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.

The thirteenth-century runic revival in Denmark and Iceland

2016 ◽  
Vol 69 (2) ◽  
pp. 114-129
Author(s):  
Tarrin Wills
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Literary Culture ◽  
Cultural Revival ◽  
Royal Court ◽  
Textual Production ◽  
Literary Forms ◽  
High Middle Ages ◽  
Revival Movement

While in the High Middle Ages runic literacy appears to have been very much alive in urban centres such as Bergen, interest in runes appears to have been of a different nature in learned circles and in other parts of the Scandinavian world which had adopted widespread textual production of the Latin alphabet. This paper examines a number of runic phenomenon from the thirteenth and early fourteenth centuries in Denmark and Iceland to argue that they belong to a cultural revival movement rather than forming part of a continuous runic tradition stretching back into the early Middle Ages. Some of these runic texts show some connection with the Danish royal court, and should rather be seen as forming part of the changes in literary culture emanating from continental Europe from the late twelfth century and onwards: they all show a combined interest in Latin learning and vernacular literary forms.

The reconstruction of the abbey church at St-Denis (1231–81): the interplay of music and ceremony with architecture and politics

1985 ◽  
Vol 5 ◽  
pp. 187-238 ◽  
Author(s):  
Anne Walters
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Substantial Evidence ◽  
Northern France ◽  
The North ◽  
Liturgical Manuscripts ◽  
The Church ◽  
The Middle Ages

During the Middle Ages, the construction or renovation of a great church was a vast undertaking in terms of time and of money. An array of cathedrals that still rise above the cities and towns of northern France bears witness to medieval ingenuity and industry. The first structure which embodies many of the elements that are now called Gothic was begun at St-Denis in 1140. The church as we know it, however, was not entirely the work of the twelfth century. Only much later, between 1231 and 1281, was St-Denis finally completed. Substantial evidence of the thirteenth-century rebuilding is found in the monument which stands just to the north of Paris. But the stones of St-Denis do not tell the entire story: a small handful of documents refer to stages of the fifty-year reconstruction of the abbey, and now, new witness exists in the form of the liturgical manuscripts which have survived from the thirteenth century.

II.—The Catalan Mascarón and an Episode in Jacob Van Maerlant's Merlijn

PMLA ◽  
1911 ◽  
Vol 26 (1) ◽  
pp. 31-50
Author(s):  
J. P. Wickersham Crawford
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Twelfth Century ◽  
Virgin Mary ◽  
Church Fathers ◽  
Italian Version ◽  
Good And Evil ◽  
The Devil ◽  
The Church ◽  
The Middle Ages

A popular allegorical subject in the Middle Ages was that which represented the struggle of the good and evil powers for the possession of man's soul. Frequently the evil power is centralized in the devil or his procurator, and the contest is excited by the harrowing of Hell and the release of the damned souls by Christ. According to some of the Church Fathers, the devil had certain rights over man after the first sin, a right which was the more legitimate since it was sanctioned by God himself. The whole subject is closely connected with the dogmatic traditions of the Church concerning the redemption. In the twelfth century, Hugo of St. Victor in his commentary on the fifteenth Psalm gives an account of a dispute between Christ and Satan, in which the devil asserts his right to man as having been consigned to him after the Fall. We find this reproduced in an Italian version of the thirteenth century entitled Piato del Dio col Nemico. According to other versions, the Virgin Mary undertook the defense of man against the claims of the devil. This idea was a product of the worship of the Virgin which affected so many of the doctrines of the Church. As the protecting Mother of sinners, she was the natural adversary of the forces of evil. Mary, the Queen of Heaven, was thus contrasted with Lucifer, the independent ruler of Hell. In certain cases, the story represents a trial scene in which Christ appears as the judge, the Virgin Mary as the advocate of mankind and Mascaron, the devil's procurator, as the plaintiff. This version is found in three texts, Dutch, Latin, and Catalan, which show marked similarities.

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.

Astronomy in romanic churches

2019 ◽  
Vol 15 (S367) ◽  
pp. 471-473
Author(s):  
Ederlinda Viñuales Gavn
Keyword(s):  
Middle Ages ◽  
High Middle Ages ◽  
The Church

AbstractIn this poster we present a study of the orientation of the church of San Adrián de Sasabé in Borau, Huesca (Spain) in a practical way. This church is a characteristic Romanesque construction, predominant in the High Middle Ages, mainly in southwestern Europe.The apse of Romanesque churches are oriented towards the east. But, in some churches, the apse has three windows and these are oriented in the direction of the sunrises on the days of the solstices and equinoxes. But sunrises and sunsets depend on the latitude of the place.The church of San Adrián de Sasabé, the object of our study, has three windows in the apse, which allows us to carry out the necessary calculations to determine its orientation with precision outside the church.

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.

SACRED POLYPHONY ‘NOT UNDERSTANDID’: MEDIEVAL EXEGESIS, RITUAL TRADITION AND HENRY VIII'S REFORMATION

2010 ◽  
Vol 29 ◽  
pp. 33-77 ◽  
Author(s):  
Dana T. Marsh
Keyword(s):  
Middle Ages ◽  
Church Of England ◽  
Sacred Music ◽  
Traditional Church ◽  
The Reformation ◽  
High Middle Ages ◽  
To Come ◽  
New Perspective ◽  
The One ◽  
The Church

This study focuses on the ritual ‘conservatism’ of Henry VIII's Reformation through a new look at biblical exegeses of the period dealing with sacred music. Accordingly, it reconsiders the one extant passage of rhetoric to come from the Henrician regime in support of traditional church polyphony, as found in A Book of Ceremonies to be Used in the Church of England, c.1540. Examining the document's genesis, editorial history and ultimate suppression by Archbishop Thomas Cranmer, it is shown that Bishop Richard Sampson, Dean of the Chapel Royal (1522–40), was responsible for the original drafting of the musical paragraph. Beginning with Sampson's printed commentaries on the Psalms and on the Epistles of St Paul, the literary precedents and historical continuities upon which Sampson's topos in Ceremonies was founded are traced in detail. Identified through recurring patterns of scriptural and patristic citation, and understood via transhistorical shifts in the meaning of certain key words (e.g. iubilare), this new perspective clarifies important origins of the English church's musical ‘traditionalism’ on the eve of the Reformation. Moreover, it reveals a precise species of exegetical method – anagogy – as the literary vehicle through which influential clergy were able to justify expansions and elaborations of musical practice in the Western Church from the high Middle Ages to the Reformation.

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.

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.

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.

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