Stephen of Blois: Sensitive New-Age Crusader Or Victim of History?*
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God and Moral Humans in Leviathan, Book
God and the moral beings –A contextual study of Thomas Hobbes’s third book in Leviathan Samuel Andersson Extended Essay C, Spring Term 2007 Department of History of Science and Ideas Uppsala University Abstract Samuel Andersson, God and the moral beings –A contextual study of Thomas Hobbes’s third book in Leviathan. Uppsala University: Department of History of Science and Ideas, Extended Essay C, Spring Term, 2007. The question this essay sets out to answer is what role God plays in Thomas Hobbes’s Leviathan, in the book “Of a Christian Common-wealth”, in relationship to humans as moral beings. The question is relevant as the religious aspects of Hobbes’s thinking cannot be ignored, although Hobbes most likely had rather secular and sceptical philosophical views. In order to answer the research question Leviathan’s “Of a Christian Common-wealth” will be compared and contrasted with two contextual works: the canonical theological document of the Anglican Church, the Thirty-Nine Articles (1571), and Presbyterian-Anglican document the Westminster Confession (1648). Also, recent scholarly works on Hobbes and more general reference works will be employed and discussed. Hobbes’s views provide a seemingly unsolvable paradox. On the one hand, God is either portrayed, or becomes by consequence of his sceptical and secular state thinking, a distant God in relationship to moral humans in “Of a Christian Common-wealth”. Also, the freedom humans seem to have in making their own moral decisions, whether based on natural and divine, or positive laws, appears to obscure God’s almightiness. On the other hand, when placing Hobbes in context, Hobbes appears to have espoused Calvinist views, with beliefs in predestination and that God is the cause of everything. -
William Historian of Malmesbury, of Crusade
William of Malmesbury, Historian of Crusade Rod Thomson University of Tasmania William of Malmesbury (c.1096 - c.1143), well known as one of the greatest historians of England, is not usually thought of as a historian of crusadingl His most famous work, the Gesta Regum Anglorum, in five books subdivided into 449 chapters, covers the history of England from the departure of the Romans until the early 1120s.2 But there are many digressions, most of them into Continental history; William is conscious of them and justifies them in explicit appeals to the reader. 3 Some provide necessary background to the course of English affairs, some are there for their entertainment value, and some because of their intrinsic importance. William's account of the First Crusade comes into the third category. It is the longest of all the diversions, occupying the last 46 of the 84 chapters which make up Book IV, or about 12% of the complete Gesta Regum. This is as long as a number of independent crusading chronicles (such as Fulcher's Gesta Francorum Iherosolimitanum Peregrinantium in its earliest edition, or the anonymous Gesta Francorum) and the story is brilliantly told. It follows the course of the Crusade from the Council of Clermont to the capture of Jerusalem, continuing with the so-called Crusade of H aI, and the deeds of the kings of Jerusalem and other great magnates such as Godfrey of Lorraine, Bohemond of Antioch, Raymond of Toulouse and Robert Curthose. The detailed narrative concludes in 1102; some scattered notices come down to c.1124, close to the writing of the Gesta, with a very little updating carried out in H34-5. -
GUIDE PRATIQUE EDITION 2021 Retrouvez Toutes Les Informations Utiles De Votre Ville Dans Ce Guide MER, MA VILLE SERVICES Présentation
e www.mer41.fr GUIDE PRATIQUE EDITION 2021 Retrouvez toutes les informations utiles de votre ville dans ce guide MER, MA VILLE SERVICES Présentation ........................... 08 Identité ..................................... 08 UTILES Intercommunalité ................ 09 Vos déchets, le SIEOM ........ 30 Vie locale ................................ 10 Votre eau, Val d’Eau ............ 31 Loisirs pour tous .................... 14 Services financiers ............... 32 Immobilier .............................. 32 Professions juridiques ......... 33 MA Services funéraires .............. 33 MAIRIE Transports ................................ 35 Le conseil municipal .......... 18 Démocratie participative . 21 22 MON Formalités................................ Contacter les services ........ 22 QUOTIDIEN Services intercommunaux ................. 23 Santé ......................................... 38 Autres services publics ....... 27 Culture / Loisirs ...................... 42 Sport .......................................... 48 Social ........................................ 52 Gratuit - Tirage : 3 600 exemplaires Famille ...................................... 54 Hôtel de Ville : 9 rue Nationale - 41500 Mer - & 02 54 81 40 80 Site Internet : www.mer41.fr Seniors ...................................... 60 Directeur de la publication : Vincent Robin Régie publicitaire : France Régie Éditions Photos : Mairie de Mer - Force Motrice - Didier Depoorter Tous droits réservés Maquette, photogravure, impression : France Régie Éditions La direction de la -
“Liberated by God's Grace”
“LIBERATED BY GOD’S GRACE” Assembly Report LWF Twelfth Assembly, Windhoek, Namibia, 10–16 May 2017 “Liberated by God’s Grace” Assembly Report ASSEMBLY REPORT © The Lutheran World Federation, 2017 Published by The Lutheran World Federation – A Communion of Churches Route de Ferney 150 P. O. Box 2100 1211 Geneva 2, Switzerland Design: Edwin Hassink/Brandious Concept, editing, translation, revision, layout and photo research: LWF Office for Communication Services, Department for Theology and Public Witness and Department for Planning and Operations ISBN 978-2-940459-74-2 2 LWF Twelfth Assembly Contents Foreword ...........................................................................................................................4 Address of the President .....................................................................................................6 Report of the General Secretary ........................................................................................20 Report of the Chairperson of the Finance Committee ..........................................................38 Liberated by God’s Grace – Keynote Address .....................................................................48 Message ..........................................................................................................................56 Public Statements and Resolutions ...................................................................................64 Salvation—Not for Sale .....................................................................................................86 -
Orderic Vitalis
Orderic Vitalis Date of Birth 16 February 1075 Place of Birth Atcham, near Shrewsbury Date of Death Unknown; probably after 1142, on 13 July Place of Death Abbey of St Evroul, France Biography Orderic was born in Mercia in 1075 to a Norman father and English mother. His father was a clerk in the retinue of Roger of Montgomery, later the earl of Shrewsbury. Orderic was given a rudimentary educa- tion at a newly-built local abbey, before his father sent him away at the age of ten to the abbey of St Evroul, never to see him again. Despite his importance as a historian, little is known of Orderic except a few details that can be gleaned from his own work, so his life at the abbey is something of a mystery. His studies at St Evroul prob- ably lasted until he was 18, when he was made a deacon. However, he continued working with books throughout his life, spending much time in the scriptorium, first copying others’ works, then composing his own. His output was considerable, as many manuscripts bearing his handwriting survive, and these include lives of saints, liturgies, hymns, biographies and histories. Orderic spent the rest of his life at the abbey, only venturing into the wider world on abbey business, from which experiences spring some of his most powerful descriptive passages. This meant that he was not immune to the realities of life outside; the turbulent politics of the locality ensured that could not be the case. Thus, he was well able to understand the political backgrounds to the events he described in the Ecclesiastical history, while his travels to other ecclesiastical insti- tutions enabled him both to see the places he was describing, and to exchange ideas with others. -
Horaires Ligne 10 Blois/Beauce La Romaine – Ouzouer
INFORMATIONS COMPLÉMENTAIRES LIGNE 10 BLOIS > BEAUCE LA ROMAINE - OUZOUER LES NAVETTES BLOIS > BEAUCE VACANCES SCOLAIRES (ZONE B) JOURS FÉRIÉS LA ROMAINE - • Rentrée : Mardi 1er septembre 2020 • dimanche 1er novembre 2020 (Toussaint) • Toussaint : Samedi 17octobre • mercredi 11 novembre 2020 (Armistice de 1918) Cette ligne ne fonctionne pas les dimanches et jours fériés au Lundi 2 novembre 2020 NAVETTES RÉSERVÉES AUX SCOLAIRES (CAR 99) OUZOUER • vendredi 25 décembre 2020 (Noël) PÉRIODE SCOLAIRE • Noël : Samedi 19 décembre 2020 • vendredi 1er janvier 2021 (jour de l'an) PÉRIODE SCOLAIRE VAC. SCOL. au Lundi 4 janvier 2021 LMaJV Mercredi 10 • lundi 5 avril 2021 (Pâques) BLOIS SNCF • Hiver : Samedi 20 février 2021 Services 12:17 12:19 • samedi 1er mai 2021 (fête du travail) V S Me LMaJV L à V L à V au Lundi 8 mars 2021 BLOIS CHÂTEAU effectués par 12:22 12:24 • samedi 8 mai 2021 (Victoire 1945) • Printemps : Samedi 24 avril 2021 Notes à consulter 1 - 2 1 1 - 3 NAVETTE BLOIS JEAN JAURÈS les lignes S1 12:25 12:27 au Lundi 10 mai 2021 • jeudi 13 mai 2021 (Ascension) Destination Ouzouer Ouzouer Ouzouer Oucques Ouzouer Ouzouer Tarif BLOIS PÔLE ÉCHANGE SCOLAIRE (QUAIS 1 À 3) et S2 Azalys 12:27 12:29 • Pont de l'ascension : du Jeudi 13 • lundi 24 mai 2021 (Pentecôte) BLOIS SNCF au lundi 17 mai 2021 • mercredi 14 juillet 2021 (Fête nationale) 12:32 12:32 Gare Gare Gare Gare • Été : À compter du Mardi 6 juillet 2021 • dimanche 15 août 2021 (Assomption) Château 12:34 12:34 Jean Jaurès (Halle aux Grains) 12:37 12:37 NAVETTE NAVETTE NAVETTE NAVETTE NAVETTES RÉSERVÉES AUX COMMERCIAUX (CAR 99) TARIFS ET TITRES DE TRANSPORT Auvergne (Lycées) 12:39 12:39 TOUTE L'ANNÉE Pôle d'Échange Scolaire 12:38 17:50 18:33 17:41 Mercredi Lundi à Vendredi Tout voyageur doit être muni d’un titre de transport ou s’acquitter d’un ticket à 3 €. -
The Trial by Fire of Peter Bartholomew: a Case Study in Medieval Social Conflict' Kostick, Conor
'The trial by fire of Peter Bartholomew: a case study in medieval social conflict' Kostick, Conor Citation Kostick, C. (2012). 'The trial by fire of Peter Bartholomew: a case study in medieval social conflict'. Leidschrift : Met Het Kruis Getekend, 27(December), 21-40. Retrieved from https://hdl.handle.net/1887/73165 Version: Not Applicable (or Unknown) License: Leiden University Non-exclusive license Downloaded from: https://hdl.handle.net/1887/73165 Note: To cite this publication please use the final published version (if applicable). The trial by fire of Peter Bartholomew: a case study in medieval social conflict Conor Kostick If Omnipotent God talked to this man face to face, and Saint Andrew revealed the Holy Lance to him when he was keeping vigil, let him walk through the fire unhurt; but if this is a lie let him and the Lance he will carry in his hand be consumed by fire. 1 The ordeal by fire of Peter Bartholomew during the course of the First Crusade (1096-1099) is one of the more dramatic examples of a medieval trial by ordeal. Much discussed by historians of the crusades, it deserves wider attention as a case study of a particular type of legal case: one where contending political and social factions agree to put their dispute to a test, a test whose outcome they then attempt to influence. Despite the canonical hesitancy over the legitimacy of the practice of the ordeal, 2 at the time of the First Crusade the trial by ordeal was a powerful tradition, invoked especially in circumstances where other evidence was lacking.3 In his An Introduction to English Legal History, however, J.H. -
The Sermon of Urban II in Clermont and the Tradition of Papal Oratory Georg Strack Ludwig-Maximilians-Universität, Munich
medieval sermon studies, Vol. 56, 2012, 30–45 The Sermon of Urban II in Clermont and the Tradition of Papal Oratory Georg Strack Ludwig-Maximilians-Universität, Munich Scholars have dealt extensively with the sermon held by Urban II at the Council of Clermont to launch the First Crusade. There is indeed much room for speculation, since the original text has been lost and we have to rely on the reports of it in chronicles. But the scholarly discussion is mostly based on the same sort of sources: the chronicles and their references to letters and charters. Not much attention has been paid so far to the genre of papal synodal sermons in the Middle Ages. In this article, I focus on the tradition of papal oratory, using this background to look at the call for crusade from a new perspective. Firstly, I analyse the versions of the Clermont sermon in the crusading chronicles and compare them with the only address held by Urban II known from a non-narrative source. Secondly, I discuss the sermons of Gregory VII as they are recorded in synodal protocols and in historiography. The results support the view that only the version reported by Fulcher of Chartres corresponds to a sort of oratory common to papal speeches in the eleventh century. The speech that Pope Urban II delivered at Clermont in 1095 to launch the First Crusade is probably one of the most discussed sermons from the Middle Ages. It was a popular motif in medieval chronicles and is still an important source for the history of the crusades.1 Since we only have the reports of chroniclers and not the manuscript of the pope himself, each analysis of this address faces a fundamental problem: even the three writers who attended the Council of Clermont recorded three different versions, quite distinctive both in content and style. -
The Latin Principality of Antioch and Its Relationship with the Armenian Kingdom of Cilicia, 1188-1268 Samuel James Wilson
The Latin Principality of Antioch and Its Relationship with the Armenian Kingdom of Cilicia, 1188-1268 Samuel James Wilson A thesis submitted in partial fulfilment of the requirements of Nottingham Trent University for the degree of Doctor of Philosophy March 2016 1 Copyright Statement This work is the intellectual property of the author. You may copy up to 5% of this work for private study, or personal, non-commercial research. Any re-use of the information contained within this document should be fully referenced, quoting the author, title, university, degree level and pagination. Queries or requests for any other use, or if a more substantial copy is required, should be directed to the owner of the Intellectual Property Rights. 2 Abstract The Latin principality of Antioch was founded during the First Crusade (1095-1099), and survived for 170 years until its destruction by the Mamluks in 1268. This thesis offers the first full assessment of the thirteenth century principality of Antioch since the publication of Claude Cahen’s La Syrie du nord à l’époque des croisades et la principauté franque d’Antioche in 1940. It examines the Latin principality from its devastation by Saladin in 1188 until the fall of Antioch eighty years later, with a particular focus on its relationship with the Armenian kingdom of Cilicia. This thesis shows how the fate of the two states was closely intertwined for much of this period. The failure of the principality to recover from the major territorial losses it suffered in 1188 can be partly explained by the threat posed by the Cilician Armenians in the late twelfth and early thirteenth centuries. -
Francia. Forschungen Zur Westeuropäischen Geschichte
&ƌĂŶĐŝĂ͘&ŽƌƐĐŚƵŶŐĞŶnjƵƌǁĞƐƚĞƵƌŽƉćŝƐĐŚĞŶ'ĞƐĐŚŝĐŚƚĞ ,ĞƌĂƵƐŐĞŐĞďĞŶǀŽŵĞƵƚƐĐŚĞŶ,ŝƐƚŽƌŝƐĐŚĞŶ/ŶƐƚŝƚƵƚWĂƌŝƐ ;/ŶƐƚŝƚƵƚŚŝƐƚŽƌŝƋƵĞĂůůĞŵĂŶĚͿ ĂŶĚϭϰ;ϭϵϴϲͿ K/͗10.11588/fr.1986.0.52621 ZĞĐŚƚƐŚŝŶǁĞŝƐ ŝƚƚĞ ďĞĂĐŚƚĞŶ ^ŝĞ͕ ĚĂƐƐ ĚĂƐ ŝŐŝƚĂůŝƐĂƚ ƵƌŚĞďĞƌƌĞĐŚƚůŝĐŚ ŐĞƐĐŚƺƚnjƚ ŝƐƚ͘ ƌůĂƵďƚ ŝƐƚ ĂďĞƌ ĚĂƐ >ĞƐĞŶ͕ ĚĂƐ ƵƐĚƌƵĐŬĞŶ ĚĞƐ dĞdžƚĞƐ͕ ĚĂƐ ,ĞƌƵŶƚĞƌůĂĚĞŶ͕ ĚĂƐ ^ƉĞŝĐŚĞƌŶ ĚĞƌ ĂƚĞŶ ĂƵĨ ĞŝŶĞŵ ĞŝŐĞŶĞŶ ĂƚĞŶƚƌćŐĞƌ ƐŽǁĞŝƚ ĚŝĞ ǀŽƌŐĞŶĂŶŶƚĞŶ ,ĂŶĚůƵŶŐĞŶ ĂƵƐƐĐŚůŝĞƘůŝĐŚ njƵ ƉƌŝǀĂƚĞŶ ƵŶĚ ŶŝĐŚƚͲ ŬŽŵŵĞƌnjŝĞůůĞŶ ǁĞĐŬĞŶ ĞƌĨŽůŐĞŶ͘ ŝŶĞ ĚĂƌƺďĞƌ ŚŝŶĂƵƐŐĞŚĞŶĚĞ ƵŶĞƌůĂƵďƚĞ sĞƌǁĞŶĚƵŶŐ͕ ZĞƉƌŽĚƵŬƚŝŽŶ ŽĚĞƌ tĞŝƚĞƌŐĂďĞ ĞŝŶnjĞůŶĞƌ /ŶŚĂůƚĞ ŽĚĞƌ ŝůĚĞƌ ŬƂŶŶĞŶ ƐŽǁŽŚů njŝǀŝůͲ ĂůƐ ĂƵĐŚ ƐƚƌĂĨƌĞĐŚƚůŝĐŚ ǀĞƌĨŽůŐƚǁĞƌĚĞŶ͘ Prosopographica VII Constance B. Bouchard FAMILY STRUCTURE AND FAMILY CONSCIOUSNESS AMONG THE ARISTOCRACY IN THE NINTH TO ELEVENTH CENTURIES* There can be no question that the period from the ninth to eleventh centuries in westem Europe was one of political upheaval and change for the aristocracy. Charlemagne’s empire was invaded, fought over, divided into new kingdoms and principalities. Fief-holding, vassalage, and castles first became widespread. Even the sorts of men who wielded power changed as new lineages first of counts and then of castellans appeared and married into previously established lines1. This political change, it is generally agreed, was accompanied by some sort of change in the family structure of the aristocracy, but there has been a good deal of debate over exactly what this change entailed. In this paper, I shall reexamine the question of noble family structure in this period, trying first to define some of the parameters of the discussion and then making suggestions on the nature of the changes in family consciousness, suggestions quite different from the conclusions many have drawn in the last twenty-five years. I shall do so using concrete examples drawn from three different lineages or family groups. -
The Eructavit Is Generally Linked with Marie of Champagne. I Should Like
淡江人文社會學刊【第十期】 The Eructavit is generally linked with Marie of Champagne. I should like to demonstrate, however, that this Old French metrical paraphrase of Psalm XLIV (in the Vulgate edition) is inextricably linked with Marie of Brabant as well. In pursuing this link, I believe I can explain both the occasion and the content of (Paris, BN) Arsenal 3142, the manuscript generally thought to have been composed for Marie of Brabant. Furthermore, in so doing, I should like to establish a possible dating, as well as an occasion, for the Eructavit and for the Arsenal Manuscript 3142. In order to do this, I should like to introduce the setting in which the Eructavit was written, the people surrounding its production, and the familial ties connecting the existing manuscripts of the Eructavit to the Arsenal Manuscript 3142. I should then like to deal with the form of the Arsenal Manuscript in terms of the Eructavit and the 44th Psalm. Marie of France, the eldest daughter of Eleanor of Aquitaine and of Louis VII of France, was given in marriage in 1154 to Henry I, called the Liberal, of Champagne.(1) Henry of Champagne was a learned man, a recipient of sermons, commentaries on the Psalms, and liturgical pieces, including ten sequences (Benton, 1961, p. 556). John of Salisbury (who at the time of the Becket case was exiled from England and staying with his friend Pierre de Celle, then abbot of Saint-Remi-de Reims and friend as well of Henry) tells us of the “great pleasure which the Count Henry took in discussing literary subjects with learned men.”(2) Furthermore, Chretien de Troyes, Evrat, Gace Brule, Gautier d’Arras, and Simon Chevre d’Or, all known poets, acknowledge the personal intervention of Henry or Marie in their work.(3) The court of Champagne was well established as a center of learning and patronage. -
Ivo of Chartres, the Gregorian Reform and the Formation of the Just War Doctrine
Dominique Bauer 43 Ivo of Chartres, the Gregorian Reform and the Formation of the Just War Doctrine Dominique Bauer Senior Lecturer, Law Faculty, Tilburg University, Netherlands in cooperation with Randall Lesaffer Professor of Legal History, Tilburg University; Professor of Law, Catholic University of Leuven, Belgium 1. A Missing Link in the History of the Just War Doctrine Few will dispute that the just war doctrine historically has been among the most influen- tial and enduring legacies of the Late Middle Ages. Before the United Nations Charter of 1945, the doctrine formed the backbone of the ius ad bellum as it had been understood by writers and been paid lip service to by rulers since the Late Middle Ages.1 The just war doctrine obtained its classical outline during the thirteenth century. As in many matters of theology and political theory, Saint Thomas Aquinasʼs (1225-1274) synthesis gained canonical authority and outlived the ages as the common denominator for the doctrine. Of course, this did not mean that afterwards there were no variations on the theme. According to Aquinas, for a war to be just three conditions had to be fulfilled. First, the belligerent needed authority (auctoritas principis). In practice, this meant that only the Church or a secular prince who did not recognise a higher authority2 had the right to wage or authorise war. A ruler who did not enjoy ʻsovereigntyʼ could turn to his superior to have his rightful or supposedly rightful claim upheld. Second, a war had to be waged for a just cause (causa iusta). This could either be self-defence against prior armed ag- gression, the recovery of lost property or the restoration of injured rights.