Money and the Church in Medieval Europe, 1000-1200: Practice, Morality and Thought ed. by Giles E. M. Gasper and Svein H. Gullbekk

2017 ◽  
Vol 103 (1) ◽  
pp. 115-117
Author(s):  
Joel Kaye
Keyword(s):  
Medieval Europe ◽  
The Church

At the Edge of Reformation

2019 ◽  
Author(s):  
Peter Linehan
Keyword(s):  
Civil War ◽  
Fourteenth Century ◽  
Black Death ◽  
The West ◽  
Late Medieval ◽  
Medieval Europe ◽  
History Of ◽  
Portuguese Society ◽  
The Relationship ◽  
The Church

This book springs from its author’s continuing interest in the history of Spain and Portugal—on this occasion in the first half of the fourteenth century between the recovery of each kingdom from widespread anarchy and civil war and the onset of the Black Death. Focussing on ecclesiastical aspects of the period in that region (Galicia in particular) and secular attitudes to the privatization of the Church, it raises inter alios the question why developments there did not lead to a permanent sundering of the relationship with Rome (or Avignon) two centuries ahead of that outcome elsewhere in the West. In addressing such issues, as well as of neglected material in Spanish and Portuguese archives, use is made of the also unpublished so-called ‘secret’ registers of the popes of the period. The issues it raises concern not only Spanish and Portuguese society in general but also the developing relationship further afield of the components of the eternal quadrilateral (pope, king, episcopate, and secular nobility) in late medieval Europe, as well as of the activity in that period of those caterpillars of the commonwealth, the secular-minded sapientes. In this context, attention is given to the hitherto neglected attempt of Afonso IV of Portugal to appropriate the privileges of the primatial church of his kingdom and to advance the glorification of his Castilian son-in-law, Alfonso XI, as God’s vicegerent in his.

scholarly journals Civil war and religion in medieval Japan and medieval Europe: War for the Gods, emotions at death and treason

2020 ◽  
Vol 57 (2) ◽  
pp. 261-287
Author(s):  
Philippe Buc
Keyword(s):  
Civil War ◽  
Western Europe ◽  
Specific Form ◽  
Christian Belief ◽  
Holy War ◽  
Conspiracy Theories ◽  
Medieval Japan ◽  
Medieval Europe ◽  
Compare And Contrast ◽  
The Church

To compare and contrast medieval Japan and medieval Western Europe allows one to discover three things. First, analogous to Catholic holy war, in Japan becomes visible a potential for war (albeit seldom actualised) for the sake, quite surprisingly, of Buddhism. Second, the different role played by emotions during war: in Europe, when vicious (and motivated by emotions such as greed, ambition or lust), they endanger the victors; thus the concern for right emotions foster, to a point, proper behavior during war; in Japan, however, the focus is on the emotions of the defeated, which may hamper a good reincarnation and produce vengeful spirits harmful to the victors and to the community at large. Finally, while Japanese warriors could and often did switch sides, the archipelago did not know for centuries anything approaching the European concept of treason, ideally punished with the highest cruelty, hated and feared to the point of generating collective paranoia and conspiracy theories. Western treason was (and is still) a secularised offspring of the Christian belief in the internal enemy of the Church, the false brethren. Arguably, the texture of the religions present in the two ensembles gave their specific form to these three aspects of warfare.

scholarly journals Religious Poverty, Mendicancy, and Reform in the Late Middle Ages

2003 ◽  
Vol 72 (3) ◽  
pp. 457-482 ◽  
Author(s):  
Michael D. Bailey
Keyword(s):  
Middle Ages ◽  
Kingdom Of God ◽  
Reform Movements ◽  
Material Wealth ◽  
Late Middle Ages ◽  
The Poor ◽  
Medieval Europe ◽  
Urban Spirituality ◽  
The Church ◽  
The Ideal

The idea and the ideal of religious poverty exerted a powerful force throughout the Middle Ages. “Take no gold, or silver, or copper in your belts, no bag for your journey, or two tunics, or sandals, or a staff,” Christ had commanded his apostles. He had sternly warned, “it is easier for a camel to go through the eye of a needle, than for someone who is rich to enter into the kingdom of God.” And he had instructed one of the faithful, who had asked what he needed to do to live the most holy sort of life, “if you wish to be perfect, go, sell your possessions and give your money to the poor, and you will have treasure in heaven.” Beginning with these biblical injunctions, voluntary poverty, the casting off of wealth and worldly goods for the sake of Christ, dominated much of medieval religious thought. The desire for a more perfect poverty impelled devout men and women to new heights of piety, while disgust with the material wealth of the church fueled reform movements and more radical heresies alike. Often, as so clearly illustrated by the case of the Spiritual Franciscans andfraticelliin the later thirteenth and fourteenth centuries, the lines separating devout believer from condemned heretic shifted and even reversed themselves entirely depending on how one understood the religious call to poverty. Moreover, the Christian ideal of poverty interacted powerfully with and helped to shape many major economic, social, and cultural trends in medieval Europe. As Lester Little demonstrated over two decades ago, for example, developing ideals of religious poverty were deeply intermeshed with the revitalizing European economy of the eleventh, twelfth, and thirteenth centuries and did much to shape the emerging urban spirituality of that period.

scholarly journals THE GREAT SCHISM: The Great Divide of the West, the East and Christianity

2018 ◽  
Vol 6 (3) ◽  
pp. 55
Author(s):  
Anna M. Cox
Keyword(s):  
Religious Right ◽  
Christian Faith ◽  
Protestant Reformation ◽  
The West ◽  
Medieval Europe ◽  
Great Divide ◽  
Great Schism ◽  
To Come ◽  
The Church ◽  
The Way

The historical tapestry of Medieval Europe was woven together with numerous profoundly influential threads. One of the most fundamental woven threads in the tapestry of this era was the thread of religion, the church and the Christian faith. An intrinsic part to this religious thread in the Medieval tapestry was the immensely profoundly transforming event of the Great Schism in 1054. The Great Schism in its own religious right was one of the most single profoundly fundamental and influential events that resulted in the transformation of a religion, culture and history. Moreover the Great Schism laid the foundation, paved the way and was the religious prequel of Martin’s Luther’s Protestant Reformation. Thus the Great Schism of 1054 had extensive, influential political, cultural, social, religious and historical consequences. The Great Schism’s legacy of disunion would be evident in the church, the Christian faith and religion for many generations to come. 

Women, Posthumous Benefaction, and Family Strategy in Pre-Conquest England

1999 ◽  
Vol 38 (4) ◽  
pp. 399-422 ◽  
Author(s):  
Julia Crick
Keyword(s):  
Middle Ages ◽  
Early Middle Ages ◽  
Male And Female ◽  
Land Transfer ◽  
Medieval Europe ◽  
The Family ◽  
Family And Marriage ◽  
Complex Relationships ◽  
Family Strategy ◽  
The Church

In the early Middle Ages it was men who, with their resort to armed might, were the plunderers of church property, though some among them did contribute to its increase. Women, and especially widows, were more positively involved with the church, as givers rather than as receivers.When Jack Goody put more than a thousand years into the few hundred pages of his Development of the Family and Marriage in Europe, he could be allowed a little judgmental rhetoric. The documentation from early medieval Europe, unevenly distributed across very diverse situations, may indeed yield fewer examples of female than male predation, and perhaps more examples of female than male benefaction. But, since Goody wrote, historians have been increasingly alerted to complex relationships among individuals, property, and the church, which may extend far beyond the scope of individual documents, across several generations. Goody's female “givers” take on a new complexion in an environment in which donations can be more apparent than real, where a land transfer may prove no more than a social gesture. In such circumstances, identifying the originators of grants, let alone separating male and female action, becomes a delicate process. In the following article, female involvement is considered in the context of pre-Conquest wills, a body of documents that could be interpreted as classic evidence that female “givers” literally as well as morally stood in credit with the church.The prominence of women in pre-Conquest wills has long been noted.

Republican and Monarchical Religion

2012 ◽  
Author(s):  
Maurizio Viroli
Keyword(s):  
Thirteenth Century ◽  
The State ◽  
Church Community ◽  
Late Medieval ◽  
Political Body ◽  
Medieval Europe ◽  
The Republic ◽  
The Church

This chapter focuses on republican and monarchical religion in late medieval Europe. Republican religion spread in a late medieval Europe dominated by monarchies that, from the thirteenth century on, had endowed themselves with a sacred dimension similar to that of the church. Jurists and political philosophers transferred the concept of corpus mysticum—intended to designate the church community as a body that cannot be seen by the eyes but can only be grasped by the intellect—to the state. Applied to the state, the concept of a mystical body referred mainly, but not exclusively, to the monarchy, where the king is at the head of the mystical-political body, just as Christ or his vicar on earth is at the head of the mystical body of the church. Thus, the main difference between the royal and the republican religion is that the former celebrates an individual mystical body—the king; the latter celebrates a collective mystical body—the republic.

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