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Defining the boundaries of Carolingian Christianity
Matthew Innes

I N 763-4, A RENEWED version of the oldest Frankish law-code, Lex Salica , was issued in the name of the first Carolingian king, Pippin. A verse prologue celebrated the achievements of ‘the invincible race of the Franks’, among whose many qualities, it was claimed, was that they were ‘immune from heresy’. 2 As Pippin’s reign is beginning to emerge from the

in Frankland
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Gottschalk of Orbais and the predestination controversy in the archdiocese of Rheims
Matthew Bryan Gillis

the face of episcopal opposition and called Christians to repentance after decades of scandal and civil war. His attempts at Christianisation in Francia, however, failed and his doctrine of grace was condemned as heresy at Church councils in Mainz in 848 and then Quierzy in the archdiocese of Rheims in 849. Despite this condemnation, Gottschalk refused to recant and spurned episcopal authority in the process, showing himself to be a Carolingian rarity: an actual heretic in the flesh. He was severely punished and placed in perpetual monastic confinement, where he

in Hincmar of Rheims

Heresy is a topic that exerts almost universal fascination. This book an invaluable collection of primary sources in translation, aimed at students and academics alike. It provides a wide array of materials on both heresy (Cathars and Waldensians) and the persecution of heresy in medieval France. The book is divided into eight sections, each devoted to a different genre of source material. A large proportion of evidence for heresy in the eleventh and twelfth centuries comes from chronicles, but by the thirteenth century they do not loom quite so large in comparison to other genres. Historians sometimes use the label 'chronicle' as a shorthand term to cover any kind of medieval written account of past events. For those interested in seeing how 'heresy' was constructed rhetorically by orthodoxy, sermons are an invaluable source. The book presents a selection of extracts from two of the most important works of preaching in the thirteenth century, the tales collected by Stephen of Bourbon and those written by Humbert of Romans. It also offers a variety of letters, from a very public letter, widely circulated with the aim of stirring prelates into action against heresy, to administrative letters. In the wake of the Peace of Paris, a series of ecclesiastical councils provided for the prosecution of heresy in Languedoc. There is an abundance of modern scholarship on inquisition records and registers of inquisition trials.

Jeffrey Denton

The attempted trial of Boniface VIII 6 The attempted trial of Boniface VIII for heresy1 Jeffrey Denton Despite strenuous efforts by the French Crown and its allies over a period of eight years Boniface VIII was not ultimately tried. Legal procedures for a trial were put in motion in 1303, in an attempt to summon the pope before a General Council of the Church; and later, after his death in October 1303, as the accusations continued to grow, there was a protracted quest to persuade the new French pope, Clement V, to condemn Boniface posthumously. Over the

in Judicial tribunals in England and Europe, 1200–1700
James Doelman

least consider) a temporary heresy prompted by powerful sorrow at the death of another. In other cases, the poet suggests a threat to the broader community of mourning or even a distant community – at times these become something closer to mock-Catholicism. This chapter takes its bearings in part from a number of other scholars who have explored the implications of the Reformation for

in The daring muse of the early Stuart funeral elegy
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Samuel Gorton, Gerrard Winstanley, and the London roots of transatlantic revolutionary religion
David R. Como

practices and informal institutions. This local undercurrent of heterodoxy likely played a decisive role in Gorton’s theological development prior to his departure for New England in 1636–37, helping to explain a previously unknown clash with one of the city’s most prominent godly heresy-hunters. Even more suggestively, there are tantalizing hints of personal connections linking Gorton and Winstanley together. This raises the possibility that parallels between their respective heterodoxies were not coincidental, but rather

in Political and religious practice in the early modern British world
Bulletin of the John Rylands Library
Open Access (free)
Humanitarianism in a Post-Liberal World Order
Stephen Hopgood

the ICRC is really the first human rights organisation ( Hopgood, 2013 : chap. 2). We can point to different emphases – the law versus medicine, justice and accountability versus crisis and need – but common to both these strategies for normative action is a commitment to the physical and mental integrity, the existential moral dignity, of all human beings whoever they are and whatever they have done. This is distinctively modern, and liberal, and still something of a heresy in many Western societies let alone beyond. It is only if one shares this

Journal of Humanitarian Affairs
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Selected Latin works in translation

John Wyclif (d. 1384) was among the leading schoolmen of fourteenth-century Europe. He was an outspoken controversialist and critic of the church, and, in his last days at Oxford, the author of the greatest heresy that England had known. This volume offers translations of a representative selection of his Latin writings on theology, the church and the Christian life. It offers a comprehensive view of the life of this charismatic but irascible medieval theologian, and of the development of the most prominent dissenting mind in pre-Reformation England. This collection will be of interest to undergraduate and graduate students of medieval history, historical theology and religious heresy, as well as scholars in the field.

Christian dualism originated in the reign of Constans II (641-68). It was a popular religion, which shared with orthodoxy an acceptance of scriptual authority and apostolic tradition and held a sacramental doctrine of salvation, but understood all these in a radically different way to the Orthodox Church. One of the differences was the strong part demonology played in the belief system. This text traces, through original sources, the origins of dualist Christianity throughout the Byzantine Empire, focusing on the Paulician movement in Armenia and Bogomilism in Bulgaria. It presents not only the theological texts, but puts the movements into their social and political context.