Riders (The Princess Vlander Chronicles Book 1)

This is part of a series of podcast reviews. The coverage of things can be a bit stale, it will discuss issues that have been in the news but often not when they are fresh. Another criticism is that the participants are usually talking to each other over the phone and so they lack the body language cues that can help liven a conversation, to be able to spot when to jump into the conversation.

As such people have tendency to talk a lot for some time and the hour long chat really covers 40 minutes of content. But it is very US-centric. But if you like the Fredcast, do give this a try. I like the format, it would be good to get the Velocast boys with the Real Peloton duo. Cycling is massively popular in Holland. Both as a means of transport and as a sport. But the s was a golden decade for Dutch cycling. But the team was resolutely Dutch and famous for its self-discipline. But in the s he was a team manager, at TI-Raleigh which later became Panasonic. He managed his team with an iron first, he had no time for velvet gloves.

Some riders responded to this management style, others did not. His career began with a bang, he finished second to Merckx in the Tour de France, the first of six second place finishes in the Tour. But it was in that he won the Tour de France. He might have turned pro in but became world champion in and then won the Amstel in …aged Cavendish can do the same but Van Poppel exuded a raw power. This is part of a recurring series of things that marked cycling in the s. The other entries are: Kruisberg used 43 times 2. Oude Kwaremont 37 3. I wrote a piece last month how it could prove tough to manage so many talented riders at Liquigas, they have several riders likely to tread on each others toes.

Not bad for a neo-pro, eh? And how long until he starts picking the nicknames for other riders? This blog covers pro cycling, but so do many websites. One aspect of this is going beyond the sport. Races travel across farm tracks, through towns. I want to help place the sport into the context of political, geographical and social forces that surround it. I wrote last time how some French speakers are having trouble getting housing in the Flemish parts of Belgium. That was a local difficulty, applicable only to a few people. Front page news in Belgium but hardly mentioned in the press outside of the country.

In addition, the polls say the most popular politician in Flanders is Bart De Wever, head of Nieuw Vlaamse Alliantie, one of the pro-independence parties. What does this mean? In short, many Flemish want independence and this would mark the end of Belgium. Parliamentary elections are due in and this could mark a real change in the way the country works.

So remember, the next time you see the Lion of Flanders flag at a race, chances are the bearer is making an over political statement in favour of separation. For more items see the following:. Out of Competition Part I: Is Belgium splitting apart? The Walloon Cockerel Part V: The summer of Spain Part IX: Preparing for the break-up of Belgium Part X: Those flags you see in Italian races. Look, HTC are using cycling as part of their marketing strategy. They have stepped up sponsorship for to become the first named sponsor of the Highroad team, known as HTC-Columbia this season.

But like any good sponsor in the sport they do not simply want their name on the jersey, the are using the positive images of cycling to help position their brand. Auf den Menschen und die Schopfung eroffnen ihre Werke eine ganzheitliche Sicht, in der auf faszinierende Weise theologische, kosmologische, naturkundliche und spirituelle Aspekte verwoben sind.

Hildegard van Bingen , in heilig verklaard en uitgeroepen tot kerklerares, leidde als benedictines aanvankelijk een verborgen leven. Maar in haar drieenveertigste levensjaar ontving ze in een visioen een opdracht van God om 'de kluis der mysterien te ontsluiten'. Daarop schreef ze haar beroemd geworden Liber Scivias , een spirituele reisgids voor de gelovige op weg naar het hemels Jeruzalem. Scivias 'Ken de wegen' is een trilogie. Naast de Latijnse tekst is een vertaling opgenomen in het Nederlands, die dicht bij Hildgards beeldende taal blijft.

De inleiding geeft een korte schets van leven en werk van Hildegard en gaat nader in op de lectio divina, een meditatieve leef- en leeswijze die Hildegard toepast. De toelichting bij tekst en miniaturen helpt de lezer om de samenhang van woord, klank, beeld en betekenis te verstaan. Dit eerste deel beschrijft de nog ronddolende ziel van het Oude Testament. Het tweede deel laat zien hoe de ziel in het Nieuwe Testament, verlost door Christus' menswording, wordt opgenomen in de Kerk.

Het derde deel verschijnt in Vertaald door Mieke Kock-Rademakers. Dit tweede deel laat zien hoe de ziel in het Nieuwe Testament, verlost door Christus' menswording, wordt opgenomen in de Kerk. In , Pope Innocent III issued his letter Vineam Domini, thundering against the enemies of Christendom-the "beasts of many kinds that are attempting to destroy the vineyard of the Lord of Sabaoth"-and announcing a General Council of the Latin Church as redress.

The Fourth Lateran Council, which convened in , was unprecedented in its scope and impact, and it called for the Fifth Crusade as what its participants hoped would be the final defense of Christendom. For the first time, a collection of extensively annotated and translated documents illustrates the transformation of the crusade movement. Crusade and Christendom explores the way in which the crusade was used to define and extend the intellectual, religious, and political boundaries of Latin Christendom.

It also illustrates how the very concept of the crusade was shaped by the urge to define and reform communities of practice and belief within Latin Christendom and by Latin Christendom's relationship with other communities, including dissenting political powers and heretical groups, the Moors in Spain, the Mongols, and eastern Christians. The relationship of the crusade to reform and missionary movements is also explored, as is its impact on individual lives and devotion. The selection of documents and bibliography incorporates and brings to life recent developments in crusade scholarship concerning military logistics and travel in the medieval period, popular and elite participation, the role of women, liturgy and preaching, and the impact of the crusade on western society and its relationship with other cultures and religions.

Intended for the undergraduate yet also invaluable for teachers and scholars, this book illustrates how the crusades became crucial for defining and promoting the very concept and boundaries of Latin Christendom. It provides translations of and commentaries on key original sources and up-to-date bibliographic materials. Birgitta of Sweden, transl. Birgitta of Sweden , canonized was one of the most charismatic and influential female visionaries of the later Middle Ages.

Altogether, she received some revelations. They deal with a variety of subjects, from meditations on the human condition, domestic affairs in Sweden, and ecclesiastical matters in Rome, to revelations in praise of the Incarnation and devotion to the Virgin. Her Revelations, collected and ordered by her confessors, circulated widely throughout Europe and long after her death. Many eminent individuals, including Cardinal Juan Torqemada and Martin Luther, read and commented on her writings, which influenced the spiritual lives of countless individuals. Birgitta was also the founder of a new contemplative order, which still exists.

She is the patron saint of Sweden, and in was declared with Catherine of Siena and Edith Stein the first co-patroness of Europe. This new translation in four volumes, supported by the Tercentenary Foundation of the Swedish National Bank, is based on the newly available, definitive Latin edition.

It will be the first translation of the complete work into English. Brigitta of Sweden , canonized was one of the most charismatic and influential visionaries of the later Middle Ages. Altogether, she received some revelations dealing with a variety of subjects, from meditations on the human condition, domestic affairs in Sweden, and ecclesiastical matters in Rome, to revelations in praise of the Incarnation and devotion to the Virgin.

Her Revelationes, collected and ordered by her confessors, circulated widely throughout Europe both during her lifetime and long after her death. Book IV includes some of Birgitta's most influential visions, with topics ranging from the Avignon papacy and purgatory, to the Hundred Years War. Book V, the Liber Quaestionum Book of Questions , takes the form of a learned dialogue between Christ and a monk standing on a ladder fixed between heaven and earth. The argument centers on the way in which God's providence is constantly misunderstood and rejected by self-centered human beings.

The translation is based on the recently completed critical edition of the Latin text. Altogether, she received some revelations, dealing with subjects ranging from meditations on the human condition, domestic affairs in Sweden, and ecclesiastical matters in Rome, to revelations in praise of the Incarnation and devotion to the Virgin. Many eminent individuals, including Cardinal Juan Torquemada, Jean Gerson, and Martin Luther, read and commented on her writings, which influenced the spiritual lives of countless individuals.

Birgitta was also the founder of a new monastic order, which still exists today. She is the patron saint of Sweden, and in was declared with Catherine of Siena and Edith Stein co-patroness of Europe. In Gender and Christianity in Medieval Europe, six historians explore how medieval people professed Christianity, how they performed gender, and how the two coincided.

Many of the daily religious decisions people made were influenced by gender roles, the authors contend. Women's pious donations, for instance, were limited by laws of inheritance and marriage customs; male clerics' behavior depended upon their understanding of masculinity as much as on the demands of liturgy. The job of religious practitioner, whether as a nun, monk, priest, bishop, or some less formal participant, involved not only professing a set of religious ideals but also professing gender in both ideal and practical terms.

The authors also argue that medieval Europeans chose how to be women or men or some complex combination of the two , just as they decided whether and how to be religious. In this sense, religious institutions freed men and women from some of the gendered limits otherwise imposed by society. Whereas previous scholarship has tended to focus exclusively either on masculinity or on aristocratic women, the authors define their topic to study gender in a fuller and more richly nuanced fashion. Likewise, their essays strive for a generous definition of religious history, which has too often been a history of its most visible participants and dominant discourses.

In stepping back from received assumptions about religion, gender, and history and by considering what the terms "woman," "man," and "religious" truly mean for historians, the book ultimately enhances our understanding of the gendered implications of every pious thought and ritual gesture of medieval Christians. The fifteen articles republished here exemplify the many directions Robert Black's research in Renaissance studies has taken. The first five studies look at Renaissance humanism, in particular at its origins, and the concept of the Renaissance as well as the theory and practice of historical writing.

Black also updates his monograph on the Florentine chancellor, Benedetto Accolti. Machiavelli is the subject of three articles, focusing on his education and career in the Florentine chancery. Next come Black's seminal studies of Arezzo under Florentine rule, revealing the triangular relationship between centre, periphery and the Medici family. Finally, two articles on political thought examine the relative merits of monarchical and republican government for political thinkers on both sides of the Alps.

Political Cultures and the Emergence of the State in Europe Vanaf trad in diverse Nederlandse gewesten een opzienbarende groei op. Het is een intrigerende vraag waardoor aanvankelijk Vlaanderen, dan Brabant, en in derde instantie Holland en Zeeland deze voorsprongpositie konden verwerven. Hoe verhield de economische dynamiek zich tot de politieke verdeeldheid en de naar verhouding beperkte macht van de vorsten? Kon misschien juist hierdoor een politiek systeem ontstaan waarin burgers meer zeggenschap uitoefenden dan elders in Europa?

Waren dit ook de omstandigheden die de uitzonderlijke creativiteit uitlokten in de landbouwtechnieken, de textielambachten, de scheepsbouw, evenzeer als in de schilderkunst en de muziek? Als de ligging langs grote rivieren en aan kusten aan deze bijzondere dynamiek heeft bijgedragen, blijft de vraag waarom die factoren alleen in bepaalde perioden en plaatsen cruciaal bleken. Waardoor kon Antwerpen de centrale rol overnemen van Brugge en dubbel zo groot worden?

Het was in zijn kielzog dat ook Amsterdam aan zijn fenomenale groei begon. Metropolen aan de Noordzee vertelt het boeiende verhaal van de periode waarin de Nederlanden hun centrale plaats in Noordwest-Europa verwierven die zij steeds hebben behouden. Die fur die Philosophie, insbesondere die Erkenntnis- und Wissenschaftstheorie des Mittelalters zentrale Schrift des Aristoteles 'De anima' wird von John Blund unter Ruckgriff auf Avicenna systematisch interpretiert.

Der hier ubersetzte Text ist damit ein fruhes Dokument der Rezeption und Interpretation der Erkenntnislehre des Aristoteles, aber vor allem auch des wachsenden Interesses an naturphilosophischen Fragen an den englischen Universitaten des lateinischsprachigen Mittelalters. Giovanni Boccaccio's Genealogy of the Pagan Gods is an ambitious work of humanistic scholarship whose goal is to plunder ancient and medieval literary sources so as to create a massive synthesis of Greek and Roman mythology.

The work also contains a famous defense of the value of studying ancient pagan poetry in a Christian world. The complete work in fifteen books contains a meticulously organized genealogical tree identifying approximately Greco-Roman mythological figures. The scope is enormous: Throughout the Genealogy, Boccaccio deploys an array of allegorical, historical, and philological critiques of the ancient myths and their iconography.

Much more than a mere compilation of pagan myths, the Genealogy incorporates hundreds of excerpts from and comments on ancient poetry, illustrative of the new spirit of philological and cultural inquiry emerging in the early Renaissance. It is at once the most ambitious work of literary scholarship of the early Renaissance and a demonstration to contemporaries of the moral and cultural value of studying ancient poetry. This is the first volume of a projected three-volume set of Boccaccio's complete Genealogy.

Over de tocht die de Fries-Groningse abt Emo tussen november en juli naar Rome maakte. Op basis van de Kroniek van het Klooster Bloemhof, met meer dan ill. This work examines Francis' ecological consciousness, his nonviolence, his dialogue with other faiths and his vision of a church centred on the poor. Aards, betrokken en zelfbewust: Aards betrokken en zelfbewust: De verwevenheid van cultuur en religie in katholiek Utrecht, , Deel 2: Rome Across Time and Space. Cultural Transmission and the Exchange of Ideas, c. The year witnessed the th anniversary of the birth of Adrian IV, the only Englishman to sit on the papal throne.

His short pontificate of four and a half years, distracted by crisis and controversy and followed as it was by an year schism, could be judged a low point in the history of the papacy. The studies in this book challenge the view that Adrian was little more than a cipher, the tool of powerful factions in the Curia. Relations with the Empire, the Norman kingdom and the Patrimony are all radically reassessed and the authenticity of "Laudabiliter" reconsidered. At the same time, the spiritual, educational and devotional contexts in which he was operating are fully assessed; his legatine mission to Scandinavia re-examined in the light of Old Norse sources, and his special relationship with St Albans is explored through his privileges to this great abbey.

These studies by leading scholars in the field, together with the introductory chapter by Christopher Brooke, reveal an active and engaged pope, reacting creatively to the challenges and crises of the Church and the world. The work is supported by a substantial appendix of relevant sources and documents in translation. Iussu et auctoritate R. Bernardini a Portu Romatino. Opera Omnia, Collegii S. Zoals iedere middeleeuwse theoloog heeft Bonaventura zich beziggehouden met het zorgvuldig lezen van de Heilige Schrift. Exegese en theologie waren nog geen twee onderscheiden wetenschappen, maar theologie was begrijpend lezen en uitleggen van schriftteksten.

Vleesgeworden Woord bevat voorbeelden van hoe Bonaventura het begin van het evangelie van Johannes leest en uitlegt. Dit is het evangelie dat in de katholieke traditie op Kerstdag wordt gelezen. Hiermee biedt Vleesgeworden Woord teksten ter bezinning op het centrale thema van het christelijk geloof: Ook het bekende evangelie van de Nachtmis van Kerstmis - het verhaal van de geboorte van Jezus in Bethlehem - legt Bonaventura uit als een verhaal over deze menswording. Twee van zijn preken bij dit evangelie zijn daarom ook in deze uitgave opgenomen.

Bonaventura is vooral bekend als theoloog-filosoof en als geestelijk schrijver. Uit zijn oeuvre zijn verschillende werken in het Nederlands vertaald. Er zijn nog geen Nederlandse vertalingen voorhanden uit zijn werken als uitlegger van Bijbelteksten. In deze lacune voorziet Vleesgeworden Woord op bescheiden wijze. Hoe kunnen wij ons leven als christen invullen en tot vervulling laten komen? Deze vraag van Isabella van Longchamp zette Bonaventura, minister generaal van de orde van de minderbroeders en een van de grote theologen van de dertiende eeuw, aan tot het schrijven van dit kleine boekje Volmaakt leven.

Het woord 'volmaakt' behoort tot het taalveld van het geloof en wijst op de eindbestemming of terugkeer van de mens in God. Geen andere middeleeuwse auteur schetst deze weg van terugkeer zo duidelijk als Bonaventura. Hij gaat daarbij vooral in op de geestelijke gesteldheid die iemand moet hebben om de weg tot de volmaaktheid te gaan. De vrouwen die, op uitnodiging van Isabella en geinspireerd door Franciscus en Clara van Assisi, ervoor kozen in het klooster in te treden omwille van een leven in armoede, kuisheid en gehoorzaamheid, kunnen groeien in de ontvankelijkheid voor Gods liefde door deugdzame mensen te worden.

Tegelijkertijd blijkt dat het gaan van de weg van de volmaaktheid niet een voorrecht van religieuzen of kloosterlingen is. Bonaventura ziet dit als een opdracht aan iedere christen die op zijn of haar manier deze weg wil gaan. Volmaakt leven biedt een handreiking aan iedereen die in verlangen naar volmaaktheid wil groeien en volharden. Jan van den Eijnden ofm. Edited and translated by Kenneth S. Introduction and notes by Pamela M.

Christianity, Social Tolerance, and Homosexuality. Zicht op een spoor van licht. Bijbelse vroomheid in 'duistere middeleeuwen' op aanwijzing van Jacobus Faber Stapulensis.

Faber Stapulensis was een Franse filosoof aan het eind van de middeleeuwen en dus aan de vooravond van de Reformatie van de zestiende eeuw. In die tijd had hij tot in Nederland een behoorlijke invloed, herkenbaar als hij was als mede-erfgenaam van de Moderne Devotie. De meeste reformatoren laten uit afkeer voor de ontsporing van de scholastiek de middeleeuwen onbesproken. Deze studie toont echter aan dat Faber Stapulensis juist juist wel de bijbelse vroomheid uit de middeleeuwen in zijn werk en leven meebracht. The rise of the mendicant orders in the later Middle Ages coincided with rapid and dramatic shifts in the visual arts.

The mendicants were prolific patrons, relying on artworks to instruct and impress their diverse lay congregations. Churches and chapels were built, and new images and iconographies developed to propagate mendicant cults. But how should the two phenomena be related?

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How much were these orders actively responsible for artistic change, and how much did they simply benefit from it? To explore these questions, "Art and the Augustinian Order in Early Renaissance Italy" looks at art in the formative period of the Augustinian Hermits, an order with a particularly difficult relation to art. As a first detailed study of visual culture in the Augustinian order, this book will be a basic resource, making available previously inaccessible material, discussing both well-known and more neglected artworks, and engaging with fundamental methodological questions for pre-modern art and church history, from the creation of religious iconographies to the role of gender in art.

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Before the end of the thirteenth century, theologians had little interest in demons, but with Thomas Aquinas and his formidable 'Treatise on Evil' in , everything changed. In Satan the Heretic , Alain Boureau trains his skeptical eye not on Satan or Satanism, but on the birth of demonology and the sudden belief in the power of demons who inhabited Satan's Court, setting out to understand not why people believed in demons, but why theologians - especially Pope John XXII - became so interested in the subject.

Depicting this new demonology, Satan the Heretic considers the period between the mid-thirteenth and mid-fourteenth centuries when demons, in the eyes of Church authorities, suddenly burst forth, more real and more terrifying than ever before in the history of Christianity. Boureau argues that the rise in this obsession with demons occurs at the crossroads of the rise of sovereignties and of the individual, a rise that, tellingly, also coincides with the emergence of the modern legal system in the European West.

Shaping a Monastic Identity. Liturgy and History at the Imperial Abbey of Farfa, In this volume, specialists in literature, theology, liturgy, manuscript studies, and history introduce the medieval culture of the Bible in Western Christianity. Emphasizing the living quality of the text and the unique literary traditions that arose from it, they show the many ways in which the Bible was read, performed, recorded, and interpreted by various groups in medieval Europe.

An initial orientation introduces the origins, components, and organization of medieval Bibles. Subsequent chapters address the use of the Bible in teaching and preaching, the production and purpose of Biblical manuscripts in religious life, early vernacular versions of the Bible, its influence on medieval historical accounts, the relationship between the Bible and monasticism, and instances of privileged and practical use, as well as the various forms the text took in different parts of Europe.

The dedicated merging of disciplines, both within each chapter and overall in the book, enable readers to encounter the Bible in much the same way as it was once experienced: The Practice of the Bible in the Middle Ages. Production, Reception, and Performance in Western Christianity. De spiritualiteit van Meister Eckhart, een Dominicaans mysticus in een multireligieuze samenleving. Het denken van de dominicaanse mysticus Meister Eckhart oefent grote aantrekkingskracht uit op wie verlangt naar universele spiritualiteit en uit meer dan een religieuze traditie wil putten.

Nu exclusieve binding aan een confessie steeds meer plaats lijkt te maken voor meervoudige religieuze binding, dient de middeleeuwse theoloog en prediker Eckhart zich aan als een inspirerende figuur die de verschillen overbrugt. Kenners op het gebied van boeddhisme, filosofie en interreligieuze studies vertellen over de actuele zeggingskracht van Eckharts spiritualiteit: Hildegard van Bingen leefde in een periode van grote veranderingen. Haar blik op mensen en op een leven met God is kritisch en creatief en weerspiegelt het geestelijk denken in de twaalfde eeuw.

Haar kernpunten zijn nog steeds verrassend helder: Hildegard nodigt ons uit om verbondenheid te voelen met al wat is en daagt ons tevens uit iemand te zijn die herschept. Bovenal moedigt ze ons aan om te werken vanuit ons hart. Deze vroege denkende vrouw biedt een levenslijn voor wie toe is aan een heldere visie.

Dit boek gaat over mystiek, maar het gaat evengoed over het dagelijkse leven, over de dingen die je daarin tegenkomt, over verlangens en dromen, over openheid en onbevangen luisteren naar elkaar, en over luisteren en wachten om iets van de oergrond te ondervinden waarop alles is gefundeerd. De houding van 'niet-wetend weten' is daarbij zo fundamenteel dat ze aan alles raakt: Meister Eckhart is hierbij een veilige gids.

Hij was een dominicaan en is een van de grondleggers van de dominicaanse spiritualiteit. Eckhart was een man die zowel de kerkvader Augustinus als de joodse wijsgeer Maimonides las en uit het hoofd citeerde. Hij liet zich zowel inspireren door de Griek Aristoteles als de Arabier Averroes, door de rationeel denkende theoloog Thomas van Aquino en de intuitieve mystica Margareta Porete.

Zijn teksten nodigen uit tot een interreligieuze dialoog. Daarbij was hij een van de eersten die in de volkstaal preekten en schreven, en die zich losmaakten van een al te klerikale denkwereld. The Legend of the Middle Ages: Stedelijk verleden in veelvoud. Opstellen m over laatmiddeleeuwse stadsgeschiedenis in de Nederlanden. De laatmiddeleeuwse stad onderscheidde zich door eigen politieke-, sociaal-culturele en economische structuren die een enorme variatie van levens- en organisatievormen toelieten.

De stadsmuren bakenden een organiek geheel af dat door de gehele stedelijke gemeenschap werd gedragen, maar dus telkens anders werd ingevuld. Daardoor trekken steeds weer nieuwe aspecten van de laatmiddeleeuwse stad de aandacht van historici. De bundel Stedelijk verleden in veelvoud is een product van deze fascinatie. In zestien bijdragen worden de centrale functies van steden en de wijze waarop de inwoners de stedelijke samenleving beleefden, nader belicht.

Terugkerende thema's zijn urbanisering, de relaties met de rurale omgeving en met de Hanze, economie, financien en kredietwezen, verschriftelijking en stedelijke identiteit, militaire organisatie en religieuze beleving. Power in the Portrayal: Employing the methods of the new historical literary study in looking at a range of texts, Ross Brann reveals the paradoxical relations between the Andalusi Muslim and Jewish elites in an era when long periods of tolerance and respect were punctuated by outbreaks of tension and hostility.

The examined Arabic texts reveal a fragmented perception of the Jew in eleventh-century al-Andalus. They depict seemingly contradictory figures at whose poles are an intelligent, skilled, and noble Jew deserving of homage and a vile, stupid, and fiendish enemy of God and Islam.

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For their part, the Hebrew and Judeo-Arabic texts display a deep-seated reluctance to portray Muslims in any light at all. Brann cogently demonstrates that these representations of Jews and Muslims - each of which is concerned with issues of sovereignty and the exercise of power - reflect the shifting, fluctuating, and ambivalent relations between elite members of two of the ethno-religious communities of al-Andalus. Brann's accessible prose is enriched by his splendid translations; the original texts are also included.

This book is the first to study the construction of social meaning in Andalusi Arabic, Judeo-Arabic, and Hebrew literary texts and historical chronicles. The novel approach illuminates nuances of respect, disinterest, contempt, and hatred reflected in the relationship between Muslims and Jews in medieval Spain. Click here for the complete series. Power in the Portrayal. Uitgave in twee banden: Vandervoort en een fotografische herdruk van de eerste druk uit Ze kenden elkaar persoonlijk en brieven van Erasmus laten een groot ontzag voor zijn tijdgenoot zien.

Brant is te typeren als een humanistisch georienteerde laat-middeleeuwer, met een gematigd conservatisme en gehechtheid aan gevestigde orde en traditioneel gedachtegoed. We moeten Das Narrenschiff daarom vooral zien als het denkwerk van een intellectueel die zijn volkse lezer aanmaant terug te keren tot de oude orde. Erasmus zal vijftien jaar later ook oproepen tot trouw aan geloof, maatschappelijke orde en de rede. Beide schrijvers doen dit niet door principes, gewoonten en instellingen als zodanig te hekelen, maar wel hen die 'er een potje van maken'.

Al is bij Brant de humanistische ondertoon overduidelijk, hij staat daarmee nog niet op het volwaardig humanistische standpunt van Erasmus. Brant illustreert zijn opvattingen met vele citaten uit, en verwijzingen naar Bijbel, mythologie en antiek-klassieke literatuur, die tot dan het westerse denken en weten bepaalden. Brant verwerkt zijn kennis en principes tot een moralistisch betoog, doordrongen van een satirische zelf- spot. Voor die tijd is de populariserende inslag opvallend: De Nederlandse vertaling bevat berijmde vertaling, een inleiding op het leven en werk van Sebastian Brant waarin onder meer de invloed op Erasmus aan de orde komt, toelichtingen en een bespreking van de gravures van Durer.

An important new study of the way in which St Francis's image was recorded in literature, documents, architecture and art. St Francis was a man whose personality was deliberately stamped on his Order and Rosalind Brooke explores how the stories told by Francis's companions were at once brilliantly vivid portrayals of the man as well as guides to how the Franciscan way of life ought to be led.

She also examines how after St Francis's death a great monument was erected to him in the Basilica at Assisi and how this came to reflect in stone and stained glass and fresco the manner in which some Popes and leading friars believed his memory should be fostered. Highly illustrated throughout, including colour and black and white plates, this book will be essential reading for medievalists and art historians as well as anyone interested in St Francis and the Franciscan movement.

Peter Abelard is one of the greatest philosophers of the medieval period. Although best known for his views about universals and his dramatic love affair with Heloise, he made a number of important contributions in metaphysics, logic, philosophy of language, mind and cognition, philosophical theology, ethics, and literature.

The essays in this volume survey the entire range of Abelard's thought, and examine his overall achievement in its intellectual and historical context. They also trace Abelard's influence on later thought and his relevance to philosophical debates today. Following the fall of the Roman Empire in the West, the cult of the saints was the dominant form of religion in Christian Europe.

In this elegantly written work, Peter Brown explores the role of tombs, shrines, relics, and pilgrimages connected with the sacred bodies of the saints. He shows how men and women living in harsh and sometimes barbaric times relied upon the merciful intercession of the holy dead to obtain justice, forgiveness, and to find new ways to accept their fellows. Challenging the common treatment of the cult as an outbreak of superstition among the lower classes, Brown demonstrates how this form of religiousity engaged the finest minds of the Church and elicited from members of the educated upper classes some of their most splendid achievements in poetry, literature, and the patronage of the arts.

Using gender analysis to study power and culture between c. It assesses the ways in which gender identity was established and manifested in written and material cultural forms, emphasizing the integral relationship between the masculine and feminine by exploring costume, attitudes to the body, social and political institutions and a wide range of literary genres.

Visions and Meaning in Ninth-Century Byzantium. The Byzantines used imagery to communicate a wide range of issues. In the context of Iconoclasm - the debate about the legitimacy of religious art conducted between c. AD and - Byzantine authors themselves claimed that visual images could express certain ideas better than words. Vision and Meaning in Ninth-Century Byzantium deals with how such visual communication worked and examines the types of messages that pictures could convey in the aftermath of Iconoclasm.

Its focus is on a deluxe manuscript commissioned around , a copy of the fourth-century sermons of the Cappadocian church father Gregory of Nazianzus which presented to the Emperor Basil I, founder of the Macedonian dynasty, by one of the greatest scholars Byzantium ever produced, the patriarch Photios. The manuscript was lavishly decorated with gilded initials, elaborate headpieces and a full-page miniature before each of Gregory's sermons. Forty-six of these, including over distinct scenes, survive. Fewer than half however were directly inspired by the homily that they accompany.

Instead most function as commentaries on the ninth-century court and carefully deconstructed both provide us with information not available from preserved written sources and perhaps more important show us how visual images communicate differently from words. This volume, on the cult of the Theotokos Virgin Mary in Byzantium, focuses on textual and historical aspects of the subject, thus complementing previous work which has centred more on the cult of images of the Mother of God. The papers presented here, by an international team of scholars, consider the development and transformation of the cult from approximately the fourth through the twelfth centuries.

The volume opens with discussion of the origins of the cult, and its Near Eastern manifestations, including the archaeological site of the Kathisma church in Palestine, which represents the earliest Marian shrine in the Holy Land, and Syriac poetic treatment of the Virgin.

The principal focus, however, is on the 8th and 9th centuries in Byzantium, as a critical period when Christian attitudes toward the Virgin and her veneration were transformed. The book re-examines the relationship between icons, relics and the Virgin, asking whether increasing devotion to these holy objects or figures was related in any way. Some contributions consider the location of relics and later, icons, in Constantinople and other centres of Marian devotion; others explore gender issues, such as the significance of the Virgin's feminine qualities, and whether women and men identified with her equally as a holy figure.

The aim of this volume is to build on recent work on the cult of the Virgin Mary in Byzantium and to explore areas that have not yet been studied. The rationale is critical and historical, using literary, artistic, and archaeological sources to evaluate her role in the development of the Byzantine understanding of the ways in which God interacts with creation by means of icons, relics, and the Theotokos.

Friars transformed the relationship of the church to laymen by taking religion outside to public and domestic spaces. Mendicant commitment to apostolic poverty bound friars to donors in an exchange of donations in return for intercessory prayers and burial: Mendicant convents became urban cemeteries, warehouses filled with family tombs, flags, shields, and private altars. As mendicants became progressively institutionalized and sought legitimacy, friars adopted the architectural structures of monasticism: They also created piazzas for preaching and burying outside their churches.

Construction depended on assembling adequate funding from communes, confraternities, and private individuals; it was also sometimes supported by the expropriation of property from heretics. Because of irregular funding, construction was episodic, with substantial changes in scale and design. Choir screens served as temporary west facades while funds were raised for completion. This is the first book to analyze the friars' influence on the growth and transformation of medieval buildings and urban spaces.

Caroline Bruzelius is the A. They encountered it repeatedly in their devotional books, the popular guides to spiritual self-improvement that were reaching an ever-growing readership at the end of the Middle Ages. But what did it mean to see oneself? What was the nature of the self to be envisioned, and what eyes and mirrors were needed to see and know it properly? Looking Inward traces a complex network of answers to such questions, exploring how English readers between and learned to envision, examine, and change themselves in the mirrors of devotional literature. She explores the models of identification and imitation through which they sought to reach the inmost selves of their readers, and the scripts for spiritual desire that they offered for the cultivation of the heart.

Illuminating the psychological paradigms at the heart of the genre, Bryan provides fresh insights into how late medieval men and women sought to know, labor in, and profit themselves by means of books. The study of the crusades is one of the most thriving areas of medieval history. This collection of seventeen essays by leading researchers in the field reflects the best of contemporary scholarship. The subjects handled are remarkably wide-ranging, focusing on the theory and practice of crusading and the contributions which were made by the military orders.

Chronologically, the essays range from the church's approach towards warfare in the pre-crusade era, to the way in which the First Crusade has been depicted in post-war fiction. Together with its companion volume, The Experience of Crusading: Defining the Crusader Kingdom , edited by Peter Edbury and Jonathan Phillips, this collection has been published to celebrate the 65th birthday of Jonathan Riley-Smith, the leading British historian of the crusades.

The volume includes an appreciation of his work on the crusades and on the military orders. The Experience of Crusading, 2 Volume Set. Defining the Crusader Kingdom. This collection of thirty-four essays by leading researchers in the field reflects the best of contemporary scholarship. The subjects handled are remarkably wide-ranging, focusing on the history of the Latin East and its place in the context of Mediterranean trade and Near Eastern political developments.

Chronologically, the essays range from the church's approach towards warfare in the pre-crusade era, to the way in which historians in more recent centuries have chosen to reconstruct the medieval epoch. Comprising two volumes of collected essays, The Experience of Crusading has been published to celebrate the 65th birthday of Jonathan Riley-Smith, the leading British historian of the crusades. The volumes include an appreciation of his work on the crusades and on the military orders, as well as his contribution to the study of the Latin East.

Recollecting the Past in Thirteenth-Century Gevaudan. In the period between and , an increasing number of Christians in western Europe made pilgrimage to places where material objects--among them paintings, statues, relics, pieces of wood, earth, stones, and Eucharistic wafers--allegedly erupted into life by such activities as bleeding, weeping, and walking about. Challenging Christians both to seek ever more frequent encounter with miraculous matter and to turn to an inward piety that rejected material objects of devotion, such phenomena were by the fifteenth century at the heart of religious practice and polemic.

In Christian Materiality, Caroline Walker Bynum describes the miracles themselves, discusses the problems they presented for both church authorities and the ordinary faithful, and probes the basic scientific and religious assumptions about matter that lay behind them. She also analyzes the proliferation of religious art in the later Middle Ages and argues that it called attention to its materiality in sophisticated ways that explain both the animation of images and the hostility to them on the part of iconoclasts.

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Seeing the Christian culture of the fourteenth and fifteenth centuries as a paradoxical affirmation of the glory and the threat of the natural world, Bynum's study suggests a new understanding of the background to the sixteenth-century reformations, both Protestant and Catholic. Moving beyond cultural study of "the body"--a field she helped to establish--Bynum argues that Western attitudes toward body and person must be placed in the context of changing conceptions of matter itself. Her study has broad theoretical implications, suggesting a new approach to the study of material culture and religious practice.

In the period between and in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia living without eating. The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them.

Using materials based on saints' lives and the religious and mystical writings of medieval women and men, Caroline Walker Bynum uncovers the pattern lying behind these aspects of women's religiosity and behind the fascination men and women felt for such miracles and devotional practices.

She argues that food lies at the heart of much of women's piety. Women renounced ordinary food through fasting in order to prepare for receiving extraordinary food in the eucharist. They also offered themselves as food in miracles of feeding and bodily manipulation. Providing both functionalist and phenomenological explanations, Bynum explores the ways in which food practices enabled women to exert control within the family and to define their religious vocations.

She also describes what women meant by seeing their own bodies and God's body as food and what men meant when they too associated women with food and flesh. The author's interpretation of women's piety offers a new view of the nature of medieval asceticism and, drawing upon both anthropology and feminist theory, she illuminates the distinctive features of women's use of symbols.

Rejecting presentist interpretations of women as exploited or masochistic, she shows the power and creativity of women's writing and women's lives. The four studies in this book center on the Western obsession with the nature of personal identity. Focusing on the twelfth and thirteenth centuries, but with an eye toward antiquity and the present, Caroline Walker Bynum explores the themes of metamorphosis and hybridity in genres ranging from poetry, folktales, and miracle collections to scholastic theology, devotional treatises, and works of natural philosophy.

She argues that the obsession with boundary-crossing and otherness was an effort to delineate nature's regularities and to establish a strong sense of personal identity, extending even beyond the grave. She examines historical figures such as Marie de France, Gerald of Wales, Bernard Clairvaux, Thomas Aquinas, and Dante, as well as modern fabulists such as Angela Carter, as examples of solutions to the perennial question of how the individual can both change and remain constant.

Addressing the fundamental question for historians-that of change-Bynum also explores the nature of history writing itself. Bynum examines several periods between the 3rd and 14th centuries in which discussions of the body were central to Western eschatology, and suggests that Western attitudes toward the body that arose from these discussions still undergird our modern notions of the individual.

She explores the "plethora of ideas about resurrection in patristic and medieval literature--the metaphors, tropes, and arguments in which the ideas were garbed, their context and their consequences," in order to understand human life after death. This book makes use of newly available archival sources to reexamine the Roman Catholic Church's policy, from the sixteenth to nineteenth centuries, of coercing the Jews of Rome into converting to Christianity.

Marina Caffiero, one of the first historians permitted access to important archives, sets individual stories of denunciation, betrayal, pleading, and conflict into historical context to highlight the Church's actions and the Jewish response. Caffiero documents the regularity with which Jews were abducted from the Roman ghetto and pressured to accept baptism.

She analyzes why some Jewish men, interested in gaining a business advantage, were more inclined to accept conversion than the women. This book exposes the complexity of relations between the papacy and the Jews, revealing the Church not as a monolithic entity, but as a network of competing institutions, and affirming the Roman Jews as active agents of resistance. For many of us, Byzantium remains 'byzantine' - obscure, marginal, difficult. Despite the efforts of some recent historians, prejudices still deform popular and scholarly understanding of the Byzantine civilization, often reducing it to a poor relation of Rome and the rest of the classical world.

In this book, renowned historian Averil Cameron presents an original and personal view of the challenges and questions facing historians of Byzantium today. The book explores five major themes, all subjects of controversy. Throughout, the book addresses misconceptions about Byzantium, suggests why it is so important to integrate the civilization into wider histories, and lays out why Byzantium should be central to ongoing debates about the relationships between West and East, Christianity and Islam, Catholicism and Eastern Orthodoxy, and the ancient and medieval periods.

The result is a forthright and compelling call to reconsider the place of Byzantium in Western history and imagination. Averil Cameron is professor emeritus of late antique and Byzantine history at the University of Oxford and former warden of Keble College, Oxford. This book provides the first full single-volume scholarly account in English of the "Waldenses" and examination of the concept of 'Waldensianism' from the late 12th century to the Reformation. Though living within the culture of the Catholic Church, these people doubted the holiness of its priesthood and questioned its teachings about the destiny of souls after death.

The various strands of this movement emerged and endured over a long period of time. In consequence some earlier historians assumed, rather than demonstrated, that 'Waldensian' heresy remained one coherent phenomenon throughout its life-span. They also tended to neglect some of the transient or 'untypical' aspects of the movement.

This new book draws on primary sources to consider each of the manifestations of the movement in turn. It examines connections in space and time through correspondence and tradition between the different groups of Waldenses. It also asks what were the common threads in certain characteristics of religious practice, linking in differing degrees all the forms that the movement took.

Flavius Mithridates Latin Translation, the Hebrew Text, and an english translation This booklet full of parables has served for centuries as a concise mystical encyclopedia of kabbalistic lore and has attained the status of an important source of religious inspiration. The Bahir is a collection of apologues, often sibylline, which stage oriental kings together with even-tempered princesses, stupid soldiers and smart administrators, passionate lovers and adorned brides.

Short theoretical passages link the tales, and explain the invisible worlds by means of a celestial topography or with unusual metaphors, like the one of a huge tree able to touch the limits of the divine thought. Also the order of the sefirot are described with rich allegories, as, for instance, the succession of the letters of the alphabet, the relationships among the members of a family or even as forms of sexual attraction. Notwithstanding the presence of a few more ancient elements, it looks as if that one or more kabbalists edited the Bahir, as we know it, between the end of the 12th and the beginning of the 13th century.

In fact, there is a surprising similarity of themes and images between the symbolical world of the Bahir and the harmonizing philosophy of Pico. The Cabinet of Eros. Aan het einde van de twaalfde eeuw stelde Andreas Capellanus op verzoek van zijn jeugdige vriend, het handboek op van de liefde: Liefde beschreven als drama van verlangen en vervulling, van tomeloze hartstocht en mateloze toewijding, van overgave aan ziedende lust en spirituele liefde.

Het is een klassieke ars amatoria, een liefdesleer van erotische omgangsvormen, een retorica van hoofse minne. Tegelijk is De amore een leerdicht, dat waarschuwt voor het ontwrichtende en verderfelijke van het zinnelijke verlangen, de onbereikbaarheid van de geliefde: Want ware liefde negeert en doorbreekt maatschappelijke conventies, en verstoort de onromantische orde.

Liefde is een ongrijpbaar boek. Ironisch, hoffelijk en hoofs, belerend en waarschuwend, een loflied op de liefde, oprecht, poetisch en beschouwend, een theoretisch fundament onder de hoofse romantische lyriek. Piet Gerbrandy is de juiste vertaler van deze opleiding tot minnaar. Cambridge Studies in Medieval Literature No. The Cross Goes North: This publication is the first book-length study dedicated to concept of contraction in Bruno's philosophy. Moreover, it explores his sources for this concept. Traditionally Ficino's translation of Plotinus, dating from the second half of the fifteenth century, has been seen as a key source to the Neoplatonism informing Bruno's philosophy.

In "The Concept of Contraction in Giordano Bruno's Philosophy", another Neoplatonic source is considered, namely the pseudo-Aristotelian Liber de Causis Book of causes , which has not yet been examined in the context of Renaissance Neoplatonism. This work, probably written in Arabic in the ninth century, was translated into Latin in the twelfth century and remained well known to many late Medieval and Renaissance philosophers. Catana argues that this work may have prepared for Ficino's translation of Plotinus, and that in some instances it provided a common source to Renaissance philosophers, Bruno and Nicholas of Cusa being conspicuous examples discussed in this book.

The role of the Liber de Causis in the thought of Bruno and other Renaissance philosophers leads us to reevaluate our interpretation of the relationship between late Medieval and Renaissance Neoplatonism. All of us want to be happy and live well. Sometimes intense emotions affect our happiness--and, in turn, our moral lives. Our emotions can have a significant impact on our perceptions of reality, the choices we make, and the ways in which we interact with others. Can we, as moral agents, have an effect on our emotions? Do we have any choice when it comes to our emotions?

In "Aquinas on the Emotions", Diana Fritz Cates shows how emotions are composed as embodied mental states. She identifies various factors, including religious beliefs, intuitions, images, and questions that can affect the formation and the course of a person's emotions. She attends to the appetitive as well as the cognitive dimension of emotion, both of which Aquinas interprets with flexibility. The result is a powerful study of Aquinas that is also a resource for readers who want to understand and cultivate the emotional dimension of their lives.

Greater Than a Mothers Love. Kinship in the Spirituality of Francis and Clare of Assisi. Although there are several studies dedicated to the lives of Francis and Clare of Assisi, Gilberto Cavazos-Gonzalez's Greater Than a Mother's Love is the first to investigate their spirituality in the context of family relationships. He delves into the writings of Francis and Clare and illustrates how both used observations of their various human relationships to understand their experiences with God.

Accompanying this study are an exhaustive bibliography and several appendices that enhance this unique treatment of these two beloved and admired religious figures. Chesterton's Saint Francis of Assisi is the popular biography of a beloved Christian saint and founder of the Franciscans, told by an equally beloved author and storyteller.

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It is an accessible, interesting and compelling story of a man known more by legend than fact. In this brilliant reflection on the poor friar of Assisi, G. Chesterton unfolds the life and times of St. Francis, from his conversion as a young man to his receiving of the stigmata at the end of his life. While many modern biographers stumble in their effort to grasp the essence of the saint, Chesterton shows that Francis' entire life--his prayer, his poverty, his asceticism, his love of creation, and all his eccentricities--flowed from his profound love for Christ and all men.

In Chesterton's colorful prose, St. Francis shines with the splendor of sanctity and calls each of us to the same intense and animating love for God and His people. Seven of the articles deal with aspects of Veneto-Byzantine interactions in the Peloponnese, while the remainder concentrate on the political and commercial ties between Byzantines and Venetians.

The essays draw upon Julian Chrysostomides' unrivalled knowledge of the relevant Venetian documents. Zijn voorgaande traktaten zijn nog zuiver monastieke geschriften bestemd voor de 'inner circle', de communiteit van Clairvaux en haar eerste dochterhuizen. Met dit geschrift breekt Bernardus de grenzen van het klooster open om zich te richten tot een ruimer lezerspubliek. Hierdoor wordt hij de eerste publicerende cistercienzer uit de geschiedenis.

Het effect blijft niet uit, want het water zal de hele eeuw door in beroering blijven. Een onverwacht neveneffect is dat de naam van de abt van Clairvaux meteen op de kaart staat en zijn reputatie gevestigd is. In dit retorisch meesterwerk gaat Bernardus' diepste bekommernis uit naar monniken die hij wil vormen, naar mensen die hij wil zien groeien in aandacht en liefde, naar gemeenschappen die hij wil samenhouden in een band van vrede en eenheid.

Daarbij pleit Bernardus voor zowel eenheid als pluralisme, met hetzelfde literaire genie dat hem in staat stelt satire, humor en sarcasme meesterlijk in elkaar te weven. Omstreeks schrijft Bernardus van Clairvaux een geestelijk traktaat dat bestemd is voor de tempeliers, een militaire orde. Het traktaat, dat als Lofzang op een nieuwe ridderorde furore maakte, beschrijft de voorwaarden voor en etappes van een leven van ommekeer. Bernardus moedigt de tempeliers aan de wegen van Christus te bewandelen. Het document heeft echter een ruimere portee: