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Influence of Christianity in medieval europe
Influence of Christianity in medieval europe
Influence of Christianity in medieval europe
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Peter the Chanter greatly influenced the Lateran Council of 1215 and several of his demands or calls that he made change or alter the rules of the church where answered. Peter commented that, “just as the apostles and early martyrs preached the faith to an unbelieving world so modern preachers should circulate to encourage good works and repress evil.” The Lateran council then issued a statement from Pope Innocent II that commanded all bishops “to institute diocesan preachers to work among the faith by word and deed.” This statement started the movement of the mobilization of preachers that was seen at the beginning of the 13th century and increase after the Pope statement.
The De Vitio Sodomitico convinced the Lateran Council of 1215 to start actively punishing those who have committed sodomy. These punishment although written in law were not enforced since no one was convicted of Sodomy from the years 1226-1314 in France and there was only one trial and execution close to a hundred years later in France However, these were not the first counsel to address sodomy. Both the Councils of Paris is (1212) and Rouen (1214) discussed the issue of sodomy within the clergy however unlike Lateran council they did not discuss the punishment of the layman.
Peter the Cantor opens his texts with a verse from Ezekiel 16:49. Ezekiel was a Hebrew prophet who wrote the book of Ezekiel. Ezekiel is this section is describes the Sodom the younger sister of Jerusalem as, “she lived with her daughters in the lap of luxury—proud, gluttonous, and lazy. They ignored the oppressed and the poor. They put on airs and lived obscene lives. And you know what happened: I did away with them.” Peter the Chanter believed that the sin of sodomy was di...
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...urson, Peter’s student, “declared that Peter the Chanter was accustomed to assert that a general council should be convened to restore the church to its primitive state and to revoke the vows of continence for sacred orders.”
However, Baldwin could not be further from the truth about his concept of medieval homosexuality. Homosexuality was becoming a trend in twelfth century past accord to William Burgwinkle, with it’s center in Paris close to a hundred years before Peter the Chanter wrote Di Vito Sodomictio Henri De Marcy, Abbot of Clairvaux, “announced that the ancient Sodom had been reborn from its ashes in the school towns of his century.” This trend continued through the thirteenth century when Jacques de Vitry reported on the sexual deviance of his students, which led to the expulsion of several scholars from the university of Paris on charges of sodomy.
In the speech, Urban first lectures his fellow clergymen regarding problems in the church, saying that they should "set [themselves] right before [they] do others"1 Fulcher, 51. Urban II next, as according to Fulcher, declares the doctrine of the church and re-instates the idea of the "Truce"2 McGinty, 52. He also discussed various crimes for which the criminal would be excommunicated from the Church.
All citations from Cahill, Lisa. “Homosexuality: A Case Study in Moral Argument.” Homosexuality in the Church. Ed. By Jeffrey Siker. Westminster John Knox Press: Louisville, 1994. 61-75.
The pericope begins in Genesis 19, when the Lord tells Abraham that he will destroy Sodom unless he can find ten righteous men in the city. The angels of the lord come to Sodom to find its righteous men, and Abraham’s nephew, Lot, receives them. He treats them as honored guests, washing their feet and feeding them. A crowd of overly curious Sodomites harass Lot, demanding to see his guests. Lot protects his guests, even offering his two virgin daughters up in their stead.
Skinner, Marilyn B. "The Archaic Age: Symposium and Initiation." Sexuality in Greek and Roman Culture. Malden, MA: Blackwell, 2005. 58-99. Print.
Homosexuality existed since ancient times, for example in Ancient Greece, where it was evident through many literary and artistic works claiming that “pederasty” which means homoerotic relations between adult men and adolescent boys were very common. The adult male was called “Erastes” which means the “older lover” who was usually the role mode...
“...[T]he same offence be from henceforth ajudged Felony,” said the Buggery Act of 1533. The offence, of course, was gay sex. It has never been easy to be a man who desires other men. In England, the punishment for sodomy was being hanged. Because of this, English authors frequently resorted to using subtext and coded language to explore homosexual relations in their country. This was especially true in the 19th century, a time of rapidly changing social mores and ideas about gender and relationships. It was a time when sex (of any sort) was not discussed in public, and women were supposed to remain at home. It was also a time when rapid industrialization meant more young men in the cities than ever before: it was both easier to meet other gay men and easier to feel immense guilt about being one. In Dr Jekyll
Transgressive sexuality has always been part of gothic novels, and the fear of infectious diseases has easily found its way into the genre. During 1980s, infections spread in bathhouses where men had 30-40 sexual encounters a night leads people to homophobia. (Poole 2011). Gay men were viewed as a voracious creatures of the night with supernatural sexual appetite. Antigay activists used vampires’ drinking human blood as a metaphor for homosexuals eating sperm.
First of all, the evidence that is used in this essay is valid. In a formal argument, any assertion must be backed up with specific, compelling evidence that is accurate, timely, relevant, and sufficient. Such evidence can be data derived from surveys, experiments, observations, and first-hand field investigations or from expert opinion (White 5). Mr. Gomes mentions the verses in the Bible in which the information he is referring to can be found so that the reader can check the verse for themselves. This allows the readers to investigate deeper and form their own opinions. The evidence that he cites is taken directly from the Bible. The Bible is his primary source, not another person�s thoughts or another professor�s notes. In doing this, the information is more likely to be accurate and without bias. Three of the verses from the Bible that he cites are found in the Books of Kings I and II. After investigation, I found these verses to merely discuss prostitution, not homosexuality at all. And anyways, as M...
Homosexual relationships can be traced back throughout history and in every civilization. The ancient Greeks in particular were well noted for homosexuality being an integral part of everyday life. “The secret of Greek homosexuality has only ever been a secret to those who neglected to inquire. The Greeks themselves were hardly coy about it”(Davidson, J. 2007). Famous authors such as Plato, Xenophon, Herodotus and Athenaeums all explored this subject in their writing. A modern day writer Thomas K Hubbard, has translated the most important primary texts on homosexuality in ancient Greece and Rome into modern, English and collected together a comprehensive sourcebook. Here we get a true glimpse into the past of the daily lives of the ancient Greeks and homosexuality was not only perfectly normal, it was a huge part of society.
One influential man among many who opposed official policy was John Wycliffe a English scholastic philosopher, theologian, and Biblical translator who translated the Bible to English. Wycliffe openly attacked the RCC’s wealth, worldliness, and corrupt leaders. He felt strongly that wealth and temporal power were the ruination of the RCC. Even after receiving direct letters from the Pope claiming that he was only second in command from the head Christ. The pope still took tribute and taxes to keep up a court more worldly than spiritual, and he seemed to have forgotten that Christ had preached poverty and humility. Jan Hus a priest who very much believed in the writings of Wycliffe, did something very dangerous at the time. He then took next the step and attacked the church at its very heart of its power through salvation. Hus argued that the pope/RCC could not guarantee salvation but that salvation was ordained by God. Virtue was a sign of election, thus immoral people could not be one of the elect. His attacks could not be overlooked by the RCC, therefore in time he was ordered to confess his errors, promise that he would never teach/preach them again, and he was to make a public recantation. When the brave Hus refused, and the Council
The earliest western documents depicting homosexuality came from ancient Greece and Rome where same sex relationships were a societal norm and very common. These relationships did not replace marriage between a man and a woman; rather, they occurred before and alongside marriage. They were based on emotional connections or physical attractions and valued as a means of population control (The Homosexual Theme, 2005). Shortly after, beautiful odes began to be written in Persia and Arab lands to wine boys who served men in taverns and shared their beds in the evening.
The Church was organised into a hierarchical system that sustained the Church’s stability and control over the people and lower clergy, by organising them into different groups. First there were the ordinary believers, the citizens of the kingdom who followed the Christian faith. Then there was the clergy, the members who devoted their lives to the church. Each group of the clergy was assigned specific functions by the clergy nobles to help run the Church competently. Amongst all the clergy associates, the Pope was at the top, he had the equivalent if not more power than the ruling monarch and was in charge of all political affairs and administered the clergy. He was able to dictate political laws and even comment on the Monarch’s decisions. Under the Pope, there were the bishops. The bishops directed church courts and managed cases correlated to the public such as marriage, wills and other public predicaments. Priests held religious services that consisted of sacraments, baptisms and the usual Sabbath services. The monks and nuns received manual labour that required helping clean the monasteries and assist the needy. Educated monks copied manuscripts of medieval and ancient knowledge in the Scriptorium. Finally...
In particular, he examines how the “slow formation in antiquity of a hermeneutics of the self” (pg. 6) set the process for morality being conceived of having a fundamental relationship with human self-formation as an ethical subject (pg. 28). In order to demonstrate his thesis that there is a relationship of transfer of the ideas and practices that posit the individual as an ethical subject of sexual conduct between classical antiquity and Christianity (pg. 32), Foucault presents a number of textual examples from Greek philosophers and medical practitioners from the 4th Century BC (pg. 12). He structures his genealogy through engagement with and discussion of these texts, which he examines using the baseline notion of pleasure. In this historical analysis, he attempts to reveal the authors’ and texts’ attitudes towards sexuality as a domain of
ABSTRACT: As Michel Foucault describes it, the homosexual paideia in classical Greece was an erotic bonding between a boy who had to learn how to become a man, and a mature man who paid court to him. In many of his dialogues, Plato plays with this scheme: he retains the erotic atmosphere, but he inverts and purifies the whole process in the name of virtue and wisdom. In the Republic, however, Socrates' pupil forsakes this model in favor of a bisexual education for the shepherds and shepherdesses of the State. Aristotle resolutely opposes this move. He thus reverts to a kind of homosexual paideia for the future citizens of his ideal state, but this choice fosters many unspoken problems.