A companion to twelfth-century schools. Edited by Cédric Giraud. (Companions to the Christian Tradition, 88.) Pp. x + 332 incl. 3 tables. Leiden–Boston: Brill, 2020. €199. 978 90 04 32326 1; 1871 6377

2021 ◽  
Vol 72 (2) ◽  
pp. 406-407
Author(s):  
Giles Constable
1965 ◽  
Vol 34 (3) ◽  
pp. 282-293
Author(s):  
Ray C. Petry

The middle of the twelfth century marked an upsurge in historical awareness and a revitalization of the practice of historiography.1 Exemplifying this trend were three men who flourished and died within twenty years of each other. Hugh of St. Victor projected a manysided view of history. Otto of Freising and Ordericus Vitalis were universalizing historians.2 None was an academic professional after the fashion of our modern guild. Each followed a monastic vocation. All protested any evisceration of time and history, every attempt to evacuate humanity therefrom. They extended the Augustinian emphasis on the key role of the Divine in the Hebrew-Christian tradition.


1970 ◽  
Vol 21 (3) ◽  
pp. 225-241 ◽  
Author(s):  
Richard L. Greaves

Commencing with the Waldensian movement in the twelfth century and continuing with the Lollard and Hussite movements in the fourteenth and fifteenth centuries, critical thinkers in the Christian tradition began to stress the basic equality of all believers. The ideology of Protestantism embraced that principle in its doctrine of ‘the priesthood of all believers’, though the interpretation of the doctrine varied considerably. A century and a quarter after the inception of the Protestant Reformation, English writers engaged in a full-fledged debate on the right to preach. Before the debate had concluded, the original, strictly religious question had given rise to issues of much greater import, and in so doing had helped to create the spirit of reform which was the hallmark of Puritan England.


1992 ◽  
Vol 28 ◽  
pp. 87-97 ◽  
Author(s):  
Mary Charles Murray

This paper is an attempt to offer a preliminary study of a Christian tradition of allegorizing the zodiac which is found in certain literary texts and artistic representations. What prompted the investigation from the artistic point of view was an examination of the twelfth-century baptismal font in the church of St Peter at Hook Norton, Oxfordshire, which is decorated with a mixture of selected signs of the zodiac and scriptural images (plate i). It raises the question of how early was the tradition in which the zodiac was linked with baptism in Christian thought, and what other connections there might be. So the question I should like briefly to illustrate here is the connection between Christian decorations which feature the zodiac, particularly in the medieval period, and an allegorical tradition which goes back to the early Church.


Conatus ◽  
2018 ◽  
Vol 3 (2) ◽  
pp. 73
Author(s):  
Gabriel Motzkin

Modern philosophy is based on the presupposition of the certainty of the ego’s experience. Both Descartes and Kant assume this certitude as the basis for certain knowledge. Here the argument is developed that this ego has its sources not only in Scholastic philosophy, but also in the narrative of the emotional self as developed by both the troubadours and the medieval mystics. This narrative self has three moments: salvation, self-irony, and nostalgia. While salvation is rooted in the Christian tradition, self-irony and nostalgia are first addressed in twelfth-century troubadour poetry in Occitania. Their integration into a narrative self was developed in late medieval mysticism, and reached its fullest articulation in St. Teresa of Avila, whom Descartes read.


2018 ◽  
Vol 41 (3) ◽  
Author(s):  
Daniel Regnier

A promising but neglected precedent for Thomas More’s Utopia is to be found in Ibn Ṭufayl’s Ibn Ḥayy Yaqẓān. This twelfth-century Andalusian philosophical novel describing the self-education and enlightenment of a feral child on an island, while certainly a precedent for the European Bildungsroman, also arguably qualifies as a utopian text. It is possible that More had access to Pico de la Mirandola’s Latin translation of Ibn Ḥayy Yaqẓān. This study consists of a review of historical and philological evidence that More may have read Ibn Ḥayy Yaqẓān and a comparative reading of More’s and Ṭufayl’s two famous works. I argue that there are good reasons to see in Ibn Ḥayy Yaqẓān a source for More’s Utopia and that in certain respects we can read More’s Utopia as a response to Ṭufayl’s novel. L’Ibn Ḥayy Yaqẓān d’Ibn Ṭufayl consiste en un précédent incontournable mais négligé à l’Utopie de More. Ce récit philosophique andalou du douzième siècle décrivant l’auto-formation et l’éveil d’un enfant sauvage sur une île peut être considéré comme un texte utopique, bien qu’il soit certainement un précédent pour le Bildungsroman européen. Thomas More pourrait avoir lu l’Ibn Ḥayy Yaqẓān, puisqu’il a pu avoir accès à la traduction latine qu’en a fait Pic de la Miradolle. Cette étude examine les données historiques et philologiques permettant de poser que More a probablement lu cet ouvrage, et propose une lecture comparée de l’Ibn Ḥayy Yaqẓān et de l’Utopie de More. On y avance qu’il y a non seulement de bonnes raisons de considérer l’Ibn Ḥayy Yaqẓān d’Ibn Ṭufayl comme une source de l’Utopie de More, mais qu’il est aussi possible à certains égards de lire l’Utopie comme une réponse à l’Ibn Ḥayy Yaqẓān.


2003 ◽  
Vol 54 (2) ◽  
pp. 230-233
Author(s):  
John Durkan
Keyword(s):  

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