DOCSLIB.ORG

February 2019 PIOUS UNION of ST

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
February 2019 PIOUS UNION of ST Renewal of Marriage Vows A Guanellian Family Ministry Sunday, February 10th February 2019 PIOUS UNION OF ST. JOSEPH FOR THE SUFFERING AND DYING During 10:00 AM Mass SHRINE OF ST. JOSEPH 953 East Michigan Avenue Grass Lake Michigan 49240 1 First Friday 11:10 AM Stations of the Cross, 11:30 AM Mass Pastoral Bulletin of February 2019 Saturday, February 9, 2019 2 First Saturday, The Presentation of the Lord Women’s Guild Meeting @ 10:00 AM Boy’s Retreat @ St. Louis Center 11:10 AM Rosary, 11:30 AM Mass Phone 517-522-8017 FAX 517-522-8387 Email— [email protected] Website—www.pusj.org 8:15 AM - 12:00 Noon Anointing of the Sick FACEBOOK– Facebook.com/Pious Union Shrine of St. Joseph No Girls Prayer & Pizza 3 4th Sunday in Ordinary Time 10:00 AM Mass Volume 19 Num 2 Did you know that the first Director “O my Mother, to you I sacrifice all other attachments so that my heart 6 St. Paul Miki and Companions may belong entirely to you and to my Jesus.” – St. Bernadette Fr. Leo Joseph, SdC and Founder of the Pious Union of 8:30 AM Mass, Exposition of the Blessed Sacrament, Director of PUSJ St. Joseph in Grass Lake MI was Fr. 4:30 PM Benediction The month of February begins with the celebration of the feast of the Presenta- Germano Pegoraro? 8 St. Jerome Emiliani, St. Josephine Bakhita, tion of the Lord. This feast day is a day dedicated to the consecrated men and women working in the vineyard of the Lord. We need to thank the Lord for the International Day of Prayer and Awareness against Staff: people who, by the grace of God, are consecrated and service God’s people Pious Union of St. Joseph Gift Shop Human Trafficking Patrice Casto Josephine Doyle throughout the world. In spite of their weaknesses, disabilities, and sacrifices of Statues, postcards, pictures, prayer cards, 11:10 AM Stations of the Cross, 11:30 AM Mass books, metals, rosaries, shrine holy water Annabella Venditti worldly attachments for the heavenly glory; the consecrated give thanks. While bottles, candles and more . 9 Boy’s Retreat @ St. Louis Center there are a lot of struggles in their lives; all must pray for the Church facing Proceeds help to support the growth of the 10 5th Sunday in Ordinary Time, World Marriage Day threats, problems, and scandals; and for the protection of humanity and the sal- Pious Union and spread devotion to St. Joseph. 10:00 AM Mass with Marriage Vows Renewal vation of souls. Pay for items on the “honor system” - donations boxes available 11 Our Lady of Lourdes, World Day of the Sick throughout the shrine. This month also reminds us to pray for the sick people especially for the inter- 11:10 AM Rosary, 11:30 AM Mass cession of Our Lady of Lourdes. It is a great privilege for us to have our beloved 12 Lincoln’s Birthday mother of Lourdes to bring sick people to her. The young girl Bernadette be- 11:10 AM Rosary, 11:30 AM Mass came a saint because of her undivided love towards our Blessed Mother. Her 13 8:30 AM Mass, Exposition of the Blessed Sacrament, devotion to Our Lady says it is our duty to pray for sinners as Our Lady re- Like us on Facebook! 4:30 PM Benediction quested us through St. Bernadette. So during this month, we all need to pray for Shrine of St. Joseph the intercession of St Bernadette for the aged with long-term illness, the suffer- 14 SS. Cyril and Methodius, Valentine’s Day Mass Times Women’s Faith Sharing 11:10 AM Rosary, 11:30 AM Mass ing and dying and for the people with incurable diseases. Mon, Tues, Thurs, No Meeting this Month 17 6th Sunday of Ordinary Time Fri, Sat 11:30 am We also celebrate in this month World Marriage Day. It is also important to note 10:00 AM Mass that more than marriages; divorce plays a major role in a couples life. Pope St. Men’s Group 18 Washington’s Birthday Wed 8:30 am John Paul II reminds us that love is love only when it is lived through the lens of Friday, February 22 at 7:30 pm Pastoral Center Adoration follows 11:10 AM Rosary, 11:30 AM Mass self-sacrifice. This is obviously true, but most of the couples fail to persevere in Benediction 4:30 pm 19 Traveling St. Joseph Statue/9-Day Novena their life due to selfishness, jealousy, pride, etc. It is necessary to understand that For more information contact Jim Phillips Sunday 10:00 am Begins with Host Family the couples should give a testimonial life to their children in spite of all their 216-536-2640 ▪ [email protected] struggles and hardships they face in day to day life. 20 8:30 AM Mass, Exposition of the Blessed Sacrament, 4:30 PM Benediction Sacrament of Moreover, let us pray for our country, our leaders, our families, our children and Reconciliation 22 Men’s Group Meeting, 7:30 PM Pastoral Center particularly teenagers who are addicted to evil activities and for their conver- Apostleship of Prayer Intentions Before upon request 23 St. Polycarp and after Mass sion, and for aging people living in the facilities. May Our Lady of Lourdes heal February 2019 our country and the people now and forever. 11:10 AM Rosary, 11:30 AM Mass 24 7th Sunday in Ordinary Time Human Trafficking Anointing of the Sick Our Lady of Lourdes, Pray for us. For a generous welcome of the victims of 10:00 AM Mass First Saturday With Love and Prayers human trafficking, of enforced prostitution, and 27 8:30 AM Mass, Exposition of the Blessed Sacrament, and upon request of violence. 4:30 PM Benediction Fr. Leo Joseph Pope Says: True Love is found in Fidelity St. Jerome Emiliani Vatican City, Jan 29, 2019 /Unity and fidelity in a Christian marriage On February 8th the Catholic Church celebrates the life of St. Jerome Emiliani. He was born can offer an example of true love to the world, Pope Francis said into a prominent affluent family in 1841 in Venice, Italy. His parents were Angelo and Elea- Tuesday. nor Mauroceni Emiliani. His teenage years were difficult as he lost his father and then de- cided to run away from home at age 15. Subsequently, he entered the military in 1506. Dur- In his annual speech to the members of the Roman Rota, the Vati- ing this time in his life he did not think or care about God. He thought that his own strength can’s highest court, the pope described “unity and fidelity” as funda- as a military commander and the strength of his troops was all he needed. In 1508, he defended Castel- mental cornerstones of Catholic theology and canonical matrimonial nuovo against the League of Cambrai (Venice’s enemies). He was seized by the League of Cambrai’s army law. in 1511 where he was imprisoned and chained in a dungeon. While in prison, he spent a lot of time con- templating and gradually started praying. He prayed to the Blessed Mother for her assistance. The Blessed Praising the unsung heroism of many Catholic couples, the pope said Mother appeared to him and miraculously freed him from his chains; and he escaped from prison. He re- that their “generous unity” and “faithful love” reflects the image and turned to Venice and began studying for the priesthood. He was ordained a priest during the year of the likeness of God and participates “in the fruitfulness of the Church spotted-fever plague of 1518. The plague and a famine spread across northern Italy. St. Jerome took sick itself.” people into his home and cared for them. He also fed the hungry and housed orphans. He ended up catching the fever himself but survived it. He established 6 orphanages, a shelter for repentant prostitutes “Truly, many Christian spouses are a silent homily for everyone,” and a hospital over his lifetime. In 1532, St. Jerome and 2 other priests founded the Order of Somashi. He Pope Francis said in the Vatican’s Apostolic Palace Jan. 29. died in 1537 from a disease he contracted while tending the sick. St. Jerome is the Patron of abandoned The Roman Rota is one of the three courts of the Holy See, along people and orphans. with the Apostolic Penitentiary and the Apostolic Signatura. Among Prayer to St. Jerome Emiliani the Rota’s primary responsibilities is considering appeals in marriage nullity, or annulment, cases. God of Mercy, You chose St. Jerome Emiliani to be a father and friend of orphans. May his prayers keep us faithful to the Spirit we have received, who makes us Your children. We ask this through our Lord Jesus “The society in which we live is increasingly secularized, and does not favor the growth of the faith, with the Christ who reigns with You in the unity of the Holy Spirit, one God, for ever and ever. Amen. consequence that the Catholic faithful find it hard to witness a lifestyle according to the Gospel, including the Sacrament of Marriage,” the pope told the Rota’s members. St. Polycarp Engaged couples need formation, particularly with examples of unity and fidelity in marriage, Pope Francis St. Polycarp was a disciple of St. John the Apostle and a friend of St. Ignatius of Antioch and explained, pointing out that in all interpersonal and social relationships there is a general “lack of fidelity to was born around 69 AD.
Load more

Recommended publications
  • Dublin Jerome School Profile
    Dublin City Schools Dublin Jerome High School 8300 Hyland Croy Road • Dublin, Ohio 43016 614-873-7377 • 614-873-1937 Fax • http://dublinjerome.net Principal: Dr. Dustin Miller CEEB: 365076 School & District Dublin is a rapidly growing, upper-middle class, suburban, residential community located northwest of Columbus, Ohio. The majority of the residents are professional and business people employed in Columbus. Dublin Jerome High School is a four-year high school, with an enrollment of 1,580 students in grades 9-12. This 2015-16 school year is the twelfth year for DJHS, which anticipates a graduating class of 370 students. Dublin Jerome is fully accredited by both the State of Ohio Department of Education and North Central Association of Secondary Schools and Colleges. Jerome High School has 120 certificated staff. Of these, 90 have a master’s degree. Counseling Staff & Ratio Mrs. Lisa Bauer 9th-12th A-E Mrs. Jennifer Rodgers 9th-12th F-K Mr. Aaron Bauer 9th-12th L-Rh Mr. Andy Zweizig 9th-12th Ri-Z Mrs. Karen Kendall-Sperry 9th-12th A-Z Enrichment Specialist Graduation Requirements The curriculum at Dublin Jerome is comprehensive, including Advanced Placement, International Baccalaureate, honors, occupational, vocational and adjusted programs. Twenty-one units of credit are required for graduation. Specific requirements include 5 elective courses and the following: 4 units English 4 units Math 1/2 unit Health 1 unit Fine Arts 3 units Social Studies 3 units Science 1/2 unit Phys. Ed. Honors / Advanced Placement Honors opportunities are available in English I, II, III, College Composition I, College Composition II, Algebra II, Geometry, Precalculus, Spanish IV and V, Latin Poetry or Latin Literature, and Japanese IV.
    [Show full text]
  • The Principal Works of St. Jerome by St
    NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome About NPNF2-06. Jerome: The Principal Works of St. Jerome by St. Jerome Title: NPNF2-06. Jerome: The Principal Works of St. Jerome URL: http://www.ccel.org/ccel/schaff/npnf206.html Author(s): Jerome, St. Schaff, Philip (1819-1893) (Editor) Freemantle, M.A., The Hon. W.H. (Translator) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-06. Jerome: The Principal Works of St. Jerome St. Jerome Table of Contents About This Book. p. ii Title Page.. p. 1 Title Page.. p. 2 Translator©s Preface.. p. 3 Prolegomena to Jerome.. p. 4 Introductory.. p. 4 Contemporary History.. p. 4 Life of Jerome.. p. 10 The Writings of Jerome.. p. 22 Estimate of the Scope and Value of Jerome©s Writings.. p. 26 Character and Influence of Jerome.. p. 32 Chronological Tables of the Life and Times of St. Jerome A.D. 345-420.. p. 33 The Letters of St. Jerome.. p. 40 To Innocent.. p. 40 To Theodosius and the Rest of the Anchorites.. p. 44 To Rufinus the Monk.. p. 44 To Florentius.. p. 48 To Florentius.. p. 49 To Julian, a Deacon of Antioch.. p. 50 To Chromatius, Jovinus, and Eusebius.. p. 51 To Niceas, Sub-Deacon of Aquileia.
    [Show full text]
  • The Life and Death of Sir Thomas More, Knight by Nicholas Harpsfield
    The Life and Death of Sir Thomas More, Knight by Nicholas Harpsfield icholas Harpsfield (1519–1575) com- Clements, and the Rastells. With Mary’s ac- Npleted this biography ca. 1557, during cession to the throne in 1553, he returned and the reign of Queen Mary, but it was not pub- became archdeacon of Canterbury and worked lished until 1932. Indebted to William Rop- closely with Cardinal Reginald Pole, the Arch- er’s recollections, Harpsfield’s Life presents bishop of Canterbury. With Mary’s and Pole’s More as both a spiritual and secular figure, and deaths in 1558, and with his refusal to take the Harpsfield dedicates his biography to William oath recognizing Queen Elizabeth’s suprem- Roper, presenting More as the first English acy, Harpsfield was imprisoned from 1559 to martyr among the laity, who serves as an “am- 1574 in Fleet Prison where, as he relates in his bassador” and “messenger” to them. Dedicatory Epistle, William Roper supported Harpsfield was born in London, and was ed- him generously. ucated at Winchester and then New College This edition of Harpsfield’s Life is based on at Oxford where he became a perpetual fellow the critical edition published for the Early En- and eventually earned a doctorate in canon glish Text Society (EETS) in 1932 by Oxford law. In 1550, during the reign of Edward VI, University Press, edited by E. V. Hitchcock; he moved to Louvain and come to know many the cross-references in the headnotes refer to in the More circle such as Antonio Bonvisi, the this edition.
    [Show full text]
  • Church “Fathers”: Polycarp
    Church History and Evidences Notes: Church “Fathers”: Polycarp I.Church “fathers” and their writings: Polycarp A. Polycarp of Smyrna 1. Polycarp of Smyrna (c. 69 – c. 155) was a Christian bishop of Smyrna (now İzmir in Turkey). 2. According to Eusebius (260-340AD) supposedly quoting Irenaeus (130- 202AD), Polycrates of Ephesus (130-196AD) cited the example of Polycarp in defense of local practices during the Quartodeciman Controversy. Polycarp supposedly tried and failed to persuade Pope Anicetus to have the West celebrate Passover on the 14th of Nisan, as in the Eastern calendar. 3. Around A.D. 155, the Smyrnans of his town demanded Polycarp's execution as a Christian, and he died a martyr. The story of his martyrdom describes how the fire built around him would not burn him, and that when he was stabbed to death, so much blood issued from his body that it quenched the flames around him. Polycarp is recognized as a saint in both the Roman Catholic and Eastern Orthodox churches. 4. Both Irenaeus, who as a young man heard Polycarp speak, and Tertullian recorded that Polycarp had been a disciple of John the Apostle. 5. There are two chief sources of information concerning the life of Polycarp: the letter of the Smyrnaeans recounting the martyrdom of Polycarp and the passages in Irenaeus' Adversus Haereses. Other sources are the epistles of Ignatius, which include one to Polycarp and another to the Smyrnaeans, and Polycarp's own letter to the Philippians. In 1999, some third to 6th-century Coptic fragments about Polycarp were also published.
    [Show full text]
  • The Trinitarian Theology of Irenaeus of Lyons
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects The Trinitarian Theology of Irenaeus of Lyons Jackson Jay Lashier Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Lashier, Jackson Jay, "The Trinitarian Theology of Irenaeus of Lyons" (2011). Dissertations (1934 -). 109. https://epublications.marquette.edu/dissertations_mu/109 THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS by Jackson Lashier, B.A., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2011 ABSTRACT THE TRINITARIAN THEOLOGY OF IRENAEUS OF LYONS Jackson Lashier, B.A., M.Div. Marquette University, 2011 This dissertation is a study of the Trinitarian theology of Irenaeus of Lyons. With the exception of two recent studies, Irenaeus’ Trinitarian theology, particularly in its immanent manifestation, has been devalued by scholarship due to his early dates and his stated purpose of avoiding speculative theology. In contrast to this majority opinion, I argue that Irenaeus’ works show a mature understanding of the Trinity, in both its immanent and economic manifestations, which is occasioned by Valentinianism. Moreover, his Trinitarian theology represents a significant advancement upon that of his sources, the so-called apologists, whose understanding of the divine nature converges in many respects with Valentinian theology. I display this advancement by comparing the thought of Irenaeus with that of Justin, Athenagoras, and Theophilus, on Trinitarian themes. Irenaeus develops Trinitarian theology in the following ways. First, he defines God’s nature as spirit, thus maintaining the divine transcendence through God’s higher order of being as opposed to the use of spatial imagery (God is separated/far away from creation).
    [Show full text]
  • Bede As a Classical and a Patristic Scholar,” Transactions of the Royal Historical Society 16 (1933): 69-93
    M.L.W. Laistner, “Bede as a Classical and a Patristic Scholar,” Transactions of the Royal Historical Society 16 (1933): 69-93. Bede as a Classical and a Patristic Scholar1 M.L.W. Laistner, M.A., F.R.Hist.S. [p.69] Read 11 May, 1933. Along the many and complex problems with which the history of Europe in the Middle Ages―and especially the earlier period of the Middle Ages―teems is the character of the intellectual heritage transmitted to medieval men from classical and later Roman imperial times. The topic has engaged the attention of many scholars, amongst them men of the greatest eminence, so that much which fifty years ago was still dark and uncertain is now clear and beyond dispute. Yet the old notions and misconceptions die hard, especially in books approximating to the text book class. In a recently published volume on the Middle Ages intended for university freshmen there is much that is excellent and abreast of the most recent investigations; but the sections on early medieval education and scholarship seem to show that the author has never read anything on that subject later than Mullinger’s Schools of Charles the Great. Even in larger works it is not uncommon to find the author merely repeating what the last man before him has said, without inquiring into controversial matters for himself. Years ago Ludwig Traube pointed the way to a correct estimate of Greek studies [p.70] in Western Europe during the earlier Middle Ages, and subsequent research, while it has greatly added to the evidence collected by him, has only fortified his general conclusions.
    [Show full text]
  • The Tetragrammaton Among the Orthodox in Late Antiquity1
    chapter 3 The Tetragrammaton among the Orthodox in Late Antiquity1 In this chapter we shall consider first explicit mention of the Tetragrammaton among the Church Fathers. This material was to form the basis of the intellectual heritage on the divine name which they transmitted to the Middle Ages and the early modern period, and it is for ease of later reference that I isolate that mate- rial rather artificially here. Thereafter we shall explore more fully their thoughts on the name of God when we consider their interpretations of Exodus 3:14. We have anticipated repeatedly the emergence of a Christian Greek Old Testament—and, indeed, the New—without the Tetragrammaton and with the general substitution of kurios for it. By the end of the 1st century a.d. it would appear this version had been taken up by the Christians and was at the same time being progressively avoided by Jews.2 The substitution of kurios in the Septuagint, and thence of dominus in the Vulgate, effectively removed the name of God from the awareness of those who read or heard read these Scriptures. As we have seen, Exodus 3:14 thereby effectively ceased to be an explanation of the Tetragrammaton, but rather became an independent state- ment of God’s existence. The Tetragrammaton was simply not in their Bibles, nor did its absence draw attention to itself. Explicit Mention of the Tetragrammaton among the Fathers3 Such learned comment as is found among the early Fathers of the Church on the subject of the Tetragrammaton may now receive our attention.
    [Show full text]
  • The Life and Legends of Saint Francis of Assisi
    THE LIFE AND LEGENDS OF SAINT FRANCIS OF ASSISI Written in French by Fr. Candide Chalippe, OFM, in 1727 Revised and re-edited by Fr. Hilarion Duerk, OFM Imprimatur: Fr. Samuel Macke, OFM, Min. Prov. St. Louis, September 1, 1917 Nihil Obstat: Arthur J. Scanlan, S.T.D, Censur Librarum Imprimatur: John Cardinal Farley, New York Reformatted 2006 This work is in the public domain in USA And is offered free for devotional reading, No part of this document may be reproduced for profit. What you have freely received, give freely. God Bless you! 1 This Jubilee Edition of the Life and Legends of St. Francis of Assisi is Respectfully Dedicated to all Members of the Third Order in the City of Cleveland and Vicinity, above all, to the Noble Patrons and Zealous Workers of Our Tertiary Branches. 2 Table of Contents TABLE OF CONTENTS................................................................................................................ 3 INTRODUCTORY NOTE........................................................................................................... 4 PREFACE BY THE AUTHOR .................................................................................................... 7 BOOK I......................................................................................................................................... 31 BOOK II ....................................................................................................................................... 97 BOOK III...................................................................................................................................
    [Show full text]
  • Erasmus' Esteem for Cyprian: Parallels in Their Expositions of the Lord's Prayer* by Hilmar M. Pabel 1. Introduction for Mo
    Erasmus' Esteem for Cyprian: Parallels in Their Expositions of the Lord's Prayer* by Hilmar M. Pabel 1. Introduction For more than a generation, scholars have studied Erasmus as an editor, stu- dent, and critic of the Church Fathers.' Despite the great interest in the re- lationship between Erasmus and Jerome.,2 a book-length study of the subject has not yet appeared. Well known are the books of Charles Bene and Andr6 3 Godin on the influence respectively of Augustine and Origen on Erasmus. Irena Backus has studied Erasmus as a translator of Basil of Caesarea, and [55] 56 Robert Sider has investigated the place of John Chrysostom in Erasmus' New Testament scholarship.4 Within the context of patristic influence on Erasmus, the North African 5 Father Cyprian, the bishop of Carthage, has received no sustained treatment.' At the end of July 1519, three years after Froben published his edition of Je- rome, Erasmus addressed to Cardinal Lorenzo Pucci the prefatory dedication of his edition of the complete works of Cyprian. Froben's press in Basel pro- duced this edition in February 1520. Froben would reissue Erasmus' edition of Cyprian's Opera in 1521, 1525, and 1530. Given Erasmus' well-known admi- ration for Jerome, the preface to Cyprian's works contains a remarkable sen- tence. Erasmus admitted to his readers: "For myself, I cannot deny that among orthodox writers I used to give first place to Jerome; but when I looked more closely into Cyprian, whom previously I had read at random and without at- tention, doubt at once assailed me which I should prefer; so true is it that each with his own special virtues makes an overwhelming impression.
    [Show full text]
  • Jerome, Ambrose & the Latin West
    Jerome, Ambrose & the Latin West 1. Rome & the Latin West in the 4th Century 2. Hilary of Poitiers: Texts, Translations & Studies 3. Marius Victorinus: Texts, Translations & Studies 4. Ambrosiaster: Texts, Translations & Studies 5. Rufinus of Aquileia: Texts, Translations & Studies 6. Jerome: Texts & Translations 7. Jerome: Studies 8. Ambrose: Texts & Translations 9. Ambrose: Studies 10. The Early Papacy: Studies 11. Leo the Great: Texts & Translations 12. Leo the Great: Studies 1. ROME & THE LATIN WEST IN THE 4TH CENTURY Peter Brown, Through the Eye of a Needle: Wealth, the Fall of Rome, and the Making of Christianity in the West, 350-550 AD (Princeton: Princeton University Press, 2012). R. Curran, Pagan City and Christian Capital: Rome in the Fourth Century, Oxford Classical Monographs (New York: Oxford University Press, 2000). Bernard Green, Christianity in Ancient Rome: The First Three Centuries (New York: T&T Clark, 2010). Mark Humphries, Communities of the Blessed: Social Environment and Religious Change in Northern Italy: 200-400, Oxford Early Christian Studies (New York: Oxford University Press, 2000). Mark Humphries, “The West (1): Italy, Gaul, and Spain,” in The Oxford Handbook of Early Christian Studies, eds. Susan Ashbrook Harvey & David G. Hunter (New York: Oxford University Press, 2008), 283-302. 1 Bibliographies for Theology, compiled by William Harmless, S.J. Mark Humphries, “Italy, A.D. 425-605,” in Late Antiquity: Empire and Successors A.D. 425-600, eds. A. Cameron, B. Ward-Perkins, and M. Whitby, Cambridge Ancient History 14 (Cambridge: Cambridge University Press, 2000), 525-551. Richard Krautheimer, Three Christian Capitals: Topography and Politics (Berkeley: University of California Press, 1983).
    [Show full text]
  • The Devil in the Writings and Thought of Pope Gregory the Great (590-604)
    The Devil in the Writings and Thought of Pope Gregory the Great (590-604) Charlotte Emily Kingston PhD University of York Department of History October 2011 2 ABSTRACT This thesis explores the portrayal of the devil in the writings and thought of Pope Gregory the Great (590-604). It examines his exegetical, hagiographical and homiletic works in addition to his correspondence. It analyses the ways in which Gregory described, understood, and used the figure of the devil, and places this within Gregory's wider conceptual framework. It proposes new ways of approaching the topic, particularly in his exegetical works, and looks as much into the associations that he drew as the doctrines that he preached. By looking at a wide selection of his works, this thesis gives an insight into how this one idea manifested itself across a variety of genres, and also how it affected his practical politics and interpretation of real-life situations. As part of this it explores the relationship between Gregory's diabology and ecclesiology, and the influence of this upon his understanding of the Roman primacy. Whilst Gregory the Great has been subject to vast amounts of scholarship, as of yet no such study has been done which takes into consideration so many of his works. This thesis therefore offers a fresh perspective and provides new ways of thinking about how Gregory used and understood the idea of the devil. 3 CONTENTS Acknowledgements 6 A Note on Translations and Biblical References 7 Author's Declaration 8 1.0 CHAPTER 1: INTRODUCTION 2 1.1 Gregory's Writings
    [Show full text]
  • Reading Bede As Bede Would Read
    Reading Bede as Bede would read Author: Sally Shockro Persistent link: http://hdl.handle.net/2345/1746 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2008 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of History READING BEDE AS BEDE WOULD READ a dissertation by SALLY SHOCKRO submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy December 2008 © copyright by SALLY JEAN SHOCKRO 2008 Dissertation Abstract Reading Bede as Bede Would Read Sally Shockro Robin Fleming, Advisor 2008 Early medieval readers read texts differently than their modern scholarly counterparts. Their expectations were different, but so, too, were their perceptions of the purpose and function of the text. Early medieval historians have long thought that because they were reading the same words as their early medieval subjects they were sharing in the same knowledge. But it is the contention of my thesis that until historians learn to read as early medieval people read, the meanings texts held for their original readers will remain unknown. Early medieval readers maintained that important texts functioned on many levels, with deeper levels possessing more layers of meaning for the reader equipped to grasp them. A good text was able, with the use of a phrase or an image, to trigger the recall of other seemingly distant, yet related, knowledge which would elucidate the final spiritual message of the story. For an early medieval reader, the ultimate example of the multi-layered text was the Bible.
    [Show full text]