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21 results

Page 1 of 2

  • 21 - Saints and pilgrimages: new and old

  • from PART V - CHRISTIAN LIFE IN MOVEMENT
  • Edited by Miri Rubin, Queen Mary University of London, Walter Simons, Dartmouth College, New Hampshire
  • Book:
    The Cambridge History of Christianity
    Published online:
    28 March 2010
    Print publication:
    02 July 2009, pp 324-339

  • Summary

    The Middle Ages played an important role in the religious life of the faithful, through the cult rendered to the martyrs and the confessors. In parallel with changes in conceptions of sainthood, there was a significant shift both in the development of the idea of sanctuary and in the geographical distribution of sanctuaries. Until the Carolingian period, there seem to have been relatively few places that were considered holy by the Christians of the West and that attracted large numbers of pilgrims. Increased control over the cult of saints by the hierarchy was accompanied by a process of verification, and hence definition, by the papacy on behalf of the Roman Church. The modernisation of the Roman sanctoral was one of the principal manifestations of this new attitude to the cult of saints on the part of the church. Historians still debate the reasons for the explosion of the Marian cult in the final centuries of the Middle Ages.

  • 9 - The religious Orders

  • from Part II - The Church in the Thirteenth Century
  • David Abulafia, University of Cambridge
  • Book:
    The New Cambridge Medieval History
    Published online:
    28 March 2008
    Print publication:
    21 October 1999, pp 220-255

  • Summary

    Around 1230, one of the greatest figures of the Reformation, the bishop of Acre, Jacques de Vitry, taking stock of the changes that had occurred to Christianity throughout the preceding decades, made the following observation: 'Three types of religious life already existed: the hermits, the monks and the canons. Towards the end of this period was added a fourth institution, the beauty of a new religious Order and the sanctity of a new Rule. The difficulties of the great monastic and canonical institutions should not overshadow the appearance of new, often successful, forms of religious life, with ambitions that were both more precise and more concrete. In 1252, the University of Paris therefore declared that no member of a religious Order could subsequently hold a Chair. During the thirteenth century, the religious influence of the Mendicant Orders was felt above all in the cities.

  • 7 - The Church and the laity

  • from Part II - The Church in the Thirteenth Century
  • David Abulafia, University of Cambridge
  • Book:
    The New Cambridge Medieval History
    Published online:
    28 March 2008
    Print publication:
    21 October 1999, pp 182-203

  • Summary

    There was an enormous effort to make the religious beliefs and practices of the faithful conform more to the demands of Christianity, as Christianity was defined by the Catholic Church. The Church first made an effort to reinforce the prestige of the ordinary priests, who, especially in the countryside, were barely distinguishable from the ordinary faithful, either because of their way of life or even because of their religious knowledge. In the twelfth century, it was accepted that, under certain conditions, the laity and even women could speak in public about religious questions or matters related to the life of the Church. In the thirteenth century, the Church made a great effort to educate the faithful in their religion. It is commonly accepted that towards 1270, they had a better knowledge of the fundamental beliefs of Christianity than they did a hundred years earlier.

  • Église et vie religieuse au Moyen Âge. Renouveau des méthodes et de la problématique d'après trois ouvrages récents1

  • André Vauchez
  • Journal:
    Annales. Histoire, Sciences Sociales / Volume 28 / Issue 4 / August 1973
    Published online by Cambridge University Press:
    25 May 2018, pp. 1042-1050
    Print publication:
    August 1973

  • L'histoire religieuse du Moyen Age est restée bien longtemps une histoire de l'Église, entendue au sens d'institution hiérarchique et de corps structuré. La tendance de l'Église médiévale à se présenter et à vivre comme une « société parfaite » favorisait du reste cette manière d'aborder son étude. Depuis une vingtaine d'années, sous l'influence en particulier de la sociologie religieuse, de grands efforts ont été accomplis de divers côtés pour échapper à cette vision « sommitale » de la réalité ecclésiale, et pour retrouver dans son authenticité la vie religieuse du peuple chrétien. Pour s'en tenir à la production historiographique française, les ouvrages des regrettés G. Le Bras et E. Delaruelle, ainsi que la thèse contestée, mais passionnante, de J. Toussaert, ont marqué à cet égard un tournant décisif dans l'approche des réalités de la Chrétienté médiévale.

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