DOCSLIB.ORG

Adalbert of Prague 1 Adalbert of Prague

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Adalbert of Prague 1 Adalbert of Prague This article is about Adalbert of Prague. For other uses, see Adalbert (disambiguation). Saint Adalbert of Prague Martyr and Bishop Born c. 956 Libice nad Cidlinou, Bohemia Died April 23, 997 (41) Truso (Elbląg) or Kaliningrad Oblast Honored in Roman Catholic Church Orthodox Church Canonized 999, Rome by Sylwester II Major shrine Gniezno, Prague Feast April 23 Patronage Bohemia; Poland; Prussia Adalbert of Prague (Czech: Vojtěch Wikipedia:Media helpFile:Cs-svaty_Vojtech.ogg, Polish: Wojciech, c. 956 – April 23, 997), was a Czech Roman Catholic saint, a Bishop of Prague and a missionary who was martyred in his efforts to convert the Baltic Prussians. He evangelized Poles and Hungarians. Adalbert was later made the patron saint of Bohemia, Poland, Hungary and Prussia. Life Early years Adalbert (named Vojtěch at birth) was born into a noble Czech family of Prince Slavník and his wife Střezislava in Libice nad Cidlinou, Bohemia. His father was a rich and independent ruler of the Zličan princedom that rivaled Prague (see Slavník's dynasty). Adalbert had five full brothers: Soběslav (Slavnik's heir), Spytimír, Pobraslav, Pořej, Čáslav and a half-brother Radim (Gaudentius) from his father's liaison with another woman. Radim chose a clerical career as did Adalbert, and took the name Gaudentius. Adalbert was a well-educated man, having studied for about ten years (970-80) in Magdeburg under Saint Adalbert of Magdeburg. Upon the death of his mentor, he took the name Adalbert. Adalbert of Prague 2 Religious acts In 980 Adalbert finished his studies at the Magdeburg school and returned to Prague, where he became a priest. In 981 his father, Prince Slavnik, and both his mentors died. In 982, still not yet 30 years old, Adalbert became the Bishop of Prague.[1] Although Adalbert descended from a rich family and could afford comfort and luxury, he lived poorly of his own free will. He was noted for charity, austerity, and zealous service to the Church. His duty was difficult even in baptized Bohemia, as the pagan creed was deeply embedded in the peoples' minds. Adalbert complained of polygamy and idolatry, which still were not unusual among the Czechs. He also strongly resented the participation of baptized Christians in the slave trade. In 989 he resigned from his bishop's cloth and left Prague. He went to Rome and lived as a hermit in St. Alexis Benedictine monastery. Four years later, in 993, Pope John XV sent him back to Bohemia, and Adalbert became the bishop again. That time he founded a monastery in Břevnov, near Prague, the first one in the Czech lands. Nonetheless, the nobility there continued to oppose his ministry. Also, according to Cosmas of Prague's chronicle, high clerical office was a burden to Adalbert, and in 994 he offered it to Strachkvas who was a member of the Přemyslid dynasty and Duke Boleslav's brother. Strachkvas, nevertheless, refused. In 995, the Slavniks' former rivalry with the Přemyslids (allied with the powerful Bohemian clan, the Vršovcis) resulted in the storming of the Slavnik town of Libice nad Cidlinou led by the Přemyslid Boleslaus II the Pious. During the struggle four (or five) of Adalbert's brothers were killed. Nonetheless, the Zličan princedom became part of the Přemyslids' estate. After the tragedy he could not stay in Bohemia and escaped from Prague, despite the Pope's call for him to return to his episcopal see. Strachkvas was eventually appointed to be his successor. However, when he was going to assume the Bishop office in Prague, he suddenly died during the ceremony itself. Circumstances of his death are still unclear. As for Adalbert, he went to Hungary and baptized Géza of Hungary and his son Stephen in the city of Esztergom. Then he went to Poland where he was cordially welcomed by Bolesław I the Brave. After the short visit Adalbert went to Prussia with a Christian mission. Mission and martyrdom in Prussia Adalbert of Prague had already in 977 entertained the idea of becoming a missionary in Prussia. After he had converted Hungary, he was sent by the Pope to convert the heathen Prussians.[2] Boleslaus the Brave, duke of Poland (later king), sent soldiers with Adalbert. The bishop and his followers - including his half-brother Radim (Gaudentius) - entered Prussian territory and went along the Baltic Sea coast to Gdańsk. It was a standard procedure of Christian missionaries to try to chop down sacred oak trees, which they had done in many other places, including Saxony. Because the trees were worshipped and the spirits who were believed to inhabit the trees were feared for their powers, The execution of St. Adalbert by the pagan Prussians, Gniezno Doors panel this was done to demonstrate to the non-Christians that no supernatural powers protected the trees from the Christians. (See: Iconoclasm) When they did not heed warnings to stay away from the sacred oak groves, Adalbert was martyred in April 997 on the Baltic Sea coast east of Truso (currently Elbląg, Elbing), or near Tenkitten and Fischhausen (see external link map St. Albrecht). It is recorded that his body was bought back for its weight in gold by Boleslaus the Brave. Adalbert of Prague 3 Places and building named after it St Adalberts gradeschool in Port Richmond Philadelphia is named after it Veneration A few years later Adalbert was canonized as Saint Adalbert of Prague. His life has been written about in Vita Sancti Adalberti Pragensis by various writers, the earliest being traced to imperial Aachen and Liège/Lüttich's bishop Notger von Lüttich, although it was assumed for many years that the Roman monk John Canaparius wrote the first Vita in 999. Another famous biographer of Adalbert was Saint Bruno of Querfurt who wrote his hagiography in 1001–1004. Notably, Bohemian rulers (i.e., Přemyslids) initially refused to ransom Saint Adalbert's body from the Prussians who murdered him, so it was purchased by Poles. This fact may be explained by Saint Adalbert's belonging to the Slavniks family; it highlights the strength of the two clans' conflict. Thus Saint Adalbert's bones were stored in Gniezno and helped Boleslaus the Brave to improve Silver coffin of St. Wojciech, Poland's position in Europe. Cathedral in Gniezno According to Bohemian accounts, in 1039 the Bohemian duke Břetislav I looted the bones of Saint Adalbert from Gniezno in a raid and moved them to Prague. According to Polish accounts he took the wrong relics, those of St Gaudensius, while Saint Adalbert's relics were hidden by the Poles and remain in Gniezno. St.Vojtěch and his brother Gaudentius (Radim) monument in Libice (Czech Republic) In 1127 the severed head, which was not in the original purchase (according to Roczniki Polskie) was found and moved to Gniezno. In 1928, one of the arms of Saint Adalbert, which Bolesław I had given to Otto III in the year 1000, was added to the bones preserved in Gniezno. Today Saint Adalbert has two elaborate shrines claiming to contain his remains, in the cathedrals of Prague and Gniezno, and which bones are authentic is not clear. For example, the saint has two skulls - one in Prague, a second in Gniezno (stolen in 1923). Adalbert of Prague 4 The massive bronze Gniezno Doors of Gniezno Cathedral, of about 1175, are decorated with 18 reliefs of scenes from the saint's life, the only Romanesque church doors in Europe to contain a cycle illustrating the life of a saint. April 1997 was the thousandth anniversary of Saint Adalbert's martyrdom. It was commemorated in the Czech Republic, Poland, Germany, Russia and other countries. Representatives of Catholic, Greek Orthodox, and Evangelical churches pilgrimaged to Gniezno, to the saint's tomb. John Paul II visited Gniezno and held a ceremonial divine service in which heads of seven European states and about a million believers took part. In Kaliningrad Oblast, near Beregovoe village (former Tenkitten), where Adalbert's death hypothetically took place, a ten-meter cross was established. References [1] “Saint Adalbert of Prague”. Saints.SQPN.com. 1 May 2012. Web. {2012-9--20}. <http:/ / saints. sqpn. com/ saint-adalbert-of-prague [2] Monks of Ramsgate. “Adalbert”. Book of Saints, 1921. Saints.SQPN.com. 30 April 2012. Web. {2012-9-20}. <http:/ / saints. sqpn. com/ book-of-saints-adalbert • Attwater, Donald and Catherine Rachel John. The Penguin Dictionary of Saints. 3rd edition. New York: Penguin Books, 1993. ISBN 0-14-051312-4. External links • "St. Adalbert (of Bohemia)". Catholic Encyclopedia. New York: Robert Appleton Company. 1913. • Map of Prussia from c 1660 with St. Albrecht (http:/ / www. library. ucla. edu/ yrl/ reference/ maps/ blaeu/ prvssia. jpg) location between Tenkitten and Fischhausen, west of Königsberg. • “Saint Adalbert”. New Catholic Dictionary. Saints.SQPN.com. 26 July 2012. Web. {2012-9-20}. (http:/ / saints. sqpn. com/ new-catholic-dictionary-saint-adalbert) Article Sources and Contributors 5 Article Sources and Contributors Adalbert of Prague Source: http://en.wikipedia.org/w/index.php?oldid=623665639 Contributors: (HUN)Villy, 130.94.122.xxx, 207.215.85.xxx, 207.215.86.xxx, Alensha, Alphachimp, Anchorite, AnonMoos, Anthony of the Desert, Appleseed, Arkadiy, Auric, Bede735, Beetstra, Beobach972, Bepimela, Bezzemek, BillFlis, Blanicky, Briaboru, Bryan Derksen, Caius2ga, Cautious, Charles Matthews, Chicheley, Chl, ChrisGualtieri, Cinik, Conti, Conversion script, Css, Cuchullain, Danny, Deus dextera, Dodderer, Domino theory, Dr. Dan, DragonflySixtyseven, Dysprosia, EWS23, Eloquence, EstherLois, Eubulides, Fayenatic london,
Recommended publications
  • Saint ADALBERT and Central Europe

    Saint ADALBERT and Central Europe

    POLAND CZECH REPUBLIC SLOVAKIA AUSTRIA HUNGARY SLO CRO ITALY BiH SERBIA ME BG Saint ADALBERT and Central Europe Patrimonium Sancti Adalberti Collective of Authors Patrimonium Sancti Adalberti Society issued this collection of essays as its first publication in 2021. I/2021 Issuing of the publication was supported by companies: ZVVZ GROUP, a.s. RUDOLF JELÍNEK a.s. PNEUKOM, spol. s r.o. ISBN 978-80-270-9768-5 Saint ADALBERT and Central Europe Issuing of the publication was supported by companies: Collective of Authors: Petr Bahník Jaroslav Bašta Petr Drulák Aleš Dvořák Petr Charvát Stanislav Janský Zdeněk Koudelka Adam Kretschmer Radomír Malý Martin Pecina Igor Volný Zdeněk Žák Introductory Word: Prokop Siostrzonek A word in conclusion: Tomáš Jirsa Editors: Tomáš Kulman, Michal Semín Publisher: Patrimonium Sancti Adalberti, z.s. Markétská 1/28, 169 00 Prague 6 - Břevnov Czech Republic [email protected] www.psazs.cz Cover: Statue of St. Adalbert from the monument of St. Wenceslas on Wenceslas Square in Prague Registration at Ministry of the Culture (Czech Republic): MK ČR E 24182 ISBN 978-80-270-9768-5 4 / Prokop Siostrzonek Introductory word 6 / Petr Bahník Content Pax Christiana of Saint Slavník 14 / Radomír Malý Saint Adalbert – the common patron of Central European nations 19 / Petr Charvát The life and work of Saint Adalbert 23 / Aleš Dvořák Historical development and contradictory concepts of efforts to unite Europe 32 / Petr Drulák A dangerous world and the Central European integration as a necessity 41 / Stanislav Janský Central Europe
  • The Construction of Ottonian Kingship Ottonian of Construction The

    The Construction of Ottonian Kingship Ottonian of Construction The

    INTELLECTUAL AND POLITICAL HISTORY Grabowski The Construction of Ottonian Kingship Antoni Grabowski The Construction of Ottonian Kingship Narratives and Myth in Tenth-Century Germany The Construction of Ottonian Kingship The Construction of Ottonian Kingship Narratives and Myth in Tenth-Century Germany Antoni Grabowski Amsterdam University Press Cover illustration: Interior of Collegiate Church of Quedlinburg Source: NoRud / Wikimedia Commons [CC BY-SA 3.0 de (https://creativecommons.org/ licenses/by-sa/3.0/de/deed.en) Cover design: Coördesign, Leiden Lay-out: Crius Group, Hulshout isbn 978 94 6298 723 4 e-isbn 978 90 4853 873 7 (pdf) doi 10.5117/9789462987234 nur 684 © Antoni Grabowski / Amsterdam University Press, Amsterdam 2018 All rights reserved. Without limiting the rights under copyright reserved above, no part of this book may be reproduced, stored in or introduced into a retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise) without the written permission of both the copyright owner and the author of the book. Table of Contents Acknowledgements 7 Note on Citations 9 Introduction 11 1 Aims and State of the Art 12 2 What is Myth/Mythology? 15 3 Liudprand’s Biography 19 4 Origins of Antapodosis 23 5 Language of Antapodosis 27 6 Other Contemporary Sources: Widukind’s Res gestae saxoni- cae; Continuation of the Chronicle of Regino of Prüm; Hrotsvit’s Gesta Ottonis 29 7 Interpreter of Liudprand: Frutolf of Michelsberg 30 8 Understanding Liudprand’s Works: Textbooks
  • Crusading, the Military Orders, and Sacred Landscapes in the Baltic, 13Th – 14Th Centuries ______

    Crusading, the Military Orders, and Sacred Landscapes in the Baltic, 13Th – 14Th Centuries ______

    TERRA MATRIS: CRUSADING, THE MILITARY ORDERS, AND SACRED LANDSCAPES IN THE BALTIC, 13TH – 14TH CENTURIES ____________________________________ A Thesis Presented to the School of History, Archaeology and Religion Cardiff University ____________________________________ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in History & Welsh History (2018) ____________________________________ by Gregory Leighton Abstract Crusading and the military orders have, at their roots, a strong focus on place, namely the Holy Land and the shrines associated with the life of Christ on Earth. Both concepts spread to other frontiers in Europe (notably Spain and the Baltic) in a very quick fashion. Therefore, this thesis investigates the ways that this focus on place and landscape changed over time, when crusading and the military orders emerged in the Baltic region, a land with no Christian holy places. Taking this fact as a point of departure, the following thesis focuses on the crusades to the Baltic Sea Region during the thirteenth and fourteenth centuries. It considers the role of the military orders in the region (primarily the Order of the Teutonic Knights), and how their participation in the conversion-led crusading missions there helped to shape a distinct perception of the Baltic region as a new sacred (i.e. Christian) landscape. Structured around four chapters, the thesis discusses the emergence of a new sacred landscape thematically. Following an overview of the military orders and the role of sacred landscpaes in their ideology, and an overview of the historiographical debates on the Baltic crusades, it addresses the paganism of the landscape in the written sources predating the crusades, in addition to the narrative, legal, and visual evidence of the crusade period (Chapter 1).
  • St. Catherine of Siena Roman Catholic Church

    St. Catherine of Siena Roman Catholic Church

    ST. CATHERINE OF SIENA ROMAN CATHOLIC CHURCH ESTABLISHED 1964 3450 Tennessee Street, Vallejo, California 94591 PARISH OFFICE HOURS Monday through Thursday ~ 11:00am to 4:00pm Friday ~ 9:00am to 12:00pm Telephone | (707) 553-1355 ||| Email | [email protected] WELCOME! Website | stcatherinevallejo.org ||| Social Media | facebook.com stcatherinevallejo HOLY MASSES 11TH SUNDAY IN ORDINARY TIME ~ SUNDAY, JUNE 13, 2021 DAILY MASSES 7:45AM, 6:00 PM SATURDAY MASSES 8:00AM 5:00PM Anticipated Mass for Sunday SUNDAY MASSES 8:00AM 10:00AM | Livestreamed YouTube 12:00PM, 3:00 PM - Español 5:00PM Please check our website for any Mass updates. www.stcatherinevallejo.org Or MyParish app PASTORAL STAFF PASTOR Fr. Glenn Jaron, MSP PAROCHIAL VICAR Fr. Jose “Peping” Estaniel, MSP PERMANENT DEACONS Rudy David Pete Lobo Alejandro Madero Juan Moreno Bobby Peregrino Dennis Purificacion St. Catherine of Siena, Vallejo cell phone and minor children to bathrooms while at mass. PARISH STAFF 707-553-1355 Secretaries Sarah Macaraeg Reanah Manalansan EUCHARISTIC ADORATION Bookkeeper The church is open for private personal prayer only. Mike Reay WEDNESDAYS & FIRST FRIDAYS After 7:45AM Morning Mass To Before 6:00PM Evening Mass Custodian THIRD FRIDAYS for Holy Vocations Rudy Caoili St. Romuald of Ravenna, Rectory Housekeeper Feast Day Saturday, June 19 Marissa Madrinan Landscape Maintenance After witnessing with horror his father kill a relative in a duel, Mark Besta Romuald retired to the Monastery of St. Apollinaris near Ra- venna, where he later served as ab- PARISH SCHOOL bot. He went to Catalonia, Spain, 707-643-6691 and seems to have been impressed Christine Walsh, Principal by the vigorous life in the monaster- 3460 Tennessee Street ies.
  • The Archaeology of the Prussian Crusade

    The Archaeology of the Prussian Crusade

    Downloaded by [University of Wisconsin - Madison] at 05:00 18 January 2017 THE ARCHAEOLOGY OF THE PRUSSIAN CRUSADE The Archaeology of the Prussian Crusade explores the archaeology and material culture of the Crusade against the Prussian tribes in the thirteenth century, and the subsequent society created by the Teutonic Order that lasted into the six- teenth century. It provides the first synthesis of the material culture of a unique crusading society created in the south-eastern Baltic region over the course of the thirteenth century. It encompasses the full range of archaeological data, from standing buildings through to artefacts and ecofacts, integrated with writ- ten and artistic sources. The work is sub-divided into broadly chronological themes, beginning with a historical outline, exploring the settlements, castles, towns and landscapes of the Teutonic Order’s theocratic state and concluding with the role of the reconstructed and ruined monuments of medieval Prussia in the modern world in the context of modern Polish culture. This is the first work on the archaeology of medieval Prussia in any lan- guage, and is intended as a comprehensive introduction to a period and area of growing interest. This book represents an important contribution to promot- ing international awareness of the cultural heritage of the Baltic region, which has been rapidly increasing over the last few decades. Aleksander Pluskowski is a lecturer in Medieval Archaeology at the University of Reading. Downloaded by [University of Wisconsin - Madison] at 05:00
  • Medieval Biography Between the Individual and the Collective

    Medieval Biography Between the Individual and the Collective

    Janez Mlinar / Medieval Biography Between the individual and the ColleCtive Janez Mlinar Medieval Biography between the Individual and the Collective In a brief overview of medieval historiography penned by Herbert Grundmann his- torical writings seeking to present individuals are divided into two literary genres. Us- ing a broad semantic term, Grundmann named the first group of texts vita, indicating only with an addition in the title that he had two types of texts in mind. Although he did not draw a clear line between the two, Grundmann placed legends intended for li- turgical use side by side with “profane” biographies (Grundmann, 1987, 29). A similar distinction can be observed with Vollmann, who distinguished between hagiographi- cal and non-hagiographical vitae (Vollmann, 19992, 1751–1752). Grundmann’s and Vollman’s loose divisions point to terminological fluidity, which stems from the medi- eval denomination of biographical texts. Vita, passio, legenda, historiae, translationes, miracula are merely a few terms signifying texts that are similar in terms of content. Historiography and literary history have sought to classify this vast body of texts ac- cording to type and systematize it, although this can be achieved merely to a certain extent. They thus draw upon literary-historical categories or designations that did not become fixed in modern languages until the 18th century (Berschin, 1986, 21–22).1 In terms of content, medieval biographical texts are very diverse. When narrat- ing a story, their authors use different elements of style and literary approaches. It is often impossible to draw a clear and distinct line between different literary genres.
  • Pedigree of the Wilson Family N O P

    Pedigree of the Wilson Family N O P

    Pedigree of the Wilson Family N O P Namur** . NOP-1 Pegonitissa . NOP-203 Namur** . NOP-6 Pelaez** . NOP-205 Nantes** . NOP-10 Pembridge . NOP-208 Naples** . NOP-13 Peninton . NOP-210 Naples*** . NOP-16 Penthievre**. NOP-212 Narbonne** . NOP-27 Peplesham . NOP-217 Navarre*** . NOP-30 Perche** . NOP-220 Navarre*** . NOP-40 Percy** . NOP-224 Neuchatel** . NOP-51 Percy** . NOP-236 Neufmarche** . NOP-55 Periton . NOP-244 Nevers**. NOP-66 Pershale . NOP-246 Nevil . NOP-68 Pettendorf* . NOP-248 Neville** . NOP-70 Peverel . NOP-251 Neville** . NOP-78 Peverel . NOP-253 Noel* . NOP-84 Peverel . NOP-255 Nordmark . NOP-89 Pichard . NOP-257 Normandy** . NOP-92 Picot . NOP-259 Northeim**. NOP-96 Picquigny . NOP-261 Northumberland/Northumbria** . NOP-100 Pierrepont . NOP-263 Norton . NOP-103 Pigot . NOP-266 Norwood** . NOP-105 Plaiz . NOP-268 Nottingham . NOP-112 Plantagenet*** . NOP-270 Noyers** . NOP-114 Plantagenet** . NOP-288 Nullenburg . NOP-117 Plessis . NOP-295 Nunwicke . NOP-119 Poland*** . NOP-297 Olafsdotter*** . NOP-121 Pole*** . NOP-356 Olofsdottir*** . NOP-142 Pollington . NOP-360 O’Neill*** . NOP-148 Polotsk** . NOP-363 Orleans*** . NOP-153 Ponthieu . NOP-366 Orreby . NOP-157 Porhoet** . NOP-368 Osborn . NOP-160 Port . NOP-372 Ostmark** . NOP-163 Port* . NOP-374 O’Toole*** . NOP-166 Portugal*** . NOP-376 Ovequiz . NOP-173 Poynings . NOP-387 Oviedo* . NOP-175 Prendergast** . NOP-390 Oxton . NOP-178 Prescott . NOP-394 Pamplona . NOP-180 Preuilly . NOP-396 Pantolph . NOP-183 Provence*** . NOP-398 Paris*** . NOP-185 Provence** . NOP-400 Paris** . NOP-187 Provence** . NOP-406 Pateshull . NOP-189 Purefoy/Purifoy . NOP-410 Paunton . NOP-191 Pusterthal .
  • THE POLISH RES PUBLICA of NATIONAL and ETHNIC Minorities from the PIASTS to the 20TH CENTURY

    THE POLISH RES PUBLICA of NATIONAL and ETHNIC Minorities from the PIASTS to the 20TH CENTURY

    PRZEGLĄD ZACHODNI 2014, No. II MARCELI KOSMAN Poznań THE POLISH RES PUBLICA OF NATIONAL AND ETHNIC MINORITIES FROM THE PIASTS TO THE 20TH CENTURY Początki Polski [The Beginnings of Poland], a fundamental work by Henryk Łowmiański, is subtitled Z dziejów Słowian w I tysiącleciu n.e. [On the History of Slavs in the 1st Millennium A.D.]. Its sixth and final volume, divided into two parts, is also titled Poczatki Polski but subtitled Polityczne i społeczne procesy kształtowania się narodu do początku wieku XIV [Political and Social Processes of Nation Forma- tion till the Beginning of the 14th Century]1. The subtitle was changed because the last volume concerns the formation of the Piast state and emergence of the Polish nation. Originally, there were to be three volumes. The first volume starts as follows: The notion of the beginnings of Poland covers two issues: the genesis of the state and the genesis of the nation. The two issues are closely connected since a state is usually a product of a specific ethnic group and it is the state which, subsequently, has an impact on the transformation of its people into a higher organisational form, i.e. a nation.2 The final stage of those processes in Poland is relatively easily identifiable. It was at the turn of the 10th and 11th century when the name Poland was used for the first time to denote a country under the superior authority of the duke of Gniezno, and the country inhabitants, as attested in early historical sources.3 It is more difficult to determine the terminus a quo of the nation formation and the emergence of Po- land’s statehood.
  • Easter Returns Each Sunday Easter Morning Comes After Six Weeks Television Or Video Games, Spend Quiet of Darkness and Sacri Ce

    Easter Returns Each Sunday Easter Morning Comes After Six Weeks Television Or Video Games, Spend Quiet of Darkness and Sacri Ce

    Helping our children grow in their Catholic faith. April 2021 St. Helen Catholic School Educating the whole person to see with Christ's eyes. Easter returns each Sunday Easter morning comes after six weeks television or video games, spend quiet of darkness and sacrice. In fact, the time together. joy of Easter is meant to last Rejoice in reconciliation. Jesus Start small throughout the year. “Sunday knew that while our intentions may be Concepts such as the Holy recalls the day of Christ’s good, our resolve isn’t always Trinity are difcult for Resurrection. It is Easter perfect. That’s why he anyone to which returns week by created the Sacrament of understand, let alone week, celebrating Reconciliation. Take children. That’s why Christ’s victory over your family to they are called, sin and death” Confession regularly. “mysteries.” That (Dies Domini, Pope Your children will learn doesn’t mean you shouldn’t John Paul II). Try that God is always introduce them, even when your these ideas to ready to forgive. children are young. As their celebrate Easter Rejoice in the cognitive abilities grow, they will each week: Resurrection. Before understand more, but you can Make ready you participate in plant seeds even as they are for Sunday. Sunday Mass, read the young. Acknowledging gospel selection out sin isn’t loud so that that comfortable, but it is everyone is familiar with it. Talk about God trusts you essential in order to experience the joy what the priest will do, the hymns you Do you ever feel overwhelmed by of Easter.
  • St. George in Legend and Verse

    St. George in Legend and Verse

    ____________________________________________________ St. George in Legend and Verse Jacob William LeMaster University of Florida Faculty mentor: Florin Curta, Department of History Abstract This paper investigates the emergence of the cultus of a medieval saint, St. George of Cappadocia, and correlates the production of legend with variations of the saint’s passio. It then considers the form of relics in relation to the narrative of their translationes. This is accomplished by examining the political context in which they were translated by Archbishop Hatto of Mainz and the Holy Roman Emperor. It concludes with an exploration of the variations on George’s cultus on the Reichenau monastic center and presents an updated English translation of the late ninth or tenth century Georgslied. Keywords: St. George, Reichenau, Hatto I, Georgslied, cult of the saints, relics The Emergence of the Cultus and its Liturgical Foundations In the earliest written accounts of the life and salvific death of St. George of Cappadocia, he was not yet known as a dragon-slayer nor, as he would be more immediately known, as a military hero. Franciscan friar and leading figure of the Bollandists Francis Delehaye described the legends and stories attributed to him as a “sort of Monte Testaccio” – that is, like a mound compiled from broken shards of ancient pottery (Walker, 2003, p. 111). According to Karl Krumbacher (1911), each one of the five variants of George’s passiones known (and probably produced) in the sixth century mention his soldiering, but the focus in these texts is on the physical suffering involved in his martyrdom. Large-scale veneration of the saint by localized clusters of the faithful emerged early, and the earliest evidence of the cultus can be found in in the Greek-speaking eastern edge of the Roman Empire, centered around his tomb in Lydda (Diospolis).
  • A Great Carolingian Panzootic

    A Great Carolingian Panzootic

    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Stirling Online Research Repository TIMOTHY NEWFIELDa A great Carolingian panzootic: the probable extent, diagnosis and impact of an early ninth-century cattle pestilenceb Abstract This paper considers the cattle panzootic of 809-810, ‘A most enormous pestilence of oxen the most thoroughly documented and, as far as can be occurred in many places in Francia and discerned, spatially significant livestock pestilence of the 1 Carolingian period (750-950 CE). It surveys the written brought irrecoverable damage.’ evidence for the plague, and examines the pestilence’s spatial and temporal parameters, dissemination, diagnosis and impact. It is argued that the plague originated east of This reference to an epizootic in the Annales Fuldenses in 870 Europe, was truly pan-European in scope, and represented is one of roughly thirty-five encountered in the extant written a significant if primarily short-term shock to the Carolingian sources of Carolingian Europe.2 In total, mid eighth- through agrarian economy. Cattle in southern and northern Europe, mid tenth-century continental texts illuminate between ten including the British Isles, were affected. In all probability, and fourteen livestock plagues, the majority of which affec- several hundreds of thousands of domestic bovines died, ted cattle.3 In no earlier period of European history does the adversely impacting food production and distribution, and written record reveal so many epizootics.4 Cattle pestilences human health. A diagnosis of the rinderpest virus (RPV) is are reported in 801, 809-10, 820, 860, 868-70, 878, 939-42 tentatively advanced.
  • University of Tarty Faculty of Philosophy Department of History

    University of Tarty Faculty of Philosophy Department of History

    UNIVERSITY OF TARTY FACULTY OF PHILOSOPHY DEPARTMENT OF HISTORY LINDA KALJUNDI Waiting for the Barbarians: The Imagery, Dynamics and Functions of the Other in Northern German Missionary Chronicles, 11th – Early 13th Centuries. The Gestae Hammaburgensis Ecclesiae Pontificum of Adam of Bremen, Chronica Slavorum of Helmold of Bosau, Chronica Slavorum of Arnold of Lübeck, and Chronicon Livoniae of Henry of Livonia Master’s Thesis Supervisor: MA Marek Tamm, Ecole des Hautes Etudes en Sciences Sociales / University of Tartu Second supervisor: PhD Anti Selart University of Tartu TARTU 2005 TABLE OF CONTENTS INTRODUCTION 3 I HISTORICAL CONTEXTS AND INTERTEXTS 5 I.1 THE SOURCE MATERIAL 5 I.2. THE DILATATIO OF LATIN CHRISTIANITY: THE MISSION TO THE NORTH FROM THE NINTH UNTIL EARLY THIRTEENTH CENTURIES 28 I.3 NATIONAL TRAGEDIES, MISSIONARY WARS, CRUSADES, OR COLONISATION: TRADITIONAL AND MODERN PATTERNS IN HISTORIOGRAPHY 36 I.4 THE LEGATIO IN GENTES IN THE NORTH: THE MAKING OF A TRADITION 39 I.5 THE OTHER 46 II TO DISCOVER 52 I.1 ADAM OF BREMEN, GESTA HAMMABURGENSIS ECCLESIAE PONTIFICUM 52 PERSONAE 55 LOCI 67 II.2 HELMOLD OF BOSAU, CHRONICA SLAVORUM 73 PERSONAE 74 LOCI 81 II.3 ARNOLD OF LÜBECK, CHRONICA SLAVORUM 86 PERSONAE 87 LOCI 89 II.4 HENRY OF LIVONIA, CHRONICON LIVONIAE 93 PERSONAE 93 LOCI 102 III TO CONQUER 105 III.1 ADAM OF BREMEN, GESTA HAMMABURGENSIS ECCLESIAE PONTIFICUM 107 PERSONAE 108 LOCI 128 III.2 HELMOLD OF BOSAU, CHRONICA SLAVORUM 134 PERSONAE 135 LOCI 151 III.3 ARNOLD OF LÜBECK, CHRONICA SLAVORUM 160 PERSONAE 160 LOCI 169 III.4 HENRY OF LIVONIA, CHRONICON LIVONIAE 174 PERSONAE 175 LOCI 197 SOME CONCLUDING REMARKS 207 BIBLIOGRAPHY 210 RESÜMEE 226 APPENDIX 2 Introduction The following thesis discusses the image of the Slavic, Nordic, and Baltic peoples and lands as the Other in the historical writing of the Northern mission.