« Vita regularis » - an international series currently comprising fifty volumes on « Orders and Interpretations of Religious Life in the Middle Ages »

2010 ◽  
Vol 21 ◽  
pp. 255-268
Author(s):  
Gert Melville ◽  
Cristina Andenna ◽  
Mirko Breitenstein ◽  
Lars-Arne Dannenberg ◽  
Anne Müller ◽  
...  
Keyword(s):  
Middle Ages ◽  
Religious Life ◽  
The Middle Ages

3. Saints in the Middle Ages

2018 ◽  
Author(s):  
Simon Yarrow
Keyword(s):  
Roman Empire ◽  
Middle Ages ◽  
Religious Life ◽  
Political Authority ◽  
Byzantine Empire ◽  
The West ◽  
Cult Of Saints ◽  
Holy Man ◽  
The Middle Ages

The Church’s triumphal collaboration with the Roman Empire had ended by 500 ce. Political authority hung on in the West through the accommodation reached between two new forms of leadership, the holy man bishop and the Christian king. Saints and their relics—venerated at cathedrals, the court chapels of kings, and monasteries—fostered a new civilization, Latin Christendom. ‘Saints in the Middle Ages’ discusses the Carolingian reform of the cult of saints; the roles of saints in religious life in the Byzantine Empire; the changing relationship between church and saints in the later Middle Ages as a result of papal-led reformation; and the vernacularization of saintly patronage from the 13th‒15th centuries.

Esotericism and Tradition

Nahmanides ◽  
2020 ◽  
pp. 286-306
Author(s):  
Moshe Halbertal
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Religious Life ◽  
Prominent Feature ◽  
Religious Praxis ◽  
Guide Of The Perplexed ◽  
The Middle Ages

This chapter clarifies how Nahmanides understands the esoteric medium itself, a medium that wrought profound changes to the meaning of Judaism in the Middle Ages. It talks about the esoteric side of Nahmanides's oeuvre that resembles the ones found in the works of Ibn Ezra and Maimonides. It also analyzes esotericism that alters the meaning of religious life, in terms of both its foundational concepts and beliefs and the structuring of the religious praxis. The chapter looks into the rise of esotericism in the twelfth century, which appeared as a prominent feature in writings as diverse as Ezra's commentaries on the Torah and Maimonides's philosophical treatise “The Guide of the Perplexed.” It also discusses Nahmanides's esoteric component, which concerns biblical secrets and so is written in esoteric code, also merited independent treatment.

‘Erat Abigail Mulier Prudentissima’: Gilbert of Tournai and Attitudes to Female Sanctity in the Thirteenth Century

2011 ◽  
Vol 47 ◽  
pp. 171-180
Author(s):  
Christine Walsh
Keyword(s):  
Middle Ages ◽  
Thirteenth Century ◽  
Role Models ◽  
Religious Life ◽  
Attitudes And Beliefs ◽  
The Middle Ages

For many people in the Middle Ages it was the belief in the intercessory powers of saints at the court of heaven which drove individual acts of veneration. However, saints were not just sources of assistance in times of need; they could also be perceived as role models both for those who wanted to live a religious life and for the broader laity. Not surprisingly, the lessons drawn from a particular saint’s life tended to reflect individual attitudes and beliefs, and the same saint could be used to justify contradictory forms of behaviour. This paper examines two contrasting responses to the cult of St Katherine of Alexandria and what they tell us about attitudes to women and female sanctity in the thirteenth century.

scholarly journals Metaphors for Religious Life in the Middle Ages

2008 ◽  
Vol 19 ◽  
pp. 231-242
Author(s):  
Giles Constable
Keyword(s):  
Middle Ages ◽  
Religious Life ◽  
The Middle Ages

Pain and Memory in the Formation of Early Modern Habitus

2019 ◽  
Vol 146 (1) ◽  
pp. 59-90
Author(s):  
Mitchell Merback
Keyword(s):  
Criminal Justice ◽  
Early Modern ◽  
Middle Ages ◽  
Religious Life ◽  
Early Modern Period ◽  
Memory Training ◽  
Modern Period ◽  
Virtual Self ◽  
Religious Devotion ◽  
The Middle Ages

Between the Middle Ages and Early Modern period, pain and memory became interdependent in three domains of social and religious life: religious devotion, education, and criminal justice. The grounds for this affiliation were prepared by a training of individuals in the control of affect and the acceptance of memory training as a regimen of virtual self-wounding, often facilitated by violent imagery. Across the three domains examined here Christian subjectivity was quietly reformed, and an embodied habitus inculcated, to meet the demands of an age no longer anchored in unquestioned truths.

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