The Foundations of Primatial Claims in the Western Church (Eleventh–Thirteenth Centuries)

2008 ◽  
Vol 59 (3) ◽  
pp. 383-406 ◽  
Author(s):  
FABRICE DELIVRÉ
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Thirteenth Century ◽  
The Other ◽  
The One ◽  
Gregorian Reform ◽  
Late Roman

From the eleventh to the thirteenth century, many archbishops in the western Church turned to the papacy to obtain confirmation of supra-metropolitan prerogatives in harmony with the hierarchical principles of the Gregorian Reform. The study of the proofs produced by these primates makes it possible to identify distinct, contrasting encounters between local ecclesiastical structures and the False Decretals, a canonical collection (c. 836–8/c. 847–52) which was widely disseminated in the central Middle Ages. This process reveals the opposition between two types of territorial primacies, based, on the one hand, on kingdoms searching for unity or, on the other, on the civil provinces of the late Roman Empire.

Bastard Feudalism and the Framing of Thirteenth-Century England

2018 ◽  
Author(s):  
Peter Coss
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
The State ◽  
The Other ◽  
Great Work ◽  
Early Middle Ages ◽  
The One ◽  
The Relationship

In the introduction to his great work of 2005, Framing the Early Middle Ages, Chris Wickham urged not only the necessity of carefully framing our studies at the outset but also the importance of closely defining the words and concepts that we employ, the avoidance ‘cultural sollipsism’ wherever possible and the need to pay particular attention to continuities and discontinuities. Chris has, of course, followed these precepts on a vast scale. My aim in this chapter is a modest one. I aim to review the framing of thirteenth-century England in terms of two only of Chris’s themes: the aristocracy and the state—and even then primarily in terms of the relationship between the two. By the thirteenth century I mean a long thirteenth century stretching from the period of the Angevin reforms of the later twelfth century on the one hand to the early to mid-fourteenth on the other; the reasons for taking this span will, I hope, become clearer during the course of the chapter, but few would doubt that it has a validity.

Hugh of St Victor, Dominicus Gundissalinus and the Place of the Mechanical Arts in Medieval Architectures of Knowledge

2021 ◽  
Vol 153 (3) ◽  
pp. 291-318
Author(s):  
Alexander Fidora ◽  
Nicola Polloni
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Liberal Arts ◽  
Natural Philosophy ◽  
Natural Sciences ◽  
The Other ◽  
Human Knowledge ◽  
The Arts ◽  
The One ◽  
Mechanical Arts

This contribution engages with the problematic position of the mechanical arts within medieval systems of knowledge. Superseding the secondary position assigned to the mechanical arts in the Early Middle Ages, the solutions proposed by Hugh of St Victor and Gundissalinus were highly influential during the thirteenth century. While Hugh’s integration of the mechanical arts into his system of knowledge betrays their still ancillary position as regards consideration of the liberal arts, Gundissalinus’s theory proposes two main novelties. On the one hand, he sets the mechanical arts alongside alchemy and the arts of prognostication and magic. On the other, however, using the theory put forward by Avicenna, he subordinates these “natural sciences” to natural philosophy itself, thereby establishing a broader architecture of knowledge hierarchically ordered. Our contribution examines the implications of such developments and their reception afforded at Paris during the thirteenth century, emphasising the relevance that the solutions offered by Gundissalinus enjoyed in terms of the ensuing discussions concerning the structure of human knowledge.

scholarly journals L’estensione del dominio dell’amicizia. Signori e amici in Lombardia e Italia centro-settentrionale, secoli XIV-XV

2021 ◽  
pp. 151-178
Author(s):  
Federico Del Tredici
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Northern Italy ◽  
The Other ◽  
Other Hand ◽  
Political Relationship ◽  
The One ◽  
The Middle Ages

At the end of the Middle Ages in Lombardy it was common for a rural lord and his subjects to be defined as friends. By comparing Lombardy to other areas of central and northern Italy, the essay underlines the exceptional nature of this situation, and questions its causes. Such a phenomenon had two main underlying reasons: on the one hand, the peculiar political relationship between city and countryside that distinguished Lombardy since the late thirteenth century; on the other hand, the strong consensual character of the Lombard lordship in the fourteenth and fifteenth centuries.

The Laguatan: A Libyan Tribal Confederation in the Late Roman Empire

1983 ◽  
Vol 14 ◽  
pp. 96-108 ◽  
Author(s):  
D. J. Mattingly
Keyword(s):  
Roman Empire ◽  
Late Antiquity ◽  
The Other ◽  
The West ◽  
The Past ◽  
Coastal Cities ◽  
Main Instrument ◽  
The One ◽  
Libyan Desert ◽  
Late Roman

AbstractThe tribal grouping known as the Laguatan, Leuathae and Lawata in various late Roman and Arabic sources are identified as a powerful confederation of Libyan tribes. The confederation comprised two main types of tribes. On the one hand there were neo-berbers who migrated from the east to the west through the Libyan desert in late antiquity; on the other, there were the original inhabitants of the desert oases, of Cyrenaica and of Tripolitania who formed alliances with the newcomers. The growth of the confederation had a destabilising effect on the Roman frontiers and severe raids were made against the more Romanised areas, notably the territoria of the coastal cities.Through the sedentary agriculture of the allied Libyans, based on settlements such as Ghirza, and new conquest and exploitation, the Laguatan established an economic and agricultural regime largely independent of Rome. It is inappropriate, therefore, to view the Laguatan simply as camel-riding nomads as has been done in the past, nor was the diffusion of the camel a decisive factor in the timing of the onset of their raids. It is argued, on the contrary, that the camel was present at a much earlier date, that it was mainly used as a pack- and farm animal in pre-Islamic times and that the horse was the main instrument of the Laguatan in warfare and raiding. The Laguatan were the instigators of a Libyan cultural, religious and political revival and their history is of great importance to an understanding of the late Roman and Islamic eras.

Views of Jews from Paris Around 1300: Christian or ‘Scientific’?

1992 ◽  
Vol 29 ◽  
pp. 187-207 ◽  
Author(s):  
Peter Biller
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
The Other ◽  
Other Hand ◽  
Racial Thought ◽  
The One ◽  
The Middle Ages ◽  
The Way

A Term in many ways inappropriate to the Middle Ages’: so begins AA a recent medieval encyclopaedia article on ‘antisemitism’. It is the first worry of the medievalist. On the one hand, he or she hears the c’est la même chose cry of the non-medievalist when the latter looks at examples of medieval hatred of the Jews. On the other hand, he or she is acutely aware both of the modernity of racial thought and the way in which twelfth-or thirteenth-century texts, when discussing Jews, use religious vocabulary, not ‘racial’. Painful modern Jewish and Christian concern to examine the Church’s guilt pushes in the same direction as the medievalist’s anxiety about anachronism. The effect is to underline religion.

Christianity and Local Culture in Late Roman Africa

1968 ◽  
Vol 58 (1-2) ◽  
pp. 85-95 ◽  
Author(s):  
Peter Brown
Keyword(s):  
Middle Ages ◽  
The Other ◽  
Local Culture ◽  
Early Middle Ages ◽  
Native Languages ◽  
Augustine Of Hippo ◽  
Christian Churches ◽  
Roman Africa ◽  
The One ◽  
Late Roman

The task of this paper is, in part, an invidious one: for I shall have to begin by looking a gift-horse in the mouth. I shall have to question a group of opinions that link the rise of Christianity in Africa with a resurgence of the local culture of the area. This resurgence, it is said, explains not only the rapid collapse of Roman rule at the time of the Vandal invasion of 429, but the disappearance of Roman civilisation and of Christianity itself in Africa in the early Middle Ages.Discussion of this suggestion, however, tends to be jeopardised from the start because claims for the honour of being the resurgent local culture of Late Roman Africa have been enthusiastically advanced on behalf of two distinct and mutually-exclusive local cultures, associated with the two native languages—with Punic, on the one hand, and with ‘Libyan’ (which is often described by a convenient if perilous anachronism as ‘Berber’), on the other. What is more, these claims have been advanced by two equally distinct groups of scholars, handling different evidence. The evidence for the survival of Punic—or, so as not to prejudge the issue, of a lingua Punica—is literary: Augustine of Hippo and Procopius are the sole authorities for the period. The evidence for ‘Berber,’ by contrast, is largely confined to the interpretation of Libyan inscriptions and of traces of unchanging habits of worship and craftsmanship allegedly betrayed in the remains of the Christian Churches of Central Numidia.

Getting Over Athens

2018 ◽  
Author(s):  
Nicolas Wiater
Keyword(s):  
Roman Empire ◽  
The Other ◽  
The Political ◽  
New Model ◽  
Dionysius Of Halicarnassus ◽  
The One

This chapter examines the ambivalent image of Classical Athens in Dionysius of Halicarnassus’ Roman Antiquities. This image reflects a deep-seated ambiguity of Dionysius’ Classicist ideology: on the one hand, there is no question for Dionysius that Athenocentric Hellenicity failed, and that the Roman empire has superseded Athens’ role once and for all as the political and cultural centre of the oikoumene. On the other, Dionysius accepted Rome’s supremacy as legitimate partly because he believed (and wanted his readers to believe) her to be the legitimate heir of Classical Athens and Classical Athenian civic ideology. As a result, Dionysius develops a new model of Hellenicity for Roman Greeks loyal to the new political and cultural centre of Rome. This new model of Greek identity incorporates and builds on Classical Athenian ideals, institutions, and culture, but also supersedes them.

COMMUNICATING EMPIRE: THE HABSBURGS AND THEIR CRITICS, 1700–1919

2009 ◽  
Vol 19 ◽  
pp. 117-138 ◽  
Author(s):  
R. J. W. Evans
Keyword(s):  
Eighteenth Century ◽  
Roman Empire ◽  
Theory And Practice ◽  
Holy Roman Empire ◽  
The Other ◽  
Current Debate ◽  
Free Standing ◽  
Power Base ◽  
The One ◽  
At Home

ABSTRACTIn the vibrant current debate about European empires and their ideologies, one basic dichotomy still tends to be overlooked: that between, on the one hand, the plurality of modern empires of colonisation, commerce and settlement; and, on the other, the traditional claim to single and undividedimperiumso long embodied in the Roman Empire and its successor, the Holy Roman Empire, or (First) Reich. This paper examines the tensions between the two, as manifested in the theory and practice of Habsburg imperial rule. The Habsburgs, emperors of the Reich almost continuously through its last centuries, sought to build their own power-base within and beyond it. The first half of the paper examines how by the eighteenth century their ‘Monarchy’, subsisting alongside the Reich, dealt with the associated legacy of empire. After the dissolution of the Holy Roman Empire in 1806 the Habsburgs could pursue a free-standing Austrian ‘imperialism’, but it rested on an uneasy combination of old and new elements and was correspondingly vulnerable to challenge from abroad and censure at home. The second half of the article charts this aspect of Habsburg government through an age of international imperialism and its contribution to the collapse of the Dual Monarchy in 1918.

The Contours of the Non-Lutheran Reformation in Germany, 1522–1546

2021 ◽  
Vol 101 (2-3) ◽  
pp. 167-174
Author(s):  
James M. Stayer
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Roman Catholic ◽  
Holy Roman Empire ◽  
The Other ◽  
Alternative View ◽  
Late Middle Ages ◽  
The Common

Abstract Among the common ways of portraying Reformation divides are the following categories: Magisterial vs Radical Reformations; or a “church type” vs a “sect type” of reform. This essay offers an alternative view. It underscores the differences between Lutherans and Anglicans on one side; and the Reformed, Anabaptists, and Schwenckfelders on the other. The Lutherans, like the Anglicans under Henry VIII, worshipped in altar-centered churches which were Roman Catholic in appearance. They presented themselves as reformers of Catholic errors of the late Middle Ages. By contrast, when the Reformed, Anabaptists, and Schwenckfelders met for worship, it was in unadorned Bible-centered meeting houses. The Anabaptists were targeted for martyrdom by the decree of the Holy Roman Empire of 1529 against Wiedertäufer (“rebaptists”). Contrary to the later memory that they practiced a theology of martyrdom, the preference of apprehended Anabaptists was to recant.

Aristotle's Unmoved Movers

Traditio ◽  
1946 ◽  
Vol 4 ◽  
pp. 1-30 ◽  
Author(s):  
Philip Merlan
Keyword(s):  
Middle Ages ◽  
The Other ◽  
World Picture ◽  
The Earth ◽  
Concentric Spheres ◽  
The One ◽  
The Universe ◽  
The Middle Ages

According to Aristotle all heavenly movement is ultimately due to the activity of forty-seven (or fifty-five) ‘unmoved movers'. This doctrine is highly remarkable in itself and has exercised an enormous historical influence. It forms part of a world-picture the outlines of which are as follows. The universe consists of concentric spheres, revolving in circles. The outermost of these bears the fixed stars. The other either bear planets or, insofar as they do not, contribute indirectly to the movements of the latter. Each sphere is moved by the one immediately surrounding it, but also possesses a movement of its own, due to its mover, an unmoved, incorporeal being. (It was these beings which the schoolmen designated as theintelligentiae separatae.) The seemingly irregular movements of the planets are thus viewed as resulting from the combination of regular circular revolutions. The earth does not move and occupies the centre of the universe. Such was Aristotle's astronomic system, essential parts of which were almost universally adopted by the Arabic, Jewish, and Christian philosophers of the Middle Ages.

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