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The University of Paris is generally regarded as the first true university, the model for others not only in France but throughout Europe, including Oxford and Cambridge. This book challenges two prevailing myths about the university's origins: first, that the university naturally developed to meet the utilitarian and professional needs of European society in the late Middle Ages, and second, that it was the product of the struggle by scholars to gain freedom and autonomy from external authorities, most notably church officials. In the twelfth century, Paris was the educational center of Europe, with a large number of schools and masters attracting and competing for students. Over the decades, the schools of Paris had many critics--monastic reformers, humanists, satirists, and moralists--and the focus of this book is the role such critics played in developing the schools into a university. Ferruolo argues that it was the educational values and ideas promoted by the critics--ideas of the unity of knowledge, the need to share learning freely and willingly, and the higher purposes and social importance of education--that first inspired the scholars of Paris to join together to form a single guild. Their programs for educational reforms can be seen in the first set of statues promulgated for the nascent University of Paris in 1215.
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This introductory guide, written by a leading expert in medieval theology and church history, offers a thorough overview of medieval biblical interpretation. After an opening chapter sketching the necessary background in patristic exegesis (especially the hermeneutical teaching of Augustine), the book progresses through the Middle Ages from the eighth to the fifteenth centuries, examining all the major movements, developments, and historical figures of the period. Rich in primary text engagement and comprehensive in scope, it is the only current, compact introduction to the whole range of medieval exegesis.
'In the Vineyard, as in all of Illich's writings, the search runs through accepted certainties, whatever their times and places, questioning them for truths still valid in the formation of personal wisdom.'-Mother Jerome von Nagel, O.S.B., Abbey of Regina LaudisThis book commemorates the dawn of scholastic reading. It tells about the emergence of an approach to letters that George Steiner calls bookish, and which for eight hundred years legitimated the establishment of western secular religion, and schooling its church.
Born in Saxony in 1096, Hugh became an Augustinian monk and in 1115 moved to the monastery of Saint Victor, Paris, where he spent the remainder of his life, eventually becoming the head of the school there. His writings cover the whole range of arts and sacred science taught in his day. Paul Rorem offers a basic introduction to Hugh's theology, through a comprehensive survey of his works. He argues that Hugh is best understood as a teacher of theology, and that his numerous and varied writings are best appreciated as a comprehensive pedagogical program of theological education and spiritual formation. Drawing his evidence not only from Hugh's own descriptions of his work but from the earliest manuscript traditions of his writings, Rorem organizes and presents his corpus within a tri-part framework. Upon a foundation of training in the liberal arts and history, a structure of doctrine is built up, which is finally adorned with moral formation. Within this scheme of organization, Rorem treats each of Hugh's major works (and many minor ones) in its appropriate place, orienting the reader briefly yet accurately to its contents, as well as its location in Hugh's overarching program of theological pedagogy.
This Companion to Twelfth-Century Schools provides a comprehensive update and new synthesis of the last three decades of research. The fruit of a contemporary renewal of cultural history among international scholars of medieval studies, this collection draws on the discovery of new texts, the progress made in critical attribution, the growing attention given to the conditions surrounding the oral and written dissemination of works, the use of the notion of a “community of learning”, the reinterpretation of the relations between the cloister and the urban school, and links between institutional history and social history. Contributors are: Alexander Andrée, Irene Caiazzo, Cédric Giraud, Frédéric Goubier, Danielle Jacquart, Thierry Kouamé, Constant J. Mews, Ken Pennington, Dominique Poirel, Irène Rosier-Catach, Sita Steckel, Jacques Verger, and Olga Weijers. See inside the book.
Starting from the theory of scriptural interpretation elaborated by Hugh of St. Victor, the Augustinian Canons of twelfth-century St. Victor in Paris were leading theorists and practitioners of scriptural exegesis. This volume contains translations of the exegetical theories elaborated in Hugh of St. Victors (d. 1141) Didascalicon, On Sacred Scripture and its Authors, The Diligent Examiner, and On the Sacraments (prologues); Andrew of St. Victors (d. 1175) prologues to select commentaries; Richard of St. Victors (d. 1173) Book of Notes and Apocalypse commentary; Godfrey of St. Victors Fountain of Philosophy; Robert of Meluns Sentences; and the anonymous Speculum on the Mysteries of the Church.
Getting it wrong deals with the dark side of the medieval theory of knowledge, the ways in which perceptions can err, curiosity get out of hand, and knowledge damage the knower. The first and second parts explore the organs, powers and faculies of the soul and the ways in which teaching and learning occur. The third part of the book examines medieval ideas of "common knowledge"and the ways in which individuals can share or fail to share the knowledge human being ought to have. The fourth part considers wisdom and folly, security and incompleteness of knowledge, truth and lies.
Through close examination of ancient, medieval, and modern Lives of the saints, Ann W. Astell demonstrates how the historical transformation of hagiography as a genre correlates with similar changes in biblical studies. Christian hagiography flourished from the fourth to the fifteenth centuries, illuminating the gospel through the overlapping forms of exempla and vita. Originally, the Lives of the saints were understood as hermeneutical extensions of the Bible—God authors the saint, just as God authors the divinely inspired scriptures. During the medieval period, a sense of dual authorship between God and the cooperating saint developed, paralleling the Scholastic impulse to assign greater agency to the human writers of scripture. Then, in the sixteenth century, powerful new anxieties about historical truth pushed hagiography aside for biography, its successor. Drawing on her expertise in the history of Christianity and biblical exegesis, Astell convincingly shows how this radical shift in hagiography’s status—the loss of the literal, allegorical, tropological, and anagogical senses of the Lives—serves as a bellwether for modern biblical reception.
Lectio divina, the ancient practice of prayerful reading, is a font whose waters are waiting to quench the thirst of spiritual seekers, both beginners on the spiritual journey and experienced travelers. The art of holy reading transforms lives. Through the practice of lectio individuals and communities discover God's living word addressed to them in their particular now," to enlighten, challenge, encourage, and suggest. Reading to Live traces the practice of lectio divina from its roots in the ascetic movement in the early church and monasticism to its rediscovery in recent times. The benefits lectio brings become clear as Origen, Augustine, Bernard, and many others throughout history testify to its power in their lives. Modern commentators from a variety of disciplines spell out lectio's potential for the world of the twenty-first century. This book invites people of all faiths to embrace the Venerable practice of lectio divina. It provides abundant creative testimonies to its practice and to its life-changing effects. Raymond Studzinski, OSB, a monk of St. Meinrad Archabbey in Indiana, is an associate professor in the School of Theology and Religious Studies at The Catholic University of America, Washington DC, where he teaches courses on religious development and spirituality.