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This volume deals with efforts by the German episcopacy to implement the reform decrees issued by Pope Innocent III at the Fourth Lateran Council in November 1215 within the six ecclesiastical provinces of Bremen, Cologne, Magdeburg, Mains, Salzburg and Trier over three decades: its primary focus is upon the use of provincial and diocesan synods, episcopal visitations, and general chapters for the regular clergy to the end that “...evils may be uprooted, virtues implanted, mistakes corrected, morals reformed, heresies extirpated, the faith strengthened,...and salutary decrees enacted for the higher and lower clergy.” It examines the methods and the personalities involved, the relationships between the ecclesiastical leadership of Germany and the Roman Curia, and it assesses the impact of these efforts at a most opportune and critical point in the history of the medieval Church.
Six hundred years ago, the Czech priest Jan Hus (1371-1415) traveled out of Bohemia, never to return. After a five-year legal ordeal that took place in Prague, in the papal curia, and finally in southern Germany, the case of Jan Hus was heard by one of the largest and most magnificent church gatherings in medieval history: the Council of Constance. Before a huge audience, Hus was burned alive as a stubborn and disobedient heretic. His trial sparked intense reactions and opinions ranging from satisfaction to accusations of judicial murder. Thomas A. Fudge offers the first English-language examination of the indictment, relevant canon law, and questions of procedural legality. In the modern world, there is instinctive sympathy for a man burned alive for his convictions, and it is presumed that any court that sanctioned such an action must have been irregular. Was Hus guilty of heresy? Were his doctrinal convictions contrary to established ideas espoused by the Latin Church? Was his trial legal? Despite its historical significance and the controversy it provoked, the trial of Jan Hus has never before been the subject of a thorough legal analysis or assessed against prevailing canonical legislation and procedural law in the later Middle Ages. The Trial of Jan Hus shows how this popular and successful priest became a criminal suspect and a convicted felon, and why he was publicly executed, providing critical insight into what may have been the most significant heresy trial of the Middle Ages.
Demonstrates the innovativeness of early Franciscan theology, contesting the longstanding view that it simply rehearses the views of earlier authorities.
In Suspect Saints and Holy Heretics Janine Larmon Peterson investigates regional saints whose holiness was contested. She scrutinizes the papacy's toleration of unofficial saints' cults and its response when their devotees challenged church authority about a cult's merits or the saint's orthodoxy. As she demonstrates, communities that venerated saints increasingly clashed with popes and inquisitors determined to erode any local claims of religious authority. Local and unsanctioned saints were spiritual and social fixtures in the towns of northern and central Italy in the thirteenth and fourteenth centuries. In some cases, popes allowed these saints' cults; in others, church officials condemned the saint and/or their followers as heretics. Using a wide range of secular and clerical sources—including vitae, inquisitorial and canonization records, chronicles, and civic statutes—Peterson explores who these unofficial saints were, how the phenomenon of disputed sanctity arose, and why communities would be willing to risk punishment by continuing to venerate a local holy man or woman. She argues that the Church increasingly restricted sanctification in the later Middle Ages, which precipitated new debates over who had the authority to recognize sainthood and what evidence should be used to identify holiness and heterodoxy. The case studies she presents detail how the political climate of the Italian peninsula allowed Italian communities to use saints' cults as a tool to negotiate religious and political autonomy in opposition to growing papal bureaucratization. Open Access edition funded by the National Endowment for the Humanities
First published in 2006, Key Figures in Medieval Europe, brings together in one volume the most important people who lived in medieval Europe between 500 and 1500. Gathered from the biographical entries from the series, Routledge Encyclopedias of the Middle Ages, these A-Z biographical entries discuss the lives of over 575 individuals who have had a historical impact in such areas as politics, religion, and the arts. It includes individuals from places such as medieval England, France, Germany, Iberia, Italy, and Scandinavia, as well as those from the Jewish and Islamic worlds. In one convenient volume, students, scholars, and interested readers will find the biographies of the people whose actions, beliefs, creations, and writings shaped the Middle Ages, one of the most fascinating periods of world history.
Ward Churchill has achieved an unparalleled reputation as a scholar-activist and analyst of indigenous issues in North America. Here, he explores the history of holocaust and denial in this hemisphere, beginning with the arrival of Columbus and continuing on into the present. He frames the matter by examining both "revisionist" denial of the nazi-perpatrated Holocaust and the opposing claim of its exclusive "uniqueness," using the full scope of what happened in Europe as a backdrop against which to demonstrate that genocide is precisely what has been-and still is-carried out against the American Indians. Churchill lays bare the means by which many of these realities have remained hidden, how public understanding of this most monstrous of crimes has been subverted not only by its perpetrators and their beneficiaries but by the institutions and individuals who perceive advantages in the confusion. In particular, he outlines the reasons underlying the United States's 40-year refusal to ratify the Genocide Convention, as well as the implications of the attempt to exempt itself from compliance when it finally offered its "endorsement." In conclusion, Churchill proposes a more adequate and coherent definition of the crime as a basis for identifying, punishing, and preventing genocidal practices, wherever and whenever they occur. Ward Churchill (enrolled Keetoowah Cherokee) is Professor of American Indian Studies with the Department of Ethnic Studies at the University of Colorado-Boulder. A member of the American Indian Movement since 1972, he has been a leader of the Colorado chapter for the past fifteen years. Among his previous books have been Fantasies of a Master Race, Struggle for the Land, Since Predator Came, and From a Native Son.
James B. Given analyzes the inquisition in one French region in order to develop a sociology of medieval politics. Established in the early thirteenth century to combat widespread popular heresy, inquisitorial tribunals identified, prosecuted, and punished heretics and their supporters. The inquisition in Languedoc was the best documented of these tribunals because the inquisitors aggressively used the developing techniques of writing and record keeping to build cases and extract confessions.Using a Marxist and Foucauldian approach, Given focuses on three inquiries: what techniques of investigation, interrogation, and punishment the inquisitors worked out in the course of their struggle against heresy; how the people of Languedoc responded to the activities of the inquisitors; and what aspects of social organization in Languedoc either facilitated or constrained the work of the inquisitors. Punishments not only inflicted suffering and humiliation on those condemned, he argues, but also served as theatrical instruction for the rest of society about the terrible price of transgression. Through a careful pursuit of these inquires, Given elucidates medieval society's contribution to the modern apparatus of power.
Nathaniel Pallone argues that, whatever else is true of psycho-pathology, it serves purposes which are socially useful. What苟ver else is true of its clinical treatment, such treatment funcè² ions as a form of social regulaè² ion. In societal terms, such treatè¡«ent may serve purposes quite other than the relief of psycho衍ogical disease or even the remedy of psychological disorder. If psychopathology had not emerged naturally, society might have needed to engender psychopathogenic conditions both to fulfill so苞ially useful purposes and to elicit that subtle mechanism for social regulation we term "psychother苔py." Pallone constructs his ar茆ument by summing up the evi苓ence for two points which apply to all psychotherapeutic practice: that the relief of psychopathology is in no dependable way associ苔ted with psychotherapeutic treatment; and that in all schools of psychotherapy, the only clear-cut criterion for terminating treatment is the limit of the paè² ient's financial resources. What surprised me in this manu貞cript is the stark simplicity with which Pallone constructs his ar茆ument [that] society acquires the license to create unlimited [psy苞hological] disease, to define this disease as intolerable, to finance armies of disease alleviators providing 'treatments'that are in even more profound contradicè² ion with each other than were the religions of old.... The illustraè² ion[s] make Pallone's argument crystal clear. -Ivan Illich, from the Preface
While earlier scholars have viewed Dante's treatise as peacefully divorced from its times, Cassell shows that Dante's pose of calm authority above the fray was at once traditional, forensic, courageous, and hard-won." "Cassell examines in close detail Dante's relations to his patron Can Grande della Scala, Pope John XXII's atempts to strip Can Grande of his privileges, the pertinent traditions of canon law, the culture of contemporary political and ecclesiastical publicists, the work of formal logicians, and the motives of Dante's first post-mortem opponent, Friar Guido Vernani. The author traces the treatise's reception through and beyond the first censorship and public burning that it suffered in Bologna at the hands of Cardinal Bertrand du Poujet in 1328."