#patrologia

[orthodoxydaily]

Saints&Reading; Wednesday, April 10, 2024

march 27_april 10

VENERABLE HESYCHIUS OF JERUSALEM (C.408)

He was a priest-monk renowned in the Eastern Church as a theologian, biblical commentator, and preacher. He played a prominent role in the 5th-century controversy on the nature of Christ and was acclaimed as having annotated the whole of sacred Scripture.

Serving as a priest in the church in Jerusalem c. 412, Hesychius gained repute as a theologian and catechist so that by 429, he was recognized by chroniclers and the Orthodox Mēnologion (lives of the saints liturgically arranged by month) as the pre-eminent biblical interpreter and teacher of the church in Jerusalem and Palestine.

Most of Hesychius’ writings have been lost, although scholarship in the second half of the 20th century continues to identify more of his works hidden among Greek manuscripts and Latin translations. His biblical commentaries include interpretations of the Old Testament books of Leviticus, Job, Isaiah, and Ezekiel. A celebrated moralistic annotation on the Psalms that had long been attributed to the 4th-century spokesman for orthodoxy, Athanasius of Alexandria, is now acknowledged as Hesychius’. Some earlier commentaries of probable authenticity contain germinal terminology of the heterodox Nestorians.

As a biblical exegete, Hesychius generally followed the allegorical method of the 3rd-century Christian theologian Origen of Alexandria. Hesychius’ preoccupation with symbolism led him to deny that a literal meaning could be found for every sentence in the Scriptures. In order to avoid heretical interpretations of Scripture, he rejected such philosophical terms as person, essence, or substance to express doctrine on the nature of Christ. On this point, he allowed only the term logos sarkotheis (“the word made flesh”), a biblical concept. Against the diminution of Christ’s divinity by Arius and his Antiochene followers, he veered toward the view of the Monophysites.

Credited with the earliest known liturgical addresses on the Virgin Mary, Hesychius also wrote a church history after 428 that controverted Nestorianism and other heretical beliefs. This text was incorporated into the second Council of Constantinople proceedings in 553. The works of Hesychius were published in the series Patrologia Graeca, J.-P. Migne (ed.), vol. 27, 55, and 93 (1866).

Source: Encyclopedia Britannica

THE MONKMARTYR EUSTRATIUS OF THE KIEV NEAR CAVE (1096)

Martyr Eustratius of the Caves was born in the eleventh century at Kiev into a wealthy family. As an adult, he received monastic tonsure at the Kiev Caves monastery, after giving away all his possesions to the poor. Saint Eustratius humbly underwent obediences at the monastery, strictly fulfilling the rule of prayer and passing his days in fasting and vigilance.

In 1096 the Polovetsians captured Kiev and ravaged the monastery of the Caves, doing away with many of the monks. Saint Eustratius was taken into captivity, and was sold into slavery with thirty monastic laborers and twenty inhabitants of Kiev to a certain Jew living in Korsun.

The impious Jew tried to make the captives deny Christ, threatening to kill those who refused by starving them. Saint Eustratius encouraged and exhorted his brother Christians, “Brothers! Let none of us who are baptized and believe in Christ betray the vows made at Baptism. Christ has regenerated us through water and the Spirit. He has freed us from the curse of the Law by His Blood, and He has made us heirs of His Kingdom. If we live, we shall live for the Lord. If we die, we shall die in the Lord and inherit eternal life.”

Inspired by the saint’s words, the captives resolved to die of starvation, rather than renounce Christ, Who is the food and drink of Eternal Life. Exhausted by hunger and thirst, some captives perished after three days, some after four days, and some after seven days. Saint Eustratius remained alive for fourteen days, since he was accustomed to fasting from his youth. Suffering from hunger, he still did not touch food nor water. The impious Jew, seeing that he had lost the money he had paid for the captives, decided to take revenge on the holy monk.

The radiant Feast of the Resurrection of Christ drew near, and the Jewish slave owner was celebrating the Jewish Passover with his companions. He decided to crucify Saint Eustratius. The cruel tormentors mocked the saint, offering to let him share their Passover meal. The Martyr replied, “The Lord has now bestown a great grace upon me. He has permitted me to suffer on a cross for His Name just as He suffered.” The saint also predicted a horrible death for the Jew.

Hearing this, the enraged Jew grabbed a spear and stabbed Saint Eustratius on the cross. The martyr’s body was taken down from the cross and thrown into the sea. Christian believers long searched for the holy relics of the martyr, but were not able to find them. But through the Providence of God the incorrupt relics were found in a cave and worked many miracles. Later, they were transferred to the Near Caves of the Kiev Caves monastery.

The prediction of the holy Martyr Eustratius that his blood would be avenged was fulfilled soon after his death. The Byzantine Emperor issued a decree expelling all Jews from Korsun, depriving them of their property, and putting their elders to death for torturing Christians. The Jew who crucified Saint Eustratius was hanged on a tree, receiving just punishment for his wickedness.

Source: Orthodox Church in America_OCA

ISAIAH 26:21-27:9

21 For behold, the Lord comes out of His place To punish the earth's inhabitants for their iniquity; The earth will also disclose her blood, And will no longer cover her slain.

1 In that day the Lord with His severe sword, great and strong, Will punish Leviathan the fleeing serpent, Leviathan that twisted serpent; And He will slay the reptile that is in the sea. 2 In that day sing to her, “A vineyard of red wine! 3 I, the Lord, keep it, I water it every moment; Lest any hurt it, I keep it night and day. 4 Fury is not in Me. Who would set briers and thorns Against Me in battle? I would go through them, I would burn them together. 5 Or let him take hold of My strength, That he may make peace with Me; And he shall make peace with Me.” 6 Those who come He shall cause to take root in Jacob; Israel shall blossom and bud, And fill the face of the world with fruit. 7 Has He struck Israel as He struck those who struck him? Or has He been slain according to the slaughter of those who were slain by Him? 8 In measure, by sending it away, You contended with it. He removes it with His rough wind on the day of the east wind. 9

Therefore, by this, Jacob's iniquity will be covered; and this is all the fruit of taking away his sin: When he makes all the stones of the altar like chalkstones that are beaten to dust, wooden images and incense altars shall not stand.

GENESIS 9:18-10:1

18 Now the sons of Noah who went out of the ark were Shem, Ham, and Japheth. And Ham was the father of Canaan. 19 These three were the sons of Noah, and from these the whole earth was populated. 20 And Noah began to be a farmer, and he planted a vineyard. 21 Then he drank of the wine and was drunk, and became uncovered in his tent. 22 And Ham, the father of Canaan, saw the nakedness of his father, and told his two brothers outside. 23 But Shem and Japheth took a garment, laid it on both their shoulders, and went backward and covered the nakedness of their father. Their faces were turned away, and they did not see their father’s nakedness. 24 So Noah awoke from his wine and knew what his younger son had done to him. 25 Then he said: “Cursed be Canaan; A servant of servants He shall be to his brethren.” 26 And he said: “Blessed be the Lord, The God of Shem, And may Canaan be his servant. 27 May God enlarge Japheth, And may he dwell in the tents of Shem; And may Canaan be his servant.” 28 And Noah lived after the flood three hundred and fifty years. 29 So all the days of Noah were nine hundred and fifty years; and he died.

1 Now this is the genealogy of the sons of Noah: Shem, Ham, and Japheth. And sons were born to them after the flood.

[vulnerasti-cor-meum]

Expenditure of self in passionate abandon links eroticism to sacrifice. Just as the sacrificer’s identification with the victim creates awareness of continuity through violent spectacle, desire for and identification with the erotic object culminates in dissolution of the self ’s physical and psychological boundaries, giving rise to an experience of intimacy through and with the other ([Bataille] Er 16–24; ON 98).

Ecce Homo: The Male Body in Pain as Redemptive Figure, Kent Brintnall (2011)

As it was vividly put, in a sermon attributed to Augustine:   Like a bridegroom Christ went forth from His chamber. He went out with a presage of His nuptials into the field of the world.... He came to the marriage bed of the cross, and there, in mounting it, He consummated his marriage. And when He perceived the sighs of the creature, He lovingly gave himself up to the torment in the place of His bride ... and He joined the woman to Himself for ever.

Natural Supernaturalism: Tradition and Revolution in Romantic Literature, M. H. Abrams (1971) (quoting “Augustine, Sermo suppositus, cxx. 8, in Patrologia Latina, ed. Migne, XXXIX, col. 1986 f.) huh . . . .

[istologiolavaron]

( Ὅποιος ἀπορρίπτει τόν Ὀρθόδοξο κλῆρο, εἶναι ἀντίχριστος, εἶναι ἄθεος στό τετράγωνο!)

Ὅποιος δέχεται τούς ἁγίους Ἀποστόλους, τόν Χριστό δέχεται, τόν Θεό δέχεται. ὅποιος Τούς ἀπορρίπτει, τόν Ἴδιο τόν Χριστό ἀπορρίπτει. Στόν ἀντίποδα τῶν ἁγίων Ἀποστόλων βρίσκονται οἱ ψευδοπόστολοι δηλαδή οἱ αἱρετικοί. Ὅποιος ἀποδέχεται τούς τελευταίους, ἀποδέχεται τόν διάβολο..

~ Ἅγιος Μάξιμος ὁ Ὁμολογητής

(Patrologia Graeca Ελληνική Πατρολογία PG 90, 144D-145A.)

[wikiuntamed]

On this day in Wikipedia: Saturday, 20th January

Welcome, bem-vindo, chào mừng, 欢迎 (huānyíng) 🤗 What does @Wikipedia say about 20th January through the years 🏛️📜🗓️?

20th January 2022 🗓️ : Death - Meat Loaf Meat Loaf, American singer and actor (b. 1947) "Michael Lee Aday (born Marvin Lee Aday; September 27, 1947 – January 20, 2022), known professionally as Meat Loaf, was an American singer and actor known for his powerful, wide-ranging voice and theatrical live shows. He is one of the best selling music artists in history. His Bat Out of Hell..."

Image by Ronden Talent Management

20th January 2018 🗓️ : Event - Taliban A group of Taliban gunmen attacked the Inter-Continental Hotel in Kabul, Afghanistan, sparking a 12-hour battle that left at least 21 people dead. "The Taliban (; Pashto: طَالِبَانْ, romanized: ṭālibān, lit. 'students'), which also refers to itself by its state name, the Islamic Emirate of Afghanistan, is a militant organization in Afghanistan with an ideology comprising elements of Pashtun nationalism and the Deobandi current of Islamic..."

Image by

Original:

Taliban

 

Vector:

Lexicon

20th January 2014 🗓️ : Death - Jonas Trinkūnas Jonas Trinkūnas, Lithuanian ethnologist and academic (b. 1939) "Jonas Trinkūnas (28 February 1939 – 20 January 2014) was the founder of Lithuania's pagan revival Romuva, as well as being an ethnologist and folklorist...."

Image licensed under GFDL? by Algirdas at Lithuanian Wikipedia

20th January 1974 🗓️ : Event - Paracel Islands China gains control over all the Paracel Islands after a military engagement between the naval forces of China and South Vietnam. "The Paracel Islands, also known as the Xisha Islands (simplified Chinese: 西沙群岛; traditional Chinese: 西沙群島; pinyin: xīshā qúndǎo; lit. 'West Sand Archipelago') and the Hoàng Sa Archipelago (Vietnamese: Quần đảo Hoàng Sa, lit. 'Yellow Sand Archipelago'), are a disputed archipelago in the South China..."

Image by United States Naval Oceanographic Office

20th January 1924 🗓️ : Death - Ivo Crapp Henry "Ivo" Crapp, Australian footballer and umpire (b. 1872) "Henry "Harry" Crapp (1872 – 21 January 1924), commonly known as Ivo Crapp, was a leading Australian rules football field umpire in the Victorian Football League (VFL) at its formation in the 1890s, and with the West Australian Football League across the late 1900s and early 1910s. Known as the VFL's..."

Image by Unknown authorUnknown author

20th January 1819 🗓️ : Death - Charles IV of Spain Charles IV, Spanish king (b. 1748) "Charles IV (Spanish: Carlos Antonio Pascual Francisco Javier Juan Nepomuceno José Januario Serafín Diego de Borbón y Sajonia; 11 November 1748 – 20 January 1819) was King of Spain and ruler of the Spanish Empire from 1788 to 1808. The Spain inherited by Charles IV gave few indications of..."

Image by Francisco Goya

20th January 🗓️ : Holiday - Christian feast day: Abadios "Jacobite Arab Synaxarium or Synaxaire Arabe-Jacobite is a volume containing biographies of several saints and it utilized by the Syriac Orthodox Church. It was initially published into French in 1904 in the Patrologia Orientalis by René Basset. This is not to be confused with the Coptic Synaxarium,..."

[ablogtopost]

TODAS AS OBRAS DA PATROLOGIA GRAECA DE MIGNE

Papa São Clemente I

PG 1:

"Epistola I ad Corinthios"

"Epistola II"

"Epistolæ duæ ad Virgines"

"Constituitiones Apostolicæ (Scripta Dubia)"

"Recognitiones (Scripta Dubia)"

PG 2:

"Homiliæ Virginti"

"Epitome de Gestis S. Petri"

"Liturgia"

São Barnabé

PG 2:

"Epistola Catholica"

São Matias

PG 2:

"Fragmenta"

São Bartolomeu

PG 2:

"Setentia Brevis"

Papa Santo Anacleto

PG 2:

"Epistolæ et Decreta"

Santo Hermas

PG 2:

"Pastor"

Autor Anônimo

PG 2:

"Testamenta Duodecim Patriarcharum"

Autor Anônimo

PG 2:

"Epistola ad Diognetum"

Os Presbíteros e Diáconos da Acaia

PG 2:

"Epistola de Martyrio S. Andræ"

Pseudo-Dionísio, o Areopagita

PG 3:

"De Cœlesti Hierarchia"

"De Ecclesiastica Hierarchia"

"De Divinis Nominibus"

"De Mystica Theologia"

"Epistolæ"

"Liturgia S. Dionysii"

[escaninhoteo]

Patrologia

[lamilanomagazine]

Varese: Tutti gli eventi del fine settimana

Varese: Tutti gli eventi del fine settimana. Sono tanti gli appuntamenti in città patrocinati dall'assessorato alla Cultura, da venerdì 5 a lunedì 8 maggio 2023. venerdì 5 maggio I sepolcreti dimenticati: le necropoli romane di Malgesso e di Oltrona al Lago (Varese) Presentazione del volume di Gabriella Tassinari ore 18.00 Sala del Risorgimento, Villa Mirabello - Musei Civici del Comune di Varese Info: museivarese.it S. VITTORE FESTIVAL 2023 ore 18.00, Villa Cagnola - Gazzada Il martirio ovvero l'affermazione di un Altro come bene per me. Conferenza del Prof. Don Pierluigi Banna, docente di patrologia, Seminario della Diocesi di Milano, Prof. Don Alberto Cozzi, docente Facoltà Teologica Italia Settentrionale. Ingegno Varese 5.0 Sala Royal Ascot di Unahotel Varese, Via Albani, 73 Programma e info: www.ordineingegneri.varese.it La Compagnia Dimensione Teatro presenta la commedia musicale IL PROFUMO DEL TEMPO ore 21.00, Teatro di Varese, Piazza della Repubblica Biglietti e informazioni: www.panedisantantonio.com, chiamare il numero 0332.232635 oppure scrivendo a info@panedisantantonio.com sabato 6 maggio Visite rifugi antiaerei dalle ore 14.00 Via Lonati Per riscoprire frammenti di storia celati nel sottosuolo di Varese, apertura al pubblico a ingresso libero, con visite accompagnate dai volontari del Gruppo Speleologico Prealpino Prenotazioni/info: info@speleoprealpino.it | speleoprealpino.it | Facebook @speleoprealpino Premio Chiara | Festival del Racconto 2023 Gianni Spartà. Don Vittorione l’Africano, Pietro Macchione Editore ore 17.00 Villa Calcaterra Via Magenta, 70 - Busto Arsizio dialoga con l’autore Riccardo Prando Il racconto della vita straordinaria di Vittorio Pastori, il “panzer di Dio”: da ristoratore affermato a Varese, all’incontro con mons. Enrico Manfredini, con la scelta di servire Dio e gli ultimi, attraverso le missioni in Uganda e fino all’ordinazione sacerdotale.Info: www.premiochiara.it OMAGGIO AL CLAVICEMBALO 2023 | MUSICA A SAN CASSIANO ore 17.00 Chiesa di San Cassiano Via San Cassiano Rassegna di musica antica in memoria di Marina Mauriello   S. VITTORE FESTIVAL 2023 ore 19.00- 23.00 Tensostruttura Giardini Estensi Ballafon's special evening: food, music and stories. Info: www.ballafon.it ABBA DREAM | Tribute show ore 21.00 Teatro di Varese Piazza della Repubblica Info e prezzi: www.teatrodivarese.com FESTIVAL BAROCCO DE "GLI SPEZIALI" | IX EDIZIONE 2023 ore 21.00 Chiesa di Sant'Imerio - Bosto LA DIVINA ARMONIA. Info: lorenzoghielmi.com domenica 7 maggio Visita guidata a San Martino e Solferino Evento organizzato da Associazione Mazziniana Italiana - Sez. "Giovanni Bertolè Viale" - Varese CLASSICI #INBIBLIOTECA ore 15.00 Biblioteca Civica Via Sacco, 9 Il Frankenstein di Mary Shelley e l’immaginario fantastico di inizio Ottocento Per informazioni: 0332/255273 | biblioteca@comune.varese.it | Parrocchia di San Vittore Martire in Varese Stagione concertistica ore 16.30 Basilica di San Vittore Piazza San Vittore. Vespro d’organo Info: santantonioabatevarese.it Ex Natura Kids ore 16.30 FAI Villa e Collezione Panza Piazza Litta, 2 In occasione della mostra Ex natura, già patrocinata dal Comune di Varese, saranno organizzati laboratori per i bambini. Info: www.villapanza.it Concerto per voci liriche ore 21.00 Sala Montanari Via dei Bersaglieri, 1 Evento organizzato da Centro Internazionale didattico-culturale "Cittadini del Mondo" S. VITTORE FESTIVAL 2023 Le avventure di Pinocchio ore 18.00 Teatro di Varese Piazza della Repubblica Commedia musicale con la compagnia Splendor del Vero. Prevendite: Cartoleria Giam-pi, via Montebello, 3, Studio Broggini, via Dandolo, 5, Teatro di Varese Parrocchia di San Vittore Martire in Varese Stagione concertistica ore 21.00 Basilica di San Vittore Piazza San Vittore Concerto per la festa Patronale di S. Vittore. Info: santantonioabatevarese.it lunedì 8 maggio La Forza delle idee L'evento, in occasione della Giornata Mondiale della Croce Rossa e Mezzaluna Rossa, permetterà al pubblico di ripercorrere alcune tappe fondamentali della storia della Croce Rossa. Info: www.crivarese.it S. VITTORE FESTIVAL 2023 ore 15.00 Basilica di San Vittore Piazza San Vittore Visite guidate "San Vittore nell'arte di Varese". Info: santantonioabatevarese.it Chicche in Città Di cortile in cortile nella vecchia Varese ore 15.00 e 16.30 Piazza Monte Grappa - Torre Civica N. partecipanti a turno: 25. Durata percorso tematico: 1 ora e ½ Visite guidate per promuovere il patrimonio culturale e paesaggistico del borgo antico della città di Varese a cura dell'associazione culturale IMMAGINA ARTE CULTURA EVENTI, in collaborazione con Comune di Varese. Info: info@immagina.varese.it | +39 0332 435904 EVENTI DI PIÙ GIORNI da venerdì 5 maggio a venerdì 9 giugno Di Terra e di Cielo. Cinema ambiente natura esplorazione Il programma della rassegna, dedicata alla natura e alla difesa dell'ambiente, con un totale di 31 appuntamenti, è assai variegato e vuole coinvolgere con la ricchezza del cinema di fiction, del documentario, dei reportages e del teatro. Filmmakers, ricercatori, operatori ambientali, testimoni di esperienze, arricchiranno spesso gli incontri e le proiezioni, a cominciare dai registi attivi nel nostro territorio. Programma/info: www.filmstudio90.it fino a sabato 6 maggio Campionato Italiano Classe Libera, Coppa Città di Varese e Trofeo Walter Vergani Aero Club Adele Orsi Via Lungolago di Calcinate, 45 La Coppa Città di Varese e Trofeo Walter Vergani è una gara di classe unica ad handicap i cui risultati saranno validi per il Ranking IGC, cui possono partecipare piloti italiani di categoria Nazionale e piloti stranieri che però non saranno inseriti nella classifica del Campionato Italiano.. Info: acao.it fino a giugno SPORT SI PUÒ 2023 “Sport si può 2023” consiste in 16 lezioni in acqua per ogni ragazzo, da gennaio ai primi di giugno. A partire da metà maggio si svolgeranno nelle varie sedi le feste finali che concluderanno il progetto, con le premiazioni degli alunni che hanno partecipato ai corsi. Info: info@polhavarese.org |https://www.facebook.com/PolhaVarese fino a sabato 2 dicembre LA FORZA DEL COLORE Visite guidate Evento organizzato da Immagina Arte Cultura Eventi. Info:  www.immagina.varese.it MOSTRE fino a domenica 28 maggio Arte in simbiosi. Mostra del gruppo artistico ZER'ART Location Camponovo Via dell'Assunzione, 17 Vernissage lunedì 1 maggio ore 18.00, presenta Mario Chiodetti. Orari: tutti i weekend e festivi, ore 10.00-12.30 | 14.30-19.00 fino a sabato 10 giugno 2023 L’ARTE SVELATA NEL PALAZZO DELLA QUESTURA DI VARESE Questura di Varese Piazza Libertà, 2 Orari: mercoledì 15.00 - 18.00 | sabato 9.30 - 12.30, previa prenotazione obbligatoria al seguente indirizzo: urp.quest.va@pecps.poliziadistato.it. Info: www.mostramontanari.it fino a domenica 18 giugno 2023 ALBERTO BORTOLUZZI | GHOSTS Castello di Masnago dei Musei Civici del Comune di Varese Via Cola di Rienzo, 42 Orari: martedi-domenica 9,30-12,30-14.00-18.00. Info: 0332.820409 | museivarese.it fino a domenica 1 ottobre 2023 EX NATURA Info: www.exnatura.it... #notizie #news #breakingnews #cronaca #politica #eventi #sport #moda Read the full article

[sabakos]

Yeah, Christianity has a long tradition of stupid endless arguments about minutiae; the Patrologia Graeca is 161 volumes long, the Patrologia Latina is 221, and the Patrologia Orientalis is 49. And there's a lot that hasn't been published even.

It's just nobody on tumblr knows anything about Christianity outside of American Protestant Folding-Chair Evangelicalism. Not that you need to, of course. But it is there.

Also i really love how antisemites are like "the talmud is a secret text the jews hide from us that teaches them how to cheat christians" when the talmud is freely publicly accessible in its entirety and is like "does it count as something going from the private to the public domain if you throw it from your window into somebody else's window and it never touches the ground" and "Rabbi Yochanan said that Rabbi Yishmael, son of Rabbi Yosei, had a massive cock. The size of Rabbi Yochanan's cock was smaller than Rabbi Yishmael's, but the exact size is up for debate. Both sides agree that it was pretty huge, too, though."

[70tre]

LA TEOLOGIA TRINITARIA DEI PADRI APOSTOLICI

LA TEOLOGIA TRINITARIA DEI PADRI APOSTOLICI

Tra gli appunti e spunti di teologia spicciola…ho scritto anche questo…

c.i.a.o. (camminando insieme andremo oltre)

[trzebuniak]

Santo Hieronimus Eusebius Hieronimus Sophronius lahir di Stridon, Dalmatia pada tahun 342. Ayahnya, Eusebius, adalah seorang beriman Kristen yang saleh hidupnya dan dikenal luas sebagai tuan tanah yang kaya raya.

[simplyyearning]

creatures of heaven

"Descend" Keaton St. James // Supernatural (2005-2020) // "Rural Boys Watch the Apocalypse" Keaton St. James // Seraphim || - Dan Hillier // Seraphim - Dan Hillier // Cherub "Patrologia Latina" - Jacques-Paul Migne // "Salvation" Keaton St. James // End of Evangelion (1997)

[qqueenofhades]

I want to hear about gay knights. Please.

Ahaha. So this is me finally getting, post-holiday, to the subject that was immediately clamoured for, when I volunteered to discuss the historical accuracy of gay knights if someone requested it. It reminds me somewhat of when my venerable colleague @oldshrewsburyian​ volunteered to discuss lesbian nuns, and was immediately deluged by requests to do just that. In my opinion, gay knights and lesbian nuns are the mlm/wlw solidarity of the Middle Ages, even if the tedious constructionists would like to remind us that we can’t exactly use those terms for them. It also forces us to consider the construction of modern heterosexuality, our erroneous notions of it as hegemonically transhistorical, and the fact that behaviour we would consider “queer” (and therefore implicitly outside mainstream society) was not just mainstream, but central, valorized, and crucial to constructions of medieval manhood, if not without existential anxieties of its own. Because medieval societies were often organized around the chivalric class, i.e. the king and his knights, his ability to make war, and the cultural prestige and homosocial bonds of his retinue, if you were a knight, you were (increasingly as the medieval era went on) probably a person of some status. You had a consequential role to play in this world, and your identity was the subject of legal, literary, cultural, social, religious, and other influences. And a lot of that was also, let’s face it, what the 21st century would consider Kinda Gay.

The central bond in society, the glue that made it work, was the relationships between soldiers, battlefield brotherhoods, and the intense, self-sacrifical love for the other that is familiar to anyone who has ever watched a war movie, and dates back (in explicitly gay form, at least) to the Sacred Band of Thebes. Medieval society had a careful and contested interaction with this ideal and this kind of relationship between men. Because they needed it for the successful prosecution of military ventures, they held it up as the best kind of love, to which the love of a woman could never entirely aspire, but that also ran the risk of the possibility of it turning (homo)sexual. Same-sex sexual activity was well-known in the Middle Ages, the end, full stop. The use of penitentials, or confessors’ handbooks, as sources for views or practices of queer sexual behaviour has been criticised (you will swiftly find that almost EVERYTHING used as a source for queer history is criticised, shockingly), but there remains the fact that Burchard of Worms’ 11th-century Decretum, a vast compilation of canon law, mentions same-sex behaviour among its list of sins, but assigns it a comparatively light penance. (I don’t have the actual passage handy, but it’s a certain amount of days of fasting on bread and water.) It assigns much heavier penalties for Burchard’s main concern, which was sorcery and the practice of un-Christian beliefs, rituals, or other persistent holdovers from paganism. This is not to say that homosexuality was accepted, per se, but it was known about, it must have happened enough for priests to list in their handbooks of sins, and it wasn’t The End of The World. Frankly, I am tired of having to argue that queer people existed and engaged in queer activity in the Middle Ages (not directed at you, but in general). Of course they did. Obviously they did. Moving on!

Anyway. Returning to gay knights specifically, the fact remained that if you encouraged two dudes to love each other beyond all other bonds, they might, you know, actually bang. This was worrisome, especially in the twelfth century, as explored by Matthew Kuefler, ‘Male Friendship and the Suspicion of Sodomy in Twelfth-Century France’ and Ruth Mazo Karras, ‘Knighthood, Compulsory Heterosexuality, and Sodomy’ in The Boswell Thesis: Essays on Christianity, Social Tolerance, and Homosexuality, ed. Matthew Kuefler (Chicago; University of Chicago Press, 2006), pp. 179-214 and 273-86. I have written a couple papers (in the ever-tedious process of one day being turned into journal articles) on the subject of the Extremely Queer Richard the Lionheart, some material of which can be found in my tag for him. Richard’s queerness has been argued over for a long time, we all throw rotten banana peels at John Gillingham who took it upon himself to deny, ignore, or minimize all the evidence, but anyway. Richard was a very masculine and powerful man and formidably talented soldier who could not be reduced to the stereotype of the effeminate, weak, or impotent sodomite, and the fact that he was a prince, a duke, and a king was probably why he was repeatedly able to get away with it. But he wasn’t alone, and he wasn’t the only one. He was very much part of his culture and time, even if he kept running into ecclesiastical reprisals for it. It happened. If you want a published discussion that covers some of my points (though not all of them), there is William E. Burgwinkle, ‘The Curious Case of Richard the Lionheart’, in Sodomy, Masculinity, and Law in Medieval Literature: France and England, 1050-1230 (Cambridge: Cambridge University Press, 2004), pp. 73–85. Also on the overall topic, Robert Mills, Seeing Sodomy in the Middle Ages (Chicago: University of Chicago Press, 2015). 

Peter the Chanter, a Parisian cleric, also wrote De vitio sodomitico, a chapter of his Verbum abbreviatum, fulminating against “men with men, women with women [masculi cum masculis […] mulieres cum mulieribus]” which apparently happened far too often for his liking in twelfth-century Paris (along with cross-dressing and other genderqueer behaviour; the Latin version of this can be found in ‘Verbum Abbreviatum: De vitio sodomitico’ in Patrologia Latina, ed. Jacques-Paul Migne (Paris: 1855), vol. 205, pp. 333–35). Moving into the thirteenth and especially fourteenth centuries, this bond only grew in importance, and involved a new kind of anxiety. Richard Zeikowitz’s book, Homoeroticism and Chivalry: Discourses of Male Same-Sex Desire in the 14th Century (New York: Palgrave Macmillan, 2003), explores this discourse in detail, and points out that the intensely homoerotic element of chivalry was deeply embedded in medieval culture – and that this was something that was not queer, i.e. unusual, to them. It is modern audiences who see this behaviour as somehow contravening our expected stereotypes of medieval knights as Ultra Manly No Homo Men. When we label this “medieval queerness,” we are also making a judgment about our own expectations, and the way in which we ourselves have normalized one narrow and rigid view of masculinity.

England then had two queer kings in the 14th century, Edward II and Richard II, both of whom ended up deposed. These were for other political reasons, but their queerness was not irrelevant to assessments of their character and the reactions of their contemporaries. Sylvia Federico (‘Queer Times: Richard II in the Poems and Chronicles of Late Fourteenth-Century England’, Medium Aevum 79 (2010), 25–46) has studied the corpus of queer-coded historical writing around Richard, and noted that while the Lancastrian propaganda postdating the usurpation of Henry IV in 1399 obviously had an intent to cast his predecessor in as unfit a light as possible, the accusations of queerness started during Richard’s reign, “well before any real practical design on the throne […] and well before the famous lapse into tyranny that characterized the reign’s last few years. In poems and chronicles produced from the mid-1380s to the early 1390s, and in language that is highly charged with homophobic references, Richard II is marked as unfit to rule”. E. Amanda McVitty (‘False Knights and True Men: Contesting Chivalric Masculinity in English Treason Trials, 1388–1415,’ Journal of Medieval History 40 (2014), 458–77) examined how the treason trials of high-status individuals centred on a symbolic deconstruction of his chivalric manhood, demoting and exiling him from the intricate homosocial networks that governed the creation and performance of medieval masculinity.

This appears to have been a fairly extensive phenomenon, and one not confined to the geopolitical space of England. Henric Bagerius and Christine Ekholst (‘Kings and Favourites: Politics and Sexuality in Late Medieval Europe’, Journal of Medieval History 43 (2017), 298–319) traced the use of ‘discursive sodomy’ as a rhetorical tool employed against five late medieval monarchs, including Richard II and his great-grandfather Edward II, John II and Henry IV of Castile, and Magnus Eriksson of Sweden. In all cases, the ruler in question was viewed as emotionally and possibly sexually dependent on another man, subject to his evil counsels and treacherous wiles, and this reflected a communal anxiety that the body of the king himself – and thus the body politic – had been unacceptably queered. Nonetheless, as a divinely anointed figure and the head of state, the accusations of gender displacement or suspected sodomy could not be placed directly on the king, and were instead deflected onto the favourites themselves, generally characterised as greedy, grasping men of ignoble birth, who subverted both social and sexual order by their domination of the supposedly passive king. 

None of this polemic produced by hostile sources can be read as direct confirmation of the private and physical actions of the kings behind closed doors, but in a sense, this is immaterial. The intimate lives of presumably heterosexual individuals are constructed on the same standards of evidence and to much greater certainty.  In other words, queerness and queer/gay favourites could not have functioned as a textual metaphor or charged accusation if there was not some understanding of it as a lived behaviour. After all, if the practice did not physically exist or was not considered as a potential reality, there could have been no anxieties around the possibility of its improper prosecution.

This leads us nicely into the deeply vexed question of adelphopoiesis, or the “brother-making” ceremony argued by some, including John Boswell, as a medieval form of gay marriage. (Boswell, who died of AIDS in 1994, published the landmark Christianity, Social Tolerance, and Homosexuality in 1980, and among other things, controversially argued that the medieval Catholic church was a vehicle for social acceptance of gay people.) Boswell’s critics have fiercely attacked this stance, claiming that the ceremony was only intended to join two men together in a celibate sibling-like relationship. A Straight Historian who participated in a modern version of the ceremony in 1985 actually argued that since she had no sexual inclinations or motives in taking part, clearly it was never used for that purpose by medieval men either. (Pause for sighing.) 

The problem is: we can’t argue intentions or private actions either way. We can understand what the idealized and legal designation for the ceremony was intended to be, but we cannot then outrageously claim that every historical individual who took part in it did so for the party line reason. Maybe medieval men who joined together in brother-making ceremonies did live a celibate and saintly life (this would not be surprising). It seems ludicrous to argue, however, that none of them were romantically in love with each other, or that they never ever ever had sex, because surprise, formulaic documents and institutional guidelines cannot tell us anything about the actions of real individuals making complex choices. Even if this was not always a homosexual institution (and once again with the dangerous practice of equivocating queerness with explicitly practiced and “provable” sexual behaviour), it was beyond all reasonable doubt a homoromantic one, and one sanctioned and organised according to well-known medieval conventions, desires (for two men to live together and love each other above all) and anxieties (that they might then have sex).

The medieval men who took a ‘brother’ would probably not have seen it as a marriage, or as the kind of household formation or social contract implied in a heterosexual union, but as we have also discussed, the definition of marriage in the Middle Ages was under constant contestation anyway.  The church was constantly anxious about knights: their violence, their (oftentimes) lack of religiosity, their proclivity for tournaments, swearing, drinking, and other immoral behaviour, the possibility of them having sexual affairs with each other and/or with women (though Andreas Capellanus, in De amore, wrote an entire spectacularly misogynistic handbook about how to have the right kind of love affair with a woman and dismissed same-sex relationships in one sentence as gross and unworthy, so he was clearly the No Homo Bro Knight of his day). So, as this has gotten long: gay knights were basically one of the central social, religious, and cultural concerns of the entire Middle Ages, due to their position in society, their necessity in a warlike culture, the social influence of chivalry and their tendency to bad behaviour, their perceived influence over the king (who they may also have given their Gay Cooties), their disregard of the church’s teachings, and the ever-present possibility that their love wasn’t celibate. So yes. Gay knights: Hella Historically Accurate.

The end.

[duplapresszo]

“Samuel Beckett tormented his interpreters with a story he told one time, supposedly to help them understand Waiting for Godot.579 He used to read, he said, a lot of Augustine in the Bibliothèque Nationale in Paris and recalled one passage in particular: “Do not despair,” he remembered Augustine saying, “one of the thieves was saved. Do not presume, one of the thieves was damned.” Thinking of Vladimir and Estragon as the two thieves crucified with Jesus is intriguing, to say the least, and it is won- derfully Beckett-like that the particular passage cannot be found any- where in the surviving writings of Augustine or anywhere in the pages of Patrologia Latina, for all that the language and tenor are quite perfectly Augustinian. Did Beckett make up the quotation? Is he the most modern of pseudo-Augustines?”

[protoindoeuropean]

I attended a presentation about Cappadocian Greek by prof. Mark Janse, who studied this variety of Greek, heavily mixed with Turkish since the 11th century onwards and presumed to have become extinct in the decades following the 1923 population exchange between Greece and Turkey that saw more than 1.5 million people displaced (mostly forcibly deported) from their homes, until he was sent a recording of someone speaking the language in 2005 and as it turns out there are several hundreds of (more or less proficient) speakers of it still alive today.

Anyway, in the course of the presentation, he outlined the history of the region and mentioned the Old Cappadocian language, which was possibly an Anatolian language, though nothing is known about it. In listing the historical accounts that attest its existence, he pointed out the one in the picture above, in which Gregory of Nyssa recounts how there are many different words for ‘heaven’: the Greeks say “οὐρανόν,” the Hebrews “σαμαΐμ” (< שָׁמַיִם – shamáyim), the Romans “κελούμ” (< caelum) and yet differently others – tragically, the Old Cappadocian word is not listed :(

The other – slightly bizarre – reason this deserves a mention is because both σαμαΐμ and κελούμ would warrant a “[sic]” next to them as the editor of Patrologia Graeca, which includes this passage, the 19th century French theologian Jacques Paul Migne, seems to have mistakenly applied the French word-final stress to these words instead of their own proper stress (σαμαΐμ vs. שָׁמַיִם – shamáyim, κελούμ vs. cáelum), which I find incredibly funny

[ebooksgratis]

Introdução à Patrística e à Patrologia

A Patrística é o ramo da Teologia que estuda o conteúdo dos escritos produzidos pelos chamados Padres da Igreja, os primeiros escritores eclesiásticos, fundamentais para a compreensão da fé católica. Já a Patrologia é o ramo da História da Igreja que estuda a vida e as obras desses mesmos Padres. A Patrística é o estudo da teologia dos Padres, enquanto a Patrologia a história de como essa…

[christianlib]

هل التعليم بوراثة خطية آدم تعليم أبائي؟ م/ أشرف بشير - قراءة و تحميل البحث pdf

هل التعليم بوراثة خطية آدم تعليم أبائي؟ م/ أشرف بشير – قراءة و تحميل البحث pdf

هل التعليم بوراثة خطية آدم تعليم أبائي؟ م/ أشرف بشير – قراءة و تحميل البحث pdf

هل التعليم بوراثة خطية آدم تعليم أبائي

  هدف المقال ده هو  طرح الخلفية الاكاديمية للخلاف حول مسألة وراثة ذنب/خطية آدم: إحنا بنورث الخطية؟ ولا مجرد بنورث الطبيعة الفاسدة؟!!… المقال مكون من عشرة نقاط، يقرأ ككل أو يُترك ككل: يعني لو مينفعش تقرأ جزء وتسيب جزء.

1. عشان نفهم أصل الخلاف من منظور أكاديمي، تعالوا نشرح بعض…