als etlich kristen lüt … mit dien Juden getantzet hant

Aschkenas ◽  
2016 ◽  
Vol 26 (1) ◽  
Author(s):  
Markus J. Wenninger
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Main Part ◽  
Legal Aspects ◽  
Moral Reasons ◽  
Late Middle Ages ◽  
High Middle Ages ◽  
Provincial Councils ◽  
Anti Jewish ◽  
The Church

AbstractBased on the debate about the murals in the Jewish house »Zum Brunnenhof« in Zurich this essay discusses whether or not Christian participation in Jewish festivals was unusual and prohibited or normal in the Middle Ages. Following an outline of the relevant legal aspects – there were, up to the High Middle Ages, only occasional decrees from provincial councils that banned Christians from eating and celebrating with Jews; only from the twelfth century onwards were such bans included in the general canon law, while they were never part of secular legislation – the main part of this investigation focuses on actual reports of Christians attending Jewish festivals. These were mainly weddings, but there are also reports of Christians participating in Purim or other celebrations. Most relevant descriptions come from Germany, one from England, where the Bishop of Hereford 1286 took exception to the participation of Christians in a Jewish wedding, threatening with excommunication in an attempt to stop such behaviour. In Germany it was mostly a matter of municipal authorities punishing the dancing of Christians on days of fasting or religious holidays for moral reasons. But even in the increasingly anti-Jewish late Middle Ages, and in spite of the restrictions imposed by the church, nobody really minded the participation of Christians in Jewish festivals as such. In conclusion, various questions are being discussed which arise for the historian in connection with the participation of Christians in Jewish festivals and vice versa.

Dubius in fide fidelis est? Doubt and Assurance in Late Medieval Catholicism

2016 ◽  
Vol 52 ◽  
pp. 186-202
Author(s):  
Robert N. Swanson
Keyword(s):  
Middle Ages ◽  
Twelfth Century ◽  
Canon Law ◽  
The Other ◽  
Positive Role ◽  
Late Medieval ◽  
Late Middle Ages ◽  
Definitive Statement ◽  
The Church

The canon law dictum that ‘dubius in fide infidelis est’ offers a seemingly definitive statement on the place of doubt and uncertainty in medieval Catholicism. Yet where Catholic teaching was open to question, doubt was inseparable from faith, not merely as its obverse but as part of the process of achieving faithfulness – the trajectory outlined by Abelard in the twelfth century. The challenge for the Church was not that doubters lacked faith, but that having tested their doubts they might end up with the wrong faith: doubt preceded assurance, one way or the other. That problem is addressed in this essay by a broad examination of the ties between faith and doubt across the late Middle Ages (from the twelfth to the sixteenth centuries), arguing that uncertainty and doubt were almost unavoidable in medieval Catholicism. As the starting points in a process which could lead to heresy and despair, they also had a positive role in developing and securing orthodox faith.

Die Stellung der Juden im Merowingerreich nach dem Zeugnis der Synodalakten

Aschkenas ◽  
2019 ◽  
Vol 28 (2) ◽  
pp. 175-216
Author(s):  
Lotter Friedrich
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Source Material ◽  
Medieval Period ◽  
Early Medieval Period ◽  
Systematic Overview ◽  
High Middle Ages ◽  
History Of ◽  
The Church

Abstract In research into the history of the Jews in the Merovingian kingdom, relevant Council decrees have so far played a very subsidiary role compared to information gleaned from narrative sources. Yet besides facilitating discoveries of importance not only for the Merovingian period, and scarcely to be found in other sources, a number of these decrees also found their way into the canon law of the High Middle Ages and acquired long-term significance as a result. The compilation presented here systematically investigates this source material according to perspectives important for the synods: Christian-Jewish intermarriages; Christian slaves owned by Jews, and the danger, as the Church saw it, of proselytism; Jews as holders of public offices; Judaizing tendencies amongst Christians; attempts to limit contact between Christians and Jews. From this it becomes apparent that the position of the Jews in the Merovingian kingdom was not as perilous as is often assumed based on the narrative sources. On the contrary, during this era the foundations were laid for a later autonomous Jewry in Europe. The essay also elaborates on the importance of the synodal decrees as source material for investigating the history of Jewry in the early medieval period. The concluding tables provide a systematic overview and also demonstrate which of the decrees were incorporated again into the medieval canonical collections.

The church in the West Highlands in the late middle ages

2003 ◽  
Vol 54 (1) ◽  
pp. 23-46
Author(s):  
A. D. M. Barrell
Keyword(s):  
Middle Ages ◽  
The West ◽  
Late Middle Ages ◽  
The Church

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.

scholarly journals “Making the face beautiful”(feature on medieval beauty products)

2020 ◽  
pp. 73-79
Author(s):  
Radivoj Radic
Keyword(s):  
Middle Ages ◽  
Medical Texts ◽  
Medieval Medicine ◽  
15Th Century ◽  
Late Middle Ages ◽  
The Face ◽  
Bad Breath ◽  
Ambivalent Relationship ◽  
The Church ◽  
Beauty Products

In the Middle Ages, people had an ambivalent relationship to the beauty products: some were fully supportive of the attempts to beautify oneself, while the others, first and foremost the representatives of the church, frowned upon this notion. This feature represents a show?case of the advice and recipes for beautification from two medical collections created in the late Middle Ages. These are the Byzantine medical treatise (dating from 11th to 14th century) and the collection of Serbian medieval medicine, the so-called Hodoch Code (dating from the end of the 14th or beginning of the 15th century). The treatise is focusing more on the practical advice than theoretical knowledge, and its greatest part is dedicated to pharmacology. Hodoch Code (Hodoski zbornik) is in fact a therapeutic collection, and it consists of diverse medical texts. These collections contain the advice how to make one?s face white, hair black or blond, but most certainly rich in volume, as well as recipes for treating facial lines, warts, freckles, cracked lips or bad breath.

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.

The Correspondence of Rodolfo de Sanctis, Canon of Patras, 1386

Traditio ◽  
1961 ◽  
Vol 17 ◽  
pp. 285-321
Author(s):  
George T. Dennis
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Late Middle Ages

In the winter of 1384–1385 Rodolfo de Sanctis, who had recently received his doctorate in Canon Law, set sail from Venice to take up residence as a member of the cathedral chapter of Patras in Greece. Before his death four years later, Rodolfo had accomplished nothing of great importance and would be of little interest to scholars were it not for a few letters he wrote from Greece to a friend in Venice. Although these letters deal chiefly with personal matters, they contain several items of historical interest and, more important, they provide a glimpse into the life and activities of a Latin cleric in Greece during the late Middle Ages. Not only do they paint a portrait of Rodolfo himself, but they also tell us a great deal about the type of man who staffed the remote Eastern dioceses. In this lies their value, for our knowledge of the Western Church in the Levant during this period is so imperfect that any added documentation assumes an importance sometimes out of proportion to its intrinsic worth.

Later Medieval Law in Community Context

2013 ◽  
Author(s):  
Marie Kelleher
Keyword(s):  
Middle Ages ◽  
Canon Law ◽  
Legal Status ◽  
Community Context ◽  
Medieval Women ◽  
Legal Principles ◽  
Legal Proceedings ◽  
Late Middle Ages ◽  
Major Shift ◽  
Substantive Law

During the central and late Middle Ages, European lawmakers and jurists began to make intensive use of the principles of both Roman and canon law in their legislation and court decisions. Embedded in these legal principles were ideas about gender that would have a profound effect on litigation involving women. The substantive law that emerged during this legal renaissance helped to define women's place in medieval society, but equally important were the new law's procedural rules, which allowed reputation to be taken into account in legal proceedings, thereby rendering women's self-representation critical in determining the outcomes of their court cases. An examination the interaction of learned law and community knowledge encourages us to see medieval women as active participants in their own fates, as well as in a major shift in legal culture that would shape European women's legal status more generally.

Knights, Cooks, Monks and Tourists: Elite and Popular Experience of the Late-Medieval Jerusalem Pilgrimage

2006 ◽  
Vol 42 ◽  
pp. 99-109 ◽  
Author(s):  
Kathryne Beebe
Keyword(s):  
Fifteenth Century ◽  
Middle Ages ◽  
Lower Class ◽  
Late Medieval ◽  
Beliefs And Practices ◽  
Late Middle Ages ◽  
Popular Interest ◽  
Multiple Levels ◽  
The Church

The Church of the Holy Sepulchre in the late Middle Ages was the centre of a range of pilgrimage activity in which elite and popular beliefs and practices overlapped and complicated each other in exciting ways. The Jerusalem pilgrimage, in the fourteenth and fifteenth centuries in particular, abounded in multiple levels of ‘elite’ and ‘popular’ experience. Through the pilgrimage writings of a fifteenth-century Dominican pilgrim named Felix Fabri, this paper will explore two specific levels: the distinction between noble and lower-class experiences of the Jerusalem pilgrimage (both physical and spiritual), and the distinction between spiritually ‘elite’ and ‘popular’ conceptions of pilgrimage itself – that uneasy balance between the spiritually-sophisticated, contemplative experience of pilgrimage promoted by St Jerome and the more ‘popular’ interest in traditional ‘tourist’ activities, such as gathering indulgences or stocking up on holy souvenirs and relics to take home. However, as we will see, even these tourist acts were grounded in the orthodox spirituality of late-medieval piety, and the elite and popular experiences of pilgrimage, whether social or spiritual, were not so distinct as they may first appear.

scholarly journals Religious Poverty, Mendicancy, and Reform in the Late Middle Ages

2003 ◽  
Vol 72 (3) ◽  
pp. 457-482 ◽  
Author(s):  
Michael D. Bailey
Keyword(s):  
Middle Ages ◽  
Kingdom Of God ◽  
Reform Movements ◽  
Material Wealth ◽  
Late Middle Ages ◽  
The Poor ◽  
Medieval Europe ◽  
Urban Spirituality ◽  
The Church ◽  
The Ideal

The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.

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