
Ten questions to see your knowledge of this time period where beliefs and faith in the Christian church changed dramatically.
Where the Middle Ages Begin

Ten questions to see your knowledge of this time period where beliefs and faith in the Christian church changed dramatically.

Nikolaj Coster-Waldau gives us a sympathetic Headsman in Reformation Austria, in the ‘Shadow of the Sword (The Headsman)’.

This study reconstructs the previously unknown history of the most important dissident group within France before the French Reformed Church formed during the 1550s.

This study endeavours to discuss the Cistercian monasteries of Leinster with regard to their physical location in the landscape, the agricultural contribution of the monks to the broader social and economic world and the interaction between the cloistered monks and the secular world.

This paper deals with an episode of early 15th century Bohemian history. During the so-called Hussite wars, a coalition of Catholic powers tried to establish a far-reaching blockade on trade and commerce against the kingdom of Bohemia, which then was considered to be a hotbed of heresy, and to be rebellious against its legitimate ruler and the papal church.

In this essay, I focus on a variety of texts printed using Anglo-Saxon type between 1566 and 1623 in an effort to explore the use of Anglo-Saxon typeface in the early modern period as the use of the Old English language progressed from polemical truncheon to historiographical instrument.

Historians have always been somewhat puzzled at the alliance of two such men as John of Gaunt, duke of Lancaster and third son of Edward III, and John Wyclif, controversialist and reformer.

After visiting Canterbury Cathedral, I was inspired to suggest books that relate to Canterbury’s famous Archbishops, history and beauty.

Monk, exegete, political actor and reformer, Bernard of Clairvaux (1090-1153) was not just a man of his times; he was a man who shaped his times.

The century or so from approximately 1550 to 1650 is a period during which witch-hunts reached unprecedented frequency and intensity. The circumstances that fomented the witch- hunts—persistent warfare, religious conflict, and harvest failures—had occurred before, but witch-hunts had never been so ubiquitous or severe.

The modern celebration of St. George’s Day, frequently associated with intense English nationalism, grew out of a religious feast that commemorated a Middle-Eastern individual who died protesting an intolerant empire.

Though no one believed she reigned with divine approval, for the reformers of the fifteenth and sixteenth centuries, the female pope was indeed a godsend.

This thesis focuses on the significance of blood and the perception of the body in both learned and popular culture in order to investigate problems of identity and social exclusion in early modern Europe.

I shall follow what I feel to be the methodologically sound procedure of examining one case in some detail, while at the same time producing evidence to suggest that elements which are operative in this instance may be operative in others as well. What I should like to focus attention upon are certain ideas of history which were current in the early sixteenth century.


This thesis will question this premise and provide the first indepth study of the cults of St Andrew, Columba of Iona/Dunkeld, Kentigern of Glasgow and Ninian of Whithorn in a late medieval Scottish context, as well as the lesser known northern saint, Duthac of Tain.

Chief among the stories contained in these miracle stories are tales of escapes from captivity. Almost forty percent of the reports in the two Munich Latin miracle collections deal with liberations from imprisonment and escapes from captivity of various sorts.

Recent research on nationalism draws a fundamental heuristic distinc- tion between political and cultural nationalism. Scholars define the his- torian’s task as the analysis of political and cultural nationalism in each historic context.

To understand this apparent incongruity, it is, I argue, necessary to interrogate more carefully the continuation of monastic literary culture and its gradual diffusion beyond the walls of the cloister.

The thesis poses a question derived from an unlikely nexus of two prominent figures of the Renaissance and the Reformation: the artist whose creative abilities ostensibly dominate the Vatican and religious art, juxtaposed with the rebel who splintered the dominance of Roman Catholicism.
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