It is inquisitors that sell, these days: marketing builds upon visual imagination and curiosity, but is also driven by some sort of fascination with these controversial and ultimately incomprehensible individuals who pursued religious non-conformity as a crime.
One common idea about medieval Europe was that everyone were firm believers in religion. If you were a Christian, then you accepted your faith without question.
A review of the Lady Agnes Mystery by Parisienne author, Andrea Japp.
Late 16th century Venice, where a woman can be a nun, a wife or a courtesan. For Veronica Franco, the free spirited girl scorned by because of her lack of wealth, the choice is an obvious one…
Nikolaj Coster-Waldau gives us a sympathetic Headsman in Reformation Austria, in the ‘Shadow of the Sword (The Headsman)’.
Religion is a very important factor to take into consideration in discussions about the identity of the conversos [converts] or New Christians, an emerging group in 15th-century Castile.
In this article, I will analyze testimony relevant to the charges of the Inquisition that members of the order of Knights Templar throughout Christendom practiced homosexual acts of various sorts from illicit kisses to sodomy.
Literary and historical evidence of religious disputes that took place between Jews and Christians during the Middle Ages exists in a varietyof sources.
The spread of the Cathar heresy in Western Europe in the twelfth and thirteenth centuries was perceived as a real challenge to orthodoxy. The Catholic Church soon employed all means possible in a reaction against this dualistic religion, which was especially widespread in the south of France and in central and northern Italy.
Valla wrote about Epicureanism before the Renaissance rediscovery of classical Epicurean texts. Poggio Bracciolini had not yet circulated his newly-discovered manuscript of first century Epicurean philosopher Lucretius’ De rerum natura, and Valla wrote without access to Diogenes Laertius’ Lives of the Philosophers, which discussed Epicurus’ teachings in greater detail.
In late medieval Spain, Christian leaders and missionaries developed conversion campaigns to bring Jews into Christianity. Some converts appear to have fully assimilated with their new religion. Those who did not effectively assimilate are known as conversos, members of a group whose beliefs and actions grew increasingly suspect. Historians disagree about conversos. Did conversos want to become Christian despite continued Jewish practices, or were they ‘secret Jews’ who knowingly engaged in the practice of their former religion?
Our most recent work with this model has concentrated on the suppression of a network in the case of the Inquisition and the Cathar heresy in France in the 13th century; and on the spreading of a network in the case of the conversion to Protestantism of England in the mid-16th century.
It is clear that displacement was a policy of the crusade, a measure of its effectiveness, and a highly personal experience for individuals who were forced to flee the crusading army.
In comparing the trial of María de Cazalla with Marguerite Porete’s Mirror of Simple Souls, one of the most notable works of medieval mysticism, the present study aims to demonstrate how the main components of alumbradismo may be discerned in a single normative example of medieval mystical theology.
From its inception to the present, critics of the Spanish Inquisition has characterized the institution as omnipotent and oppressive and highlighted its role in the expulsion, forced conversion, and execution of supposed heretics.
The other major field of research that pertains to my current investigation is the inquisition; or the repression of heresy, as Richard Kieckhefer asserts. He notes that there was no such a thing as the Inquisition, because it existed only as mere offices, or functions of carrying out the inquisitorial justice, and did not as an institution as such, not even institutions, as was later the case in the sixteenth century.
This paper was part of a series on Canon Law and Medieval Marriage.
No matter how one viewed Peter‟s and Thomas‟s personalities, the glaring fact of their instant and enduring cults forces the conclusion that their contemporaries all over Europe saw in them, and especially in their martyrdoms, desirable and compelling prototypes for Christian perfection. The spread and extent of these cults is the subject of this study.
The medieval Church viewed itself as Defender of the Faith, the destroyer of the unbelievers, the wrong believers. These heretics were to be reviled and feared as perverters of God’s word. The perverters of orthodoxy were, ultimately, not to be distinguished from one another, but rather known by catchphrases.
Hispanic Research Journal has released its February 2012 issue today, with a special issue entitled Negotiating Power in the Iberian Inquisitions: Courts, Crowns, and Creeds. Five articles dealing with the Spanish and Portuguese inquisitions are published in the issue, which will be freely available until mid-February.
Herbal healers and devil dealers: a study of healers and their gendered persecution in the medieval period McPhee, Meghan Thesis: M.A., (History), California State…
MUSLIM AND JEWISH “OTHERNESS” IN THE SPANISH NATION-BUILDING PROCESS THROUGHOUT THE RECONQUISTA (1212-1614) TÜRKÇELİK, EVRİM M.A. Thesis (Science), Middle East Technical University, August…
Crusades and Jihads: A Long-Run Economic Perspective Heston, Alan Annals of the American Academy of Political and Social Science, Vol. 588, Islam: Enduring…
Although the trials in general were held with enormous personal expenditures and by obviously careful observation of procedural rules, the ’system did not really work’; it was undermined by the dynamics of a legal instrument (that is, torture), which in the end was based on the use of violence.