Lena Liepe, A Case for the Middle Ages: The Public Display of Medieval Church Art in Sweden, 1847–1943. (Kungl. Vitterhets Historie och Antikvitets Akademien Handlingar: Antikvariska Serien 55.) Stockholm: Kungl. Vitterhets Historie och Antikvitets Akademien, 2018. Pp. 258. 230 kr. ISBN: 978-9-1740-2461-6.

Speculum ◽  
2020 ◽  
Vol 95 (3) ◽  
pp. 858-860
Author(s):  
Justin Kroesen
Curationis ◽  
2002 ◽  
Vol 25 (4) ◽  
Author(s):  
L. Cilliers ◽  
F.P. Retief

The evolution of the hospital is traced from its onset in ancient Mesopotamia towards the end of the 2nd millennium to the end of the Middle Ages. Reference is made to institutionalised health care facilities in India as early as the 5th century BC, and with the spread of Buddhism to the east, to nursing facilities, the nature and function of which are not known to us, in Sri Lanka, China and South East Asia. Special attention is paid to the situation in the Graeco-Roman era: one would expect to find the origin of the hospital in the modem sense of the word in Greece, the birthplace of rational medicine in the 4th century BC, but the Hippocratic doctors paid house-calls, and the temples of Asclepius were visited for incubation sleep and magico-religious treatment. In Roman times the military and slave hospitals which existed since the 1st century AD, were built for a specialized group and not for the public, and were therefore also not precursors of the modem hospital. It is to the Christians that one must turn for the origin of the modem hospital. Hospices, initially built to shelter pilgrims and messengers between various bishops, were under Christian control developed into hospitals in the modem sense of the word. In Rome itself, the first hospital was built in the 4th century AD by a wealthy penitent widow, Fabiola. In the early Middle Ages (6th to 10th century), under the influence of the Benedictine Order, an infirmary became an established part of every monastery. During the late Middle Ages (beyond the 10th century) monastic infirmaries continued to expand, but public hospitals were also opened, financed by city authorities, the church and private sources. Specialized institutions, like leper houses, also originated at this time. During the Golden Age of Islam the Muslim world was clearly more advanced than its Christian counterpart with magnificent hospitals in various countries.


Author(s):  
David Luscombe

This chapter discusses the contributions that were made by former Fellows of the Academy to the study of the medieval church. It states that the history of the medieval church is inseparable from the general history of the Middle Ages, since the church shaped society and society shaped the church. The chapter determines that no hard and fast distinction can always be made between the works by ecclesiastical historians during the twentieth century, and the contributions made to general history by other historians.


2019 ◽  
Vol 28 (02) ◽  
pp. 99-113
Author(s):  
TERENCE BAILEY

AbstractVigils, an important and eventually troublesome component of the cult of the saints, are attested to in the fourth century by Sts Ambrose, Jerome and Augustine. In Gregorian regions nearly all these penitential observances were prohibited by a synod in Rouen in 1231, and have been virtually ignored in the scholarly literature. In the Ambrosian orbit, Vigils remained an extraordinarily important part of the public liturgy until the end of the Middle Ages; however, the treatment of these offices in the Milanese service books presents a confused picture that can only be pieced together with some difficulty. In clarifying the practices of Vigils, certain details are brought to light concerning the two other examples of the external episcopal liturgy of Milan (the three-day Litany in the week following Ascension, and the daily stations at both the ancient baptistries of the city), and even important details about the practices in the cathedrals themselves, practices concerning which the ordinal is silent, ambiguous or even misleading.


2014 ◽  
Vol 22 (1) ◽  
pp. 71-89 ◽  
Author(s):  
Michael Edward Moore

This commentary on the Lord’s Prayer examines its tone of spiritual abandonment and cultural secondariness. The Our Father was a buttress of faith and liturgy for the medieval Church, while the prayer’s sense of desolation gives it a “bohemian” quality associated with poets and vagabonds. Later on, the Cathars adopted the Pater Noster as a “central text” having esoteric and spiritual importance. Although the Cathars were persecuted in the Middle Ages as heretics, their understanding of the Lord’s Prayer returns us to the prayer’s sense of isolation and cosmic abandonment.



Author(s):  
María Luz Mandingorra Llavata

Resum: El nomen sacrum ihs se hallaba presente en infinidad de manifestaciones artísticas y objetos de la vida cotidiana durante la Edad Media, por lo que era bien conocido por los fieles. El objetivo del presente artículo es mostrar de qué modo san Vicente Ferrer se sirve de esta abreviatura como símbolo de la crucifixión de Jesucristo con el fin de fomentar la devoción al nombre Iesus y erradicar el recurso a adivinos y sortílegos. Para ello, analizaremos el sermón de la Circuncisión del Señor predicado por el maestro dominico y estableceremos la conexión de los elementos integrantes del texto con representaciones coetáneas de la crucifixión.Paraules clau: san Vicente Ferrer, predicación, Nomina Sacra, crucifixión, historia de la cultura escrita Abstract: The nomen sacrum ihs was present in many paintings as well as other artifacts during the Middle Ages, therefore, it was very well known by the public. The aim of this paper is to show the way Saint Vincent Ferrer uses this abbreviation as a symbol of the Crucifixion of Jesus Christ in order to increase the devotion to the Name of Jesus and prevent people from consulting diviners and sorcerers to solve daily life problems. To this end, we analyse the Sermon of the Circumcision of the Lord preached by the Dominican master and establish the relationship between the elements that compose the text and some contemporary images of the Crucifixion.Keywords: Saint Vincent Ferrer, preaching, Nomina Sacra, crucifixion, history of literacy


2020 ◽  
Vol 23 (1) ◽  
pp. 19-36 ◽  
Author(s):  
Anna Grzymala-Busse

Where does the state come from? Two canonical answers have been interstate wars and contracts between rulers and the ruled in the early modern period. New scholarship has pushed back the historical origins of the European state to the Middle Ages, and focused on domestic institutions such as parliaments, universities, the law, inheritance rules, and cities. It has left open questions of the causes of territorial fragmentation, the structural similarities in state administrations, and the policy preoccupations of the state. One answer is a powerful but neglected force in state formation: the medieval Church, which served as a rival for sovereignty, and a template for institutional innovations in court administrations, the law, and the formation of human capital. Church influence further helps to explain why territorial fragmentation in the Middle Ages persisted, why royal courts adopted similar administrative solutions, and why secular states remain concerned with morality and social discipline.


Mediaevistik ◽  
2018 ◽  
Vol 31 (1) ◽  
pp. 438-439
Author(s):  
Thomas Farmer

The name Vlad III Ţepeş may be unfamiliar to the public, but Dracula certainly is not; the latter conjures up a host of images from popular culture, most of which have only a tenuous connection to the former. Yet Dracula was an actual historical figure, and Matei Cazacu’s biography reveals that his life and reign are worthy of study in their own right. Having originally appeared in French in 2004, it has now been translated into English by Nicole Mordarski, a student of Stephen Reinert at Rutgers. As Reinert explains in his introduction, Mordarski translated Cazacu’s French narrative (with assistance), while he handled translations of the quotations from their original languages into English and updated the bibliography. The result is a godsend for Anglophone readers, who now have access to a thorough, scholarly account of the Impaler’s life and times.


Author(s):  
Barbara A. Hanawalt

Civil society, a term was used in the Middle Ages, valued the peaceful possession of property, personal security, access to legal means of settling disputes, loyalty to the city, and obedience to officials. It also implied that denizens would share self-imposed codes of behavior and would work for the common good. London valued its self-government, but it was reliant on the king for its charter. Ceremonies, both the official ones that installed a new mayor and the public ceremonies of humiliation for those who broke the city rules were part of the education of inhabitants in the values of civil society. This chapter considers the historiography and theoretical approaches to civic ritual and ceremony, provides an overview of the sources used to study these practices in London and outlines the topics covered in the book.


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