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kind of relief, they should not receive temporal reward in exchange. But, according to the word of the Lord ‘Freely you received, freely give’ [Matthew 10:8] they must give generously what they have received by the grace of God to those around them, that is what they were given freely – freely indeed meaning without awaiting temporal counterpart. 16 From a human experience that provides an exemplum , and from a saying from the Scriptures, Hincmar generalises: this is the most common homiletical method. The originality of the Vita Remigii
particular theological questions through a study of scripture and patristic authorities, and then episcopal synods under royal direction ruled on doctrine. 38 Ninth-century bishops had grown particularly keen to prevent anyone from usurping their role as arbiters of the faith, and since Gottschalk was neither a bishop nor a royal adviser on doctrinal matters his preaching had occurred without sanction. 39 His condemnation at the Council of Mainz, on the other hand, had been the result of this very canonical process. Archbishop Amolo of Lyons, one of Gottschalk
What it demonstrates, however, is that John viewed the residual heritage of ancient Rome instrumentally, seeking whatever moral lessons it could offer. In the context of the opening passages of the Policraticus , the message the Arch conveys is that a good ruler must rule by promoting peace. The Arch preserves Constantine’s memory in the same fashion as Scripture preserves the lives of the apostles and prophets – as exempla worthy of emulation. In Policraticus , Book II. 15, John also uses the remnants of antiquity as a source for a
were subjected to critical questioning and argued over indecorously in the street amidst vagabonds and pimps; in fact he railed against these young students being in Paris at all, a lurid Babylon that could only distract and corrupt them. The place for them, he declared, was really Jerusalem, the heavenly city, by which he meant a monastery like his, set in the quiet countryside, where they could read sacred scripture respectfully and ruminate upon it prayerfully, all the while learning from their ‘books’ – that is, the trees and rocks and watercourses. 19 What is
our Lord God and do freely what he orders and do not do what he prohibits if we act in this way we do not sin. Question Why are we troubled? Answer Because we do not wait on God. For if we busy ourselves for Him we are made remote from all trouble. Question How can we be at rest? Answer If we always contemplate divine scripture and drive away temporal cares. Question I love strife. Answer Because you
in German between 1619 and 1649, and one in Latin – published in Germany – in 1624. 5 Garzoni came from Bagnacavallo, near Ravenna, went to schools in Ravenna and Imola, and studied law and philosophy at Ferrara and Siena. He entered the Congregation of Lateran Canons and got assignments to teach sacred scripture and to preach. These he carried out for over two decades in Treviso, Venice, Padua, Ferrara, and Mantua. Not a particularly original or creative writer, Garzoni was an encyclopedist, skilled at gathering and putting in order vast amounts of written
Scriptures, which was confused and obscure in the texts that preceded his arrival. Although Christ had not rejected this ancient heritage, which could always work as a point of reference, he had nevertheless modified its meaning. 50 The way in which the De raptu treats references from the Old Testament corroborates this view; those were the only passages that Hincmar felt obliged to gloss. For matters of sexuality, the laity were considered by Hincmar as those best able to know the reality and judge it, 51 as he explicitly stated elsewhere
him’, as Rufino put it, ‘from his spiritual practices’. Raymond became increasingly preoccupied with living a holy life and devoted his time away from work to informing himself about the teachings of scripture and then to transmitting what he had learned to his fellow workers. Rufino then explains that getting married had not been Raymond’s idea in the first place but that God had allowed him to be persuaded by his relatives to get married so that ‘his [God’s] saint should experience what trials those joined in marriage undergo, in feeding and bringing up children
the crusading vocation became revered by many as the fulfilment of the Church’s ambitions for peace in Europe. Thus, the prestige, valour, and heroism attached to the returning veterans were imbued with a uniquely Christian ethic, part of what made them such powerful challengers to the ruling elite. It follows, then, that in virtually all of these second-generation chronicles, the ultimate success of the first crusaders is seen as ‘the literal fulfilment of certain prophecies in scripture’. 51 The knights were doing the work of God, as the title selected by Guibert
, repent and counsel others. The Scottish poet Robert Henryson wrote in his ‘In praise of age’ that he would not want to be young again, as ‘the more of age, the nerar hevynnis blis’. 32 Advice offered to the old invariably stressed detachment from the world, meditation on the Scriptures and preparation for death. There should be little distraction: medical authorities linked the cooling of the body with