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Everyone who knows anything at all about Petrus Iohannis Olivi knows that his Apocalypse commentary was censured; yet opinions on that condemnation vary. The basic facts are clear. After Olivi's death in 1298, his writings were suppressed by the Franciscan order, yet his tomb at Narbonne became such a popular pilgrimage site that by the second decade of the fourteenth century the crowds were said to rival those a the Porziuncula in Assisi. In 1318 Olivi's body was unobtrusively exhumed and removed to an undisclosed location. The attacks on Olivi had come to concentrate on this Revelation commentary, and with good reason. The spirituals found it increasingly relevant to their situation. By 1318 John had ordered an investigation which led to the report of an eight-man commission in 1319. He then submitted particular passages from Oivi's commentary to individual theologians before he himself condemned it in 1326. Those are the facts. In this book David Burr reconsiders their significance.
This book is a volume in the Penn Press Anniversary Collection. To mark its 125th anniversary in 2015, the University of Pennsylvania Press rereleased more than 1,100 titles from Penn Press's distinguished backlist from 1899-1999 that had fallen out of print. Spanning an entire century, the Anniversary Collection offers peer-reviewed scholarship in a wide range of subject areas.
WINNER OF THE 2021 NDR BOOK PRIZE IN GERMANY 'A must-read' Lyndal Roper, Regius Professor of History at Oriel College, Oxford Fishing quotas on Lake Constance. Common lands in the UK. The medieval answer to Depop in the middle of Frankfurt. These are all just some of the sustainability initiatives from the Middle Ages that Annette Kehnel illuminates in her astounding new book, The Green Ages. From the mythical-sounding City of Ladies and their garden economy to early microcredit banks and rent-a-cow schemes, Kehnel uncovers a world at odds with what we might think of as the typical medieval existence. Pre-modern history is full of inspiring examples and concepts that open up new horizons. And we urgently need them as today's challenges - finite resources, the twilight of consumerism, growing inequality - threaten what we have come to think of as a modern way of living sustainably. This is a revelatory look at the past that has the power to change our future.
This book is a groundbreaking history of balance, exploring how a new model of equilibrium emerged during the medieval period.
Peter Adamson presents a lively introduction to six hundred years of European philosophy, from the beginning of the ninth century to the end of the fourteenth century. The medieval period is one of the richest in the history of philosophy, yet one of the least widely known. Adamson introduces us to some of the greatest thinkers of the Western intellectual tradition, including Peter Abelard, Anselm of Canterbury, Thomas Aquinas, John Duns Scotus, William of Ockham, and Roger Bacon. And the medieval period was notable for the emergence of great women thinkers, including Hildegard of Bingen, Marguerite Porete, and Julian of Norwich. Original ideas and arguments were developed in every branch of philosophy during this period - not just philosophy of religion and theology, but metaphysics, philosophy of logic and language, moral and political theory, psychology, and the foundations of mathematics and natural science.
This volume examines a selection of late medieval works devoted to the intensive infinite in order to draw a comprehensive picture of the context, character and importance of scholastic efforts to reason philosophically about divine infinity. As Dominican masters face Franciscan 'spirituals' and as university-trained theologians face evangelical laymen, the purpose and meaning of divine infinity shift, reflecting a basic tension between the Church's Petrine vocation for geopolitical orthodoxy and its more Pauline mission to promote Christian orthopraxis. The first part of the book traces the scholastic defense of divine infinity from the holocaust of Montségur up to John Duns Scotus. The second part examines the semiotic breakthrough initiated by William of Ockham and the subsequent penetration of infinist theory into a wide variety of disciplines.
In the middle of the fourteenth century, the Franciscan friar John of Rupescissa sent a dramatic warning to his followers: the end times were coming; the apocalypse was near. Rupescissa's teachings were unique in his era. He claimed that knowledge of the natural world, and alchemy in particular, could act as a defense against the calamity of the last days. He treated alchemy as medicine (his work was the conceptual forerunner of pharmacology), and reflected emerging technologies and views that sought to combat famine, plague, religious persecution, and war. In order to understand scientific knowledge as it is today, Leah DeVun asks that we revisit the Black Death, the Hundred Years' War, and the Avignon Papacy through Rupescissa's eyes. The advances he pioneered, along with the exciting strides made by his contemporaries, shed critical light on future developments in medicine, pharmacology, and chemistry.
This book traces the rise of a formal model of science in thirteenth-century Europe and resultant changes in assumptions about Knowledge of God in the world, investigating scholastic antecedents to modern science and reconceptualizing medieval schools of thought. The print edition is available as a set of two volumes (9789004119475).
When Francis of Assisi started to use his family’s resources for religious purposes, his father took him to court. It was there that Francis dispossessed himself of everything and began a new life that soon inspired others to follow. Within a century, members of this Order of Friars Minor were among the first to dedicate complete treatises to discussions of buying, selling, and the whole of human exchange that is known as economics. The natural question to ask—and the one proposed here—is whether there might be a connection between the two, between Franciscan poverty and Franciscan economic thought?