Pub Date : 2017-05-15DOI: 10.1017/S0362152900010382
J. Nesbitt
For more than sixty years now Heinrich Hagenmeyer's ‘Chronologie de la première croisade’ has been a standard reference. As a compilation and critique of dates recorded by the crusading historians and their contemporaries, the great German scholar's account is as satisfactory today as when it first appeared. It is in the area, however, of the hypothetical dates which Hagenmeyer assigned to the various occurrences on the expeditions of Peter the Hermit and Godfrey of Bouillon to the Orient that the ‘Chronologie’ stands in error and needs revision.
{"title":"The Rate of March of Crusading Armies in Europe: A Study and Computation","authors":"J. Nesbitt","doi":"10.1017/S0362152900010382","DOIUrl":"https://doi.org/10.1017/S0362152900010382","url":null,"abstract":"For more than sixty years now Heinrich Hagenmeyer's ‘Chronologie de la première croisade’ has been a standard reference. As a compilation and critique of dates recorded by the crusading historians and their contemporaries, the great German scholar's account is as satisfactory today as when it first appeared. It is in the area, however, of the hypothetical dates which Hagenmeyer assigned to the various occurrences on the expeditions of Peter the Hermit and Godfrey of Bouillon to the Orient that the ‘Chronologie’ stands in error and needs revision.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"19 1","pages":"167 - 181"},"PeriodicalIF":0.4,"publicationDate":"2017-05-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/S0362152900010382","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49323999","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The phrase per clerum et populum (“by clergy and people”) was traditionally used to describe how the election of a bishop had been or should be undertaken. Over the course of the twelfth century this changed. Ecclesiastical legislation was step by step revised and codified. The aim of the reformers was to safeguard the autonomy of the Church and to reduce lay influence. The purposes of this article are, first, to examine legal terminology in the context of episcopal appointments from 1059 to 1215, with special reference to the formula per clerum et populum and the role of cathedral chapters as electoral bodies; second, to examine how episcopal appointments were actually undertaken and what terminology was used in the kingdom of Denmark until circa 1225; and, third, to share some ideas about the development of canon law in the context of “cathedral culture.” My conclusions are, first, that the mode of election per clerum et populum was gradually replaced and eventually became invalid, parallel to a legal development where cathedral chapters became the “proper” electoral body; second, that the monastic ideals of ecclesiastical freedom prompted by the reformers are evident in normative texts from cathedral chapters in Denmark already in the first quarter of the twelfth century; and, finally, that the legal developments strongly contributed to the formation of capitular institutions and a specific cathedral culture, which was rooted in monasticism but also differed from it, not least with regard to its legal functions.
per clerum et populum(“由神职人员和人民”)这个短语传统上用来描述主教的选举是如何进行的或应该如何进行的。在12世纪的过程中，这种情况发生了变化。教会立法逐步得到修订和编纂。改革者的目的是维护教会的自主权，减少俗人的影响。本文的目的是，首先，检查从1059年到1215年主教任命背景下的法律术语，特别参考公式per clerum et populum和教堂章节作为选举机构的作用;第二，考察1225年前，主教任命是如何进行的以及丹麦王国使用的术语是什么;第三，在“大教堂文化”的背景下，分享一些关于教会法发展的想法。我的结论是，首先，按神职人员和民众选举的模式逐渐被取代，并最终失效，与教堂分会成为“适当的”选举机构的法律发展平行;第二，由改革者推动的教会自由的修道理想在丹麦大教堂章节的规范文本中很明显早在12世纪的前25年;最后，法律的发展有力地促进了首都制度和特定的大教堂文化的形成，这种文化植根于修道主义，但又与修道主义有所不同，尤其是在法律功能上。
{"title":"“PER CLERUM ET POPULUM”? LEGAL TERMINOLOGY AND EPISCOPAL APPOINTMENTS IN DENMARK 1059–1225","authors":"A. Ciardi","doi":"10.1017/tdo.2016.11","DOIUrl":"https://doi.org/10.1017/tdo.2016.11","url":null,"abstract":"The phrase per clerum et populum (“by clergy and people”) was traditionally used to describe how the election of a bishop had been or should be undertaken. Over the course of the twelfth century this changed. Ecclesiastical legislation was step by step revised and codified. The aim of the reformers was to safeguard the autonomy of the Church and to reduce lay influence. The purposes of this article are, first, to examine legal terminology in the context of episcopal appointments from 1059 to 1215, with special reference to the formula per clerum et populum and the role of cathedral chapters as electoral bodies; second, to examine how episcopal appointments were actually undertaken and what terminology was used in the kingdom of Denmark until circa 1225; and, third, to share some ideas about the development of canon law in the context of “cathedral culture.” My conclusions are, first, that the mode of election per clerum et populum was gradually replaced and eventually became invalid, parallel to a legal development where cathedral chapters became the “proper” electoral body; second, that the monastic ideals of ecclesiastical freedom prompted by the reformers are evident in normative texts from cathedral chapters in Denmark already in the first quarter of the twelfth century; and, finally, that the legal developments strongly contributed to the formation of capitular institutions and a specific cathedral culture, which was rooted in monasticism but also differed from it, not least with regard to its legal functions.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"143 - 178"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.11","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57571116","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
“The Twenty-five Joys of Our Lady” is a study, examination, and critical edition of an unpublished fifteenth-century Middle English prose devotion preserved in Bodleian Library MS Don. d. 85. It is here associated with twenty-five “Joys of Our Lady” and presented as a vernacular Marian rosary, the first such to be identified in the period. The introduction to the edition considers early liturgical influences upon what became the tradition of Our Lady's Joys, their late-medieval development both across Europe and across England, and the circumstances that usually indicated fewer in number than is present in the devotion printed here. The introduction also concerns itself with the presence and practice of the rosary itself in late-medieval England and elsewhere and the limited evidence that has come down to us for its presence and circulation in England, including woodcut evidence in Caxton and allusions in other Latin devotions. It further indicates an ambiguity in this devotion's treatment of Christ's passion and concludes by considering the role and importance of joy as a pervasive, if often ignored, Christian attitude present in late-medieval English devotion.
{"title":"THE TWENTY-FIVE JOYS OF OUR LADY AN ENGLISH MARIAN ROSARY OF THE FIFTEENTH CENTURY FROM BODLEIAN LIBRARY MS DON. D. 85","authors":"J. Hirsh","doi":"10.1017/tdo.2016.4","DOIUrl":"https://doi.org/10.1017/tdo.2016.4","url":null,"abstract":"“The Twenty-five Joys of Our Lady” is a study, examination, and critical edition of an unpublished fifteenth-century Middle English prose devotion preserved in Bodleian Library MS Don. d. 85. It is here associated with twenty-five “Joys of Our Lady” and presented as a vernacular Marian rosary, the first such to be identified in the period. The introduction to the edition considers early liturgical influences upon what became the tradition of Our Lady's Joys, their late-medieval development both across Europe and across England, and the circumstances that usually indicated fewer in number than is present in the devotion printed here. The introduction also concerns itself with the presence and practice of the rosary itself in late-medieval England and elsewhere and the limited evidence that has come down to us for its presence and circulation in England, including woodcut evidence in Caxton and allusions in other Latin devotions. It further indicates an ambiguity in this devotion's treatment of Christ's passion and concludes by considering the role and importance of joy as a pervasive, if often ignored, Christian attitude present in late-medieval English devotion.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"333 - 342"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.4","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57571528","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The traditional account of the development of theology in the twelfth and thirteenth centuries is that the emerging “academic” discipline of theology was separated from the Bible and its commentary, that the two existed on parallel but separate courses, and that the one developed in a “systematic” direction whereas the other continued to exist as a separate “practical” or “biblical-moral” school. Focusing largely on texts of an allegedly “theoretical” nature, this view misunderstands or, indeed, entirely overlooks the evidence issuing from lectures on the Bible — postills, glosses, and commentaries — notably the biblical Glossa “ordinaria.” A witness to an alternative understanding, Peter Comestor, master and chancellor of the cathedral school of Paris in the second half of the twelfth century, shows that theology was created as much from the continued study of the Bible as from any “systematic” treatise. Best known for his Historia scholastica, a combined explanation and rewrite of the Bible focusing on the historical and literal aspects of sacred history, Comestor used the Gloss as a textbook in his lectures on the Gospels both to elucidate matters of exegesis and to help him deduce doctrinal truth. Through a close reading of Comestor's lectures on the Gospel of John, this essay reevaluates the teaching of theology at the cathedral school of Paris in the twelfth century and argues that the Bible and its Gloss stood at the heart of this development.
{"title":"PETER COMESTOR'S LECTURES ON THE GLOSSA “ORDINARIA” ON THE GOSPEL OF JOHN THE BIBLE AND THEOLOGY IN THE TWELFTH-CENTURY CLASSROOM","authors":"Alexander Andrée","doi":"10.1017/tdo.2016.2","DOIUrl":"https://doi.org/10.1017/tdo.2016.2","url":null,"abstract":"The traditional account of the development of theology in the twelfth and thirteenth centuries is that the emerging “academic” discipline of theology was separated from the Bible and its commentary, that the two existed on parallel but separate courses, and that the one developed in a “systematic” direction whereas the other continued to exist as a separate “practical” or “biblical-moral” school. Focusing largely on texts of an allegedly “theoretical” nature, this view misunderstands or, indeed, entirely overlooks the evidence issuing from lectures on the Bible — postills, glosses, and commentaries — notably the biblical Glossa “ordinaria.” A witness to an alternative understanding, Peter Comestor, master and chancellor of the cathedral school of Paris in the second half of the twelfth century, shows that theology was created as much from the continued study of the Bible as from any “systematic” treatise. Best known for his Historia scholastica, a combined explanation and rewrite of the Bible focusing on the historical and literal aspects of sacred history, Comestor used the Gloss as a textbook in his lectures on the Gospels both to elucidate matters of exegesis and to help him deduce doctrinal truth. Through a close reading of Comestor's lectures on the Gospel of John, this essay reevaluates the teaching of theology at the cathedral school of Paris in the twelfth century and argues that the Bible and its Gloss stood at the heart of this development.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"203 - 234"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.2","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57570819","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article identifies, details, and contextualizes three stages in the development of the consecration rites for abbesses and abbots in liturgical books produced for bishops in England from 900 to 1200. It shows how these rites, through the prayers recited, insignia bestowed, chants sung, and bodily gestures performed, sought to articulate and impress the normative ideals of monastic leadership on those who were elected to exercise it and how liturgists variously altered these rites in response to changing ecclesiastical pressures. Most significantly, for much of the late Anglo-Saxon period, the consecration rites for abbesses and abbots were the same, but, over the course of the late eleventh and twelfth centuries, the rites were split along gender lines with the dissemination, adoption, and adaptation of the ordines found in episcopal books affiliated with the tradition commonly identified by scholars as the Pontifical Romano-Germanique. In sharp contrast to their predecessors, the new rites envisioned dramatically different spiritual and temporal authorities for abbesses and abbots, clearly subordinating the former's office to the latter's by thoroughly feminizing its exemplary form. Yet, as close study of the material remains from communities of women religious during this period reveals, the consecration rite for abbesses was limited in its effect on how they actually fashioned and displayed their own authorities.
{"title":"THE DEVELOPMENT OF THE CONSECRATION RITE FOR ABBESSES AND ABBOTS IN CENTRAL MEDIEVAL ENGLAND","authors":"K. Bugyis","doi":"10.1017/tdo.2016.3","DOIUrl":"https://doi.org/10.1017/tdo.2016.3","url":null,"abstract":"This article identifies, details, and contextualizes three stages in the development of the consecration rites for abbesses and abbots in liturgical books produced for bishops in England from 900 to 1200. It shows how these rites, through the prayers recited, insignia bestowed, chants sung, and bodily gestures performed, sought to articulate and impress the normative ideals of monastic leadership on those who were elected to exercise it and how liturgists variously altered these rites in response to changing ecclesiastical pressures. Most significantly, for much of the late Anglo-Saxon period, the consecration rites for abbesses and abbots were the same, but, over the course of the late eleventh and twelfth centuries, the rites were split along gender lines with the dissemination, adoption, and adaptation of the ordines found in episcopal books affiliated with the tradition commonly identified by scholars as the Pontifical Romano-Germanique. In sharp contrast to their predecessors, the new rites envisioned dramatically different spiritual and temporal authorities for abbesses and abbots, clearly subordinating the former's office to the latter's by thoroughly feminizing its exemplary form. Yet, as close study of the material remains from communities of women religious during this period reveals, the consecration rite for abbesses was limited in its effect on how they actually fashioned and displayed their own authorities.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"91 - 141"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.3","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57570874","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This comparative study examines the treatment of named vernacular poets from the Gaelic and Anglo-Saxon worlds in the subsequent literary cultural histories of their traditions. Both societies developed sophisticated bilingual intellectual cultures. After a brief survey of historical poets and anonymous secular texts from both vernacular literatures, this essay examines two accounts that involve vernacular poets from Latin texts written by clerics. Muirchú maccu Machtheni wrote Vita Sancti Patricii (ca. 690) and briefly mentioned the presence of the poets Dubthach maccu Lugair and Fiacc Finn Sléibte at the pagan court of Lóegaire mac Néill in Tara in the fifth century. Bede devoted a full chapter of his Historia Ecclesiastica Gentis Anglorum (ca. 731) to the poet Cædmon at the monastery of Whitby sometime in the second half of the seventh century. The presence of these three vernacular poets in the works of two clerics suggests their perceived potential contributions to the Church. But their treatment in later cultural history differs markedly between the self-referential Gaelic world and more reticent Anglo-Saxons. In the Gaelic tradition Dubthach and Fiacc are recorded in law tracts, hagiography, martyrologies, genealogies, prose narratives, and poems. In the Anglo-Saxon tradition Cædmon does not exist outside of Bede's account. It is suggested that the legally recognized social rank, formal training, and professional status of poets in Gaelic society helps explain the discrepancy in subsequent cultural acknowledgement.
本比较研究考察了盖尔语和盎格鲁-撒克逊语世界在其传统的后续文学文化史中对命名的白话诗人的处理。这两个社会都发展了复杂的双语智力文化。在对两种方言文学中的历史诗人和匿名世俗文本进行简要调查之后，本文考察了神职人员撰写的拉丁文本中涉及方言诗人的两种说法。Muirchú macu Machtheni写了《神圣的生命》(约690年)，并简要地提到了诗人Dubthach macu Lugair和Fiacc Finn slsamibte在五世纪时出现在塔拉的异教徒宫廷Lóegaire mac nsamiill。比德在他的《基督教历史》(Historia Ecclesiastica Gentis Anglorum，约731年)中，用了整整一章的篇幅来描述七世纪下半叶惠特比修道院的诗人Cædmon。这三位白话诗人出现在两位神职人员的作品中表明了他们对教会的潜在贡献。但在后来的文化历史中，他们的待遇在自我指涉的盖尔世界和更沉默寡言的盎格鲁-撒克逊人之间明显不同。在盖尔传统中，Dubthach和Fiacc被记录在法律小册子、圣徒传记、殉道史、家谱、散文叙述和诗歌中。在盎格鲁-撒克逊传统中，Cædmon不存在于比德的叙述之外。盖尔人社会中法律承认的诗人的社会地位、正式训练和职业地位有助于解释后来文化承认的差异。
{"title":"VENACULAR POETS IN BEDE AND MUIRCHÚ A COMPARATIVE STUDY OF EARLY INSULAR CULTURAL HISTORIES","authors":"C. Ireland","doi":"10.1017/tdo.2016.5","DOIUrl":"https://doi.org/10.1017/tdo.2016.5","url":null,"abstract":"This comparative study examines the treatment of named vernacular poets from the Gaelic and Anglo-Saxon worlds in the subsequent literary cultural histories of their traditions. Both societies developed sophisticated bilingual intellectual cultures. After a brief survey of historical poets and anonymous secular texts from both vernacular literatures, this essay examines two accounts that involve vernacular poets from Latin texts written by clerics. Muirchú maccu Machtheni wrote Vita Sancti Patricii (ca. 690) and briefly mentioned the presence of the poets Dubthach maccu Lugair and Fiacc Finn Sléibte at the pagan court of Lóegaire mac Néill in Tara in the fifth century. Bede devoted a full chapter of his Historia Ecclesiastica Gentis Anglorum (ca. 731) to the poet Cædmon at the monastery of Whitby sometime in the second half of the seventh century. The presence of these three vernacular poets in the works of two clerics suggests their perceived potential contributions to the Church. But their treatment in later cultural history differs markedly between the self-referential Gaelic world and more reticent Anglo-Saxons. In the Gaelic tradition Dubthach and Fiacc are recorded in law tracts, hagiography, martyrologies, genealogies, prose narratives, and poems. In the Anglo-Saxon tradition Cædmon does not exist outside of Bede's account. It is suggested that the legally recognized social rank, formal training, and professional status of poets in Gaelic society helps explain the discrepancy in subsequent cultural acknowledgement.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"33 - 61"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.5","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57571597","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on the sensus literalis and the peshat of Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both the Glossa Ordinaria and Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome's Hebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and the Gloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and the Gloss ensured the wide dissemination of these interpretations.
{"title":"GLOSSA ORDINARIA AND GLOSSA HEBRAICA MIDRASH IN RASHI AND THE GLOSS","authors":"Benjamin Williams","doi":"10.1017/tdo.2016.10","DOIUrl":"https://doi.org/10.1017/tdo.2016.10","url":null,"abstract":"An assiduous interest in the plain sense of Scripture and shared interpretations of particular biblical passages can be observed in certain twelfth-century Jewish and Christian commentaries composed in northern France. While Hugh of Saint Victor and Rashbam engaged in independent endeavors to shed light on the sensus literalis and the peshat of Scripture, Andrew of Saint Victor attributed his knowledge of particular rabbinic interpretations to encounters with contemporary Jews. Yet points of convergence in Jewish and Christian exegesis can be observed even before the work of the Victorines and Rashi's disciples. The purpose of this study is to examine the midrashic interpretations transmitted in northern France around the beginning of the twelfth century in both the Glossa Ordinaria and Rashi's biblical commentaries. Interpretations are found in both corpora on occasions when their late-antique sources, such as Midrash Genesis Rabba and Jerome's Hebrew Questions on Genesis, themselves transmit similar insights. By analyzing an exposition found in both Rashi and the Gloss, the narrative of Abraham in the fiery furnace, this study seeks to clarify the nature and extent of this relationship. It thereby enables a more detailed understanding of the ways that midrash reached twelfth-century Jews and Christians and of how Rashi and the Gloss ensured the wide dissemination of these interpretations.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"179 - 201"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.10","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57570989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
St. Augustine's knowledge of Aristotle was precarious and indirect. However, we find in his work traces of topics that seem to come from Aristotle's exoteric works, specifically the Protrepticus. These topics came to St. Augustine's knowledge through Cicero's Hortensius, as scholars already know. However, hitherto there has not been a study that jointly executes the following three tasks: analyze these topics systematically in order to discuss in a critical and updated way their nature and relevance; study what role Cicero played in their transmission; and examine St. Augustine's use of them in relation to the context in which he quotes them. I carry out this triple task in the present article.
{"title":"TOPICS OF ARISTOTLE'S PROTREPTICUS IN AUGUSTINE OF HIPPO THE TRANSMISSION OF CICERO AND THE CONTEXT OF THEIR USE","authors":"Carlos MEGINO RODRIGUEZ","doi":"10.1017/tdo.2016.6","DOIUrl":"https://doi.org/10.1017/tdo.2016.6","url":null,"abstract":"St. Augustine's knowledge of Aristotle was precarious and indirect. However, we find in his work traces of topics that seem to come from Aristotle's exoteric works, specifically the Protrepticus. These topics came to St. Augustine's knowledge through Cicero's Hortensius, as scholars already know. However, hitherto there has not been a study that jointly executes the following three tasks: analyze these topics systematically in order to discuss in a critical and updated way their nature and relevance; study what role Cicero played in their transmission; and examine St. Augustine's use of them in relation to the context in which he quotes them. I carry out this triple task in the present article.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"1 - 31"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.6","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49414315","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"TDO volume 71 Cover and Front matter","authors":"","doi":"10.1017/tdo.2016.13","DOIUrl":"https://doi.org/10.1017/tdo.2016.13","url":null,"abstract":"","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"71 1","pages":"f1 - f6"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.13","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57571210","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The medieval military orders were religious institutions whose members had professed a life of combat and prayer that integrated them into a religious landscape sharply defined by diversity. And yet still very little is known about the military orders’ religious functions in the dioceses in which they held ecclesiastical possessions. By focusing on one military order in particular, the Order of the Temple, this study aims to achieve two goals: first, to provide a critical overview of recent scholarship in the emerging field of military order (and especially Templar) religion, and second, to examine aspects of Templar religious involvement in medieval society in general and the reactions of senior clergymen to the Templars’ religious engagement on the parish level in particular. It argues that the Templars proved very keen to expand their network of parish churches and that in so doing they proved willing to engage with the lay public on a much larger scale than has hitherto been believed.
{"title":"ASPECTS AND PROBLEMS OF THE TEMPLARS' RELIGIOUS PRESENCE IN MEDIEVAL EUROPE FROM THE TWELFTH TO THE EARLY FOURTEENTH CENTURY","authors":"J. Schenk","doi":"10.1017/tdo.2016.8","DOIUrl":"https://doi.org/10.1017/tdo.2016.8","url":null,"abstract":"The medieval military orders were religious institutions whose members had professed a life of combat and prayer that integrated them into a religious landscape sharply defined by diversity. And yet still very little is known about the military orders’ religious functions in the dioceses in which they held ecclesiastical possessions. By focusing on one military order in particular, the Order of the Temple, this study aims to achieve two goals: first, to provide a critical overview of recent scholarship in the emerging field of military order (and especially Templar) religion, and second, to examine aspects of Templar religious involvement in medieval society in general and the reactions of senior clergymen to the Templars’ religious engagement on the parish level in particular. It argues that the Templars proved very keen to expand their network of parish churches and that in so doing they proved willing to engage with the lay public on a much larger scale than has hitherto been believed.","PeriodicalId":44907,"journal":{"name":"TRADITIO-STUDIES IN ANCIENT AND MEDIEVAL HISTORY THOUGHT AND RELIGION","volume":"41 1","pages":"273 - 302"},"PeriodicalIF":0.4,"publicationDate":"2016-11-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1017/tdo.2016.8","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"57571260","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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