34

Sutcliffe, Edward. "Rome Fellowship: Leprosy and religion in medieval Italian society: the evidence from thirteenth-century sermons." Papers of the British School at Rome 90 (October 2022): 360–61. http://dx.doi.org/10.1017/s0068246222000149.

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35

Foxeus, Niklas. "Monastic Authority and Legitimizing Religio-Political Activism: Buddhist Nationalist Monks in Myanmar." Numen 70, no. 5-6 (September 4, 2023): 542–74. http://dx.doi.org/10.1163/15685276-20231705.

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Abstract The Buddhist nationalist movements that emerged during the political and economic liberalization of the second parliamentarian period (2011–2021) in Burma/Myanmar provide unique material for the study of monastic authority. The aim of this article is to examine two overlapping dynamics regarding how monastic authority is established and undermined. As for the first dynamic, the article examines three strategies in Buddhist nationalist sermons aiming to provide legitimacy for the nationalist monks. The second dynamic is a political outgroup criticism that became more common during the period in question. The article makes a distinction between generic monastic authority, which is the fundamental one, and nationalist monastic authority, as they are legitimized and established in different ways. Finally, the article argues that recognition of monastic authority by laypeople is based not merely on trust and respect but tends to be a more complex process.

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36

Swanson, R. N. ":The Limburg Sermons: Preaching in the Medieval Low Countries at the Turn of the Fourteenth Century." Sixteenth Century Journal 41, no. 4 (December 1, 2010): 1168–69. http://dx.doi.org/10.1086/scj40997642.

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37

Jones, Peter J. A. "Laughing with Sacred Things, ca. 1100–1350: A History in Four Objects." Church History 89, no. 4 (December 2020): 759–78. http://dx.doi.org/10.1017/s0009640721000019.

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Exploring the range of circumstances in which medieval Christians laughed with, against, at, and through religious topics, this article investigates four objects: an ivory cross, an ampulla of a saint's blood, a preaching codex, and a pilgrim's badge. While these objects are taken to illustrate a diversity of attitudes to religious humor, they are also, in light of recent work citing the productive power of medieval matter, scrutinized as agents in their own right. The article suggests two significant patterns. On the one hand, the objects point to laughter's use as a unique mode of spiritual practice. Through amusing miracles, through the provocative work of comic sermons, and through the playful humor of pilgrimage badges, Christians from the twelfth to the fourteenth centuries were able to use humor to relate to their faith in sophisticated and often counterintuitive ways. Yet as the four objects and their use also attest, these modes of comic relation were also subjected to clerical reduction and regulation. Harnessing the pedagogical potential of laughter especially, preachers, hagiographers, and clerics all worked to redirect more anarchic forms of religious humor toward functional ends. While tracing how laughter with Christian topics was increasingly encouraged, the article suggests that the price of this encouragement was that laughter was often brought into a more policed domain of orthodox Christian practice.

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Driedger, Michael, and Johannes C. Wolfart. "Reframing the History of New Religious Movements." Nova Religio 21, no. 4 (May 1, 2018): 5–12. http://dx.doi.org/10.1525/nr.2018.21.4.5.

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In this special issue of Nova Religio four historians of medieval and early modern Christianities offer perspectives on basic conceptual frameworks widely employed in new religions studies, including modernization and secularization, radicalism/violent radicalization, and diversity/diversification. Together with a response essay by J. Gordon Melton, these articles suggest strong possibilities for renewed and ongoing conversation between scholars of “old” and “new” religions. Unlike some early discussions, ours is not aimed simply at questioning the distinction between old and new religions itself. Rather, we think such conversation between scholarly fields holds the prospect of productive scholarly surprise and perspectival shifts, especially via the disciplinary practice of historiographical criticism.

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Engh, Line Cecilie. "Imaginative immersion in the Cistercian Cloister." Acta ad archaeologiam et artium historiam pertinentia 31 (December 31, 2019): 133–60. http://dx.doi.org/10.5617/acta.7804.

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This article uses analytical concepts from cognitive science to explore and deepen our understanding of how medieval monastics imagined themselves as characters within biblical narratives. It argues that Cistercian monks - and in particular Bernard of Clairvaux - used techniques of imaginative immersion to enter and blend themselves into biblical viewpoints and events, thereby engaging the monks in epistemically and personally transformative experiences. The article concludes that this served to build community and to enculture monks and converts. Specifically, the article offers a close reading of two of Bernard's liturgical sermons, Sermon Two for Palm Sunday and Sermon Two on the Resurrection, to show how his sermons 1) traverse time and space and 2) blend viewpoints. Examples are also taken from texts by John Cassian, Augustine, Gregory the Great, and William of St. Thierry. Keywords: Bernard of Clairvaux, blended viewpoint, deictic displacement, lectio divina, liturgical time and space. On cover:Monks singing the Office and decorated initial A[sperges me.]. Gradual Olivetan Master (Use of the Olivetan Benedictines), illuminated manuscript on parchment ca. 1430-1439. Italy, Monastero di Santa Maria di Baggio near Milan, Ca 1400-1775.Beinecke Ms1184: The olivetan Gradual. Gradual. General Collection, Beinecke Rare Book and Manuscript Library, Yale University.

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Botelho, Tarcisio R. "Labour Ideologies and Labour Relations in Colonial Portuguese America, 1500–1700." International Review of Social History 56, S19 (August 26, 2011): 275–96. http://dx.doi.org/10.1017/s0020859011000435.

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SummaryDuring the two first centuries of Portuguese colonization in America there was an intense debate about the legitimacy of enslaving Africans and Indians. In Portuguese America, the mission to spread the Christian faith was connected with the subjection of populations on both sides of the Atlantic Ocean to an ideology that considered labour as God's punishment for Adam's sin. In that sense, the justification of the unfree labour inflicted upon Indians and Africans in Portuguese America was a product of the same ideology, one that condemned manual work as rendering a man dishonourable. The purpose of this article is to review the debate from its medieval origins in Portugal, and to examine what effect the arrival of the Jesuits in America had on that debate, until the final prohibition of Indian enslavement in the mid-eighteenth century, documented by letters, reports, and sermons.

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Chiesa, Paolo. "La Filologia mediolatina: una disciplina di frontiera." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 42, no. 1 (October 14, 2020): 109–27. http://dx.doi.org/10.1163/17246172-40010033.

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Abstract This article sketches a short history of Latin literature of the Middle Ages (as academic discipline) in Italy; defines its possible boundaries and relationships with other disciplines; lists the peculiarities of textual criticism when applied in the specific field of Latin medieval texts; highlights the methodological contribution brought by the scholars of this discipline, in order to build a ‘global philology’.

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Arnold, Jonathan. "John Colet and Polydore Vergil: Catholic Humanism and Ecclesiology." Moreana 51 (Number 197-, no. 3-4 (December 2014): 138–65. http://dx.doi.org/10.3366/more.2014.51.3-4.9.

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This paper examines the relationship between two early modern Catholic humanists who both wrote extensively on the need for ecclesiastical and clerical reform. Colet, Dean of St. Paul’s (1505–19), and Vergil, Archdeacon of Wells (1508–46), were well acquainted and both members of Doctors Commons. Their written works demonstrate a considerably critical stance on clerical behaviour, notably Colet’s sermons and lectures as well as Vergil’s De Inventoribus Rerum and Adagia. Drawing upon original manuscript and primary sources, I argue that these texts demonstrate a shared desire for a highly clerical, perfected Church that could be immune from lay criticism and that they both entertained conciliarism as a possible solution to the Church’s problems, for which both men received vehement opposition. Although both were ultimately disappointed in their ambitions, I suggest that they held true to their belief that the Church could be morally and spiritually renewed without the need for a Reformation.

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Dalché, Patrick Gautier. "Maps, Travel and Exploration in the Middle Ages: Some Reflections about Anachronism." Historical Review/La Revue Historique 12 (December 30, 2015): 143. http://dx.doi.org/10.12681/hr.8813.

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Abstract: How were maps conceived in the Middle Ages? Using the words “map”, “travel” and “exploration”, historians must be wary of anachronism. Medieval maps, like ours maps, are always materialized thought-objects and are thus interpretations of the world, inevitably variable and subject to criticism; in this respect, “modernity” has neither invented nor changed anything. The article addresses some anachronisms about the role of mappae mundi in mental journeys, their function in maritime travels and their role during the great “discoveries”; it claims that no other pre-modern civilization, except perhaps the Chinese, was ever so imbued<br />with cartographic culture.

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Aksanov, Anvar Vasilievich. "The History of medieval Bashkirs in the ethnogenetic discourse of R.G. Kuzeev." From History and Culture of Peoples of the Middle Volga Region 13, no. 3 (December 1, 2023): 167–78. http://dx.doi.org/10.22378/2410-0765.2023-13-3.167-178.

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The ethnogenetic concept of R.G. Kuzeev, according to which the Belebeevo-Bugulma upland from the end of the 1st millennium A.D. is the territory of the formation of the Bashkir people, has established itself in historiography, and for several decades various researchers and publicists rely on it in their research. However, its main provisions are not verified. Sources of the 10th–15th centuries do not connect medieval Bashkirs (“bashgart”, “baskart”, “paskatir”) with the territory of the Belebeevo-Bugulma upland, and the sources of the 16th century localize the Bashkirs (“Bashkird”, “Bashkirs”) in the Perm Kama region. The composition and localization of the ethno-tribal divisions of the medieval Bashkirs were established by R.G. Kuzeev on the basis of data from sources of the 18th–19th centuries. But this extrapolation was carried out without taking into account the significant ethno-social changes that occurred in the 17th–18th centuries. Therefore, it is obvious that the concept of R.G. Kuzeev does not stand up to scientific criticism, and the ideas about the ethnogenesis of the medieval Bashkirs that have developed on its basis need to be substantially corrected. For citation: Aksanov A.V. The History of medieval Bashkirs in the ethnogenetic discourse of R.G. Kuzeev. From History and Culture of Peoples of the Middle Volga Region. 2023, vol.13, no.3, pp.167–178. https://doi.org/10.22378/2410-0765.2023-13-3.167-178 (In Russian)

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Nothaft, C. Philipp E. "Criticism of trepidation models and advocacy of uniform precession in medieval Latin astronomy." Archive for History of Exact Sciences 71, no. 3 (November 11, 2016): 211–44. http://dx.doi.org/10.1007/s00407-016-0184-1.

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Regev, Shaul. "‘Woman of valor’ : The character and status of women in jewish philosophy of the sixteenth century." European Journal of Jewish Studies 4, no. 2 (2010): 241–54. http://dx.doi.org/10.1163/102599911x573350.

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AbstractResearchers of Jewish History dealing with the topic of women’s character and status in Medieval Jewish texts drew their information mainly from Rabbinical Responsa and tended to neglect other types of literature: sermons and Biblical commentaries. Responsa were a primary source for two reasons—convenience and availability of the material. However, this type of literature was written out of necessity and dealt with the problematic situations in a woman’s life, whether with regard to her private life (as for instance in matters of marriage or divorce), her financial situation or other difficult issues. It may be possible to put together a clearer picture of women and their position in the Middle Ages, including their treatment by the men of their immediate surroundings, by examining and researching the vast literature of sermons and Biblical commentaries.Using an interpretation of Chapter 31 of the book of Proverbs (“Woman of Valor”), the preacher draws an image of the ideal woman and uses it to present his opinion on women, their shortcomings and their virtues. The main topic that preachers and interpreters discussed was the question of the perfection of women’s intellectual souls. As women did not usually acquire great intellectual learning, it stands to reason that they could not achieve perfection. Therefore, replacements were created that allowed women’s perfection to surpass that of men’s.

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Szczepański, Seweryn. "Ab humana memoria negoci mundi facilius elebuntur, que nec scripto eternatur.”. Remarks on the historical geography and chronology of Pomesania and Pogesania in the Middle Ages." Masuro-⁠Warmian Bulletin 301, no. 3 (October 10, 2018): 574–609. http://dx.doi.org/10.51974/kmw-134884.

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In this article, the author focuses on the analysis of Mieczysław Józefczyk’s book: Kościół i społeczeństwo w Prusach krzyżackich. Teksty źródłowe do dziejów chrześcijaństwa w Pomezanii i Pogezanii (Church and Society in Teutonic Order Prussia. The Textual Sources for the History of Christianity in Pomesania and Pogesania), published by the Warmińskie Wydawnictwo Diecezjalne in Elbląg in 2017. A detailed criticism of the author’s methodology of the book is presented, with the correction of many errors related to the historical geography of medieval Prussia, medieval chronology and philology. The book, in which we find Polish translations of 548 documents, has numer�ous mistakes that distort the picture of the settlement in the area of Pomesania, Pogesania and Warmia. This article also highlights numerous errors in the translations from Latin and German. The medieval terminology used in the book is also corrected. There were many errors relating to the methodology of working with a medieval source. Translated by Aleksander Pluskowsk

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Bland, Kalman. "Welcoming Images: Medievally." IMAGES 1, no. 1 (2007): 1–2. http://dx.doi.org/10.1163/187180007782347575.

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AbstractInformed by theoretical considerations distinguishing "visual culture" from "art history" as articulated by W. J. T. Mitchell, this essay compares the editorial programs of two neonatal, overlapping, yet distinct journals: Ars Judaica and Images. The essay concludes by considering passages from two medieval Jewish authorities, Joseph Albo and Judah Alharizi, that suggest new horizons in criticism made possible by Images. Among these horizons are "investigations of the negative and repellent."

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Savinov, Rodion V. "“Atmosphere of Truth”: Models for History of Philosophy in Neo-Scholasticism and Neo-Thomism." History of Philosophy 27, no. 2 (November 10, 2022): 16–26. http://dx.doi.org/10.21146/2074-5869-2022-27-2-16-26.

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The article shows the development of historical and philosophical problems in Neo-Scholasticism and Neo-Thomism. There are two key goals that authors of historical and philosophical models of the development of intellectual culture sought to solve: primarily, this is the legitimation of Scholasticism as a philosophical tradition, and secondly, its actualization in the context of the philosophical and theological discussions of their time. After the 1840s catholic intellectuals realized a gap to the medieval and post-medieval scholastic tradition, and their historical and philosophical research ceased to be a tool for legitimizing of interpretation of Thomism, which claims to be authoritative. Intervention of scholasticism into the problems of philosophy in the 19th century led to a determination of their relationship to Kant and post-Kantian projects of transcendental philosophy. As a result, Joseph Maréchal SJ formed a project of Transcendental Thomism: he moved from the strategy of legitimizing scholasticism through historical and philosophical material to the strategy of transformation of Thomism to form the program of Scholasticism that would correspond to the “Epoch of Criticism”.

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Hayward, Paul A. "Suffering and Innocence in Latin Sermons for the Feast of the Holy Innocents, c. 400-800." Studies in Church History 31 (1994): 67–80. http://dx.doi.org/10.1017/s0424208400012808.

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It has long been recognized that medieval representations of the Holy Innocents are much concerned with the horrendous cruelty of their passion. They are often cited as evidence that the Church, putting a high priority on loving parenthood, attempted to raise the standard of Christian child-care, and it is indeed clear that their rhetoric depends upon a degree of sympathy for suffering children. This paper aims to suggest, however, that the history of this theme shows how the construction of their sanctity was influenced by the changing place of childhood in matters of theology and spirituality. It will show, I hope, that the emphasis on the Innocents’ suffering needs to be seen in the context of the Origenist controversy, that there was an erosion of this theme’s importance in later representations of the infants, and that this shift reflected a desire on the part of monastic authors to adapt the now established cult of the Innocents to new-found spiritual needs.

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