scholarly journals Middelalderens hang til det overnaturlige

2019 ◽  
Vol 34 (81) ◽  
pp. 23-38
Author(s):  
Gábor Attila Csúr
Keyword(s):  
Everyday Life ◽  
Middle Ages ◽  
Middle Age ◽  
Historical Novels ◽  
Critical Reading ◽  
Prose Fiction ◽  
Religious Thought ◽  
The Church ◽  
The Middle Ages

Gábor Attila Csúr: “The Inclination to the Supernatural in the Middle Ages – A Critical Reading of Medieval Religiousness in Danish Historical Novels” The article focuses on Danish historical prose fiction from the last two centuries and analyzes how the phenomenon ‘medievalism’, i. e. the interpretation, reception and recreation of the Middle Age, has changed during this period. Stereotypes about medieval religious thought and belief and the role of the church have always been popular features of historical novels. By analyzing the depictions of religiousness, the article attempts to draw a line of development in understanding medieval culture and everyday life.

Pastoral Care Methods and Demonology in Selected Writings

1977 ◽  
Vol 5 (3) ◽  
pp. 234-246
Author(s):  
J. Thomas Meigs
Keyword(s):  
Pastoral Care ◽  
Middle Ages ◽  
Pastoral Ministry ◽  
Early Church ◽  
Demonic Possession ◽  
Demon Possession ◽  
The Church ◽  
The Demonic ◽  
The Middle Ages

Styles of pastoral ministry, especially in the interpretation of exorcism in relationship to “demon possession,” is discussed in selected writings from the early Middle Ages to the later Middle Ages. The role of the Christian was to help facilitate “the casting out” of the demonic. This theme seems to have persisted throughout the Middle Ages and had antecedents in the early church. The hypothesis stated is that pastoral care in the Middle Ages attempted: (a) to restore the whole man by reclamation and reintegration from the demonic forces, especially demonic possession which was seen as related to what is known as mental illness; (b) to provide a structure by which one could become stable and unified from the prevailing culture with its environment, societal, and individual disorder and disintegration. The church provided: (a) tangible media based on the Christus Victor motif; and (b) exorcism with its emerging substitutes and parallel styles of ministry.

La secolarizzazione č moderna?

2009 ◽  
pp. 43-51
Author(s):  
Rémi Brague
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
The Other ◽  
Medieval History ◽  
Medieval Church ◽  
Modern Era ◽  
The Church ◽  
The Middle Ages

- The paper is focused on the connections between secularization and modernity, and calls into question an almost unanimously accepted and largely undisputed thesis, according to which it would be possible to explain one term (secularization) through the other (modernity). Drawing from medieval history and philosophy, the author challenges the validity of such a connection between secularization and modernity. While the term "secularization" is a modern coinage and has unfolded its effects only in the modern era, the circumstances that made the process of secularization possible took shape in the Middle Ages. The epicentre of the modern earthquake is located in the Middle Ages. More precisely, the author underscores the secularizing role of the Medieval Church and proves the counter-intuitive thesis that the defence of secularization was not promoted by the Empire, nor was the defence of the sacred championed by the Church. Things went exactly the other way around.Keywords: secularization, saeculum, catholic church, state, middle ages

The traditio instrumentorum in the Reform of Ordination Rites in the Sixteenth Century

1999 ◽  
Vol 35 ◽  
pp. 172-184
Author(s):  
Kenneth W. T. Carleton
Keyword(s):  
Sixteenth Century ◽  
Middle Ages ◽  
Reform Movements ◽  
Priesthood Of All Believers ◽  
Catholic Theology ◽  
Laying On Of Hands ◽  
The Church ◽  
The Middle Ages

The traditio instrumentorum is the ceremony in the rite of conferring holy orders in which an object or objects symbolizing the office to be conferred is handed to the candidate with an appropriate accompanying form of words. This ceremony grew in importance through the Middle Ages, to the extent that in Catholic theology it came to be seen as the essential act of ordination. Eucharistic doctrine and the role of the Church in salvation were key areas of conflict in sixteenth-century Reform movements. The Church’s ministry, therefore, being both intensely bound up with ecclesiastical structures and intimately concerned with the appropriate conduct of worship, was profoundly affected by these fundamental debates. A continuing need for some form of structured ministry was widely felt, though often understood as simply the appointment (for a time) of appropriate persons to the ministry of Word and Sacrament whose sacramental qualification for ministry was their own baptism, by which they entered into the priesthood of all believers, which was different from the unique high priesthood of Christ and completely replaced any sense of a sacrificing priesthood, which was tied up with the Old (and superseded) Testament. Looking to their Bibles for this, as for so much else in their ecclesiologies, the Reformers found only the apostolic laying on of hands with prayer in the conferring of ministry.

The genesis of the idea of freedom of religious conscience in the Middle Ages

2021 ◽  
Author(s):  
Mykhailo Babii
Keyword(s):  
Middle Ages ◽  
Catholic Church ◽  
The State ◽  
Roman Catholic Church ◽  
Freedom Of Conscience ◽  
Complete Control ◽  
The Right ◽  
The Church ◽  
The Middle Ages

Abstract. The article is devoted to the idea of freedom of conscience, the processes of developing its understanding in the Middle Ages, the opposition of various approaches, which are represented by thinkers of the Western and Eastern Christian tradition. These traditions were formed and developed within the framework of interpretive assessments of the relationship between the state and the church, known as Caesaropapism and Papоcaesarism. The peculiarities of Western Christian and Eastern Christian approaches to issues of freedom of conscience, which were formed by the nature of state power and its relations with the church, are analyzed. The Catholic understanding of relations was based on the independence of the church from the state, on its freedom, on the opposition of the spiritual and the earthly, on the supremacy of the former over the latter. It is claimed that the Roman Catholic Church has always claimed complete control over the secular state. According to the Orthodox view, the "spiritual and secular" should be integrated into one "symphonic" system with the leading role of the state. The church "gave its freedom" to the Caesars. The mechanism of the emergence of religious alternatives to the official teachings of the church, in particular heresies, sectarianism, schism, which served as a breeding ground for the emergence of religious freedom, freedom in the church. The role of the rationalist and anti-church component, philosophical and theological concepts, which were determined by a significant increase in scientific knowledge and the development of philosophical teachings, which also led to ideas of freedom of conscience, is emphasized. During this period, the genesis of the idea of freedom of conscience was played by the substantiation of the idea of human rights, in particular, the right to freedom of conscience and religion. The Middle Ages are presented as a specific era, which is associated with previous periods in the intellectual - philosophical and theological - understanding of freedom of conscience, in which despite all the negative socio-political, religious processes, persecution of freethinkers, formed principles of freedom of conscience and theoretical justification future paradigm. During this period, it was mainly about freedom of religious conscience, about the freedom of the church, about conscience, freedom of will, and not about freedom of conscience. It was important to substantiate the idea of the right of the autonomous mind, the doctrine of "natural light", the distinction between the concepts of "sacred" and "secular". At the same time, freedom of religious conscience can be said only for Christian believers, all others - infidels, "schismatics", heretics - were outlawed, society considered them as enemies of the state and the church. Heretical movements, which originated in the bosom of the Christian church and were determined by the context and events of the Middle Ages, became the environment where the ideas of freedom of conscience, including freedom of religious conscience, religious tolerance received "energy" for their development and manifestation as a public demand.

scholarly journals Ustawodawstwo szkolne soborów od XII do pierwszej połowy XIV w. i początki jego recepcji w średniowiecznej Polsce - zarys problemu

2019 ◽  
pp. 7-19
Author(s):  
Krzysztof Ratajczak
Keyword(s):  
Middle Ages ◽  
Significant Role ◽  
Educational System ◽  
Educational Needs ◽  
Contemporary Society ◽  
Access To Education ◽  
Legislative Activity ◽  
The Church ◽  
The Middle Ages

The aim of the paper is an analysis of a broadly understood legislation of general councils which took place in an important period for the development of the then educational system and culture - at the height of the Middle Ages (12th-13th c.). While analysing the written records of synodal and council acts, several interesting aspects can be considered: the regulations related to the education of clergy (the diocesan ones, as the same issues concerning monastic orders were regulated by the inner legislation of general chapters), the organization of schools and teaching programmes, the records telling about the moralizing influence on the community of the faithful, and finally, the attitude of the Church toward the question of general access to education, including the functioning of universities. The presented study demonstrates a significant role of ecclesiastical school legislation for the development of the educational system in mediaeval Poland. Also, it can be noticed that all changes in this matter were the result of legislative activity of the Church but also responded to the educational needs of the contemporary society. The latter, in turn, stemmed from a general civilizational development of Latin Europe, the part of which were the lands being under the rule of the Piast dynasty.

Stages in Diplomatic Production

2020 ◽  
pp. 610-618
Author(s):  
Olivier Guyotjeannin
Keyword(s):  
Middle Ages ◽  
Eleventh Century ◽  
The Church ◽  
The Middle Ages

This chapter examines administrative documents of the Middle Ages and the major scholarly studies of them. It surveys the number of preserved documents and the problems surrounding the lack of documents in different periods and places. The author discusses the role and influence of the Church in the increased production and preservation of documents beginning in the eleventh century, leading to an enormous increase in the production of documents during the last three centuries of the Middle Ages.

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.

Sign in / Sign up

Export Citation Format

Share Document