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Religious conflict and war
Religious conflict and war
Religious conflict and war
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Nicolas Eymerich The Inquisitor is a point and click game depicting the problems of heresy and the struggles with parallel beliefs in 14th century Europe. In the game, Eymerich is sent by Father Abbot Vinet to uncover the mystery of a number of strange sightings in the village Calcares. While on his search, he decides that the true danger does not lie in the Devil’s apparitions, but rather the heretics which have infiltrated the church. This holds true in our class studies of parallel beliefs in France, and the ways in which the clergy handled such threats. By playing Nicolas Eymerich The Inquisitor, I have gained an additional perspective of the role of religion during this time period which can be compared to what I have already learned in …show more content…
class and in discussion. France in the Middle Ages was similar in many ways to the environment and plot of The Inquisitor.
For example, the religious hierarchy functions very similarly to how it is shown in the game. This is shown by the amount of power Father Vinet and Eymerich have over lower-class people such as the guard, the peasants, and the librarian. Constantly, Eymerich’s arrogance shows in his interactions. Even with Father Vinet, who is above him in rank, the Inquisitor is not afraid to shout at him; he is overly confident that his faith will protect him. In addition to the similarities in the class system, the game is also a good representation of how dealings of the Devil are handled. The unknown is taken very seriously, as shown by the Inquisitor’s notebook, and his punishment of the librarian. For doing something so simple as copying a forbidden text, the librarian is immediately accused of being a “Perfect” and is assaulted. During this time, there is little justice on the side of the defendant, since the church rules all, and escaping punishment once accused is nearly impossible, as displayed by this dramatic fight scene. The notebook of Eymerich is often referred to as a guide for his claims, and is used frequently throughout the game. However, this journal doesn’t seem like a legitimate source of evidence. In fact, the notes are nothing but a series of rough scribbles and sketches done by the Inquisitor himself. This shows that there are no concrete facts which can be used …show more content…
against “Perfects” and other heretics, but they are penalized regardless. The perception of parallel beliefs and the unknown during the Middle Ages was one surrounded by fear, anger, and power. Fear was felt by people of all classes, especially clergymen who felt that heresy could be hiding within the Catholic church. In the game, this can be seen by how Eymerich responds to his assigned task. His fear causes anger towards Father Vinet, for he feels as though he has put Eymerich in harm’s way by sending him after a dangerous demon. This anger is also seen in the dialog between other characters in the game, whenever any doubt of religion arises. This is another great representation of the Church’s need to control all of its people, and how unfair the justice system is in regard to it. While clergymen are constantly considering the faith and loyalty of Catholics, they rarely ever question the claims they make to begin with, such as seeing “a Demon in female form, hair of fire, driven by four wild beasts” and a woman made of clouds and light. As we have discussed in class, allegations like these made in modern day would be deemed absurd, but in this time, they went unquestioned. The concerns of the Church lay not in the sanity of its members, nor demons or the Devil himself. They are interested solely in purging heretics. Finally, there are a number of parallels I drew between Nicolas Eymerich The Inquisitor and the discussions we’ve had in class on witchcraft in the Middle Ages.
To start, the personality of Eymerich in the game is incredibly similar to the monk in The Sorceress, as they are both incredibly arrogant and hold similar roles (exposing and destroying heresy). Another example is the reoccurring issue of the Pagan Goddess Diana. In these ways, I felt as though this game was a helpful way to extend my existing knowledge of parallel beliefs in Medieval Europe. Mary A. Suydam expressed her concerns about historical accuracy in media in her article “Under the Spell of The Sorceress: The Allure of the Medieval.” While The Inquisitor is undoubtedly made for entertainment purposes, as a historical fiction book would be, it is still a strong basis and educational guideline for a curious audience. Implementing elements such as world exploration and creative character interactions makes the game enjoyable to play, while the interactive point-and-click layout allows an easy to access database of knowledge for the
player. Based on the parts of Nicolas Eymerich The Inquisitor I have played through so far, I have been able to gain an additional perspective on witchcraft in Medieval France. While the events in the game are not entirely accurate to real historical events, they give the player a good idea of what the time period might have been like. The parallels drawn between plot points in game and discussion topics in class have both bettered my understanding, and increased my interest parallel beliefs. In conclusion, I believe that The Inquisitor is an entertaining and useful resource for anyone looking to learn more about the hunt for heretics during the Middle Ages in Western Europe.
Jeanne de Jussie, a dedicated Catholic nun, recorded events that took place in Geneva during the Reformation as the official chronicler for the Saint Clare convent. Although littered with biases, Jeanne de Jussie’s experiences reflect broader trends during the Reformation; therefore, The Short Chronicle is a valid source and not merely a personal attack against the Protestants. Her experiences and beliefs, including those concerning celibacy, reflected those of many members of the Catholic Church during the Reformation. Also, her categorization of Protestants as ‘heretics’ was consistent with the practices of the Catholic Church. Although biased, her fears about Protestant views on celibacy and marriage were legitimate and consistent with
...such as extreme spiritual austerities can hold their place in history because they mattered to the people who practiced them, not necessarily because they were an agent for driving change. Bynum rejects morally absolutist reconstructions of the past in favour of a more relativistic reading which delves into the imagination and subconscious of the medieval writers themselves. She meets them, as much as possible, in their own milieu rather than projecting modern constructions (such as ‘anorexia nervosa’) into the past where they serve little use in our understanding of the medieval mind. Despite her close work with the Annalist School, Bynum makes no attempt toward ‘l’Histoire Totale’ or some grand narrative of the past, and in this regard the work is most honest, thought-provoking, and definitive for 21st century scholars studying the medieval mind and its times.
A. “The Church in the Age of Enlightenment and Revolution”. Verbal Conscience. March 2012. Web. The Web.
Once Montag witnesses the unethical extent that the firemen would go through to destroy the existence of books, he realizes how corrupt and unjust the societal rules were. “He looked with dismay at the floor. ‘We burned an old woman with her books” (47).
Psychology attempts to provide insight on our lack of self-belief; however, the studies are mostly to no prevail. Subjectively, I believe our subconscious represents a more complex function than what is often portrayed. After all, it acts as a defense mechanism that has been pre-built into our neural network. As such, the capabilities of such a feature are near endless, though difficult to comprehend. To better understand our subconscious, we often simplify it through symbols - most commonly, heaven and hell. Studied throughout the text, symbolism of such representation is easy to interpret as it is presented through distinct quotes from the primary speaker - such as: “I heard sounds from Heaven and I heard sounds from Hell.” Incidentally, the quote also marks a set crossroads on the protagonist's journey of choice as he chooses which side to listen too - guilty or innocent. As expected, his later continuation in the text to commit heinous acts such as assault and murder, solidify his standings with the rebellious side of his conscious - as well as supporting the continuation of heightening the challenge presented by lack of self-trust. In support of this, renowned academic leader Douglas Horton is quoted speaking: “Conscience is the window to our spirit, evil is the curtain”. However, in select cases, the
Frederick Douglas’s 1852 short story, “The Heroic Slave”, was loosely based the true story of a slave rebellion that occurred on the American ship named Creole. Divided into four parts, the plot of this story follows a slave named Madison Washington, who would eventually be the leader of the story. At the start of the short story, a “northern traveller” named Mr. Listwell saw and overheard Washington in a field. As Mr. Listwell observes him, Washington is performing a soliloquy, in which he verbalizes his wishes of gaining freedom (Douglass 174-182). In part two, Washington acts upon his grievances and finally escapes from bondage. Coincidentally, he arrives at the home of the same traveller who eavesdropped
...”(53). Stealing books, disloyalty to his boss, and law breaking are all new behaviors. The need for knowledge and wanting to know further than what is taught causes his abnormal behavior and proves to show how his lifestyle has completely changed. This pattern continues throughout the book and it all starts after his multiple conversations with Clarisse. She has such a major influence on him that it even impacts his actions.
Julian of Norwich lived during a time of great fear dominated by economic and physical hardships, feudal era of control, fear of death from the bubonic plague, corruption within the church’s hierarchy and doubt and insincerity was rampant amongst believers. Living a simple existence she depende...
The early modern era in Western Europe was a dangerous place for women with the rise of so called “witches” populating towns and country sides. With the peak of these witch trials happening between 1560 and 1640 in England (the making of the west 499). This caused the people of Europe to live in fear of the devil and his counterparts on earth. Over 80 percent of victims of these witch trials were women and thousands upon thousands of trials taking place all across Europe and the North American Colonies at the time as well (motw 500). Seeing that women are mostly accused of witches, it raises the questions as to why that is. Upon examining 2 specific cases in this essay, those being of Walpurga Hausmannin from Dillingen, Germany and Francatte Camont from Lorraine, France; one can see that both these cases are very similar in many aspects despite the fact that both these women were trialed in different countries in Western Europe. In this essay, the reader will explore the motivations, visions and the targets of these witch trials with specific evidence and focus on the trials of both Walpurga and Francatte. The reader will also be able see connections between both trials throughout as well.
Throughout Voltaire’s Candide, the implications of religious symbols and figures are used to satirize the philosophy of paternal optimism by highlighting hypocrisy in the Church. The role of the Church in historical context offers significant insight into the analysis of the text. Candide was written in 1759, a period where people started questioning the authority of the Church to explore reason as a means for acquiring knowledge. With this in mind, Candide’s religious implications are relevant with consideration to the time period. By stressing the theme of institutional hypocrisy and separation between the Church and religious values, Voltaire invalidates the Church’s role as a supreme authority and thus addresses man’s need for an altered
The evil pirates blinded by greed performed atrocious acts that causes one to think no humanity exists in the world. People do not work hard to earn money, rather they like to steal other people’s money. The lack of money motivates one to focus on only achieving more, but it's never enough to quench their desire. Even after looting hundreds, and thousands of people, these pirates did not stop from their actions. Certain pirates performed these awful acts for they were not nurtured properly or influenced negatively by others as Candide had been by the Bulgars.. However, the orator who has the knowledge of right and wrong is also disrespecting people. The orator does not give charity to Candide when he does not answer his question, instead his wife dumps the chamber full of human waste (9). This discourteous act portrays that religious people only helped the needy if they support them. Otherwise, they do not respect them at all. The orator is more concerned of changing the men views to follow his religious views to gain power than the helping needy people. Religion is to show us the right path when we are in challenging situations, but for the priest religion is a medium of gaining power. They do not want others to have the freedom of speech because it will hinder their power. Like when Dr. Pangloss stated his opinion (16), the inquisition is determined
The epoch of Medieval European history concerning the vast and complicated witch hunts spanning from 1450 to 1750 is demonstrative of the socioeconomic, religious, and cultural changes that were occurring within a population that was unprepared for the reconstruction of society. Though numerous conclusions concerning the witch trials, why they occurred, and who was prosecuted have been found within agreement, there remain interpretations that expand on the central beliefs. Through examining multiple arguments, a greater understanding of this period can be observed as there remains a staggering amount of catalysts and consequences that emerged. In the pursuit of a greater understanding, three different interpretations will be presented. These interpretations, which involve Brian Levack’s “The Witch-Hunt in Early Modern Europe,” Eric Boss’s “Syphilis, Misogyny, and Witchcraft in 16th-Century Europe,” and Nachman Ben-Yehuda’s “The European Witch Craze of the 14th to 17th centuries:
...ribed happened and were recorded. The element of a man, falsely accused, dying for his beliefs is a crossover into an idea understood by all cultures. Even the way the works are presented, in the form of dialogue, make them stand out to history. Perhaps the first time in history are such deep thoughts written about and discussed in such a way. This also speaks of the times of the philosophers. If the inhabitants of Athens had time to think about such deep thoughts as “What is holiness?” they must have lead lives of ease compared with those of earlier people. These certain thoughts might be precedents in history, just because the Athenians cherished thought, rhetoric, and some had the time and willingness to practice these pursuits. Civilizations that followed the Greeks often imitated them. The Romans based many of their values, rules of citizenship, and even religion on the Greek system. Men and women of the Enlightenment could have read the same dialogues that we read today. Why would anyone continue to read these stories? I believe it is the dialogues discussion of individual verses state and state verses religion. These are the truly enduring issues that we will always face.
Montaigne’s writings on the lame and on conscience reflect an increased willingness to examine the way and reasons we act the way we do, amidst the conflict and chaos in Europe. Europe was entering an age of self-reflection. As Luther butted heads with the “lamb in the midst of wolves”(Luther 3), Pope Leo X, and helped force the church to look at their own problems with corruption and their teachings, people were introduced to the possibility of choice. The longstanding idea of Rome as the sole religious power had been thrown off by the Reformation, in the same way that the discovery of the new world had disturbed our understanding of humans. With increasingly unstable circumstances, humans had to think more about why they were even in the situation they were in. Montaigne takes this task very seriously as he examines the ability of people to believe things even with a lack of facts. He notes, “It is hard to stiffen your judgement against widely held opinions”(Montaigne 1163). Amongst the accusations of witches and religious turmoil, Montaigne helps illustrate that sometimes the way Europeans act is not perfectly reasonable or justified. To burn someone based on opinion is certainly giving our opinions a lot of weight. However, Montaigne is
Voltaire’s Candide often encompasses all forms of organized religion in its satirical criticism. Don Issachar, a Jewish banker and owner of Cunegonde, is depicted as mingy and wicked in comparison to James, the Anabaptist, who is portrayed as an arrogantly optimistic man who ultimately dies as a result in his inability to turn away from someone “in need”. The Inquisitor is a man of unwavering devotion in his religion and how he interprets it, and then Brother Giroflee serves to contrast the Inquisitor as an unwilling servant to is religion. These four characters not only serve as one another’s foils but also as examples of Voltaire’s mockery of religion.