Research Paper On Jacques De Vitry

Little was known about the clergy during the Black Death. For a long time people believed that the Catholic Church had fled from its duty to serve the people, but that could not be further from the truth. In recent discovery it was found that greater than 50 percent of clergy were killed during the Black Death. This was not because the clergy were running away; rather, the clergy stayed and helped the people in villages, knowing the likelihood they would survive would be slim throughout this epidemic. It is my goal in this paper to describe what was occurring during the Black Death and how the Catholic Church and its clergy reacted to the epidemic.

The renaissance of the twelfth century was a revival of cultural and intellectual activity from 1050 to 1250. Guibert of Nogent’s autobiography, A Monk’s Confession: The Memoirs of Guibert of Nogent, and the prologue of Peter Abelard’s Sic et Non (“Yes and No”) are both products of this time period, having been written in 1115 and 1122, respectively. While Abelard’s text primarily focuses on applying reason to religious matters—a very renaissance thing to do—Guibert sheds light on a greater variety of affairs. Both documents indicate the strong faith that one would expect to find in people during this era of religious enthusiasm. Together, the documents paint an informative picture of the intellectual activity and culture of their times.

Yet, as Devotio Moderna produced the second-most translated books in human history, the most important devotional work (aside from the Bible) in Catholic Christianity (Miola 285), and as Devotio Moderna was actively practiced for nearly two hundred years in the Lowlands, it is difficult for one not to be curious about this mystifying movement. Surely, if its writings were so wildly popular and far-reaching, the movement was not without

The significance of religious leaders during this era is evident by the fact that the writer of this poem places the bishop at the beginning of the table. Due to the fact that the “medieval society was a religious society” and that these religious leaders held a special relationship with God, it is no surprise that these individuals held the second highest social class position in the medieval time period (Feudalism and the Three Orders (Overview) 2).

In the early stages of Catherine's life the surfacing modern age was bringing with it social turmoil which spread throughout Europe (Giordani 3). During Catherine's lifetime, according to Mary Ann Sullivan in her essay “St. Catherine of Siena,” the center of Catholic rule

Elisabeth Lesuer was a very faithful, and intelligent woman in the late 19th century early 20th century. Being brought up in the upper-middle class, she was able to be educated privately in languages, arts, and literature. She has also studied much of the Catholic Faith. She meets the love of her life Felix Lesuer in 1886 while he was attending the University of Paris. The two married in 1889. While going to the university, Felix quits Catholicism, but the two had an agreement that Elisabeth can remain faithful, but Felix did not practice in the faith at all. Later in time, though, Felix started giving Elisabeth readings against Christianity weakening her participation in Christianity; One day this backfired on him when handing her Earnest Renan’s History of the Origins of Christianity, the first volume of which, The Life of Jesus, denies Christ’s Divinity. After reading this, Elisabeth does research on this matter, and experiences deep adult conversion, and returns passionately practicing the Faith,which she saw as the truth. Begins writing her spiritual journal in 1899 called Journal et pensées de chaque jour. The journal just showed how committed she was to that faith, even though her social society was against it, and how she would get by being faithful, without making Felix mad, and anyone else against the Faith she knew in her life. Elisabeth’s journal explained why she was so faithful, and how she would study, and pray the Faith in ways that didn’t upset those

Often, the “Extraction of Saints” is accompanied by much joviality on the part of the fraternity – lots of “oohs” and – “ah’s” for the members who are lucky enough to be honored with a famous Franciscan saint – like St. Francis or St. Clare – as their patrons.

French explorer Jacques Cartier should be recognized in the Hall of Fame because he claimed Canada for France. Cartier was born December 1, 1534, in Saint-Malo, Brittany, into a well-respected marine family (Ages of Exploration - Jacques Cartier). As Cartier was the first mate on his father’s fishing boat, the French king soon heard about his boating skills from the bishop of Saint-Malo. King Francis l commissioned Cartier to seek out precious metals and spices in North America. Over the course of three voyages, Jacques explored the St. Lawrence Gulf and the Eastern coast of Canada.

Henry Charles Lea’s monumental study of the inquisition during the Middle Ages was originally published in 1887. In volume three of his work, he devoted a chapter to both Guglielma and Fra Dolcino. Lea provides a brief history of Guglielma intersected with his condescending

This extraordinary work by Carpaccio is a landmark in the history of devotional images. It is, in effect, a meditation on the them of Death and Resurrection. To the right, the Old Testament figure Job sits on a block inscribed in pseudo-Hebrew, while on the left, portrayed as a hermit, is Saint Jerome (ca. 347 -420), who wrote a commentary on the book of Job. Christ’s dead body is displayed on a broken throne, also inscribed in pseudo-Hebrew. A bird—symbol of the soul —flies upwards. The landscape, barren on the

Claude Debussy was a famous French composer known for his innovation and orchestrations. He won a lot of awards for his great work. Debussy was mostly known for his major work: Clair de lune, prelude de l’apres-midi d’un fauns, La Mer, and his only opera Pelleas et Melisande. Debussy began to take piano lessons at age 7.

Guillaume de Machaut, son of Guillaume de Machaut, was born in the village of Machault in Champagne, near Reims, in the year of 1300. He was a greatly admired by contemporaries as a master of French versification and regarded as one of the leading French composers of the Ars Nova musical style of the 14th century. He became a priest, and in 1323 entered the service of John of Luxembourg, king of Bohemia, whom he accompanied on his wars as chaplain and secretary. He was rewarded for his service by his appointment in 1337 as canon of Reims cathedral. Guillaume de Machaut's lyric output comprises around 400 poems, including 235 ballades, 76 rondeaux, 39 virelais, 24 lais, 10 complaintes, and 7 chansons royales, and Machaut worked hard long hours

The plot opens up as a simple assignment to find out what a country priest from a remote French village found that suddenly made him wealthy par measure. The assignment, however, turns out to be a discovery beyond all reasonable measures and expectations. The authors untiringly research upon their topic and with each step, like quicksand, into the slurry of surprises that unraveled before them and find it to be rather difficult not to follow a path that which will end at an explosive conclusion which shall send down shivers into the very bedrocks of the Christian community.

Religion in the Middle Ages takes on a character all of its own as it is lived out differently in the lives of medieval men and women spanning from ordinary laity to vehement devotees. Though it is difficult to identify what the average faith consists of in the Middle Ages, the life told of a radical devotee in The Book of Margery Kempe provides insight to the highly intense version of medieval paths of approaching Christ. Another medieval religious text, The Cloud of Unknowing, provides a record of approaching the same Christ. I will explore the consistencies and inconsistencies of both ways to approach Christ and religious fulfillment during the Middle Ages combined with the motivations to do so on the basis of both texts.

Though the prioress is a religious figure who is suppose to be practicing moderation, piousness, and charity, she is instead refining behavior that is expected of the courts, which is unnecessary in religious institutions. The extensive description of her elegant attire and courtly manners paints a portrait of excessive pompousness and arrogance. The extravagance of the nun’s clothes also shows that rather than living in humble poverty, the nun is living a lavish life, which portrays her in a corrupt light because she does not abide by the teachings of the convent. The nun further demeans religious codes through her obsession with worldliness. The nun’s boundless love for her dogs, and the tears that she sheds for animals demean the respect and love that she should be directing towards God because she shows that she loves the material more than she does anything else. Her brooch that reads “Amor vincit omnia” (162) is a display of her affection towards worldly material items because her love is imprinted on her brooch instead of being expressed through her actions. The nun’s focus on worldly items reflects the corruption that was overtaking religious institutions as more individuals within it began to incorporate the ambitions and ideals of aristocracy into their religious practices.