New PDF release: Contesting Orthodoxy in Medieval and Early Modern Europe:

By Louise Nyholm Kallestrup, Raisa Maria Toivo

ISBN-10: 3319323849

ISBN-13: 9783319323848

ISBN-10: 3319323857

ISBN-13: 9783319323855

This ebook breaks with 3 universal scholarly limitations of periodization, self-discipline and geography in its exploration of the similar subject matters of heresy, magic and witchcraft. It units apart built chronological barriers, and in doing so goals to accomplish a clearer photo of what ‘went before’, in addition to what ‘came after’. therefore the amount demonstrates continuity in addition to swap within the strategies and understandings of magic, heresy and witchcraft. additionally, the geographical trend of similarities and diversities indicates a comparative method, transcending confessional in addition to nationwide borders. during the medieval and early glossy interval, the orthodoxy of the Christian Church used to be consistently contested. The problem of heterodoxy, particularly as expressed in different types of heresy, magic and witchcraft, used to be consistently current throughout the interval 1200-1650. Neither contesters nor fans of orthodoxy have been homogeneous teams or fractions. They themselves and their rules replaced from one century to the following, from zone to sector, even from urban to urban, yet inside a typical framework of interpretation. This selection of essays specializes in this advanced.

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Extra resources for Contesting Orthodoxy in Medieval and Early Modern Europe: Heresy, Magic and Witchcraft

Example text

On the one hand was a tradition originating with Saint Augustine, which held that the souls of the dead were translated to another dimension, and could not return to this worldly plane. 4 This strand of thought persisted throughout the Middle Ages and was, indeed, the dominant school of thought among theologians, natural philosophers and other intellectuals. A good, clear statement of the Augustinian position may be found in the writings of William of Auvergne: ‘If [they] are in the society of the blessed and sublime spirits, why would they descend … from the joys of blessedness?

The most sustained treatment is Jean-Claude Schmitt, Ghosts in the Middle Ages ‘NIGHT IS CONCEDED TO THE DEAD’ 31 (Chicago: University of Chicago Press, 1998), pp. 36–39.  72–73. 3. Isidore of Seville, Etymologiarum 11: 2. Augustine, De cura pro mortuis gerenda, in Migne, P.  591–610 (henceforth PL). 5.  1069. 6. Thomas of Cantimpré, Bonum universale de apibus (Douai, 1627), II:56. 7. See below, n. 9. 8. E. and J. W.  758–9.  63–90. 10. Henrik Janson, ‘Making Enemies: Aspects on the Formation of Conflicting Identities in the Southern Baltics around the Year 1000’, in Tuomas Lehtonen and Kurt V.

Thomas of Cantimpré, for instance, recounted a story of drinkers debating the afterlife. 7 Thus, doubt about the afterlife was a highly threatening area of unbelief for those charged with missionizing journeys or pastoral duties. Annihilation: this was the unthinkable, the truly heretical, for immortality is the central promise of Christian faith. Thus ghost stories were simply too useful to reject, for they offered direct, first-hand evidence for the afterlife: … [some] say that what we teach about the Other World is nonsense: they suggest we made it up!

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Contesting Orthodoxy in Medieval and Early Modern Europe: Heresy, Magic and Witchcraft by Louise Nyholm Kallestrup, Raisa Maria Toivo

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