scholarly journals The Franciscans and Yaylaq Khatun

2017 ◽  
Vol 13 ◽  
pp. 45-59
Author(s):  
Szilvia Kovács
Keyword(s):  
Thirteenth Century ◽  
Franciscan Order

This study explores two issues. The first topic, as the title suggests, deals with the appearance of the Franciscan Order and its expansion at the expense of the Dominicans on the southern Russian steppe in the second half of the thirteenth century. The second question is tied to one of the successes of the Franciscans: the conversion to Christianity of one of the wives of Nogay, the khanmaker, the powerful lord of the western regions of the Golden Horde. I will reconstruct what can be ascertained about this khatun, based on Latin, Muslim and Byzantine sources.

Richard Rufus of Cornwall (d. after 1259)

2018 ◽  
Author(s):  
Rega Wood
Keyword(s):  
Thirteenth Century ◽  
Biblical Theology ◽  
John Duns Scotus ◽  
Duns Scotus ◽  
Franciscan Order ◽  
Aristotelian Metaphysics

A thirteenth-century philosopher and theologian, Rufus was among the first Western medieval authors to study Aristotelian metaphysics, physics and epistemology; his lectures on Aristotle’s Physics are the earliest known surviving Western medieval commentary. In 1238, after writing treatises against Averroes and lecturing on Aristotle – at greatest length on the Metaphysics – he joined the Franciscan Order, left Paris and became a theologian. Rufus’ lectures on Peter Lombard’s Sentences were the first presented by an Oxford bachelor of theology. Greatly influenced by Robert Grosseteste, Rufus’ Oxford lectures were devoted in part to a refutation of Richard Fishacre, the Dominican master who first lectured on the Sentences at Oxford. Though much more sophisticated philosophically than Fishacre, Rufus defended the more exclusively biblical theology recommended by Grosseteste against Fishacre’s more modern scholasticism. Rufus’ Oxford lectures were employed as a source by Bonaventure, whose lectures on the Sentences were vastly influential. Returning to Paris shortly after Bonaventure lectured there, Rufus took Bonaventure’s lectures as a model for his own Parisian Sentences commentary. Rufus’ Paris lectures made him famous. According to his enemy Roger Bacon, when he returned to Oxford after 1256 as the Franciscan regent master, his influence increased steadily. It was at its height forty years later in the 1290s, when John Duns Scotus was a bachelor of theology. Early versions of many important positions developed by Duns Scotus can be found in Rufus’ works.

A Thirteenth-Century Franciscan Money Manager: Archbishop Eudes Rigaud of Rouen, 1248–1275

2005 ◽  
Vol 56 (3) ◽  
pp. 431-454 ◽  
Author(s):  
ADAM J. DAVIS
Keyword(s):  
Thirteenth Century ◽  
Ecclesiastical Reform ◽  
Rapid Changes ◽  
Money Manager ◽  
Franciscan Order

In the century following the death of St Francis, the Franciscan order underwent enormously rapid changes. As Franciscans became university masters, inquisitors, royal councillors and bishops, some confronted dilemmas in reconciling their religious vows with the duties of their offices. Yet whereas some friar-bishops and archbishops might have shied away from involving themselves in their churches' finances, Eudes Rigaud, the first Franciscan archbishop of Rouen, made significant investments in landed property, seigneurial rights and rents on behalf of his archdiocese. The Franciscan archbishop's commitment to ecclesiastical reform, evident in his meticulous visitations of his clergy as recorded in his episcopal register, is also visible in his efforts to augment his archdiocese's temporalities.

Charity as Social Justice

The Lay Saint ◽  
2019 ◽  
pp. 47-82
Author(s):  
Mary Harvey Doyno
Keyword(s):  
Social Justice ◽  
Thirteenth Century ◽  
Social Inequalities ◽  
New Paradigm ◽  
Franciscan Order ◽  
Charity Work

This chapter argues that during the thirteenth century, and contemporaneous with the rise of the Franciscan Order in communal Italy, the path to sanctity that remained a true lay option began to veer in a new direction. In Raimondo of Piacenza's vita, the lay saint's charity work became the work of social justice. This new paradigm of an ideal lay life, which can be called the communal lay saint, came to its fullest expression once civic authorities became the primary patrons of contemporary lay saints' cults. As merchants and artisans came to dominate civic governments, the pious layman's commitment to serving his civic lay population through works of charity found a receptive audience. In these cults, the penitential commitment of an extraordinary layman was once again presented as transforming him into a living miracle worker. But this time, the lay saint's charisma was not focused on healing a broken church but rather on identifying, soothing, and sometimes fixing the economic and social inequalities of a commune.

Reconsidering Roger Bacon's Apocalypticism in Light of His Alchemical and Scientific Thought

2012 ◽  
Vol 105 (2) ◽  
pp. 189-222 ◽  
Author(s):  
Zachary Matus
Keyword(s):  
Thirteenth Century ◽  
Subject Matter ◽  
Religious Beliefs ◽  
Church Of God ◽  
Scientific Thought ◽  
Beliefs And Practices ◽  
The Subject ◽  
Franciscan Order ◽  
Radical Ideas ◽  
The Church

“Since you have commanded me to write on the wisdom of philosophy, I shall cite to your Clemency the opinions of the sages, especially since this knowledge is absolutely necessary to the Church of God against the fury of Antichrist.”1 So wrote Roger Bacon to Clement IV. The pope had commanded Bacon to send writings of which Roger had spoken when Clement was still Cardinal Guy Folques.2 Clement's letter does not mention Antichrist, nor does it specify the subject matter of the aforementioned conversation. Still, since Bacon mentions Antichrist in what was likely a prefatory letter to either the Opus maius or Opus minus,3 the specter of Antichrist that lurks throughout Bacon's Opera and other works may not have come as a surprise. Yet, amid the clamor of Joachite apocalypticism that quickly coiled itself around the Franciscan Order in the latter half of the thirteenth century,4 Roger Bacon's own apocalyptic opinions remain underappreciated. This is not to say that Bacon's apocalypticism has gone unrecognized. Scholars have long agreed, as Brett Whalen has said recently, that Bacon “layered his writings with a sense of apocalyptic expectation.”5 Yet the historiographical tendency to separate Bacon's scientific writings from his religious beliefs and practices appears to have obscured Bacon's own radical ideas about the end of days.6

Relation of the Saccasa?khepa??k? Called S?ratthas?lin? to the Vinayavinicchaya??k? Called Vinayas?ratthasand?pan?

2018 ◽  
Vol 35 (1-2) ◽  
pp. 189-223
Author(s):  
Petra Kieffer-Pülz
Keyword(s):  
Thirteenth Century ◽  
Present Contribution ◽  
The Common ◽  
Literary Histories ◽  
High Degree ◽  
Parallel Texts

The present contribution suggests the common authorship of three P?li commentaries of the twelfth/thirteenth centuries CE, namely the Vinayavinicchaya??k? called Vinayas?ratthasand?pan? (less probably Vinayatthas?rasand?pan?), the Uttaravinicchaya??k? called L?natthappak?san?, and the Saccasa?khepa??k? called S?ratthas?lin?. The information collected from these three commentaries themselves and from P?li literary histories concerning these three texts leads to the second quarter of the thirteenth century CE as the period of their origination. The data from parallel texts explicitly stated to having been written by V?cissara Thera in the texts themselves render it possible to establish with a high degree of probability V?cissara Thera as their author.

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