Beginning in the late twelfth century, scholastic theologians such as William of Auvergne, Thomas Aquinas and Engelbert of Admont attempted to provide a rational foundation to the Christian belief in miracles, bolstered by the Aristotelian theory of natural law. Similarly in this period a tension appeared to exist in the recording of miracles, between the desire to exalt the Faith and the need to guarantee believability in the face of opposition from heretics, Jews and other sceptics. As miracles became an increasingly standard part of evidence leading to canonization, the canon lawyers, notaries and theologians charged with determining the authenticity of miracles were eventually issued with a list of questions to which witnesses to the event were asked to respond, a virtual template against which any miracle could be measured. Michael Goodich explores this changing perception of the miracle in medieval Western society. He employs a wealth of primary sources, including canonization dossiers and contemporary hagiographical Vitae and miracle collections, philosophical/theological treatises, sermons, and canon law and ancillary sources dealing with the procedure of canonization. He compares and contrasts 'popular' and learned understanding of the miraculous and explores the relationship between reason and revelation in the medieval understanding of miracles. The desire to provide a more rational foundation to the Christian belief in miracles is linked to the rise of heresy and other forms of disbelief, and finally the application of the rules of evidence in the examination of miracles in the central Middle Ages is scrutinized. This absorbing book will appeal to scholars working in the fields of medieval history, religious and ecclesiastical history, canon law, and all those with an interest in hagiography.
This study concentrates on the reported miracles of the century, and attempts to exploit them not as accurate accounts of Medieval occurences but rather as an indication of the mentality and attitude toward religion and death during this unsettled period of history.
Hagiography is a rich source for our knowledge of many aspects of medieval culture and tradition. The lives and miracles of the saints may be read on several levels, both as an expression of the dominant ideology and as a reflection of long-term themes in medieval society. The essays in this volume attempt to exploit the Latin hagiographical sources of the medieval West as means of illuminating our understanding of a variety of such themes: childhood and adolescence, elite and popular religion, sainthood and politics, the mechanism of canonisation, women in the church, dreams, visions and the concept of the miraculous, and the convergence of heresy, disbelief and piety.
Instead of simply narrating the life of the saint, Robson looks at Francis through the thoughts and writings of those who knew him: his parents, the local bishop, Pope Innocent III, Cardinal Ugolino, Saint Anthony of Padua and Saint Clare. What emerges is a new understanding of the saint.
Children had surprisingly central roles in many of the public performances of the English Renaissance, whether in entertainments—civic pageants, children's theaters, Shakespearean drama—or in more grim religious and legal settings, as when children were "possessed by demons" or testified as witnesses in witchcraft trials. Taken together, such spectacles made repeated connections between child performers as children and the mimetic powers of fiction in general. In Pretty Creatures, Michael Witmore examines the ways in which children, with their proverbial capacity for spontaneous imitation and their imaginative absorption, came to exemplify the virtues and powers of fiction during this era. As much concerned with Renaissance poetics as with children's roles in public spectacles of the period, Pretty Creatures attempts to bring the antics of children—and the rich commentary these antics provoked—into the mainstream of Renaissance studies, performance studies, and studies of reformation culture in England. As such, it represents an alternative history of the concept of mimesis in the period, one that is built from the ground up through reflections on the actual performances of what was arguably nature's greatest mimic: the child.
A collection of essays by Michael Sheehan, whose work and interpretation on medieval property, marriage, family, sexuality, and law has insprired scholars for 40 years.
William of Malmesbury's Regesta Regum Anglorum (Deeds of the English Kings) is one of the great histories of England, and one of the most important historical works of the European Middle Ages. Volume II of the Oxford Medieval Texts edition provides a full historical introduction, a detailed textual commentary, and an extensive bibliography. It forms the essential complement to the text and translation which appeared in Volume I.
The two-volume Cambridge History of Atheism offers an authoritative and up to date account of a subject of contemporary interest. Comprised of sixty essays by an international team of scholars, this History is comprehensive in scope. The essays are written from a variety of disciplinary perspectives, including religious studies, philosophy, sociology, and classics. Offering a global overview of the subject, from antiquity to the present, the volumes examine the phenomenon of unbelief in the context of Christian, Islamic, Buddhist, Hindu, and Jewish societies. They explore atheism and the early modern Scientific Revolution, as well as the development of Charles Darwin's theory of evolution and its continuing implications. The History also includes general survey essays on the impact of scepticism, agnosticism and atheism, as well as contemporary assessments of thinking. Providing essential information on the nature and history of atheism, The Cambridge History of Atheism will be indispensable for both scholarship and teaching, at all levels.
Beginning in the late twelfth century, scholastic theologians such as William of Auvergne, Thomas Aquinas and Engelbert of Admont attempted to provide a rational foundation to the Christian belief in miracles, bolstered by the Aristotelian theory of natural law. Similarly in this period a tension appeared to exist in the recording of miracles, between the desire to exalt the Faith and the need to guarantee believability in the face of opposition from heretics, Jews and other sceptics. As miracles became an increasingly standard part of evidence leading to canonization, the canon lawyers, notaries and theologians charged with determining the authenticity of miracles were eventually issued with a list of questions to which witnesses to the event were asked to respond, a virtual template against which any miracle could be measured. Michael Goodich explores this changing perception of the miracle in medieval Western society. He employs a wealth of primary sources, including canonization dossiers and contemporary hagiographical Vitae and miracle collections, philosophical/theological treatises, sermons, and canon law and ancillary sources dealing with the procedure of canonization. He compares and contrasts 'popular' and learned understanding of the miraculous and explores the relationship between reason and revelation in the medieval understanding of miracles. The desire to provide a more rational foundation to the Christian belief in miracles is linked to the rise of heresy and other forms of disbelief, and finally the application of the rules of evidence in the examination of miracles in the central Middle Ages is scrutinized. This absorbing book will appeal to scholars working in the fields of medieval history, religious and ecclesiastical history, canon law, and all those with an interest in hagiography.
Hagiography is a rich source for our knowledge of many aspects of medieval culture and tradition. The lives and miracles of the saints may be read on several levels, both as an expression of the dominant ideology and as a reflection of long-term themes in medieval society. The essays in this volume attempt to exploit the Latin hagiographical sources of the medieval West as means of illuminating our understanding of a variety of such themes: childhood and adolescence, elite and popular religion, sainthood and politics, the mechanism of canonisation, women in the church, dreams, visions and the concept of the miraculous, and the convergence of heresy, disbelief and piety.
As war, pestilence, and famine spread through Europe in the Middle Ages, so did reports of miracles, of hopeless victims wondrously saved from disaster. These "rescue miracles," recorded by over one hundred fourteenth-century cults, are the basis of Michael Goodich's account of the miraculous in everyday medieval life. Rescue miracles offer a wide range of voices rarely heard in medieval history, from women and children to peasants and urban artisans. They tell of salvation not just from the ravages of nature and war, but from the vagaries of a violent society—crime, unfair judicial practices, domestic squabbles, and communal or factional conflict. The stories speak to a collapse of confidence in decaying institutions, from the law to the market to feudal authority. Particularly, the miraculous escapes documented during the Hundred Years' War, the Italian communal wars, and other conflicts are vivid testimony to the end of aristocratic warfare and the growing victimization of noncombatants. Miracles, Goodich finds, represent the transcendent and unifying force of faith in a time of widespread distress and the hopeless conditions endured by the common people of the Middle Ages. Just as the lives of the saints, once dismissed as church propaganda, have become valuable to historians, so have rescue miracles, as evidence of an underlying medieval mentalite. This work expands our knowledge of that state of mind and the grim conditions that colored and shaped it.
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