By Danièle Cybulskie In thinking this week about the medieval mysteries we’ll never solve, it struck me that one of the most fun questions that I – and everyone else who loves medieval books – ponder is why the particular stories in them are put together the way they are. Most medieval manuscripts that aren’t […]
Only a small fraction of the writings created in the Middle Ages have survived to the present day. Throughout the medieval period manuscripts would be destroyed or recycled, and in more recent centuries this process only worsened as fires, theft and neglect led to more losses. Many great works from the Middle Ages have been lost, with little hope that any copies survive. Here are five lost works that we would love to see again.
In view of this we carried out research on two English medieval translations of John’s Gospel, believing that their comparison would not only reveal differences in the perception and experience of biblical concepts (expressed through language), but also those in culture, society and cognition that occurred in the period between their occurrence.
Eleventh-century Umbro-Roman Giant Bibles were commissioned by varied church and lay patrons (and not only by Roman reform- party adherents) and crafted by ad hoc assemblies of paid craftsmen using methods of carefully calibrated, synchronous copying to reduce production time for the single commission.
Exegesis According to the Rules of Philosophy or the Rule of Faith?: Methodological Conflict in the Ninth-Century Predestination Controversy
The development of biblical exegesis, as Contreni shows, was rapid, but not homogeneous. On the one hand, one of the main ways to acquire biblical wisdom was to rely on the interpretations and teaching of the Holy Fathers, whose texts were studied, assimilated, simplified, collected, and taught. On the other hand, Alcuin’s revival of the liberal arts6 paved the way for the rise of another method of biblical exegesis.