The Church Comes of Age: the Medieval Church from 313-1300 A.D

Total Page：16

File Type：pdf, Size：1020Kb

The Church Comes of Age: the Medieval Church from 313-1300 A.D

The Medieval Church (476-1400 A.D.) Christendom: The Church Comes of Age Barbarian Invasions The Fall of Rome 410-476 A.D. St. Augustine of Hippo 354-430 A.D. (c. 400 A.D.) (c. 426 A.D.) Spiritual conversion from a Contrasts our temporary self-centered and immoral earthly home with eternal young man to fully Heaven, to promote hope embracing Christianity amid Rome’s collapse St. Monica St. Augustine Pride is at the heart of all sin We co-operate with God’s undeserved grace Our hearts are restless until they rest in God Barbarian Invasions St. Patrick c. 387-461 A.D. “Christ beside me, Christ before me, Christ behind me, Christ within me, Christ beneath me, Christ above me.” -- Breastplate of St. Patrick St. Brigid of Ireland (Kildare) c. 451-525 A.D. Ended human sacrifice and slavery Preserved western civilization and education Promoted liberation for women St. Jerome 347-420 A.D. Latin Vulgate “The Scourge of God” Pope St. Leo the Great c. 400-461 A.D. “Peter has spoken through the Pontifex Maximus mouth of Leo.” Pope St. Gregory the Great 540-604 A.D. “The Pope is the servant of the servants of God.” The Dark Ages The Dark Ages • of the centralized Roman Empire in the West • Continual warfare • Chronic disease • Infrastructure falls in to disrepair • Few new advancements • Science, medicine, arts, education stagnate • Language breaks down into regional dialects • Law is loosely defined; order is harshly imposed Feudalism Social, economic and political system based on servitude and protection St. Benedict of Nursia 480-547 A.D. “Ora et Labora” Monk / Nun Stays inside to read, write, pray “A Red Letter Day” Benedict’s leadership structure helped the Church maintain stability and order during the “Dark Ages” Monte Casino “I’m tasting stars!” -- Dom Perignon Clovis – 1st Frankish-Christian King c. 466-511 A.D. Christendom Christianity as the dominant force in society Mass is Central to Life Devotion to Saints October 18 “lukewarm” 1st Class Relic Bodily remains of a saint 2nd Class Relic Clothing remains of a saint 3rd Class Relic Item touched by a saint Pilgrimages Mirror the Journey of Life.

Copy Link

Recommended publications

Discipline: the Narrow Road
DISCIPLINE: THE NARROW ROAD KENNETH C. HEIN 1WOWAYS Much of the world sees life as a struggle between good and evil, with humanity caught in the cross fire. Individual human beings or even whole cultures have to choose sides: to follow the way of darkness or the way of light; to take the narrow road or the broad road, to choose blessing or curse, to follow the way to Paradise or the way to Gehenna, etc. Our Christian heritage takes us to our roots in Judaism, where the "two-ways theory" was widely understood and accepted. When Jesus of Nazareth spoke of "the narrow road" and "the broad road," his message drew upon traditional imagery and needed no modem-day exegesis before its hearers could grasp its meaning and be moved by the message. While we can understand the same message with relative ease in our day, we can still benefit from a brief look at the tra- dition that our Lord found available two thousand years ago.' In Jesus' immediate culture, those who spoke of an afterlife readily used various images to talk about life after death and how one might achieve everlasting life. The experience of seeing a great city after passing through a narrow gate in its walls was easily joined to the imagery of one's passing through difficulties and the observance of the Torah to everlasting life. Another image that was often used spoke of a road that is smooth in the beginning, but ends in thorns; while another way has thorns at the beginning, but then becomes smooth at the end.
[Show full text]
Dorotheus of Gaza and Benedict of Nursia* Nikolaus Egender
DOROTHEUS OF GAZA AND BENEDICT OF NURSIA* NIKOLAUS EGENDER At the founding of the Ecumenical Council of the Churches and its first General Assembly in Amsterdam in1948, the first General Secretary, Pastor W. Wissert Hooft, expressed the following basic principle: “The more we draw near to Christ as communities and believers, the more we draw near to one another.” During the last fifty years this principle of the ecumenical method has spoken to religious communities in their significant role of striving for the unity of Christians and for their spiritual renewal. In the sixth century a contemporary of Saint Benedict, Dorotheus of Gaza, held the same principle that he expressed by the comparison of a circle “that represented God as the center and the various ways of human life as the spokes. If the saints who desire to draw near to God move toward the center . they draw nearer to one another—one to the other—as they draw nearer to God. The more they approach God, the more they approach one another.”1 “The more one is united with the neighbor the more one is united with God.”2 These words are spoken in the context of brotherly love. But do they not affirm our experience today of the impact of the spiritual renewal on the way to the reunion of separated Christians? In an international Congress on the ecumenical Dimension of the Rule of Benedict (RB) a consideration of the Christian orient is essential. Accordingly, it seemed to me not without significance, to get to know better this contemporary of Saint Benedict, Dorotheus of Gaza.
[Show full text]
Preface Dominican Centuries
Preface Dominican Centuries We live under what the Chinese curse calls “interesting times.” With strife in the Church in many places, not to mention persecu- tion of varying levels throughout the world coming from a variety of secular and religious fronts, to many Catholics (at least in the Western world) it feels less like the bright springtime of the Church predicted by St. John Paul II than it does the drastic pruning of the Church predicted by Pope Emeritus Benedict XVI. What should the response be? The formerly Catholic and now Eastern Orthodox journalist and writer, Rod Dreher, has called for traditional Christians of all stripes to take the “Benedict Option,” a notion inspired by Alasdair MacIntyre’s suggestion in AfterVirtue that, in the face of the failure of the modern liberal project, “we await a new, doubtless very different, Benedict.” Dreher’s notion is a kind of imitation of Benedict of Nursia for Christians as a whole. He advo- cates targeted leaving aside of some public and legal fights that the Church and many Christians have been waging to retain Christian moral and cultural values within the law of many countries estab- lished under a Christian aegis, but now set on purging the law and the public square of anything specifically Christian. I say a “targeted” leaving aside of certain aspects of cultural and legal battles because logos 19:4 fall 2016 6 logos Dreher has been at pains to deny that he is suggesting a complete retreat from the public square or from the cultural world. But he emphasizes very strongly the need for the Catholic Church, the Ortho dox Churches, and serious Protestants of all stripes to refocus attention on evangelization within religious bodies that would in- volve liturgical, cultural, disciplinary, and intellectual renewal.
[Show full text]
General Index
General Index Abraham 209 Antioch 34, 36–7, 145, 153, 158, 251, 282–3, Acacius, b. of Beroea 283–4 304–5, 343–4 Acacius, b. of Constantinople 302–3 Antiochene Achor 31 school/exegesis 9, 143n14, 409, 415, 418, Adam 210, 212–13, 222, 481–2, 486–7, 492 420–1, 432, 438, 446–7 Adonis 49 schism 282–4 Adversus Iudaeos literature 389, 393–4, Antoninus, b. of Fussala 250–1, 259 396–7, 401 Antoninus Pius, emperor 48 Aelius Aristides 48 Antony the Great 85–8, 128 Aeneas 216–18, 222 Anysius, b. of Thessaloniki 278–80 Agathias 364 Aphrodisias 32 Alcinous 103 Aphrodite 49 Alexander, b. of Alexandria 376 Aphroditian 391–4 Alexander, b. of Antioch 283–4, 413 apocryphal literature 386–7, 394–5 Alexander the Great 29 Apollinarians/ism 414, 416, 432 Alexandria 118, 128–9, 131, 134, 251, 283, Apollinarius of Laodicea 108–9, 376, 415, 370n13, 400 420, 438, 446 Alexandrian school/exegesis 7, 9, 143n14, Apollo 49 409, 418, 420–1, 432, 438, 446 apostles 36–7, 65, 128, 151n47, 199–200, 231, almsgiving 31, 37, 156, 169, 174, 210–11, 250, 241–2, 398, 454, 463 254–5, 326 Aquinas See Thomas Aquinas poor-roll/matricula 250–1 Arab conquest 2, 9, 343 Altar of Victory 8, 168 Arcadia, wife of Zeno 299n32 alterity See identity, false/non-/negative; Ares 49 heretics Ariadne, empress 9, 293–314 Alypius, b. of Thagaste 252, 275 Aristides of Athens 6, 48–9, 54 Ambrose, b. of Milan 8, 167–84, 230–40, Aristotle 147 242–3, 252, 278, 334–6, 413, 482 Arius/Arianism 121, 141, 172–5, 177–8, 197, Ambrosiaster 413, 482 282, 297, 366–7, 376, 378–9, 398, 413–15, Amoun 128, 252 420, 432
[Show full text]
Sunday, Feb 07, 2021 Monday, Feb 08, 2021 Tuesday, Feb 09
Sunday, Feb 07, 2021 the matter in her favor—Benedict will spend the night. Never doubt FIFTH SUNDAY IN ORDINARY TIME that you are worthy to ask for God’s help. Trust your heart to know Game on what will draw you closer to God. The odds for Super Bowl Sunday 2021 were available last TODAY'S READINGS: Genesis 2:4b-9, 15-17; Mark 7:14-23 (331). February. Tickets for the game have been on sale for as long. But “When you send forth your spirit, they are created, and you renew things don’t always happen the way we plan them. Last year, the face of the earth.” when the Chiefs were pitted against the 49ers, no one imagined Thursday, Feb 11, 2021 how the world would change between one Super Bowl and the MEMORIAL OF OUR LADY OF LOURDES next. Still, Jesus comes into our midst wherever we are, whatever Turn to Mary our circumstances, and grasps us by the hand. We can’t be sure Much of Jesus’ ministry had to do with some form of healing, and of the game plan for the future. But we can trust that Jesus will be today’s memorial, Our Lady of Lourdes, recognizes Mary’s 18 there for us. reported appearances in Lourdes, France, a place of pilgrimage TODAY'S READINGS: Job 7:1-4, 6-7; 1 Corinthians 9:16-19, 22-23; known for healing powers. Millions of people a year travel to Mark 1:29-39 (74). “Simon’s mother-in-law lay sick with a fever.
[Show full text]
TIMELINE of EARLY CHRISTIAN HISTORY: 100 AD to 800 AD C 100 St
TIMELINE OF EARLY CHRISTIAN HISTORY: 100 AD TO 800 AD c 100 St. John dies. End of Apostolic age 107 Ignatius of Antioch martyred 156 Polycarp martyred 161-180 Persecution of Christians increases under Marcus Aurelius c 165 Justin Martyr martyred c 180 Irenaeus of Lyon writes Against Heresies 184 Birth of Origen 250 Persecution of Christians under Decius 253 Death of Origen, shortly after suffering two years of imprisonment and torture 303-312 The Diocletian persecution – the Roman empire’s last, largest and bloodiest persecution of Christians 310 Armenia becomes the first country to adopt Christianity as its official religion. 312 Constantine, at the Battle of Milvian Bridge, experiences vision of the cross carrying the message, In Hoc Signo Vinces ("with this sign, you shall win") 313 Constantine issues the Edict of Milan, providing for the toleration of Christianity and Christians c 323 Eusebius of Caesarea completes Ecclesiastical History 325 First Council of Nicaea (the first ecumenical council) is convened by Constantine. Debate rages over whether Christ is of the "same substance" or "similar substance" to God. The position of Arius, that Christ was of “similar substance” (i.e., that he is a created being), is refuted. Nicene Creed is drawn up, declaring Christ to be "Begotten, not made; of one essence with the Father." 324 Constantinople becomes capital of the Roman Empire 349 Birth of John Chrysostom 354 Birth of Augustine of Hippo 367 Athanasius, in his annual festal letter to the churches of Alexandria, lists the 27 books he believed should constitute the New Testament 380 Theodosius issues the Edict of Thessalonica, declaring Nicene Christianity the official religion of the Roman empire 381 First Council of Constantinople is convened by Theodosius.
[Show full text]
Benedictionary.Pdf
INTRODUCTION The inspiration for this little booklet comes from two sources. The first source is a booklet developed in 1997 by Father GeorgeW. Traub, S.j., titled "Do You Speak Ignatian? A Glossary ofTerms Used in Ignatian and]esuit Circles." The booklet is published by the Ignatian Programs/Spiritual Development offICe of Xavier University, Cincinnati, Ohio. The second source, Beoneodicotionoal)', a pamphlet published by the Admissions Office of Benedictine University, was designed to be "a useful reference guide to help parents and students master the language of the college experience at Benedictine University." This booklet is not an alphabetical glossary but a directory to various offices and services. Beoneodicotio7loal)' II provides members of the campus community, and other interested individuals, with an opportunity to understand some of the specific terms used by Benedictine men and women. \\''hile Benedictine University makes a serious attempt to have all members of the campus community understand the "Benedictine Values" that underlie the educational work of the University, we hope this booklet will take the mystery out of some of the language used commonly among Benedictine monastics. This booklet was developed by Fr. David Turner, a,S.B., as part of the work of the Center for Mission and Identity at Benedictine University. I ABBESS The superior of a monastery of women, established as an abbey, is referred to as an abbess.. The professed members of the abbey are usually referred to as nuns. The abbess is elected to office following the norms contained in the proper law of the Congregation ohvhich the abbey is a member.
[Show full text]
Indiana University Bloomington Iuscholarworks This Paper Is From
Indiana University Bloomington IUScholarWorks Citation for this item Citation format and information for this document is found at: http://hdl.handle.net/2022/18536 This paper is from: Dr. Ruth C(lifford) Engs - Presentations, Publications & Research Data Collection. This collection is found at IUScholarWorks: http://hdl.handle.net/2022/16829 When in the collection and within a category, click on “title” to see all items in alphabetical order. The Collection This document is part of a collection that serves two purposes. First, it is a digital archive for a sampling of unpublished documents, presentations, questionnaires and limited publications resulting from over forty years of research. Second, it is a public archive for data on college student drinking patterns on the national and international level collected for over 20 years. Research topics by Dr. Engs have included the exploration of hypotheses concerning the determinants of behaviors such as student drinking patterns; models that have examine the etiology of cycles of prohibition and temperance movements, origins of western European drinking cultures (attitudes and behaviors concerning alcohol) from antiquity, eugenics, Progressive Era, and other social reform movements with moral overtones-Clean Living Movements; biographies of health and social reformers including Upton Sinclair; and oral histories of elderly monks. Indiana University Archives Paper manuscripts and material for Dr. Engs can be found in the IUArchives http://webapp1.dlib.indiana.edu/findingaids/view?doc.view=entire_text&docId=InU-Ar-VAC0859 1 ST. BENEDICT: HIDDEN MEANING IN HIS STORY Ruth Clifford Engs St. Meinrad, IN.: Abbey Press, 2008. Digitalized for IUScholarorks Repository http://hdl.handle.net/2022/18536 St.
[Show full text]
Read Book the Rule of St.Benedict Ebook
THE RULE OF ST.BENEDICT PDF, EPUB, EBOOK John F Thornton,Evelyn Underhill,St Benedict Benedict,Timothy Fry,Thomas Moore,Associate Professor of Religion and Biblical Literature Carol Zaleski | 128 pages | 01 May 1998 | Random House USA Inc | 9780375700170 | English | New York, United States The Rule of St.Benedict PDF Book And lastly, the monastery was envisaged not as a prison camp to punish offenders, but as a loving community where people come together to help each other in their chosen path, to submit their entire lives to the will of God. The Rule opens with a hortatory preface, in which Saint Benedict sets forth the main principles of the religious life, viz. At the heart of reform movements, past and present, lie Hermeneutical questions about what fidelity to tradition means. Individual failures there certainly were, as well as mitigations of rule, from time to time, but the loss of fervour in one particular monastery no more compromises all the other monasteries of the same country than the faults of one individual monk reflect necessarily upon the rest of the community to which he belongs. Rupert , near Bingen on the Rhine, who held that St. The editor of New Advent is Kevin Knight. Chapter 68 orders that all shall cheerfully attempt to do whatever is commanded them, however hard it may seem. In connexion with the question of obedience there is the further question as to the system of government embodied in the Rule. Alston, G. Chapter 59 allows the admission of boys to the monastery under certain conditions. Let the greatest care be taken, especially when receiving the poor and travelers, because Christ is received more specially in them.
[Show full text]
Church History L6--The Monastic Movement
Who’s Who in Church History Lesson Six the Monastic Movement Benedict of Nursia Bernard of Clairvaux Why All the Monk Business? Monasteries played an essential role in the development of the Western church. This is surprising to us for a number of reasons. One of these reasons is the popularity of an overwhelmingly negative portrait that does not do justice to the monastic world. One aspect of We get our English word that portrait reduces the role of the monastery to that of “monk” from the latin word “monachus” which the “librarians of the West during the Dark Ages,” just in turn came from the holding and dutifully copying works until the bright guys Greek and means “single, of the Renaissance show up to actually read and alone, unique”. understand them. The other view portrays monasteries as some kind of asylum for anti-social misfits, for those who couldn’t cut it in the real world, or, worse, the deviant. Finally, in our society anyone who would take vows of poverty, obedience, and chastity just has to be plain silly, right? Not quite. As Christians, we can find much to be thankful for coming out of the monastic world. Monasteries were the spiritual laboratories of their day. The goal was to create stable, spiritual communities that through the application of spiritual disciplines might bring about righteousness for the individual and the larger community. The monastery was the designated place of worship; regular hours were set up so that worship might continue all day long and musical forms were developed that remain in place today.
[Show full text]
Wesley's Use of the Church Fathers
WESLEY'S USE OF THE CHURCH FATHERS TED A. CAMPBELL INTRODUCTION We have come together to consider the topic of "Sanctification in the Benedictine and Methodist Traditions." I would like to begin these comments by reflecting for a moment on the word "tradition." We might define "tradition" as the process by which communities selectively and critically connect themselves to their past. It is a value-laden term, denoting not all of the past, but the past which we value and select and which we choose to "hand on" (tradere) to new generations. Benedict of Nursia begins his Rule for Monte Cassino with an act of "tradi- tioning." He discusses in the first chapter of the rule the four different types of monks that had evolved up to his time, and he is perfectly clear about his eualua- tion of these different types. The anchorites seem to be acceptable to Benedict, who himself had lived as a hermit for some years, and who would encourage members of his communities to live as hermits, at least for limited periods. He then discusses the "Sarabaites," that is, monks living according to the ancient Palestinian pattern in /avras by twos or threes. These, says Benedict, are "the worst kind" of monks, since they have no "shepherd" (abbot) and they do what- ever they please. Then there are those that Benedict calls "the gyratory" monks, apparently meaning itinerant ascetics, perhaps carrying on the more exotic Syrian Ted A. Campbell is the associate professor of history of Christianity at Wesley Theological Seminary in Washington, D. C.
[Show full text]
A PERSONAL VIEW Jesuit History Falls Into Two Parts Separated by The
1 JESUIT HISTORY IN BRIEF: A PERSONAL VIEW Jesuit history falls into two parts separated by the period of suppression (1773‐1814): the “old Society,” (1540‐1773), and the “New Society,” (1814‐present). Prologue: Religious Life before the 16th Century In the second half of the first century, “virgins” countered the absolutist claims of Rome by refusing to marry and produce offspring (they said they were spouses of Christ). In the 4th century, in the East, a significant minority of Christians fled the worldliness of the cities and of the church itself for the desert, where they lived as hermits instead of in community. With Benedict of Nursia in Italy (c 480‐ c 547) this venture moved West and achieved a balanced life of manual labor, study, prayer in common (“the divine office”) and private prayer—a stable force in a crumbing Roman Empire. By the high Middle Ages in response to major social, economic, and cultural changes, the mendicant orders emerged: the Franciscans (Francis of Assisi [1181 or 82 – 1226]), noted for simplicity of life, and the Dominicans (Dominic [c 1170‐1221]) with their scholarship, preaching, and teaching. These “friars” retained the communal recitation of the divine office throughout the day, but that did not fit well with the increasing call to ministry outside the priory walls. The Jesuit Way and Its Development through History In the 16th century once again, a new form of religious life appeared—the “clerks regular”— priests who were members of a religious order, the Jesuits being the most famous of these. Ignatius of Loyola was adamant about serving God, not principally in solitude or with communal prayer, but in “helping souls,” in meeting the human and spiritual needs of people.
[Show full text]