This paper reevaluates a sample of Hincmar’s writings in the 840s and 850s to argue that he sought to make explicit what Augustine had left unclear regarding predestination by appealing to common standards of orthodoxy in the forms of additional patristic authors, conciliar judgments, and liturgical practices.
A specific theme in post-apocalyptic science fiction is a return to a new medieval context.
This thesis investigates how the political thought of Augustine of Hippo was understood and modified by Carolingian-era writers to serve their own distinctive purposes.
Here are a few recent releases for medievalists hunting for Black Friday books and early Christmas gifts!
Peter Brown gives lectures on ‘Gloriosus Obitus: Death and Afterlife 400-700 AD’ and ‘The Decline of the Empire of God: From Amnesty to Purgatory’
Christianity has always had a difficult relationship with the concept of war. After all, it is impossible to follow Christ’s command to ‘love one’s neighbor’ on the battlefield.
A brief look at how the medieval world viewed the Intersex individual.
The Dominican vocation sprang from complex historical understandings of the vita apostolica, and the Dominican women’s religio should be approached as part of these same contexts and perceptions.
Another IHR paper, this time, a talk given about Bede’s writing and his interest in the image of the Temple and its relation to Christianity. This paper also examined how Bede’s views shifted over time. How did Bede view Judaism? Was he truly ambivalent?
In the fourteenth century the image of ancient Rome as Babylon was transformed into the positive idea of Rome as both a Christian and a classical ideal.
Scholars of Thomas Hobbes can be loosely divided into two camps: those who believe Hobbes retained strong medieval elements in his philosophy and those who argued that Hobbes’ philosophy marks a clear break from both Ancient philosophy and Christianity.
This dissertation will study the correlation and influences between a series of underlying beliefs and how these find expression in the architecture and setting of place.
For Augustine, movement was essential in four respects. First, it described the nature of the relationship between an eternal God and a finite, temporal, material world. Second, movement constituted the basic imperative of the Christian message: man’s soul is compelled to move toward God or perish eternally.
In the early and high Middle Ages, an introspective religiosity was predominant and supported by Benedictine and Cistercian monks; thus, pil- grimages to holy places were neither as popular nor practiced as they were in the period from the late Middle Ages onwards.
Beyond the decision to keep what Christians call the Old Testament, probably the only positive Christian contribution to Jewish-Christian relations from the patristic era was Augustine’s ‘witness doctrine.’
The investigation is conducted through a study of opposites into which being is divided. These opposites are principally the one and the many, potency and act, truth and falsity.
Little by little, out of the old conviction —pagan and Christian— of evil interference in atmospheric phenomena evolved the belief that some people may use malign sorcery to set off whirlwinds hail, frosts, floods and other destructive weather events.
Several scholars have asserted that medieval Christians believed that Jewish men menstruated. Their arguments, made in support of a grander claim that Jews as a collectivity were gendered feminine in Christian thought, rest on numerous misreadings.
Carolingian thinker Johannes Scottus Eriugena (810-877 CE) is the author of numerous philosophical and theological works.
In his Summa theologiae, Thomas Aquinas presents a very detailed taxonomy of emotions which is influenced by some earlier medieval theories.
In spite of this dearth of scholarly publications on Bradwardine, he deserves serious consideration. From a church historical perspective, he represents a resurgence of a relatively pure Augustinianism in the late Middle Ages.
My thesis suggests that Christian culture in the late antique to medieval period consciously adapted pagan cultures for its own ends, with a particular view to the usefulness of pagan cultures.
The apostle Paul was the earliest influential spokesman for a Christian view of marriage and sexuality. Marital sex was, for Paul, a safeguard against human weakness (1 Cor. 7.1-2).
Bede’s theology is complex and closely interwoven; as we can observe, the different themes are interleaved within the homilies. Though Bede was profoundly influenced by Gregory, Augustine and the other Church Fathers, he combined their theologies in a new way that has had a lasting influence.
Critics have long recognized that the religious orders played an important part in the production of vernacular devotional literature in late medieval England. The orders were well suited to this task. Reading and writing were an important part of the life of those who lived under a rule.