DOCSLIB.ORG

Page 1 of 10 the Dynamic Middle Ages Detailed Project Overview 15

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Page 1 of 10 the Dynamic Middle Ages Detailed Project Overview 15 The Dynamic Middle Ages Detailed Project Overview 15/08/2012 The Social Theatre of Wandering Preachers and Hermits, 1050-1150 During late eleventh- and early twelfth-century France, wandering preachers took to the roads of Christendom, apparently preaching the Gospel. Many of these preachers were accepted, although somewhat tentatively, by the ecclesiastical establishment and some were given licenses to preach around France. Others, such as Henry of Le Mans (d.1148) and Peter of Bruys (d.1135/6), were not so fortunate and were denounced as heretical. Yet these holy men were not just preachers. According to the sources, they led lives informed by concepts of vita apostolica, eremitism, pastoral care, preaching, as well as monasticism. Robert of Molesme (c.1028-1111), Stephen Muret (c.1045- 1125), Robert of Arbrissel (c.1045-1116), Bernard of Tiron (c.1046-1116), Vitalis of Savigny (d.1122), Stephen of Obazine (d.1159), and the two 'heretical' hermit-preachers Henry and Peter, were all presented as living these mixed and dynamic lives. Less defined by one major characteristic, these men were defined by their eclectic lifestyles, which is what makes them such fascinating characters to study. Accordingly, the sources written about them drew upon many different veins of tradition and religious thought in order to discuss and represent the lives of the hermit-preachers. My study investigates these aspects of the hermit-preachers lives, with each chapter discussing how the sources presented different facets of religious expression. Although this is a somewhat artificial distinction, understanding these aspects separately allows us to understand fully how new more 'mixed' religious lives were treated in the late eleventh and early twelfth centuries. Nevertheless, we must first understand that we will never be able truly to see the hermit-preachers for who they really were. Regrettably, we have no sources that were written by these men themselves, save one letter by Robert of Arbrissel. It is perhaps telling, in terms of the reaction to heresy, that a book Henry of Le Mans was said to have written concerning his religious vocation no longer exists - though we are forced to speculate whether this was deliberate suppression.1 Acknowledging that we see the lives of hermit-preachers through the eyes of others has had no recognition in the historiography concerned with these individuals thus far. Scholars, such as Henrietta Leyser, have concentrated upon the content of these mens’ lives, rather than the construction of this content. Subsequently, the foundation of the whole project is based upon a new reading of the sources that have been employed in previous scholarship. Starting with these texts, and exploring their construction and intentions, I hope to offer new insights into how the hermit- preachers were self-consciously moulded by those who wrote about them. Underlining my work is, therefore, a novel methodological and conceptual approach to the sources. This forms the backbone of my thesis and it is worth explaining in some detail. First, I argue that the texts written about the hermit-preachers were complex community constructions. By this, I mean that the sources were written with input and cooperation from those communities in which the authors were embedded. Significant parts of the sources (and hence ‘memories’ of the hermit- preachers) came from individuals other than the author himself. Though undeniably it was the 1 For references to this text see William the Monk, 'Contra Hericum schismaticum et hereticum' in Il monaco Enrico e la sua eresia, ed. Raoul Manselli, 1953, pp. 1–63; Peter the Venerable, Contra Petrobrusianos Hereticos, ed. James Fearns (Turnhout, 1968), Praefatio, p. 5. Page 1 of 10 author’s job to weave the thoughts and recollections of others into his text, giving him a pivotal role in its actual transcription, the substance of the work would always be saturated with others’ contributions and memories. The sources we have are quite explicit about this community aspect of the construction of the text though, as stated above, this has often been overlooked in scholarship. For example, the author of the Vita Bernardi Tironensis said that he had resolved to report in Bernard Life that which he had obtained from ‘the faithful reports of men.’2 We may be tempted to conclude that this was pure hagiographical formulae. Yet the modern editor of the Vita Bernardi has noted that the inconsistencies in Bernard’s Life suggest that the author Geoffrey Grossus included information from others without substantially changing it first.3 Unmistakably, the Life of Bernard of Tiron was a collaborative project even if Geoffrey wrote up these contributions into one whole text. Given that these texts were often written many years after the death of their subject, it is perhaps unsurprising that the authors had to resort to gaining information from those in the same community as them. After a break of several years between book one and two of the Vita Stephani Obazinensis, Stephen of Obazine’s biographer declared that he should finish the Life soon, lest those who knew Stephen when he was alive died before he finished and could not support the truth of what he had written.4 Further references in other sources support the fact that stories of the holy men were reverberating around the monastic communities which they had founded.5 What we have is a definite sense of communication between those who had known the hermit-preachers (or perhaps just heard anecdotes about them) and those who were writing the texts. The monastic communities that these hermit-preachers had founded played a central role in constructing their vitae. In modernity, therefore, we have received our information about these men refracted through a community lens. Monastic brethren, however, did not just write about those men who were celebrated. They also chose to document the lives and beliefs of the two hermit-preachers of this study who were condemned as heretics. William the Monk, Bernard of Clairvaux and Peter the Venerable all wrote about Henry of Le Mans and Peter of Bruys and all were members of monastic communities. Still, they were not, unlike the authors who described above, members of the communities founded by the hermit-preachers or part of their following. They therefore wrote about events and people external to their own communities. Yet there was, I believe, a more fundamental difference between these authors and those that wrote about such men as Bernard of Tiron or Stephen of Obazine. This difference stemmed not so much from the identities of the monks themselves, but the community 2 Geoffrey Grossus, 'Vita beati Bernardi Fundatoris Congregationis de Tironio in Gallia auctore Gaufredo Grosso', in PL 172, Prologue.4, col. 1370D. 3 Ruth Harwood Cline, 'Introduction', in Ruth Harwood Cline (ed.), The Life of Blessed Bernard of Tiron (Washington, 2009), p. xii. 4 'Vita S. Stephani Obazinensis', in Michel Aubrun (ed.), Vie de Saint Étienne D’Obazine, (Clermont-Ferrand, 1970), bk. 2.Prologue, p. 94. 5 See for example Hugh Lacerta, 'Liber de doctrina vel liber sententiarum seu rationum beati viri Stephani primi patris religionis Grandimontis' in Iohannes Becquet (ed.), Scriptores Ordinis Grandimontensis, CC VIII (Turnhout, 1968), p. 4; Hugh Francigena, 'Incipit tractatus de conversione Pontii de Laracio et exordii Salvaniensis monasterii vera narratio' in Beverly M. Kienzle (ed.), The Works of Hugo Francigena: Tractatus de conversione Pontii de Laracio et exordii monasterii vera narratio; epistolae (Dijon, Bibliothèque Municipale Ms. 611) in Sacris Erudiri 34 (1994), p. 288. Page 2 of 10 they saw themselves taking part in when they wrote about the two heresiarchs. Essentially, when the monks wrote about these two men they wrote as part of the wider community of the Christian faithful even though they were simultaneously monks in distinct and defined monastic communities of their own. These authors even noted their own awkward positions; 'I am the chimaera of my age', Bernard wrote famously, 'neither cleric nor layman. I have kept the habit of a monk, but I have long ago abandoned the life.'6 Peter the Venerable and Bernard's involvement in the world thus marks them as different from other monastic authors who wrote about the hermit-preachers and, accordingly, they had a unique sense of duty to the world outside of the cloister. This explains why, when Bernard wrote letters containing denunciations of Henry of Le Mans, he said he wrote because of his responsibilities to the wider Christian community.7 This uncanny ability to flit between different levels of community makes these individuals, as authors, fascinating and illustrates a crucial divergence between who wrote about orthodox hermit-preachers and those who wrote about those considered heretical. Be that as it may, not all of the sources about the hermit-preachers were written by monks. In terms of vitae, we have two notable exceptions, the Vita Roberti Abrissello and the Vita Vitalis Saviniacensis. Both of these texts were written by bishops; the first by Baudri, bishop of Dol (1107- 1130) and the second by Stephen of Fougères, bishop of Rennes (1168-1178). Remarkably, these were extremely well connected men. For instance, Baudri of Dol personally knew the daughters of William the Conqueror (c.1027-1087). Likewise, before his elevation to the bishopric of Rennes, Stephen of Fougères had been a chancery scribe in the court of Henry II (1154-1189) and was also a member of the Fougères family who had bestowed Savigny monastery its initial grant of land.8 These two texts serve to remind us that it was not always monks who memorialised the hermit- preachers through text. Like the authors who wrote about the two heretical hermit-preachers, Stephen and Baudri were outside of the community about whom they were writing.
Load more

Recommended publications
  • An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos
    Andrews University Digital Commons @ Andrews University Dissertations Graduate Research 2016 An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos Marcelo Eduardo da Costa Dias Andrews University, [email protected] Follow this and additional works at: https://digitalcommons.andrews.edu/dissertations Part of the Missions and World Christianity Commons Recommended Citation Costa Dias, Marcelo Eduardo da, "An Analysis of Adventist Mission Methods in Brazil in Relationship to a Christian Movement Ethos" (2016). Dissertations. 1598. https://digitalcommons.andrews.edu/dissertations/1598 This Dissertation is brought to you for free and open access by the Graduate Research at Digital Commons @ Andrews University. It has been accepted for inclusion in Dissertations by an authorized administrator of Digital Commons @ Andrews University. For more information, please contact [email protected]. ABSTRACT AN ANALYSIS OF ADVENTIST MISSION METHODS IN BRAZIL IN RELATIONSHIP TO A CHRISTIAN MOVEMENT ETHOS by Marcelo E. C. Dias Adviser: Bruce Bauer ABSTRACT OF GRADUATE RESEARCH Dissertation Andrews University Seventh-day Adventist Theological Seminary Title: AN ANALYSIS OF ADVENTIST MISSION METHODS IN BRAZIL IN RELATIONSHIP TO A CHRISTIAN MOVEMENT ETHOS Name of researcher: Marcelo E. C. Dias Name and degree of faculty chair: Bruce Bauer, DMiss Date completed: May 2016 In a little over 100 years, the Seventh-day Adventist Church in Brazil has grown to a membership of 1,447,470 (December 2013), becoming the country with the second highest total number of Adventists in the world. Very little academic research has been done to study or analyze the growth and development of the Adventist church in Brazil.
    [Show full text]
  • Reformation Beginnings
    UPON THIS ROCK A STUDY OF THE HISTORY OF CHRIST’S CHURCH UPON THIS ROCK A STUDY OF LESSON 6: THE HISTORY OF CHRIST’S REFORMATION CHURCH BEGINNINGS CAUTION: CHURCH HISTORY Robert Robinson (published 1792) “On the caution necessary to a reader of ecclesiastical history: It is an old observation, that of all history, ecclesiastical is the worst written. Such a history, beginning with Jesus, & proceeding through successive ages with His disciples, ought to exhibit bright example of virtue. It should show a succession of men contending (if contend they must) for something worth contending for. Instead of this, every century proceeds from worse to worse, each opening with deplorable scenes of all the ills that afflict society… CAUTION: CHURCH HISTORY Robert Robinson (published 1792) “Want of precision in ecclesiastical history is one chief cause of the gloom that involves the divine religion of Jesus, & while this confusion remains, a cheat is put on the reader, & a long time elapses ere he discovers that what had been given him for a history of good men, the very disciples of the Son of God, was a history of counterfeits, disciples of the world, & regulated only by the maxims of it. Ecclesiastical history may be so written as to serve the interests of parties while the disguise remains: But to serve the cause of truth & virtue at large the covering must be taken off, for either that or the cause must go to decay.” CAUTION: CHURCH HISTORY FW Mattox “From the beginning of the development of the Roman hierarchy there was opposition both to organization & to the changes which came about in doctrine.
    [Show full text]
  • Chapter Twenty-Six
    Chapter Twenty-six Religion and Religiosity after the Crusades The First Crusade was a great turning-point for western Christendom. An obvious consequence of the First Crusade was that many Catholics became aware that their lot in this earthly life left much to be desired: in Orthodox Christendom and in the Dar al-Islam people were better off than they were in Catholic Europe. This recognition led to material and economic improvements in western Europe and to a new kind of education, which in turn was followed by humanism and the Renaissance. By 1500 western Europe was a very different place than it had been four hundred years earlier, and considerably closer to modernity. This secular improvement will be the subject of the next chapter, but in this chapter we must take a close look at the religious upheaval with which it began. Militancy against Muslims was paralleled at home by a heightened religiosity. Ordinary Christians, who had long assumed that they would reach Heaven by following the lead of the Church and its clerical hierarchy, began taking upon themselves the responsibility for their souls‟ salvation. Thousands of Christians enlisted in new and demanding monastic orders, and thousands more left the Catholic church to join communities of devout but renegade Christians. Another aspect of the Christians‟ new religiosity was violence against the small Jewish communities in their midst, which until then had enjoyed relative security. Judaism was also infused with a new religious enthusiasm, as the mystical texts known as the Kabbalah made their appearance and quickly took their place alongside the Tanakh and the Talmud.
    [Show full text]
  • The Idea of Medieval Heresy in Early Modern France
    The Idea of Medieval Heresy in Early Modern France Bethany Hume PhD University of York History September 2019 2 Abstract This thesis responds to the historiographical focus on the trope of the Albigensians and Waldensians within sixteenth-century confessional polemic. It supports a shift away from the consideration of medieval heresy in early modern historical writing merely as literary topoi of the French Wars of Religion. Instead, it argues for a more detailed examination of the medieval heretical and inquisitorial sources used within seventeenth-century French intellectual culture and religious polemic. It does this by examining the context of the Doat Commission (1663-1670), which transcribed a collection of inquisition registers from Languedoc, 1235-44. Jean de Doat (c.1600-1683), President of the Chambre des Comptes of the parlement of Pau from 1646, was charged by royal commission to the south of France to copy documents of interest to the Crown. This thesis aims to explore the Doat Commission within the wider context of ideas on medieval heresy in seventeenth-century France. The periodization “medieval” is extremely broad and incorporates many forms of heresy throughout Europe. As such, the scope of this thesis surveys how thirteenth-century heretics, namely the Albigensians and Waldensians, were portrayed in historical narrative in the 1600s. The field of study that this thesis hopes to contribute to includes the growth of historical interest in medieval heresy and its repression, and the search for original sources by seventeenth-century savants. By exploring the ideas of medieval heresy espoused by different intellectual networks it becomes clear that early modern European thought on medieval heresy informed antiquarianism, historical writing, and ideas of justice and persecution, as well as shaping confessional identity.
    [Show full text]
  • "Contra Haereticos Accingantur": the Union of Crusading and Anti-Heresy Propaganda
    UNF Digital Commons UNF Graduate Theses and Dissertations Student Scholarship 2018 "Contra haereticos accingantur": The nionU of Crusading and Anti-heresy Propaganda Bryan E. Peterson University of North Florida Suggested Citation Peterson, Bryan E., ""Contra haereticos accingantur": The nionU of Crusading and Anti-heresy Propaganda" (2018). UNF Graduate Theses and Dissertations. 808. https://digitalcommons.unf.edu/etd/808 This Master's Thesis is brought to you for free and open access by the Student Scholarship at UNF Digital Commons. It has been accepted for inclusion in UNF Graduate Theses and Dissertations by an authorized administrator of UNF Digital Commons. For more information, please contact Digital Projects. © 2018 All Rights Reserved “CONTRA HAERETICOS ACCINGANTUR”: THE UNION OF CRUSADING AND ANTI-HERESY PROPAGANDA by Bryan Edward Peterson A thesis submitted to the Department of History in partial fulfilment of the requirements for the degree of Master of Arts in History UNIVERSITY OF NORTH FLORIDA COLLEGE OF ARTS AND SCIENCES June, 2018 ii CERTIFICATE OF APPROVAL The thesis of Bryan Edward Peterson is approved (Date) ____________________________________ _____________________ Dr. David Sheffler ____________________________________ ______________________ Dr. Philip Kaplan ____________________________________ ______________________ Dr. Andrew Holt Accepted for the Department of History: _________________________________ _______________________ Dr. David Sheffler Chair Accepted for the College of Arts and Sciences: _________________________________
    [Show full text]
  • A Tender Age Chapter 2 William F
    A Tender Age Chapter 2 William F. MacLehose Chapter 2 Suffer Little Children Baptism, Heresy, and the Debates over the Nature of the Child The sources for a history of medieval childhood are largely fragmentary and indirect, leading too often to kaleidoscopic, "archeological" studies on the subject, studies that collapse time, space, texts, and contexts in order to create a homogenous medieval idea of childhood.1 Except for the previously studied medical literature, few sources extensively and directly address the issue of the child in twelfth- and thirteenth-century society. But medieval medical writings were focused predominantly on the physical aspects of perinatal care. Such material treated the child literally—that is, as a corporeal entity in desperate need of nourishment. We must look elsewhere, at other, scattered sources to understand the child's moral and metaphoric significances in the twelfth and thirteenth centuries. One genre in particular offers extensive material concerning the child's moral worth: the antiheresy polemic of the twelfth and thirteenth centuries. These texts first appeared as part of the Catholic reaction to the rise of many new, vocal, and increasingly influential heretical movements from the eleventh century onward. The polemics sometimes purported to document actual dialogues between orthodox and heretical speakers on a variety of contested topics, including the contemporary Catholic practice of infant baptism. In these discussions, we discover an unprecedented phenomenon in the history of medieval childhood: a direct and extensive debate over the child's spiritual and moral characteristics. What began as a dispute over Church ritual quickly became a detailed discussion of the nature of the child, especially his flaws and virtues.
    [Show full text]
  • A History of the Baptists
    A History of the Baptists By John T. Christian CHAPTER V THE ALBIGENSIAN, THE PETROBRUSIAN, THE HENRICIAN, THE ARNOLDIST AND THE PERENGARIAN CHURCHES IT has already been indicated that the Paulicians came from Armenia, by the way of Thrace, settled in France and Italy, and traveled through, and made disciples in, nearly all of the countries of Europe. The descent of the Albigenses has been traced by some writers from the Paulicians (Encyclopedia Britannica, I. 454. 9th edition). Recent writers hold that the Albigenses had been in the valleys of France from the earliest ages of Christianity. Prof. Bury says that "it lingered on in Southern France," and was not a "mere Bogomilism, but an ancient local survival." Mr. Conybeare thinks that it lived on from the early times in the Balkan Peninsula, "where it was probably the basis of Bogomilism" (Bury, Ed. Gibbon, History of Rome, VI. 563). They spread rapidly through Southern France and the little city of Albi, in the district of Albigeois, became the center of the party. From this city they were called Albigenses. In Italy the Albigenses were known by various names, like the Paulicians, such as "Good Men," and others. It is difficult to determine the origin of all of the names; but some of them came from the fact that they were regarded as vulgar, illiterate and low bred; while other names were given from the purity and wholesomeness of their lives. It is remarkable that the inquisitorial examinations of the Albigenses did not tax them with immoralities, but they were condemned for speculations, or rather for virtuous rules of action, which the Roman Catholics accounted heresy.
    [Show full text]
  • Peter the Hermit: Straddling the Boundaries of Lordship, Millennialism, and Heresy Stanley Perdios Iowa State University
    Iowa State University Capstones, Theses and Graduate Theses and Dissertations Dissertations 2012 peter the hermit: straddling the boundaries of lordship, millennialism, and heresy Stanley Perdios Iowa State University Follow this and additional works at: https://lib.dr.iastate.edu/etd Part of the European History Commons, and the Religion Commons Recommended Citation Perdios, Stanley, "peter the hermit: straddling the boundaries of lordship, millennialism, and heresy" (2012). Graduate Theses and Dissertations. 12431. https://lib.dr.iastate.edu/etd/12431 This Thesis is brought to you for free and open access by the Iowa State University Capstones, Theses and Dissertations at Iowa State University Digital Repository. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Iowa State University Digital Repository. For more information, please contact [email protected]. Peter the Hermit: Straddling the boundaries of lordship, millennialism, and heresy by Stelios Vasilis Perdios A thesis submitted to the graduate faculty in partial fulfillment of the requirements for the degree of MASTER OF ARTS Major: History Program of Study Committee: Michael D. Bailey, Major Professor John W. Monroe Jana Byars Kevin Amidon Iowa State University Ames, Iowa 2012 Copyright © Stelios Vasilis Perdios, 2012. All Rights reserved. ii Table of Contents Chapter Page Chapter One: Introduction 1 Chapter Two: The Crisis of Secular Lordship 7 Chapter Three: The Crisis of Spiritual Lordship 35 Chapter Four: Lordship on the Eve of the Millennium 65 Chapter Five: Conclusion 95 Bibliography 99 1 Chapter One: Introduction When is a hermit not a hermit? When he is Peter the Hermit who led the Popular Crusade in the year 1096.
    [Show full text]
  • Latin Christendom in the Age of Reform HISTOREIN
    HISTOREIN VOLUME 6 (2006) In the district of Toulouse a damnable Making Enemies: heresy has lately arisen, which, after the nature of a cancer, gradually diffus- Latin Christendom ing itself over the neighbouring places, has already infected vast numbers in the Age of Reform throughout Gascony and other prov- inces; and while, serpent-like, it is con- cealed beneath its folds, in proportion to its unseen advances, so it injures more grievously the Lord’s vineyard in the persons of the simple-hearted. There- fore, we command the bishops, and all God’s priests resident in those parts, to be vigilant, and to inhibit, under pain of anathema, all persons from sheltering in their territories or presuming to pro- tect the known followers of such heresy. Nor may they have intercourse with such followers either in selling or buying, in order that the benefits of society being denied them, they may be compelled to renounce the errors of their ways. And whosoever shall attempt to contra- vene this injunction, shall be included R. I. Moore under their curse as a partaker of their crime. But if they shall be discovered by Newcastle University Catholic princes, let them be taken into custody and incur the forfeiture of all their goods. And since they frequently assemble from different places at one hiding-place, with no reason for coming together except agreement in heresy, let all such hiding places be diligently sought out, and, when discovered, for- bidden under canonical censure.1 This, the seventh canon of the Papal Coun- cil of Tours in 1163, marked the beginning of the long campaign against the Cathar 49 HISTOREIN VOLUME 6 (2006) heresy in the County of Toulouse.
    [Show full text]
  • CHURCH HISTORY, CHAPTER 14 HELLISH MOTHER CHURCH SARDIS CHURCH PERIOD, 1000-1500 AD “Ye Serpents, Ye Generation of Vipers…” Matt
    CHURCH HISTORY, CHAPTER 14 HELLISH MOTHER CHURCH SARDIS CHURCH PERIOD, 1000-1500 AD “Ye serpents, ye generation of vipers…” Matt. 23.33 God’s warnings to us…”Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition;” 2 Thess. 2.3 “For the mystery of iniquity doth already work: …” 2 Thess. 3.7 “Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” Col. 2.8 The end of the first millennium (1000 AD) marks the beginning of the Sardis Church Period which culminates in 1500 AD – the start of the Reformation. God calls this Sardis church age…DEAD (Rev. 3.1). The word “Sardis” means “red ones” (pg 408). This was the bloodiest time in all history. The behavior of the Roman Catholic Church was nothing short of disgusting…it was wicked, evil, vile, sadistic…too awful to contemplate…the pope was a fascist dictator. Such “Christian” behavior was condoned by the council of Trent (1546 AD) and is still valid (according to the RCC) today! The Roman Catholic Church is a religious prostitute (Rev. 17) that has traded God and His Bible for ultimate power and unity in the world’s system (pg 361). The popes believed they were the “most holy lord” on this earth and the final authority in every matter. They were not subject to any laws (this included the hierarchy of the RCC), but everyone else was subject to the law of the land and all ecclesiastical laws of the RCC (the ten commandments were of course obsolete).
    [Show full text]
  • AN INTRODUCTION to CHURCH HISTORY: from the BEGINNINGS to 1500
    AN INTRODUCTION TO CHURCH HISTORY: from THE BEGINNINGS to 1500 COURSE TEXTBOOK This textbook is based principally on: Williston Walker, A History of the Christian Church, (Charles Scribner’s Sons, New York 1918) Also included herein are selections and material adapted from the following sources: Chadwick, Henry The Early Church, Revised Edition. (Penguin, 1993) Deansly, Margaret, A History of the Medieval Church, 590-1500. (Routledge. London. 1989) Dysinger, Luke, “Early Christian Monasticism”, The Encyclopedia of Ancient History 2010. Logan, F. Donald, A History of the Church in the Middle Ages, (Routledge, London. 2002) Vauchez, Andre, The Spir’ty of the Medieval West from the 8th to the 12th Century, (Cistercian, 1993). 1 2 CONTENTS 1. JESUS and the HELLENISTIC WORLD 6. LEADERSHIP and LITURGY [1.1]. The General Situation; 5 [6.1]. The Hierarchical Development Of 47 [1.2]. The Jewish Background; 10 The Church . [6.2]. Public Worship And Sacred [1.3]. Jesus and the Disciples; 13 49 Seasons [[2.1]2. p.92 ] 1 2. THE APOSTOLIC CHURCH [6.3]. Baptism 50 [2.1]. The Palestinian Christian [6.4]. The Eucharist. 51 Communities 15 [6.5]. Forgiveness Of Sins 52 [2.2]. Paul and Gentile Christianity 17 [6.6]. Sinners in the Church 54 [2.3]. The Close of the Apostolic Age 20 [2.4]. The Interpretation of Jesus 21 7. PERSECUTION and TRANSFORMATION 3. GENTILE CHURCH and ROMAN [7.1]. Rest And Growth, 260-303 55 EMPIRE [7.2]. Rival Religious Forces 55 [3.1]. Gentile Christianity of the Second Century 25 [7.3]. The Final Struggle 56 [7.4].
    [Show full text]
  • First Covenant Church
    ChurchChurch HistoryHistory ChurchChurch HistoryHistory IntroductionIntroduction toto ChurchChurch HistoryHistory st rd TheThe AncientAncient ChurchChurch AD 11st-3-3rd centuriescenturies th th TheThe RiseRise ofof ChristendomChristendom AD 44th-5-5th centuriescenturies th th TheThe EarlyEarly MiddleMiddle AgesAges AD 66th-10-10th centuriescenturies th th TheThe AgeAge ofof CrusadesCrusades AD 1111th-13-13th centuriescenturies th th TheThe RenaissanceRenaissance AD 1414th-15-15th centuriescenturies th ConquestConquest andand ReformationReformation AD 1616th centurycentury th th TheThe AgeAge ofof EnlightenmentEnlightenment AD 1717th-18-18th centuriescenturies th TheThe AgeAge ofof RevolutionRevolution AD 1919th centurycentury th TheThe ModernModern AgeAge AD 2020th centurycentury st TheThe PostmodernPostmodern AgeAge AD 2121st centurycentury ChurchChurch HistoryHistory IntroductionIntroduction toto ChurchChurch HistoryHistory st rd TheThe AncientAncient ChurchChurch AD 11st-3-3rd centuriescenturies th th TheThe RiseRise ofof ChristendomChristendom AD 44th-5-5th centuriescenturies th th TheThe EarlyEarly MiddleMiddle AgesAges AD 66th-10-10th centuriescenturies th th TheThe AgeAge ofof CrusadesCrusades AD 1111th-13-13th centuriescenturies West vs. East The First Crusade(s) The Crusades Become a Fad (interlude) TheThe AgeAge ofof CrusadesCrusades In-fightingIn-fighting withinwithin thethe ChurchChurch continuedcontinued 1115±1115± PeterPeter AbélardAbélard wrotewrote hishis firstfirst bookbook AA studentstudent whowho waswas giftedgifted
    [Show full text]