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.
This study opens with a historical account of Corbie from its foundation until the reign of Charles the Simple, which clarifies the political importance of the abbey and its relations with rulers and bishops.
This article examines the changing political landscape of Medicean Florence, from Cosimo de’ Medici (1389-1464) to his grandson Lorenzo the Magnificent (1449-1492), through the letters of the celebrated neo-Platonist philosopher Marsilio Ficino (1433-99).
A paper examining the Italian Reformation.
This article examines the influence of the conflicting dis- courses in the medieval church and its social context on the subconscious experiences of Hadewijch of Brabant, a 13th century Flemish visionary, mystical author, vernacular theologian and Beguine leader
In the pastoral of the Franciscan and Dominican orders preaching became the principal task of their mission. Preaching manuals represented the basis of the new art. The preachers also used sermon collections, Bible concordances and exempla collections.
This paper employs a unique, hand-collected dataset of exchange rates for five major currencies (the lira of Barcelona, the pound sterling of England, the pond groot of Flanders, the florin of Florence and the livre tournois of France) to consider whether the law of one price and purchasing power parity held in Europe during the late fourteenth and early fifteenth centuries.
Richard Cross, Stephen Gersh and Douglas Hedley speaking at the University of Notre Dame
In the sessions of our section over the past decade, I introduced a significant distinction between two rabbinic attitudes in the Mediterranean countries during the Middle Ages of 12th and 13th centuries as to their view of Christianity.
Who was this king, and who made this grand monument to him? An inscription around the edge of the upper tomb chest identifies its occupant as Henry III, the English king who died in 1272 after a reign of fifty-six years.
It would not be difficult to dismiss the legend of the Antichrist in its medieval manifestations as pure fantasy—analogous to such entertaining motifs as fire-breathing dragons, unicorns, enchantments and the like.
The dissertation is a comparative analysis of Geoffrey of Monmouth’s and Snorri Sturlusson’s descriptions of paganism and uses of pre-Christian history. What was the function of these pre-Christian narratives, and what apporaches were used by the two authors to construct a complete image of the past, acceptable to their contemporary societies?
The current paper examines the issue of medieval war ethics from the perspective of the Byzantine case-study.
This article investigates the minimum level of religious observance expected of lay Christians by church authorities, and the degree to which legislation and procedures attempted to enforce these standards.
This essay serves as an introduction to Friedrich Ohly’s life and work and offers an analytic orientation to the methodological and historical questions taken up by this special issue of Gesta dedicated to medieval conceptions of significationes rerum (the signification of things).
Probably the only natural philosopher of the Middle Ages to be burnt at the stake at the behest of the Church was one Francisco degli Stabili (c. 1269 – 1327) in Florence in late 1327.
For some 50 years now, I have been studying the texts of St. Thomas on cognition. Over the years periods of intensive study of the texts have alternated with periods of reflection without reference to concrete texts and long periods in which the topic lay fallow, because I was occupied with other concerns.
Elisabeth of Schönau (1128/29-1164/65) was a Rhineland Benedictine who wrote numerous visionary texts. These works addressed local problems in the cloister and community, reform within the Church, and theological questions.
Beginning in about the second century C.E., Christian philosophers reflected upon the nature of human beings, our purpose on earth, and our path to the promised afterlife. In the course of these reflections, they considered our relationship to nature, and the non- human animals that share our world.
The end of the fourteenth century found the Byzantine Empire in a critical state.
A medieval design based in Sacred Geometry principles, this unicursal path through concentric circles is a metaphorical container for spiritualjourneying.
This thesis examines the dissemination of visions of the otherworld in the long thirteenth century (c.1150-1321) by analysing the work of one enthusiast for such visions, Helinand of Froidmont, and studying the later transmission of three, contrasting accounts: the vision of the monk of Eynsham (c.1196), the vision of St. Fursa (c.656) and the vision of Gunthelm (s.xiiex).
In the eyes of his contemporaries, as Anna Komnene suggests in her Alexiad, Italos was a pagan wolf in the clothing of a Christian sheep, anxious to overcome Christianity in favour of Hellenic (i.e. pagan) philosophy
Offers a look at how Bible characters Abraham and Sarah are treated in the old English literature. How their marital relationship is portrayed; Neglect in the character of Sarah; Development in the character of Abraham; How the old English literary writers treated Abraham.