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What was Christianity like for ordinary people between the turn of the millennium and the coming of the Black Death? What changed and what continued, in their experiences, habits, feelings, hopes, and fears? How did they know themselves to be Christians, and indeed to be good Christians? This book answers those questions through a focus on one specific region — southern France — across a particularly fraught period of history, one beset by the changes wrought by the Gregorian reforms, the spectre of heresy, the violence of crusade, the coming of inquisition, and the pastoral revolution associated with the Fourth Lateran Council (1215). Using an array of different historical documents, John H. Arnold explores the material contexts of Christian worship from the eleventh through to the fourteenth centuries, the shifting episcopal expectations of the ordinary laity, the changes wrought through wider socioeconomic developments, and periods of sharp inflection brought by the Albigensian crusade and its aftermath. Throughout, the book explores the complex spectrum of lay piety, finding enthusiasms and doubts, faith and scepticism, agency and negotiation. It explores not just developments in the content of faith for the laity but the very dynamics of belief as a lived experience. We are shown how across these key centuries Christianity developed in its external practices, but also via inculcating a more interiorized and affective mode of belief; and thus, it is argued, it can be said to have become truly a 'religion' — a structured, demanding, and rewarding faith — for the many and not just the few.
A rich study of what medieval Christianity meant for ordinary people, and how it changed across the middle ages, arguably as profound as changes in the Reformation period, providing a wider context for medieval Christianity by focusing on southern France in a period mainly known for heresy and for the Church's attack upon heresy.
This textbook provides a one-of-a-kind view of the history of the Western world. It weaves together all strands of history into easily grasped, chronologically organized chapters.-Back cover.
The study of Old Testament criticism requires the bridges of an important cultural gap because the home of the method and the place of its most creative use is still Germany. In this authoritative work, British scholar John Rogerson discusses two specific questions: how did the critical method arise in Germany in the nineteenth century, and how was its reception into England affected by the theological and philosophical climate? This is the first book which attempts to trace in such detail the impact of German critical method upon scholarship in England. As such it is a valuable contribution to the history of Old Testament scholarship and to the history of ideas. Part I examines German scholarship from 1800-60, from the founder of modern criticism, W. M. L. de Wette, through to the submergence of this early radicalism by the so-called positive criticism, and the confessional orthodoxy led by Hengstenberg. Part II investigates the use of Old Testament criticism in England with particular attention to contacts between Germany and England and to a comparison of the respective intellectual climates. Part III focuses again on German scholarship, particularly on the rebirth of de Wettian ideas, as expressed by Julius Wellhausen. It explains how the reception of Wellhausen in England involved a modification of his position in the light of neo-Hegelian philosophy.
Critical introductions to a range of literary topics and genres. The Great War of 1914-18 continues to fascinate readers and writers. This book aims to explore the different ways in which this war has featured both as a genre and as a theme in British literature of the past century; it asks what actually is the literature of the Great War, and looks at different ways in which people have read this literature, reacted to it and used it.
Vol. 4 covers the late Roman period to the rise of Islam. Focuses especially on the growth and development of rabbinic Judaism and of the major classical rabbinic sources such as the Mishnah, Jerusalem Talmud, Babylonian Talmud and various Midrashic collections.
Catharism was the most successful heresy of the Middle Ages. Flourishing principally in the Languedoc and Italy, the Cathars taught that the world is evil and must be transcended through a simple life of prayer, work, fasting, and non-violence. They believed themselves to be the heirs of the true heritage of Christianity going back to apostolic times, and completely rejected the Catholic Church and all its trappings, regarding it as the Church of Satan. Cathar services and ceremonies, by contrast, were held in fields, barns, and in people's homes. Finding support from the nobility in the fractious political situation in southern France, the Cathars also found widespread popularity among peasants and artisans. And, unlike the Church, the Cathars respected women; they played a major role in the movement. Alarmed at the success of Catharism, the Church founded the Inquisition and launched the Albigensian Crusade to exterminate the heresy. While previous Crusades had been directed against Muslims in the Middle East, the Albigensian Crusade was the first Crusade to be directed against fellow Christians, and was also the first European genocide. With the fall of the Cathar fortress of Montségur in 1244, Catharism was largely obliterated, although the faith survived into the early fourteenth century. Today, the mystique surrounding the Cathars is as strong as ever, and Sean Martin recounts their story and the myths associated with them in this lively and gripping book.
Compares the archives of European states after 1500 to reveal changes in how records supported memory, authority and power.
Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.
Slavery After Rome, 500-1100 offers a substantially new interpretation of what happened to slavery in Western Europe in the centuries that followed the fall of the Roman Empire. The periods at either end of the early middle ages are associated with iconic forms of unfreedom: Roman slavery at one end; at the other, the serfdom of the twelfth century and beyond, together with, in Southern Europe, a revitalized urban chattel slavery dealing chiefly in non-Christians. How and why this major change took place in the intervening period has been a long-standing puzzle. This study picks up the various threads linking this transformation across the centuries, and situates them within the full context of what slavery and unfreedom were being used for in the early middle ages. This volume adopts a broad comparative perspective, covering different regions of Western Europe over six centuries, to try to answer the following questions: who might become enslaved and why? What did this mean for them, and for their lords? What made people opt for certain ways of exploiting unfree labor over others in different times and places, and is it possible, underneath all this diversity, to identify some coherent trajectories of historical change?