Isabelle of France and Religious Devotion at the Court of Louis IX

2003 ◽  
pp. 209-223
Author(s):  
William Chester Jordan
Keyword(s):  
Author(s):  
Michael Lower
Keyword(s):  
One Year ◽  

In July 1269, King Louis IX of France was planning a campaign in Egypt or the Holy Land. One year later, his fleet landed on Sardinia, and in a war council held on July 13 Louis declared Tunis the target of the crusade. What happened between July 1269 and July 1270 to send the expedition in this unexpected direction is shrouded in secrecy. By expanding the narrative to incorporate Mediterranean‐wide networks of interaction, this chapter identifies several key turning points: the visit of the Dominican linguist Ramon Martí to Tunis in 1269; the attendance of Tunisian envoys at the baptismal ceremony of a French Jew at Saint‐Denis in October; the arrival of a Mongol embassy in Paris toward the end of the year; and the dispatch of an Angevin envoy to Tunis the following April, a month after Louis had lifted the oriflamme at Saint Denis to launch the campaign.


2003 ◽  
Vol 32 ◽  
pp. 231-245 ◽  
Author(s):  
Sarah Semple

‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.


2019 ◽  
Vol 4 (2) ◽  
pp. 78-93
Author(s):  
Nazneen Ismail ◽  
Norul Huda Bakar ◽  
Mariam Abd. Majid ◽  
Hasnan Kasan

Religious life, which also refers to piety, is the highest level as a Muslim. It is achieved through the practice of religious devotion and appreciation based on true understanding. As students of Islamic Institutes of Higher Education (IPTI), they have a reputation as a group that understands and practices Islam in everyday life. This includes faith, worship, and morals. Various studies have been conducted to evaluate the religious life of university students. However, studies on students of Islamic Institutes of Higher Education (IPTI) have received inadequate attention. Therefore, this study aimed to identify the level of religious practice among students of Islamic Institutes of Higher Education (IPTI) in Malaysia. This quantitative study used a cross-sectional survey approach by distributing the Muslim Religiosity Personality Inventory questionnaire or the MRPI (2011) to students from four selected Islamic Institutes of Higher Education (IPTI). The selection was conducted using zone-based methods, namely, UIAM (West), USIM (South), UniSHAMS (North), and KUIPSAS (East). A total of 400 sets of questionnaires was distributed randomly to students from the selected universities. Data were analyzed descriptively using frequency and mean. The findings show that students possess a high level knowledge of Islamic values and a high religiosity personality. Thus, this study is a basis to the requirement for establishing a specific model in the development of religious life so that empowerment can be done from time to time with the supervision of the university. ABSTRAK Hidup beragama juga disebut sebagai takwa merupakan tingkatan tertinggi sebagai Muslim. Ia dicapai melalui pengamalan dan penghayatan agama yang tinggi berasaskan kepada kefahaman yang benar. Sebagai mahasiswa Institut Pengajian Tinggi Islam (IPTI) mereka mempunyai imej sebagai golongan yang memahami dan mengamalkan Islam dalam kehidupan seharian. Ini meliputi akidah, ibadah dan akhlak. Pelbagai kajian telah dijalankan untuk menilai tahap hidup beragama mahasiswa universiti. Namun, kajian terhadap mahasiswa IPTI didapati kurang diberikan tumpuan. Justeru, kajian ini bertujuan mengenalpasti tahap pengamalan hidup beragama dalam kalangan mahasiswa Institut Pengajian Tinggi Islam (IPTI) di Malaysia. Kajian ini bersifat kuantitatif menggunakan pendekatan tinjauan keratan rentas dengan mengedarkan borang soal selidik Muslim Religiositi Personality Inventory atau singkatannya MRPI (2011) kepada mahasiswa daripada empat buah IPTI terpilih. Pemilihan IPTI dilakukan melalui kaedah penentuan zon iaitu UIAM (Barat), USIM (Selatan), UniSHAMS (Utara) dan KUIPSAS (Timur). Sebanyak 400 set soal selidik diedarkan kepada mahasiswa universiti secara rawak bebas. Data dianalisis secara deskriptif melibatkan frekuensi dan min. Dapatan menunjukkan mahasiswa mempunyai tahap pengetahuan sarwajagat Islam dan personaliti religiositi yang tinggi. Justeru, kajian ini menjadi asas kepada keperluan pembinaan model khusus bagi pembangunan hidup beragama supaya pemerkasaan dapat dilakukan dari masa ke masa dengan pemantauan daripada pihak universiti.


2015 ◽  
Author(s):  
Allan F. Westphall
Keyword(s):  

Sign in / Sign up

Export Citation Format

Share Document