Augustine

2015 ◽  
Author(s):  
John Marenbon
Keyword(s):  
Middle Ages ◽  
North Africa ◽  
Human History ◽  
City Of God ◽  
Subsequent Discussion ◽  
History Of ◽  
Almost All ◽  
The Relationship ◽  
The Middle Ages

This chapter investigates Augustine's role in addressing the Problem of Paganism. After the Sack of Rome in 410 CE, Augustine set out to produce his most ambitious work, a Christian rethinking, not just of the history of Rome, but of the relationship between God and the course of human history. Written in the safety of North Africa, the City of God (CG), begun probably in 412 but not finished until about fourteen years later, is both an intellectual masterpiece and a foundational book for the Problem of Paganism. Although the problem has somewhat different contours for him from those it would take on in the Middle Ages, in the City of God and other works Augustine looks closely at three of the main strands of the problem — wisdom, salvation, and virtue — and takes positions which set the agenda for almost all subsequent discussion.

scholarly journals “Journeys are Meaningful” (Travelling, Travellers, Literary Periods, Literary Journeys)

2015 ◽  
Vol 7 (1) ◽  
pp. 7-19
Author(s):  
István Fried
Keyword(s):  
Twentieth Century ◽  
Middle Ages ◽  
Close Connection ◽  
Continuous Processes ◽  
New Era ◽  
Mise En Scene ◽  
History Of ◽  
The Relationship ◽  
Educational Journeys ◽  
The Middle Ages

Abstract If the changes of the “discourse networks” (Aufschreibesysteme) from 1800 to 1900 model the relations pertaining to the personality, to the cultural determinedness of technology and personality as well as to their interconnections (Kittler 1995), especially having in view the literary mise en scène, it applies all the more to travelling - setting out on a journey, heading towards a destination, pilgrimage and/or wandering as well as the relationship between transport technology and personality. The changes taking place in “transport” are partly of technological, partly (in close connection with the former) indicative of individual and collective claims. The diplomatic, religious, commercial and educational journeys essentially belong to the continuous processes of European centuries; however, the appearance of the railway starts a new era at least to the same extent as the car and the airplane in the twentieth century. The journeys becoming systematic and perhaps most tightly connected to pilgrimages from the Middle Ages on assured the “transfer” of ideas, attitudes and cultural materials in the widest sense; the journeys and personal encounters (of course, taking place, in part, through correspondence) of the more cultured layers mainly, are to be highly appreciated from the viewpoint of the history of mentalities and society.

The Ultramontanism of Saint Boniface

1933 ◽  
Vol 2 (4) ◽  
pp. 197-210
Author(s):  
John Seville Higgins
Keyword(s):  
Middle Ages ◽  
North Africa ◽  
History Of ◽  
The Middle Ages

Professor Becker has said “The migrations of the Teutonic tribes and the expansion of the Saracens together form the basis of the history of the Middle Ages.” The Muslim conquests of Persia, Egypt, North Africa and Spain from 634 to 713 wiped out the ancient sees of Ephesus, Antioch, Jerusalem, and Alexandria. Only Rome remained. The Saracens continued their advance over the Pyrenees and did not receive their first severe check until Charles Martel met and defeated them at Tours in 732. It was several more years however before Charles was able to regain Provence and secure Aquitaine against invasion.

scholarly journals El nomen sacrum ihs como símbolo de la crucifixión en el Sermón de la Circuncisión del Señor de san Vicente Ferrer

2021 ◽  
Vol 17 ◽  
pp. 16
Author(s):  
María Luz Mandingorra Llavata
Keyword(s):  
Middle Ages ◽  
Jesus Christ ◽  
Daily Life ◽  
The Public ◽  
Life Problems ◽  
History Of ◽  
The Relationship ◽  
The Middle Ages ◽  
The Way

Resum: El nomen sacrum ihs se hallaba presente en infinidad de manifestaciones artísticas y objetos de la vida cotidiana durante la Edad Media, por lo que era bien conocido por los fieles. El objetivo del presente artículo es mostrar de qué modo san Vicente Ferrer se sirve de esta abreviatura como símbolo de la crucifixión de Jesucristo con el fin de fomentar la devoción al nombre Iesus y erradicar el recurso a adivinos y sortílegos. Para ello, analizaremos el sermón de la Circuncisión del Señor predicado por el maestro dominico y estableceremos la conexión de los elementos integrantes del texto con representaciones coetáneas de la crucifixión.Paraules clau: san Vicente Ferrer, predicación, Nomina Sacra, crucifixión, historia de la cultura escrita Abstract: The nomen sacrum ihs was present in many paintings as well as other artifacts during the Middle Ages, therefore, it was very well known by the public. The aim of this paper is to show the way Saint Vincent Ferrer uses this abbreviation as a symbol of the Crucifixion of Jesus Christ in order to increase the devotion to the Name of Jesus and prevent people from consulting diviners and sorcerers to solve daily life problems. To this end, we analyse the Sermon of the Circumcision of the Lord preached by the Dominican master and establish the relationship between the elements that compose the text and some contemporary images of the Crucifixion.Keywords: Saint Vincent Ferrer, preaching, Nomina Sacra, crucifixion, history of literacy

A Cultural History of Memory in the Middle Ages

2020 ◽  
Keyword(s):  
Material Culture ◽  
Cultural History ◽  
Middle Ages ◽  
Social Life ◽  
Cultural Life ◽  
Social Fields ◽  
History Of ◽  
Historical Phenomenon ◽  
Almost All ◽  
The Middle Ages

This volume covers the vast field of memory, commemoration and the art of memory in the Middle Ages. Memory was not only a religious, social and historical phenomenon but also a driving factor in cultural life and in the production of art. It played an important role in medieval intellectual, visual and material culture, touching on almost all spheres of personal and social life. Yet the perception of memory did not remain static. The period covered by this volume, 500-1450, was one of enormous change in the way memory was understood, expressed, and valued. The authors of the essays trace the changes in the understanding of memory in its diverse forms and social fields, analysing everyday life as well as politics, philosophy and theology. As can be demonstrated, functions and perceptions evolved over the medieval millennium and laid the foundations for the modern understanding of individual and social memory.

scholarly journals The Review of impacts regarding Sacerdotalism on religious and moral conduct of Christianity

ĪQĀN ◽  
2020 ◽  
Vol 2 (04) ◽  
pp. 33-50
Author(s):  
Rizwan Elahi ◽  
Dr. Sajid Asdullah
Keyword(s):  
Middle Ages ◽  
Human Mind ◽  
Divine Revelation ◽  
Human History ◽  
Christian Church ◽  
Moral Conduct ◽  
The Face ◽  
History Of ◽  
The Church ◽  
The Middle Ages

Freedom of human mind, essential to intellectual progress, has been trampled unprecedentedly by the Christian Church, in human history. The despotism displayed by the Priest was unmatchable even to the absolutism, manifested by Alexander and the Caesar. In the middle Ages, when every other institution of society was awakening from slumber of superstitions and advancing towards Renaissance, the church had rooted its totalitarianism with such dexterity that it was unshakable. If it had been exponent of divinity instated of despicable activities, the history of human enlightenment would not have been checked by murk of cruelty, ignorance and usurpation. It is need of our time to wash out the blemish of rigidity, intolerance and fanaticism, thrust upon the face of Islam. To abolish brutality and inhumanity, engulfing the whole planet, it is inevitable to diagnose the origin of this viciousness. In this regard, the exploration of the divine revelation of Testaments may be helpful. It is conjectured that the perusal would be conducive to bring to lime light, the strings of havoc waged in the name of Sacerdotalism. The forces trying to defame Islam in itself have been the epitome of narrowness, dogmatism and bigotry.

scholarly journals Issykhasm in the culture of Kievan Rus and Tauris

1999 ◽  
pp. 10-16
Author(s):  
N. Zhyrtuyeva
Keyword(s):  
Middle Ages ◽  
The West ◽  
Christian Culture ◽  
History Of ◽  
The Relationship ◽  
The Middle Ages

The foundations of Christian culture were formed by Byzantium, which became a kind of "bridge" between the West and the East, between antiquity and the Middle Ages. For the Byzantine culture of the IV-XII centuries, there was a characteristic existence of three directions - the official theology (patristic), ascetic (intrinsic) and "anti-knitting" (oriented to dialogue with the ancient culture). The relationship between them varied in different ways during the history of Imperialism, which was reflected in its culture. In the IV-VI centuries dominant were patristic and ascetic directions. The official (moderate) theology at this stage of history was closely connected with the "anti-knotting" and sought dialogue with the ancient tradition. Only during the "Comnenian Renaissance" in the XI-XII centuries was the confrontation between ascetic and "anti-knitting" directions

scholarly journals Urbanologia: ku odbudowie tradycyjnego miasta europejskiego — szkic krytyczny

2017 ◽  
Vol 20 ◽  
pp. 157-177
Author(s):  
Łukasz Medeksza
Keyword(s):  
Middle Ages ◽  
Contemporary History ◽  
Living Tradition ◽  
History Of ◽  
Historical Role ◽  
The One ◽  
The Relationship ◽  
Medieval Model ◽  
The Middle Ages

Urbanology: Towards a Revivalof the Traditional European Town“Urbanology” — the term used in the title of the book Towards urbanology by the architect Stanisław Lose from Wrocław — refers to his idea of “afield of knowledge whose main subject is aman in an urbanised world”. Therefore urbanology is opposed to urbanistics, which — according to Lose — is more interested in economy, transportation or spatial planning than in people. The author of Towards urbanology strongly appreciates the medieval model of town — and its more freedom-oriented, and creativity-oriented, continuation in later ages. The author is also very impressed by the historical role of christianity as the cultural integrator of urban societies. But Lose’s book is only apretext for briefly describing the contemporary history of the traditionalist current in urbanism and enthusiastic opinions about the Middle Ages expressed by such different authors as René Guénon, Peter Kropotkin or G.K. Chesterton. Nowadays the so-called neomedivalism tries to interpret the current cultural, political and administrative diversity of Europe as anew version of the multi-level and polycentric order associated with the Middle Ages. But neomedievalism and urbanistic traditionalism raise some questions — for example those about the limits of being inspired by the Middle Ages, about the economy of the neomedieval model of town or about the relationship between the notion of the so-called living tradition in urbanism and architecture on the one hand — and historical styles on the other.

scholarly journals SUL MEDESIMO E L’ALTRO. TRA FOLLIA E LETTERATURA NELLA PROSPETTIVA SEMIOTICA DI STUDI DI MICHEL FOUCAULT

2021 ◽  
Vol 30 ◽  
pp. 213
Author(s):  
Filippo SILVESTRI
Keyword(s):  
Middle Ages ◽  
Michel Foucault ◽  
The Self ◽  
The Other ◽  
Work Of Art ◽  
The Sixties ◽  
History Of ◽  
Full Swing ◽  
The Relationship ◽  
The Middle Ages

Riassunto: Il rapporto tra il Medesimo e l’Altro rappresenta un leit motiv lungo l’intero arco della ricerca di Foucault. Negli anni Sessanta egli ha certamente tematizzato il problema, affrontandolo da due prospettive. L’altro è tutta la storia della follia dalla fine del Medioevo fino al limite dei primi studi di Freud. L’altro è la scrittura letteraria di Sade, Hölderlin, Nietzsche, Artaud, Bataille, Roussell, Blanchot, Klossowski, tutti insieme convocati su uno scenario filosofico, che si muove ad elastico tra teorie surrealiste della scrittura e dell’opera d’arte e prime forme di uno strutturalismo in pieno svolgimento.Abstract: The relationship between the Self and the Other represents a leitmotiv throughout Foucault’s research. In the sixties, he certainly addressed the issue from two perspectives. The Other is the whole history of madness from the end of the Middle Ages to the limits of Freud’s early studies. The Other is in the literary writings by Sade, Hölderlin, Nietzsche, Artaud, Bataille, Roussell, Blanchot, Klossowski, who are all summoned together on a philosophical scenario which ranges from surrealist theories of writing, and the work of art and first forms of structuralism in full swing.

The Realm of the Imām the Faṭīmids in the tenth century

1996 ◽  
Vol 59 (3) ◽  
pp. 431-449
Author(s):  
Michael Brett
Keyword(s):  
Middle East ◽  
Middle Ages ◽  
Twelfth Century ◽  
North Africa ◽  
Tenth Century ◽  
Modern History ◽  
The Third ◽  
Islamic Tradition ◽  
History Of ◽  
The Middle Ages

Despite their period from the tenth to the twelfth century, at the height of the Middle Ages; despite their position in Egypt, at the centre of the civilization of the Near and Middle East; and despite their prominence as the third Caliphate of Islam, the Fāṭimids lack a satisfactory modern history of their dynasty. This is partly because of the length of their life, which covers the histories of so many hundreds of years; partly because of the span of their empire from North Africa to Egypt and Syria, stretching across the histories of so many regions; and finally because, at the level of Islam itself, their empire was divided between their dawla or state and their daՙwa or doctrine. The doctrine, which focused on the Fāṭimid Imām as the quṭb or pole of faith, gave the dynasty its peculiar strength and endurance. The failure of that doctrine to supersede the Islam of the schools, however, left the Fāṭimids increasingly isolated and ultimately vulnerable. Standing outside the mainstream of Islamic tradition, the dynasty's own version of its history was disregarded. Instead, its components passed out of their original context to be incorporated into the regional or universal histories of subsequent authors. Maqrīzī was alone in compiling his Ittiՙāẓ al-ḥunafā' as a history of the dynasty in Egypt, introduced by a miscellany of information on its origins and previous career.

Institutions

2007 ◽  
Author(s):  
D. Vance Smith
Keyword(s):  
Middle Ages ◽  
Institutional History ◽  
Erving Goffman ◽  
House Of Fame ◽  
History Of ◽  
Hall Of Fame ◽  
The Canterbury Tales ◽  
The Relationship ◽  
History Of Institutions ◽  
The Middle Ages

In Geoffrey Chaucer’s The House of Fame, the hall of Fame is reminiscent of what Erving Goffman termed in his study of asylums a “total institution” during the Middle Ages. Modern institutions differ from the medieval monastery in both the willingness of the latter’s inmates to belong to it and the metaphysical and religious ideas that are its justification and purpose. In The Canterbury Tales, the Monk exhibits outrageous sophistry and an affiliation with other institutions. One lesson of the Monk’s portrait is the limits of the so-called institutional history of institutions. This article explores the relationship between institution and writing in the Middle Ages, when writing was not yet an institution. It considers writing as the act of instituting, a break with the homologies between institutional forms of inscription and tropes, or between the causes of literature and the pressures of an institution.

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