Influence of Joachim in the 13Th Century
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Thirteenth Sunday After Pentecost the Miracle of the Archangel Michael in Colossae
St. Michael the Archangel Antiochian Orthodox Church 62 Main Street, Cotuit, MA 02635 (508)420-1113▪ www.stmichaelcapecod.org Like us on Facebook Sunday, September 6, 2020 Thirteenth Sunday aer Pentecost The miracle of the Archangel Michael in Colossae Celebrant: Fr. Ben Kjendal LITTLE ENTRANCE WEEKLY VARIABLES THE EISODIKON (ENTRANCE HYMN): Come, let us worship and fall down before Christ. Save us, O Son of God, Who art risen from the dead, who sing to Thee. Alleluia. RESURRECTIONAL APOLYTIKION IN TONE FOUR: Having learned the joyful message of the Resurrecon from the angel the women disciples of the Lord cast from them their parental condemnaon. And proudly broke the news to the Disciples, saying: Death hath been spoiled; Christ God is risen, granng the world Great Mercy. APOLYTIKION OF ST. MICHAEL THE ARCHANGEL: O ye foremost of the heavenly host, we beseech thee, though we are unworthy. Pray that we may be encompassed with the shadow of thy unearthly glory. Preserving us who kneel and cry endlessly. Deliver us from oppression since Ye are the princes of the highest power. KONTAKION OF THE NATIVITY OF THE THEOTOKOS IN TONE FOUR: By thy holy navity, O pure one, Joachim and Anna were delivered from the reproach of barrenness; and Adam and Eve were delivered from the corrupon of death; thy people do celebrate it, having been saved from the stain of iniquity, crying unto thee: The barren doth give birth to the Theotokos, who nourisheth our life. TRISAGION PRAYER English Holy God, Holy Mighty, Holy Immortal, have Mercy on us Arabic Qudoos El Laah, Quodoos El Qawi, Qudoos El Lathi La Yamoot, Urhamnah Greek Agios O Theos, Agios Ischiros, Agios Athanatos, Eyleison Imas Russian Svyaj Bozhe, Svyaj Krepkij, Svaj Bessmertnij pomiluj nas The Mission of St Michael the Archangel Orthodox Church is to love and worship God, to grow closer to Him, and to proclaim and to spread the Good News of the salvaon of Jesus Christ to our parishioners, our neighbors and people everywhere. -
Joachim of Fiore
Joachim of Fiore Enchiridion super Apocalypsim, ed. Edward K. Burger (Toronto, 1986) Expositio in Apocalypsim (Venice, 1527; reprint, Frankfort on Main, 1964) Liber de concordia Noui et Veteris Testamenti, ed. E. Randolph Daniel (Philadelphia, 1983) (Transactions of the American Philosophical Society, 73). Liber de concordia Noui et Veteris Testamenti (Venice, 1519; reprint, Frankfort on Main, 1964) Liber figurarum, in Il libro delle Figure dell’Abate Gioacchino da Fiore, ed. Leone Tondelli, Marjorie Reeves, and Beatrice Hirsch-Reich, 2 vols. (Turin, 1953) Liber introductoris in Apocalypsim, printed with Expositio in Apocalypsim (Venice, 1527; reprint, Frankfort on Main, 1964), fols. 1vb-26va. "Adversus Iudeos" di Gioacchino da Fiore, ed. by A. Frugoni (Rome, 1957). De articulis fidei di Gioacchino da Fiore.Scritti minori, ed. by E. Buonaiuti (Rome, 1936). Psalterium decem chordarum (Venice, 1527; repr. Frankfort on Main, 1965). Tractatus super quatuor Evangelia di Gioacchino da Fiore, ed. by E. Buonaiuti (Rome, 1930). "Abbot Joachim of Fiore: The De ultimis tribulationibus," ed. by E. R. Daniel, in Prophecy and Millenarianism, ed. by A. William (Harlow, Essex, 1980), pp. 165-89. Grundmann Herbert. Studien über Joachim von Floris (Leipzig and Berlin, 1927). Grundmann Herbert. Joachim von Fiore. Ausgewälte Aufsätze. MGH, Schriften. Vol. 25, 2. (Stuttgart, 1977). Reeves Marjorie. Joachim of Fiore and the Prophetic Future (New York et al., 1977). McGinn Bernard. The Calabrian Abbot (New York; London, 1985). The Life of Joachim of Fiore (from Delno C. West, Sandra Zimdars-Swartz. Joachim of Fiore: A Study in Spiritual Perception and History (Bloomington: Indiana University Press, 1983), pp. 1-9) THE two primary sources of knowledge about Joachim of Fiore's life are the biographies left to us by Joachim's secretary, Luke of Cosenza , Virtutum Beati Joachimi synopsis, and the anonymous Vita beati Joachimi abbatis. -
Scholastic Reactions to the Radical Eschatology of Joachim of Fiore
The Abbot and the Doctors: Scholastic Reactions to the Radical Eschatology of Joachim of Fiore Bernard McGinn Church History, Vol. 40, No. 1. (Mar., 1971), pp. 30-47. Stable URL: http://links.jstor.org/sici?sici=0009-6407%28197103%2940%3A1%3C30%3ATAATDS%3E2.0.CO%3B2-6 Church History is currently published by American Society of Church History. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/asch.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. The JSTOR Archive is a trusted digital repository providing for long-term preservation and access to leading academic journals and scholarly literature from around the world. The Archive is supported by libraries, scholarly societies, publishers, and foundations. It is an initiative of JSTOR, a not-for-profit organization with a mission to help the scholarly community take advantage of advances in technology. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org Sun Dec 2 00:48:04 2007 The Abbot and the Doctors: Scholastic Reactions to the Radical Eschatology of Joachim of Fiore BERNARDMCGINN "Why are these fools awaiting the end of the world?" This remark, said to have been made by Pope Boniface VIII during the perusal of a Joachite treatise? typifies what must have been the reaction of many thirteenth century popes to the eschatological groups of the time. -
The Evolution of Hospitals from Antiquity to the Renaissance
Acta Theologica Supplementum 7 2005 THE EVOLUTION OF HOSPITALS FROM ANTIQUITY TO THE RENAISSANCE ABSTRACT There is some evidence that a kind of hospital already existed towards the end of the 2nd millennium BC in ancient Mesopotamia. In India the monastic system created by the Buddhist religion led to institutionalised health care facilities as early as the 5th century BC, and with the spread of Buddhism to the east, nursing facilities, the nature and function of which are not known to us, also appeared in Sri Lanka, China and South East Asia. One would expect to find the origin of the hospital in the modern sense of the word in Greece, the birthplace of rational medicine in the 4th century BC, but the Hippocratic doctors paid house-calls, and the temples of Asclepius were vi- sited for incubation sleep and magico-religious treatment. In Roman times the military and slave hospitals were built for a specialised group and not for the public, and were therefore not precursors of the modern hospital. It is to the Christians that one must turn for the origin of the modern hospital. Hospices, originally called xenodochia, ini- tially built to shelter pilgrims and messengers between various bishops, were under Christian control developed into hospitals in the modern sense of the word. In Rome itself, the first hospital was built in the 4th century AD by a wealthy penitent widow, Fabiola. In the early Middle Ages (6th to 10th century), under the influence of the Be- nedictine Order, an infirmary became an established part of every monastery. -
The Holy See
The Holy See POPE FRANCISANGELUSLibrary of the Apostolic Palace Sunday, 31 January 2021[Multimedia] Dear Brothers and Sisters, Buongiorno ! Today’s Gospel passage (cf. Mk 1:21-28) tells of a typical day in Jesus’ ministry; in particular, it is the Sabbath, a day dedicated to rest and prayer: people went to the synagogue. In the synagogue of Capernaum, Jesus reads and comments on the Scriptures. Those present are attracted by his manner of speaking; their astonishment is great because he shows an authority that is different to that of the scribes (v. 22). Furthermore, Jesus shows himself to be powerful in his deeds as well. Indeed, a man of the synagogue lashes out, addressing him as the One sent by God: He recognizes the evil spirit, orders him to leave that man, and thus drives him out (vv. 23-26). The two characteristic elements of Jesus’ action can be seen here: preaching, and the thaumaturgic work of healing: He preaches and heals. Both of these aspects stand out in the passage of the evangelist Mark, but preaching is emphasized the most; exorcism is presented as a confirmation of his singular “authority” and his teaching. Jesus preaches with his own authority, as someone who possesses a doctrine derived from himself, and not like the scribes who repeated previous traditions and laws that had been handed down. They repeated words, words, words, only words: as the great singer Mina sang, [“Parole, parole, parole ”]; that is how they were. Just words. Instead in Jesus’ words have authority; Jesus is authoritative. And this touches the heart. -
Medieval Heritage and Pilgrimage Walks
Medieval Heritage and Pilgrimage Walks Cleveland Way Trail: walk the 3 miles from Rievaulx Abbey, Yorkshire to Helmsley Castle and tread in the footsteps of medieval Pilgrims along what’s now part of the Cleveland Way Trail. Camino de Santiago/Way of St James, Spain: along with trips to the Holy Land and Rome, this is the most famous medieval pilgrimage trail of all, and the most well-travelled in medieval times, at least until the advent of Black Death. Its destination point is the spot St James is said to have been buried, in the Cathedral of Santiago de Compostela. Today Santiago is one of UNESCO’s World Heritage sites. Read more . the Cathedral of Santiago de Compostela holds a Pilgrims’ Mass every day at noon. Walk as much or as little of it as you like. Follow the famous scallop shell symbols. A popular starting point, both today and in the Middle Ages, is either Le Puy in the Massif Central, France OR the famous medieval Abbey at Cluny, near Paris. The Spanish start is from the Pyrenees, on to Roncevalles or Jaca. These routes also take in the Via Regia and/or the Camino Frances. The Portuguese way is also popular: from the Cathedrals in either Lisbon or Porto and then crossing into Falicia/Valenca. At the end of the walk you receive a stamped certifi cate, the Compostela. To achieve this you must have walked at least 100km or cycled for 200. To walk the entire route may take months. Read more . The route has inspired many TV and fi lm productions, such as Simon Reeve’s BBC2 ‘Pilgrimage’ series (2013) and The Way (2010), written and directed by Emilio Estevez, about a father completing the pilgrimage in memory of his son who died along the Way of St James. -
Dante and the Franciscans: Poverty and the Papacy in the ‘Commedia’ Nick Havely Index More Information
Cambridge University Press 0521833051 - Dante and the Franciscans: Poverty and the Papacy in the ‘Commedia’ Nick Havely Index More information Index Acquasparta, Matteo of (Franciscan Minister Beatrice 82, 85;inPurgatorio 99, 101, 109–13, General andCardinal) 151–2 118; andthe ‘ 515’ 118–21, 122;inParadiso Ad conditorem (Bull, 1322), see John XXII 122, 123, 125, 128–9, 163, 169, 182, 183, 187 Aeneas 47, 60 beguines 25 Alfani, Gianni 17 beguins (of Provence) 28, 164, 165, 166, Angelic Pope 97 172–5 Angelo Clareno 28, 39, 41, 42, 75, 166 Benedict, St 123, 147, 160, 185 Angiolieri, Cecco 10–11, 12 Benvenuto da Imola (commentary on Aquinas, St Thomas: on avarice 46; definition Commmedia) 93, 103 of ‘poor in spirit’ 88;inParadiso 149–51 Berlinghieri, Bonaventura, see Pescia Arnoldus of Villanova 75 Bernard, St (of Clairvaux) 24–5, 32–3, 34; and Assisi 51, 86, 139; frescoes in Upper Church wilderness 25;inParadiso (cantos 32–3) 177 143 Bible: Genesis 156; Proverbs 15, 23;Songof Augustine, St 34, 46, 148; definition of ‘poor Songs 168;Isaiah168; Jeremiah 168; in spirit’ 88, 99, 108 Matthew 23, 54, 55, 57, 88, 101, 133, 138, 156, authority, of Boniface VIII 66–8; of Cardinals 157, 172; Mark 55, 127, 137, 138; Luke 23, 84;ofChurch158; of Dante as persona, 55, 58, 106, 127, 133, 136, 156, 157; John 55, writer andvernacular poet 3, 5, 54, 58, 71, 84;ActsofApostles55, 57, 137, 157; 2 109, 123, 176–80, 186–7;ofEmperor156–7; Corinthians 30; Revelation 42, 53, of evangelical poverty 3, 58, 124, 131, 155;of 79, 80, 103, 110, 113, 115, 122, 171, 172, Nicholas -
11 Joachim of Fiore
JOACHIM OF FIORE The abbot’s image released by the bishop’s See of Cosenza, on the occasion of the eight-hundredth anniversary of Joachim’s death,which marks the date ( March 2002 ) of the preliminary steps of the catholic Church’s process leading to his beatification . Joachim of Fiore was born at Celico, a small town in the province of Cosenza, in 1130 and died, in the odour of sanctity, on March the 30 th , 1202, at Canale, a small hamlet of Pietrafitta, near Cosenza. His mortal remains were taken to the “Florense” Abbey of San Giovanni in Fiore, in 1226. He was a Cistercian abbot of Corazzo in 1177 and of Casamari in 1182, but, a short time later, he withdrew into solitude. In 1196 he founded a new congregation in San Giovanni in Fiore, called “Florense”, approved by Celestino III. He was one of the most fecund and complex personalities of the medieval spirituality. Many, especially the extremist Spiritual Franciscans, acclaimed him as a prophet. His prophecies exerted a fascinating influence on a large number of sensible Christian minds. He prophesied a new age. In his “Age of the Spirit” the ecclesiastical organization would be replaced and the Order of the Just (The Franciscan order) would rule the Church. Joachim’s works had a great vogue in the 13 th and 14 th centuries. Dante places him in Paradise, Divine Comedy, the twelfth canto, lines of verse 140/141: “ …il calavrese abate Giovacchino / di spirito profetico dotato…”. Joachim of Fiore resided for some time at the Abbey of Fonte Laurato, in Fiumefreddo Bruzio, which became the second Mother House of the “Florense” congregation. -
Saint John Henry Newman
SAINT JOHN HENRY NEWMAN Chronology 1801 Born in London Feb 21 1808 To Ealing School 1816 First conversion 1817 To Trinity College, Oxford 1822 Fellow, Oriel College 1825 Ordained Anglican priest 1828-43 Vicar, St. Mary the Virgin 1832-33 Travelled to Rome and Mediterranean 1833-45 Leader of Oxford Movement (Tractarians) 1843-46 Lived at Littlemore 1845 Received into Catholic Church 1847 Ordained Catholic priest in Rome 1848 Founded English Oratory 1852 The Achilli Trial 1854-58 Rector, Catholic University of Ireland 1859 Opened Oratory school 1864 Published Apologia pro vita sua 1877 Elected first honorary fellow, Trinity College 1879 Created cardinal by Pope Leo XIII 1885 Published last article 1888 Preached last sermon Jan 1 1889 Said last Mass on Christmas Day 1890 Died in Birmingham Aug 11 Other Personal Facts Baptized 9 Apr 1801 Father John Newman Mother Jemima Fourdrinier Siblings Charles, Francis, Harriett, Jemima, Mary Ordination (Anglican): 29 May 1825, Oxford Received into full communion with Catholic Church: 9 October 1845 Catholic Confirmation (Name: Mary): date 1 Nov 1845 Ordination (Catholic): 1 June 1847 in Rome First Mass 5 June 1847 Last Mass 25 Dec 1889 Founder Oratory of St. Philip Neri in England Created Cardinal-Deacon of San Giorgio in Velabro: 12 May 1879, in Rome, by Pope Leo XIII Motto Cor ad cor loquitur—Heart speaks to heart Epitaph Ex umbris et imaginibus in veritatem—Out of shadows and images into the truth Declared Venerable: 22 January 1991 by Pope St John Paul II Beatified 19 September 2010 by Pope Benedict XVI Canonized 13 October 2019 by Pope Francis Feast Day 9 October First Approved Miracle: 2001 – healing of Deacon Jack Sullivan (spinal condition) in Boston, MA Second Approved Miracle: 2013 – healing of Melissa Villalobos (pregancy complications) in Chicago, IL Newman College at Littlemore Bronze sculpture of Newman kneeling before Fr Dominic Barberi Newman’s Library at the Birmingham Oratory . -
Beyond the Bosphorus: the Holy Land in English Reformation Literature, 1516-1596
BEYOND THE BOSPHORUS: THE HOLY LAND IN ENGLISH REFORMATION LITERATURE, 1516-1596 Jerrod Nathan Rosenbaum A dissertation submitted to the faculty at the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of English and Comparative Literature. Chapel Hill 2019 Approved by: Jessica Wolfe Patrick O’Neill Mary Floyd-Wilson Reid Barbour Megan Matchinske ©2019 Jerrod Nathan Rosenbaum ALL RIGHTS RESERVED ii ABSTRACT Jerrod Rosenbaum: Beyond the Bosphorus: The Holy Land in English Reformation Literature, 1516-1596 (Under the direction of Jessica Wolfe) This dissertation examines the concept of the Holy Land, for purposes of Reformation polemics and apologetics, in sixteenth-century English Literature. The dissertation focuses on two central texts that are indicative of two distinct historical moments of the Protestant Reformation in England. Thomas More's Utopia was first published in Latin at Louvain in 1516, roughly one year before the publication of Martin Luther's Ninety-Five Theses signaled the commencement of the Reformation on the Continent and roughly a decade before the Henrician Reformation in England. As a humanist text, Utopia contains themes pertinent to internal Church reform, while simultaneously warning polemicists and ecclesiastics to leave off their paltry squabbles over non-essential religious matters, lest the unity of the Church catholic be imperiled. More's engagement with the Holy Land is influenced by contemporary researches into the languages of that region, most notably the search for the original and perfect language spoken before the episode at Babel. As the confusion of tongues at Babel functions etiologically to account for the origin of all ideological conflict, it was thought that the rediscovery of the prima lingua might resolve all conflict. -
MICHAEL G. CORNELIUS Conradin, Hawking
EnterText 2.3 MICHAEL G. CORNELIUS Conradin, Hawking This is not a true history of the short and tragic life of Conradin of Sicily. Much of what I write here is found in chronicles of the day, and the information presented is to the best of my knowledge true, but I have taken some liberties, in accordance with the wants of my discourse. The different and various accounts of the short and undistinguished life of Conradin of Sicily agree on very little, save for the bare facts of his case. Was he held in a palace, as one modern historian asserts, or the same stinking dungeon as his Uncle Manfred’s family? Did he sleep at night beside his beloved in an opulent bed of silk and cherry wood, or on a pile of straw listening to the cries and screams of Beatrice, Manfred’s only daughter? We will never know. What is the value, anyway, of one singular life, of a footnote to the vast encyclopedia of history? Should we care about Conradin, about his love for Frederick of Baden, his unjust and cruel death at the hands of Anjou? Should we care about two men who share such a depth of love that one willingly joins the other on the scaffold, rather Michael G. Cornelius: Conradin, Hawking 74 EnterText 2.3 than be left alone? Or is this just another moment in history, largely unknown and forgotten? Perhaps Conradin’s life had no real value, or no more value than the life of any other man or woman. -
UC Berkeley UC Berkeley Electronic Theses and Dissertations
UC Berkeley UC Berkeley Electronic Theses and Dissertations Title Dante and the Florentine Chronicles Permalink https://escholarship.org/uc/item/57h1d6zt Author Prina, Marco Publication Date 2014 Peer reviewed|Thesis/dissertation eScholarship.org Powered by the California Digital Library University of California Dante and the Florentine Chronicles by Marco Prina A dissertation submitted in partial satisfaction of the requirements for the joint degree of Doctor of Philosophy in Italian Studies and Medieval Studies in the Graduate Division of the University of California, Berkeley Committee in Charge: Professor Albert Ascoli, Co-Chair Professor Steven Botterill, Co-Chair Professor Frank Bezner Fall 2014 Abstract Dante and the Florentine Chronicles by Marco Prina Doctor of Philosophy in Italian Studies & Medieval Studies University of California, Berkeley Professor Albert Ascoli, Co-Chair Professor Steven Botterill, Co-Chair This dissertation examines Dante’s engagement with the traditions regarding collective memory in medieval Florence. In particular, it investigates the ways in which Dante responds to public and private attempts at forging both individual and collective identity in Florence. Selecting key chronicles, inscriptions and visual sources alluded to in the Commedia, the implications of Dante’s representation in terms of his ideological response are then extensively discussed. After introducing the central passages from the Commedia relevant to my project and a review of selected secondary literature on Dante and history, the dissertation introduces the Medieval Latin Chronica de origine civitatis florentiae as Dante’s most important source regarding his city’s foundation. In so doing, the textual readings are informed by the formation and control of memory, history and identity in historical context.