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What was the real power of the Norman admirals? In what way did they practise their authority? This study on the Norman admiralty in Sicily focuses on the development of this office as it changes from an office to a title with increasing and increadible prestige in the years from the second half of the 11th century to the end of the 12th century. The admiral was an officer who worked in the royal palace for the royal authority as prime minister and was fundamental in orchestrating cultural activities. However, the admirals also established their power in fields separate to those of their position. The position of admiral was a unicum in Medieval Europe since no other political institution had a similar figure and his contribution was crucial for the development of the Norman kingdom in Sicily. The intention of this work is to study the sphere of competences of the admirality and to give a global and definitive view of the impact of the Norman admirals between the second half of the 11th century and the end of the 12th.
Robert Couzin’s Right and Left in Early Christian and Medieval Art is the first in-depth study of handedness, position, and direction in the visual culture of Europe and Byzantium from the fourth to the fourteenth century. Heretofore largely unnoticed or ignored, the pre-eminence of the right and lapses or intentional departures from that norm in medieval imagery are relevant to such major themes as iconography, visuality, reception, narrative, form, gender, production, and patronage. The author’s investigation of right and left in visual culture is informed by modern experimental research on laterality and contextualized within prevailing theological doctrines and socio-cultural practices. Illustrations in the text are complemented by hundreds more made available on Brill's Arkyves platform here. See inside the book.
Joachim of Fiore (c.1135-1202) remains one of the most fascinating and enigmatic figures of medieval Christianity. In his own time, he was an influential advisor to the mighty and powerful, widely respected for his prophetic exegesis and decoding of the apocalypse. In modern times, many thinkers, from Thomas Müntzer to Friedrich Engels, have hailed him as a prophet of progress and revolution. Even present-day theologians, philosophers and novelists were inspired by Joachim’s vision of a Third Age of the Holy Spirit. However, at no time was Joachim an uncontroversial figure. Soon after his death, the church authorities became suspicious about the explosive potential of his theology, while more recently historians held him accountable for the fateful progressivism of Western Civilization. Contributors are: Frances Andrews, Valeria De Fraja, Alfredo Gatto, Peter Gemeinhardt, Sven Grosse, Massimo Iiritano, Bernard McGinn, Matthias Riedl, and Brett Edward Whalen.
Antonio Rosmini (1797–1855) was a genius who combined science and sanctity. His contribution turns on the theory of the suspended middle of the original relationship between the natural and the supernatural, which he experienced and elaborated. The device of the relationship between the original metaphysical-affective-symbolic structure of the believing conscience and the affective turn in metaphysics, intrinsically linked to his trinitarian ontology, allowed Rosmini to elaborate theories and epistemologies from a unitary perspective in various fields of knowledge. This volume indicates the implications of the unbreakable bond between Rosmini’s philosophy and theology in disciplines such...
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The New York Times called Chiara Lubich “one of the most influential women in the Catholic Church.” And she was even more than that. Her spirituality has touched millions of people worldwide from different Christian churches, religions and cultural backgrounds. On the 100th anniversary of her birth, this new biography traces Chiara's story and the story of the Focolare Movement during the momentous upheavals in society and in the Church through the twentieth century and into the third millennium. This biography aims at presenting Chiara Lubich's life and work from a “historical” perspective, offering the reader a rich and well-documented development of facts, situations and experiences.
Atti del Seminario Pulchritudinum pulchritudo. La via della bellezza per una nuova "humanitas", tenutosi il 30 aprile 2014 su iniziativa della Pontificia Facoltà Teologica dell'Italia Meridionale - sezione "san Tommaso d'Aquino" e della Università degli Studi "Suor Orsola Benincasa" di Napoli.
«Homo sum: nihil humani a me alienum puto», «sono uomo: nulla di ciò che è umano lo considero a me estraneo». Poniamo questa considerazione in apertura ideale al saggio che mons. Vincenzo Bertolone, arcivescovo di Catanzaro-Squillace, ha voluto dedicare a un soggetto capitale da sempre, divenuto particolarmente urgente e fin rovente ai nostri giorni: la questione antropologica. La cultura moderna ha smitizzato la grandezza della creatura umana, ma ne è rimasta pur sempre affascinata, a partire da Cartesio che, nel Cogito ergo sum, ha posto nel pensiero l’identità trascendente della persona. […] Vorremmo ribadire solo un paio di componenti radicali. La prima è quella della libertà. Il secondo lineamento significativo è che la creatura umana è un essere posto in relazione: non è una cellula isolata, ma è una persona che comunica, che ama, che ha incontri». dalla Prefazione del card. Gianfranco Ravasi
O vínculo entre a literatura e a teologia é a palavra. E toda palavra é criadora, pois somente uma é a Palavra e toda palavra deriva dela. Quando Deus fala ao homem, faz do homem seu interlocutor final; é para o homem que a palavra se manifestou no mundo e é no homem que ela ganha símbolo. A palavra do homem é potência da Palavra de Deus. Mesmo quando um livro não fala do nome de Deus ou não se ocupa em falar de coisas sagradas, ainda assim diz "Deus", pois, na palavra, o homem sempre cria, e o criar pela palavra é preeminência de Deus, primeiro criador que criou do verbo. Estas palavras do homem são sempre um falar do mundo humano para poder expressá-lo fora-de-si para um outro-de-si. Interlocutor primeiro da literatura é o homem, mas Deus nunca deixará de ser o interlocutor último de toda prosa e verso.