New research out of the University of Helsinki shows some of the fascinating and differing viewpoints medieval theologians had about the humanity of Christ.
The earliest Latin Commentary on the Gospels, lost for over 1500 years, has been rediscovered and made available in English for the first time, thanks to research from the University of Birmingham.
To most of the theologians in Paris, anything not forbidden by logical contradiction was possible for God.
This article will first look at intra-religious discussion among medieval Christians and Jews about resurrection in general to see how they understood it theologically in their respective religious communities.
The interplay between Christian religious belief and medicine in the High Middle Ages was complicated.
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.
This paper examines one of the oldest ideological conflicts of all time: that between the divine powers of good and evil in the Book of Revelation, as represented in thirteenth century Anglo-French apocalypse manuscripts.
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.
This article treats the phenomenon of clairvoyance, the ability to know the thoughts of others that set holy men apart from ordinary human beings who had to make inferences from a person’s outward appearance.
From its positive attributes, the dog became a Christian symbol for conscientious prelates and preachers who guarded the community from the devil and applied the dog’s curative properties to heal the community of sin.
There was surprisingly little discussion of the ten commandments in the period between Augustine of Hippo (d. 430) and the schools that grew up in twelfth-century Paris, which specialised in teaching the Bible and theology.
Medieval views of both divine goodness and the doctrine of hell are examined and shown to be incompatible with our best understandings of goodness. The only manner in which God could be good to those in hell – by permitting their continued existence – is not sufficient to outweigh ‘the dreadful pains of eternal fire’.
In this chapter I propose to deal directly with some of the contested passages and argue that their meaning is not always what it seems to be at first sight: their textual and theoretical context, developments in Aquinas’s thought and the historical background offer clues for alternative readings.
The clever authors of these Anglo-Saxon biblical poems knew their audiences, engaging readers and listeners by retelling Old Testament stories in an epic way that was both familiar and beloved.
Why did science and natural philosophy suffer such disparate fates in the two great civilizations of Christendom and Islam?
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’
We, with our cut and dried view of time-keeping, we who gather together to celebrate events four hundred tropical years after they have occurred, are all to easily incline to overlook the real reason for all the fuss in the Middle Ages about calendar reform.
I plan to address the more formal ecclesiastical proscriptions regarding mental abnormality.
Although research on the concept of martyrdom during the era of the Crusades has gained considerable prominence, it has rarely been applied to the Knights Templar. This is surprising, as the Templars were the first military order and paved the way for a new monastic development; they were devoted to warfare only; and they, together with the other military orders, but unlike most Crusaders, established a permanent presence in the hostile environment of the Holy Land, consequently facing the threat of death both regularly and frequently.
There appears to have been continuing interest in questions about the sex of God, for in the 1150s Peter Lombard raised the issue in a new form, asking in book three of the Sentences whether God could have assumed humanity in the female sex.
This presentation will begin by briefly summarizing the text, presenting evidence for its intended audience and purpose, defining Biblical numerology and outlining its role in Jewish and Christian textual traditions up to the early medieval period. Then the presentation will provide a handful of examples in the use of Biblical numerology in Nauigatio.
The problem of taking and metabolizing Christ had been a major concern in Medieval times.
The medieval notions of goodness and hell seem to make God more a sadistic torturer than a caring parent.
In the fifth century, the medieval theologian Pseudo-Dionysius wrote the definitive work on angelic hierarchies, during which he asserted that there were nine orders of hierarchy, ranging from the most humble messenger angels to the most elevated archangels.
In 1493 the well-known and controversial Franciscan preacher Bernardino of Feltre gave a series of Lenten sermons to the people of Pavia. On March 11 he dedicated an entire sermon to the necessity of contrition—or perfect sorrow over sin—in the rite of confession.