In this book, pivotal to all his historical insights, Belloc answers the question: What made Europe? He shows it was not the barbarians nor the Protestant Reformation, but the Catholic Faith that made Europe (and the worldwide civilization produced by Europe). Protestantism gravely wounded this our civilization, and only the Catholic Faith can rejuvenate it.
In Sacred Plunder, David Perry argues that plundered relics, and narratives about them, played a central role in shaping the memorial legacy of the Fourth Crusade and the development of Venice’s civic identity in the thirteenth century. After the Fourth Crusade ended in 1204, the disputes over the memory and meaning of the conquest began. Many crusaders faced accusations of impiety, sacrilege, violence, and theft. In their own defense, they produced hagiographical narratives about the movement of relics—a medieval genre called translatio—that restated their own versions of events and shaped the memory of the crusade. The recipients of relics commissioned these unique texts in order to exempt both the objects and the people involved with their theft from broader scrutiny or criticism. Perry further demonstrates how these narratives became a focal point for cultural transformation and an argument for the creation of the new Venetian empire as the city moved from an era of mercantile expansion to one of imperial conquest in the thirteenth century.
Although the Middle Ages saw brilliant achievements in the diverse nations of East Central Europe, this period has been almost totally neglected in Western historical scholarship. East Central Europe in the Middle Ages provides a much-needed overview of the history of the region from the time when the present nationalities established their state structures and adopted Christianity up to the Ottoman conquest. Jean Sedlar’s excellent synthesis clarifies what was going on in Europe between the Elbe and the Ukraine during the Middle Ages, making available for the first time in a single volume information necessary to a fuller understanding of the early history of present-day Poland, the Czech Republic, Slovakia, Hungary, Romania, Bulgaria, Albania, and the former Yugoslavia. Sedlar writes clearly and fluently, drawing upon publications in numerous languages to craft a masterful study that is accessible and valuable to the general reader and the expert alike. The book is organized thematically; within this framework Sedlar has sought to integrate nationalities and to draw comparisons. Topics covered include early migrations, state formation, monarchies, classes (nobles, landholders, peasants, herders, serfs, and slaves), towns, religion, war, governments, laws and justice, commerce and money, foreign affairs, ethnicity and nationalism, languages and literature, and education and literacy. After the Middle Ages these nations were subsumed by the Ottoman, Habsburg, Russian, and Prussian-German empires. This loss of independence means that their history prior to foreign conquest has acquired exceptional importance in today’s national consciousness, and the medieval period remains a major point of reference and a source of national pride and ethnic identity. This book is a substantial and timely contribution to our knowledge of the history of East Central Europe.
"The 'Arabick' Interest of the Natural Philosophers in Seventeenth-Century England" deals with the remarkably widespread interest in Arabic in seventeenth-century England among Biblical scholars and theologians, natural philosophers and Fellows of the Royal Society, and others. It led to the institutionalisation of Arabic studies at Oxford and Cambridge Universities where Arabic chairs were set up, and immense manuscript collections were established and utilised. Fourteen historians examine the extent and sources of this Arabic interest in areas ranging from religion, astronomy, mathematics, medicine, philosophy, philology, and alchemy to botany. Arabic is shown to have been a significant component of the rise of Protestant intellectual tradition and the evolution of secular scholarship at universities.
#1 New York Times Bestseller Oprah's Book Club Selection The “extraordinary . . . monumental masterpiece” (Booklist) that changed the course of Ken Follett’s already phenomenal career—and begins where its prequel, The Evening and the Morning, ended. “Follett risks all and comes out a clear winner,” extolled Publishers Weekly on the release of The Pillars of the Earth. A departure for the bestselling thriller writer, the historical epic stunned readers and critics alike with its ambitious scope and gripping humanity. Today, it stands as a testament to Follett’s unassailable command of the written word and to his universal appeal. The Pillars of the Earth tells the story of Philip, prior of Kingsbridge, a devout and resourceful monk driven to build the greatest Gothic cathedral the world has known . . . of Tom, the mason who becomes his architect—a man divided in his soul . . . of the beautiful, elusive Lady Aliena, haunted by a secret shame . . . and of a struggle between good and evil that will turn church against state and brother against brother. A spellbinding epic tale of ambition, anarchy, and absolute power set against the sprawling medieval canvas of twelfth-century England, this is Ken Follett’s historical masterpiece.
Every time it is invaded the City gets a new name, but to the natives in is the Nameless City, and they survive by not letting themselves get involved--but now the fate of the City rests in the hands of Rat, a native, and Kaidu, one of the Dao, the latest occupiers, and the two must somehow work together if the City is to survive.
A study of the USSR’s effort to build a society without gods or spirits that “greatly enhances our understanding of the post-Soviet revival of religion” (Review of Politics). Combining archival research on atheist propaganda of the 1960s and 1970s with ethnographic fieldwork in the autonomous republic of Marij El in Russia’s Volga region, Sonja Luehrmann examines how secularist culture-building reshaped religious practice and interreligious relations. One of the most palpable legacies of atheist propaganda is a widespread didactic orientation among the population and a faith in standardized programs of personal transformation as solutions to wider social problems. This didactic trend has parallels in globalized forms of Protestantism and Islam but differs from older uses of religious knowledge in rural Russia. At a time when the secularist modernization projects of the twentieth century are widely perceived to have failed, Secularism Soviet Style emphasizes the affinities and shared histories of religious and atheist mobilizations.
Rieff articulates a comprehensive, typological theory of Western culture. Using visual illustrations, he contrasts the changing modes of spiritual and social thought that have struggled for dominance throughout Western history.
Underlying the discussion are basic questions about the format of medieval religious experience, ranging from the nature of authority to the relationship between priests and laity, and how far it is actually possible to talk of a monolithic catholicism.
