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emergence of a new and triumphant Christian State. Constantine was his means of effecting this change.42 Living the Christian life was to substitute for dying the Christian death. As Wilson aptly put it, “Ideal lives rather than ideal deaths were called for”.43 The change had far reach- ing implications for

In: Historiography in the Middle Ages
Author: Jos Bazelmans

unbridge- able but on the contrary a place of contact and exchange. Here, at this highest level of value for tribal societies, occurs the transforma- tion of qualities essential for the continued existence of human life. The living person in these nonmodern societies is therefore totally dependent on

In: Rituals of Power
Author: Michael Goodich

Theodoric I of Metz, Guibert, Maclovius, Theodard, Deoderic, King Sigebert, Wicbert, and Lambert, along with com- putational, historical, liturgical, and polemical works. William of Malmesbury (ca. 1095–ca. 1142) wrote a life of St. Wulfstan of Worcester and other saints in addition to histories of the

In: Historiography in the Middle Ages
Author: Edmund Fryde

Metochites and his overriding determination to get on in life. Also, as the emperor's chief adviser, he presided over a succession of externa l defeats and internal disasters. Prince Theodore thought that a man with some sound military experience, which Meto- chites wholly lacked, might have been a more

In: The Early Palaeologan Renaissance (1261 - c. 1360)
Author: Mari Isoaho

historical events continuing up to the present, following the old chron- icle tradition of constant compilation. The Life of Aleksandr Nevskiy was adopted into the Moscow chronicles as well, just as it had con- solidated its place in the Novgorodian chronicles a century earlier, divided into yearly accounts

In: The Image of Aleksandr Nevskiy in Medieval Russia

chronicle the lives of nuns in German-speaking areas; Bartolomea Riccoboni’s chronicle of Corpus Domini, a reformed Dominican nunnery in Venice; and Illuminata Bembo’s Specchio di Illuminazione, a life of the Franciscan mystic, Cath- erine Vigri of Bologna.2 More typically, though, women contributed

In: Images of Medieval Sanctity
Author: Giles Constable

and the Last Judgement souls are kept either in peace or in suffering depending on the choices they made while living. A soul that in life merited later help will after death be comforted by the piety of the living in offering masses and alms in church. Augustine then distinguished three categories of

In: Early Medieval Rome and the Christian West

the Pilgrim as a living soul is also a reminder that here life and afterlife occur simultaneously, a phenomenon that will be crucial when the Pilgrim fijinds Bertran. Next Dante notes with repulsion and fascination successive damned shades who are respectively punished with a muti- lated face (Pier

In: Heads Will Roll
Author: S.M. Butler

, the church courts held a husband responsible for supporting his wife, even if he had deserted her. A higher principle may have motivated the church’s determination to enforce a wife’s support. Not only was economic deprivation thought to be a form of abuse: it might also endanger a woman’s soul. The

In: The Language of Abuse
Author: G. H. Gerrits

Medieval and Reformation Thought, Vol. III; Leiden, 1968. This is not a translation of De Moderne Devotie: Geert Groote en Z&"n Stichtingen.); and W. ]. Alberts, De Moderne Devotie (Fibulareeks, No. XLVIII; Bussum, 1969). For the Brethren and Sisters of the Common Life in particular see: A. Hyma, The

In: Inter timorem et spem: A Study of the Theological Thought of Gerard Zerbolt of Zutphen (1367-1398)