Art, Prophecy, and Drama in the Choir of Salisbury Cathedral

2006 ◽  
Vol 10 (2) ◽  
pp. 161-190
Author(s):  
Matthew Reeve
Keyword(s):  
Middle Ages ◽  
Old Testament ◽  
Thirteenth Century ◽  
Liturgical Drama ◽  
Relationship Of ◽  
The Relationship ◽  
The Church ◽  
The Middle Ages ◽  
Christian History

AbstractThe former painted cycle over the vaults of Salisbury Cathedral represents one of the great losses of thirteenth-century English art. This paper focuses on the imagery over the three-bay choir, which features twentyfour Old Testament kings and prophets each holding scrolls with texts prefiguring the Coming of Christ. The content of the cycle derives from a sermon, well known in the Middle Ages, by Pseudo-Augustine: Contra Judaeos, Paganos et Arianos. Yet the most immediate sources lie in twelfth and thirteenth-century extrapolations of the Pseudo-Augustinian sermon in liturgical drama, the so-called Ordo Prophetarum, or prophet plays. This observation leads to a discussion of the relationship of imagery to its liturgical setting. It is argued that the images on the choir vaults were also to be understood allegorically as types of the cathedral canons, who originally sat in the choir stalls below. A reading of the choir as a place of prophecy is located within traditions of liturgical commentary, which allegorize processions through churches as processions through Christian history. This leads to a discussion of the allegorization of the church interior in the Gothic period.

Papal Legates against the Albigensians: The Debts of the Church of Valence (1215–1250)

Traditio ◽  
2013 ◽  
Vol 68 ◽  
pp. 259-276
Author(s):  
D. Dudley Stutz
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Detailed Treatment ◽  
Northern Portion ◽  
Rhone Valley ◽  
The Church ◽  
The Middle Ages

In 1232 Pope Gregory IX (r. 1227–41) imposed a tenth of episcopal revenues on prelates of Occitania to subsidize the church of Valence, which owed 10,000 poundstournoisto various bankers of Vienne, Rome, Lyons, and Siena. In 1865 B. Hauréau first noted the event when he edited one of the main documents in theGallia christianavolume concerning the ecclesiastical province of Vienne. With the publication of Gregory IX's register from 1890–1908 most of the facts of the tax were more widely available. In 1910 Ulysse Chevalier briefly mentioned the tax in his monograph on the long tenure of John of Bernin, archbishop of Vienne (r. 1218–66). In 1913, Heinrich Zimmermann cited Hauréau's text in a note in his detailed treatment of early thirteenth-century papal legations. Recently Alain Marchandisse reviewed eight of the eleven papal letters pertaining to the tax in his study of William of Savoy (d. 1239) as bishop-elect of Liège. These scholars provided no reason for the debt or why the papacy would take such measures to ensure payment. Perhaps they did not study this tax further because a church indebted to moneylenders is not in itself surprising. It appears that the church of Valence acquired the debt, very large compared to the church's income, when bishop-elect William of Savoy (r. 1225–39) waged war against Adhémar II of Poitiers-Valentinois, count of the Valentinois (r. 1189–1239). Struggles between bishops and the local nobility occurred on a regular basis throughout the Middle Ages, so what in this unimportant Rhone-valley diocese interested the pope enough to impose taxes on prelates of Occitania over twenty years to ensure payment of this debt? Adhémar II faithfully supported Raymond VI (r. 1194–1222) and Raymond VII (r. 1222–49) of Saint-Gilles, counts of Toulouse, throughout their struggle with the papacy during and following the Albigensian crusades. Adhémar II was also their vassal for the Diois, which borders the Valentinois on the southeast and comprised the northern portion of the marquisate of Provence. These lands had been reserved for the church in the Treaty of Meaux-Paris (1229), which ended the Albigensian crusades. Thus William of Savoy as bishop-elect of Valence defended the papacy's claims on the marquisate of Provence, which the papacy deemed part of the larger struggle between the Roman church and the counts of Toulouse. The facts on the nature of the debts and the steps the papacy took to aid the diocese show that the local struggle between the bishop of Valence and the count of the Valentinois embodied a part of the larger struggle between the papacy and the counts of Toulouse over the marquisate of Provence, which began as early as 1215.

Stages of the formation of the Islamic concept of international law in the medieval and modern time

2021 ◽  
Author(s):  
Marina Okladnaya ◽  
Olena Hurenko
Keyword(s):  
International Law ◽  
Middle Ages ◽  
Significant Influence ◽  
Main Body ◽  
Traditional Values ◽  
Legal Norms ◽  
The World ◽  
Relationship Of ◽  
The Relationship ◽  
The Middle Ages

Problem setting. Islamic international law is a set of Islamic norms and customs that govern the relationship of Muslim States and Muslims with non-Muslim States, as well as with Muslim individuals within and outside the world of Islam. Islam has come a long and difficult way from the emergence of religion in modern ideology. It is considered one of the leading religions of the world and has a significant influence on a large number of people and states, so it is advisable to study one of the outstanding stages of the formation of the Islamic system in the field of international law, namely the Middle Ages and find out its connection with modernity. Analysis of recent researches and publications. The Islamic science of international law is in the process of development, during which its representatives try to combine the traditional values of Islam with the basic principles of modern international law. Among the scientists who made a significant contribution to the study of the Islamic concept of international law, its historical development and the modern situation, one can distinguish such as A. Butkevich, L. Sukiyainen, Al-Shaybani, Muhammad ibn al-Hasan, V. Knapp, M. Sana, Sardar Ali S., Hilmli M. Zavati, A. Merezhko, B. Feldman and others. Target of research. Study of the Islamic concept of international law, analysis and comparison of content, significance of Islamic international law in the Middle Ages and modern times. Article’s main body. The article is devoted to the main stages of the formation of one of the most important systems of international law – Islamic, which is a collection of unique traditional values, legal norms and customs of Islam. The stages of development in the Middle Ages and the connection with modernity were investigated, the main features in the Middle Ages were determined. Conclusions and prospects for the development. Islamic international law is a set of Islamic norms and customs that govern the relationship of Muslim States and Muslims with non-Muslim States, as well as with Muslim individuals within and outside the world of Islam. Islam has come a long and difficult way from the emergence of religion in modern ideology. It is considered one of the leading religions of the world and has a significant influence on a large number of people and states, so it is advisable to study one of the outstanding stages of the formation of the Islamic system in the field of international law, namely the Middle Ages and find out its connection with modernity.

Time and accounting in the Middle Ages: An Italian-based analysis

2019 ◽  
Vol 25 (1) ◽  
pp. 53-68 ◽  
Author(s):  
Stefano Adamo ◽  
David Alexander ◽  
Roberta Fasiello
Keyword(s):  
International Trade ◽  
Fifteenth Century ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Economic Activity ◽  
Accounting Information ◽  
Accounting Practice ◽  
Economic Context ◽  
The Relationship ◽  
The Middle Ages

This work is focused on an issue scarcely examined in the literature, concerning the analysis of the relationship existing between time and accounting practice. The aim is to highlight how changes in the interpretation of the concept of time influenced the development of accounting practices and contributed to the rise of periodical accounting reporting from the beginning of the thirteenth century to the end of the fifteenth century. The socio-economic context existing in Italy in the Middle Ages, the development of commercial partnerships among merchants ( compagnie) and the international trade created the conditions for the development of periodical reporting. The relevance assigned to time in economic activity is one of the crucial factors of the rise of accounting information related to recurring accounting periods. Furthermore, the article shows how the concept of time is important and its significance widely underestimated, in a variety of further applications.

Eingehüllt in Gold und Bein – Die techné des Chryselephantin als ›Mitstreit‹ im Mittelalter

2016 ◽  
Vol 79 (4) ◽  
pp. 481-507
Author(s):  
Stefan Trinks
Keyword(s):  
Bone Tissue ◽  
Middle Ages ◽  
Great Depth ◽  
Presence Of God ◽  
Relationship Of ◽  
The Relationship ◽  
The Middle Ages

Abstract Gold and ivory were considered to be among the most valuable materials in the Middle Ages. Whereas ivory would represent skin or bone tissue, gold could simultaneously signify and disguise the presence of God. Their iconology is tied to the objects they are attached with, heightening their value. What has not been studied in great depth so far, however, is the range of combinations and the nature of the relationship of both combined as “chryselephantine” in the antique manner. In examples of mostly Carolingian and Ottonian front covers and reliquaries made from gold and ivory between the ninth and eleventh centuries, it is evident that both were treated as equally valuable and that their combination results not in a paragone but a synagon, or aesthetic comradeship.

Weavers into Heretics? The Social Organization of Early-Thirteenth-Century Catharism in Comparative Perspective

1997 ◽  
Vol 21 (1) ◽  
pp. 111-137
Author(s):  
Lutz Kaelber
Keyword(s):  
Social Organization ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Social Processes ◽  
The Other ◽  
Comparative Perspective ◽  
The Social ◽  
The Church ◽  
The Middle Ages

How did a person become a heretic in the Middle Ages? Then, once the person was affiliated with a heretical group, how was the affiliation sustained? What social processes and mechanisms were involved that forged bonds among heretics strong enough, in some cases, for them to choose death rather than return to the bosom of the Church? Two competing accounts of what attracted people to medieval heresies have marked the extremes in historical explanations (Russell 1963): one is a materialist account elucidated by Marxist historians; the other one focuses on ideal factors, as proposed by the eminent historian Herbert Grundmann.

scholarly journals Sophia's theme in world and national spirituality

2004 ◽  
pp. 86-95
Author(s):  
Yevgen A. Harkovschenko
Keyword(s):  
Middle Ages ◽  
Old Testament ◽  
Wisdom Of Solomon ◽  
The Temple ◽  
The Church ◽  
The Middle Ages

The Sophia tradition was formed in European philosophical and religious creativity and was developed in the pre-Christian period by Plato. Then it was reflected in Gnosticism and Neo-Platonism, the writings of prominent theorists of Christianity - fathers and teachers of the church, mystics of the Middle Ages. This tradition was reflected in the temple architecture and iconography of the Orthodox East, and took a systematic form of the doctrine of sophiology in the "philosophy of unity." The doctrine of Sophia the Wisdom of God is set forth in the biblical book of the parables of the Solomons, as well as in the non-canonical books of the Old Testament - the Wisdom of Solomon and the Wisdom of Jesus the son of Sirach. In Ukraine, Sofia teaching has been known since medieval times and was a feature of Kyiv Christianity.

The Mediæval Legend of Judas Iscariot

PMLA ◽  
1916 ◽  
Vol 31 (3) ◽  
pp. 481-632
Author(s):  
Paull Franklin Baum
Keyword(s):  
Fifteenth Century ◽  
Middle Ages ◽  
Thirteenth Century ◽  
Early Life ◽  
The Other ◽  
The West ◽  
Greek Myth ◽  
Judas Iscariot ◽  
The Church ◽  
The Middle Ages

The legendary Life of Judas the Betrayer, based, it is usually said, on the Greek myth of Œdipus, is found in almost every language and country of mediæval Europe. It was written down in Latin as early as the twelfth century. By the end of the thirteenth century it was turned into the vernacular in lands as far apart as Wales, Catalonia, and Bohemia. At the close of the Middle Ages it had become the possession of the folk, and since that period—to some extent even during the fifteenth century—it has spread northward and eastward into Scandinavia, Finland, Russia, and Bulgaria. It was related in Greek, probably in the Middle Ages, although the manuscripts are of a much later date. It was still told orally in Galicia at the end of the last century. As a regular part of the ecclesiastical literature of the West it received canonization, so to say, late in the thirteenth century, in the great legendary of Jacopo da Voragine; but, on the other hand, it is a remarkable fact that in the Middle Ages, so far as I have been able to learn, none of the reputable church writers (with the exception of Jacopo) recognized or even mentioned it. And furthermore, mediaeval sculptors and carvers of wood and ivory, who gave themselves with so much zeal to the plastic representation of legendary matter, completely eschewed or overlooked the ‘early life’ of Judas. Not indeed that either the church writers or artists sought to avoid contact with such a wicked character; on the contrary, they devoted considerable space to him, rejecting only his apocryphal career. However this omission may be explained, the fact must be recognized as of some interest.

The Church and the Two Nations in Late Medieval Armagh (Presidential Address)

1989 ◽  
Vol 25 ◽  
pp. 37-54 ◽  
Author(s):  
J. A. Watt
Keyword(s):  
Middle Ages ◽  
Presidential Address ◽  
Fundamental Question ◽  
Late Medieval ◽  
English Law ◽  
Satisfactory Answer ◽  
Relationship Of ◽  
The Relationship ◽  
Medieval Ireland ◽  
The Church

Perhaps I can best introduce my paper, explain its nature and state my objective in writing it, by describing it as another step towards completing the second part of a study of which my book The Church and the Two Nations in Medieval Ireland was the first part.’ The study which concluded with the Statute of Kilkenny of 1366 needs extending chronologically by at least a century. More importantly, the nature of the analysis itself needs to be deepened. The ‘Two Nations’ book began with asking a fairly simple and limited question: what was the relationship of the ecclesiastical and civil powers within the English-settled parts of Ireland—in short, English law and the Irish Church. But it ended raising a more complex and more fundamental question about the overall effects on the Church of the establishment in Ireland of an English colony which was not coterminous with the country as a whole and whose strength and influence declined in the later middle ages. There may have been a more or less satisfactory answer in the book to the restricted question. There was, at best, no more than a tentative beginning to an answer to the more fundamental one.

Christ as the Woman Seeking Her Lost Coin: Luke 15:8-10 and Divine Sophia in the Latin West

2018 ◽  
Vol 79 (1) ◽  
pp. 7-35
Author(s):  
Shannon McAlister
Keyword(s):  
Middle Ages ◽  
Latin West ◽  
Woman Wisdom ◽  
The Church ◽  
The Middle Ages ◽  
Christian History

Fathers, saints, and Doctors of the Church interpreted the woman of Luke 15:8-10 as a representation of Christ—and identified her with Woman Wisdom ( ḥokmāh/ sophia), whom they saw as divine. Medieval theologians related Luke 15:8-10 to other Scripture passages representing God in feminine form, and reflected on the appropriateness of portraying God as a woman. After the close of the Middle Ages a variety of publications continued to reinscribe this interpretation of the woman seeking her lost coin. Altogether, this illustrates one way in which belief in the divinity of Woman Wisdom survived throughout much of Christian history.

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