Mixed Marriages in Byzantium in the Thirteenth Century

1964 ◽  
Vol 1 ◽  
pp. 160-172 ◽  
Author(s):  
D. M. Nicol
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Female Partners ◽  
Mixed Marriages ◽  
Byzantine Church ◽  
The Church

The Church always demanded that the two partners to a marriage should be not only of the Christian faith but also of the same creed and dogma. Marriage with infidels and Jews was declared illegal; but so also was marriage with heretics and, in Byzantine law, with ‘gentiles,’ or those not within the orbit of the Byzantine Church and Empire. The fourteenth canon of the Council of Chalcedon forbade an Orthodox Christian to contract ‘a marriage with a heretic woman’; the seventy-second canon of the Council in Trullo repeated this prohibition, adding that such a marriage, if contracted, should be dissolved; and in the twelfth century the Byzantine canonist Theodore Balsamon ruled that the female partners in such marriages should be excommunicated. These warnings were solemnly reiterated in the imperial legislation of Byzantium from the time of Justinian onwards.

The Mohammetan and Idolatry

1984 ◽  
Vol 21 ◽  
pp. 89-98 ◽  
Author(s):  
Jennifer Bray
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Faith ◽  
Large Numbers ◽  
Anglo Norman ◽  
The Church

The anachronistic ascription of membership of the Moslem faith to the persecutors of Christians in the period before the Peace of the Church appears in Anglo-Norman hagiography in the late twelfth century, or early thirteenth, and in English lives later in the thirteenth century. It may be, at least in part, the result of the corruption in meaning of a derivative of the word Mahomet, found in Anglo-Norman as mahumez in the early twelfth century and in English by the end of the same century in the form of maumez, idols. The confusion in identification was made possible by the attribution of the rôle of the Roman officials to the Moslems—both groups martyred Christians in large numbers—and by an association of practices and qualities based on the opposition, real or alleged, of both Romans and Moslems to the Christian faith.

William of Auvergne and the Manichees

Traditio ◽  
1993 ◽  
Vol 48 ◽  
pp. 63-75 ◽  
Author(s):  
Roland J. Teske
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Christian Theology ◽  
Latin West ◽  
The World ◽  
The University ◽  
The Impact ◽  
The Universe ◽  
The Church ◽  
Scholarly Attention

William of Auvergne became a master of theology in the University of Paris in 1223 and was appointed bishop of Paris by Gregory IX in 1228. William governed the church of Paris until his death in 1249, while continuing to write the works which constitute his immense Magisterium divinale et sapientiale. Despite the fact that he was the first of the thirteenth-century theologians to appreciate the value of the Aristotelian philosophy that poured into the Latin West during the last half of the twelfth and the beginning of the thirteenth century, his writings have not received the scholarly attention they deserve. Étienne Gilson has sketched well the impact of the influx of Greek and Arabian philosophical works into the Christian West: Up to the last years of the twelfth century, when the Christian world unexpectedly discovered the existence of non-Christian interpretations of the universe, Christian theology never had to concern itself with the fact that a non-Christian interpretation of the world as a whole, including man and his destiny, was still an open possibility.

Peter of Bruys, Henry of Lausanne, and the Façade of St.-Gilles

Traditio ◽  
1972 ◽  
Vol 28 ◽  
pp. 451-460
Author(s):  
Marcia L. Colish
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Free Standing ◽  
Recent Scholarship ◽  
Art Historians ◽  
The Church

The romanesque façade of the abbey church of St.-Gilles in the diocese of Nlmes has been a subject of debate among art historians for many years. This controversy has been centered on the design of the church's façade [Fig. 1]. In addition to a series of colonnettes supporting archivolts that surround the tympana over its three western doorways, the St.-Gilles façade also possesses two free-standing columns flanking the central doorway that support nothing, a peculiarity which has led scholars to conclude that the plan of the façade was changed during the remodeling of the church in the twelfth century. The debate has focused on the dating of this change. A number of dates have been suggested, based on the façade's sculptural style, on dated inscriptions in the crypt, and on documents dealing with the church fabric. The art historians of the nineteenth and early-twentieth centuries dated the redesigning of the façade between 1116 and the middle of the thirteenth century, though the tendency of more recent scholarship has been to narrow the range of dates to between 1116 and the 1140s.

The twelfth-century castle at Ascot Doilly, Oxfordshire: Its history and excavation

1959 ◽  
Vol 39 (3-4) ◽  
pp. 219-273 ◽  
Author(s):  
E. M. Jope ◽  
R. I. Threlfall
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Window Glass ◽  
Valley Bottom ◽  
Documentary Sources ◽  
Natural Surface ◽  
The Village ◽  
The Church ◽  
Small Mound

SummaryThe castle of Ascot Doilly appears from documentary sources to have been put up c. 1129–50. Excavation in 1946–7 of a small mound on this manorial site showed that it had contained a stone tower 35 ft. square which had been built up from the natural surface of a 4-ft. rise of Lias clay protruding through the gravel of the Evenlode valley bottom. Round this tower, as it was raised, had been piled a low mound of clay; thus the impression of a tower on a mound was created. Beside it are remains of a bailey and contemporary paddocks. The tower had been deliberately demolished, probably c. 1180.The excavation thus revealed a new principle in smaller defensive building of the period, a mound piled round a stone tower. It also yielded a useful series of mid- to later twelfth-century pottery and other objects, and evidence of domestic window glass in the twelfth century.There are remains of thirteenth-century and later buildings in the bailey area. The village of Ascot represents a dual holding, with two mound-and-bailey castles at opposite ends 800 yds. apart, and between them the church (with twelfth-century work). There is also evidence of pottery-making in the village, at least in the early thirteenth century.

scholarly journals Fulfillment in Continuity: The Orthodox Christian Theology of Biblical Israel

2019 ◽  
Vol 11 (2) ◽  
pp. 209-236
Author(s):  
Demetrios E. Tonias
Keyword(s):  
Christian Theology ◽  
Current Understanding ◽  
Early Church ◽  
Christian Faith ◽  
Orthodox Christian ◽  
Early Christian ◽  
Orthodox Theology ◽  
The Church

Abstract Concentrating on the Orthodox theology of biblical Israel within the context of fulfillment theology, the argument is that the early Church envisioned itself as the continuation of Israel of the Jewish Bible rather than its replacement. In the author’s view, the current understanding of the distinction between replacement and fulfillment theology, the early Christian theological conception of the Church as Israel, and the ways in which both contemporaneous pagans and Jews viewed the nascent Christian faith support this assertion.

scholarly journals I Second That Emotion: Modelling the Anxious Experiences of Thirteenth-Century Episcopal Office

2019 ◽  
Vol 3 (1) ◽  
pp. 1-23
Author(s):  
Philippa Byrne
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Institutional Authority ◽  
Emotional Language ◽  
Christian Service ◽  
High Middle Ages ◽  
The Church

Abstract The episcopacy in the High Middle Ages (c.1100–1300) can be understood through the idea of a shared emotional language, as seen in two treatises written to advise new bishops. In them, episcopal office was largely defined by the emotions it provoked: it was a cause for sorrow, a burden akin to back-breaking agricultural service. The ideas most associated with episcopal office were anxiety, labour and endurance. Ideas about Christian service as painful labour became particularly important in the twelfth century, alongside the development of the institutional authority of the Church. As episcopal power began to look more threatening and less humble, this emotional register provided one means of distinguishing episcopal power from secular lordly power: both were authorities, but bishops were distinguished by sorrowing over office and ‘enduring’, not enjoying it.

What Happened to the Last Judgement in the Early Church?

2009 ◽  
Vol 45 ◽  
pp. 20-30
Author(s):  
Josephine Laffin
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Early Church ◽  
Medieval Art ◽  
The West ◽  
West Wall ◽  
Christian Art ◽  
Common Representation ◽  
Venetian Lagoon ◽  
The Church

The Last Judgement was one of the most important themes in Christian art from the twelfth to the sixteenth centuries. It can be found in glittering mosaics on the west wall of the cathedral on the island of Torcello in the Venetian lagoon, on the sculptured centre portal of the west façade of Notre Dame in Paris, in Luca Signorelli’s haunting frescos in the Chapel of the Madonna of San Brizio in Orvieto, and in Michelangelo’s masterpiece in the Sistine Chapel. Numerous other churches had their own ‘dooms’. A dramatic but not untypical example from the twelfth century can be found above the entrance to the Church of Sainte-Foy at Conques. Christ is enthroned as an austere judge, dividing the saved from the damned. The procession to heaven is neat and orderly while hell is chaotic, being depicted as a hideous mouth devouring the damned, a common representation in medieval art. In ominous foreboding, this Romanesque Last Judgement rivals the thirteenth-century hymn, theDies Irae, as a reminder of the coming ‘day of wrath and doom impending’.

Non-Alienation Clauses in Thirteenth-Century English Charters

1985 ◽  
Vol 17 (1) ◽  
pp. 1-14
Author(s):  
Scott L. Waugh
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Legal Reforms ◽  
Long Line ◽  
The Family ◽  
Magna Carta ◽  
Royal Courts ◽  
The Right ◽  
The Church

During the thirteenth century, English lords acted to halt the deterioration of their feudal powers brought about by social and legal changes at the end of the twelfth century. Their determination produced a long line of legislation on feudal incidents, mortmain, and subinfeudation that stretched from Magna Carta to the Statute of Quia Emptores in 1290. Yet, until that legislation was finally in place, landlords had to find other methods of maintaining their lordship over free tenures. Professor Donald Sutherland, for example, has shown that lords asserted “a new authority to take into their hands the holdings of their free tenants if the tenants attempted to alienate the holdings in ways that prejudiced the lord's rights.” Lords also used conditional grants to restrict alienation, and beginning in the early thirteenth century, they played an important role in the effort to reassert tenurial lordship. Conditional grants have been studied primarily in the context of the family, which used them to create marriage portions, jointures, and entails. This study of a sampling of cartularies and charters, however, analyzes the different forms of restrictions on alienation in order to demonstrate how lords used the expanding remedies of the royal courts to reinforce their private lordship.The right to consent to a tenant's alienation of his holding had been an essential prop of lordship prior to Henry II's legal reforms. Through his consent, the lord could determine the acceptability of his tenants and ensure the adequate performance of services attached to the holdings. He also protected himself against a serious loss of resources through grants in alms to the Church or through dowries to women marrying out of his lordship. Seizure of the tenement was the sanction that lords used to enforce their rights of consent. If a tenant failed to obtain that consent, he lost his land.

The Integration of a Twelfth-Century Tower into a Thirteenth-Century Church: The Case of Notre-Dame de Donnemarie-en-Montois

2005 ◽  
Vol 64 (1) ◽  
pp. 74-99
Author(s):  
Evelyn Staudinger Lane
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Driving Force ◽  
Historical Research ◽  
Medieval Art ◽  
Gothic Architecture ◽  
Awkward Position ◽  
Original Construction ◽  
The Church ◽  
Wall System

This article focuses on Notre-Dame de Donnemarie-en-Montois and the manner in which its twelfth-century tower was integrated into the early-thirteenth-century church. Notre-Dame's position as a moderately sized collegiate church places it in a field of medieval art-historical research that remains relatively unexplored. Three issues are investigated: the building practices that allowed for such a fusion; the rationale for saving the tower; and how the concept of unity-often a driving force in Gothic architecture-was affected by this integration. This study was conducted with the help of a surveyed plan of the site drawn up by the author and an in-depth examination of the fabric of the church to separate original construction from subsequent additions and alterations. Knowledge of how the church developed over time is provided at the outset and acts as a foundation for reconstructing the manner in which each mason dealt with the tower. Although this feature appears to be well integrated, it occupies an awkward position, hovering over a bay and a half on the south side, and was never used as a module for the church. Yet retaining the tower may have helped in the choice of a hollow-wall system for the choir bays; it certainly provided the first master mason with a natural buttress system for his construction. Thus, the decision to save the tower might have been based on structural considerations as well as cost effectiveness, aesthetics, function, and political gain.

Medieval Ecclesiology and the Conciliar Movement

2018 ◽  
pp. 198-216
Author(s):  
Norman Tanner
Keyword(s):  
Thirteenth Century ◽  
Twelfth Century ◽  
Catholic Church ◽  
People Of God ◽  
The People ◽  
The Reformation ◽  
The Subject ◽  
Institutional Church ◽  
Gregorian Reform ◽  
The Church

This chapter covers ecclesiology in the Western (or Catholic) church from the beginning of the schism between the churches of East and West—between Rome and Constantinople—in 1054 until the eve of the Reformation in 1517. Ecclesiology is taken to mean the nature or constitution of the church. The topic is considered from various standpoints: how it was viewed or taught by church officials, including the popes of the period, by councils, by theologians and other writers, and by the laity. Thereby the subject is treated from the standpoints of both the institutional church and the people of God, both ‘from above’ and ‘from below’. The chapter is divided chronologically into three periods: the Gregorian reform and its aftermath, from the mid-eleventh to the late twelfth century; the ‘long’ thirteenth century; the fourteenth and fifteenth centuries including the Avignon papacy, the conciliar movement, and the early Renaissance.

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