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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
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
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
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
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
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
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
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
the form of baptism was understood as the ascent from a living death and rebirth into the sojourn among the blessed in another life. The anastasis was cel ebrated as a cult with the cross as central symbol of the predicted Resurrection. For the Carolingians the ideas of a Heavenly Jerusalem
, 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