Julian Of Toledo Prognosticum Futuri Saeculi Foreknowledge Of The World To Come

What happens when we die? Can the dead "see" what's happening on earth? What will we be like in our resurrected bodies? Do the souls in paradise know about the souls in hell? What about purgatory? These and other questions about the afterlife have fascinated Christians since the earliest times. Julian (624-690), Bishop of Toledo in Spain, was the first theologian to compile a systematic treatise on Christian eschatology. He did not advance his own theories but instead drew on and synthesized the wisdom of the Church Fathers before him and thereby made their thought available to a wide readership; before long, copies of Julian's Prognosticum had made their way into libraries all over Europe. Seventh-century Spain, in which the traditional Hispanic-Roman and the new Visigothic cultures both blended and competed, was a fascinating era in the church. Translator and editor Tommaso Stancati provides, in addition to his translation of the Prognosticum, a magisterial four-chapter introduction to Julian's life and times along with extensive and detailed notes. +

In Das theologische Profil des Julian von Toledo entwickelt Stefan Pabst auf Basis einer Analyse sämtlicher erhaltener Schriften ein theologisches Profil des westgotischen Bischofs Julian von Toledo (ca. 642–690).In Das theologische Profil des Julian von Toledo Stefan Pabst presents a theological profile of the Visigothic bishop Julian of Toledo (ca. 642–690) based on the analysis of all his preserved writings.

In his philosophical project, aesthetic orientation and political leanings, Alain Badiou is a product of, and a leading advocate for, European modernism. From the milieu of May 1968 to the contemporary 'postmodern' ethos, Badiou returns, time and again, to avant-garde modernist texts – aesthetic, political, philosophical and scientific – as inspiration for his response to present situations. Drawing upon disciplines as varied as architecture, cinema, theatre, music, history, mathematics, poetry and philosophy, Understanding Badiou, Understanding Modernism shows how Badiou's contribution to philosophy must be understood within the context of his decades-long conversation with modernist thinking. As with other volumes in the series, Understanding Badiou, Understanding Modernism follows a three part structure. The first section explores Badiou's readings of aesthetic, political and scientific modernities; both introducing his system and pointing to how Badiou offers manifold readings of modernism. The middle portion of the book connects Badiou's thought with the various strands of aesthetic, philosophical, amorous and political modernisms in relation to which it can be extended. The final section is a glossary of key concepts and categories that Badiou uses in his interface with modernism.

An analysis of Megillat ha-Megalleh by Abraham Bar Hiyya (12th c.) showing how the author, at a time of growing Christian influence, defends the Jewish hope for redemption, building his argument from philosophy, scriptures, history and astrology.

A fresh and sympathetic investigation of the depiction of wolves in early medieval literature, recuperating their reputation.

Death was a constant, visible presence in medieval and renaissance Europe. Yet, the acknowledgement of death did not necessarily amount to an acceptance of its finality. Whether they were commoners, clergy, aristocrats, or kings, the dead continued to function literally as integrated members of their communities long after they were laid to rest in their graves. From stories of revenants bringing pleas from Purgatory to the living, to the practical uses and regulation of burial space; from the tradition of the ars moriendi, to the depiction of death on the stage; and from the making of martyrs, to funerals for the rich and poor, this volume examines how communities dealt with their dead as continual, albeit non-living members. Contributors are Jill Clements, Libby Escobedo, Hilary Fox, Sonsoles Garcia, Stephen Gordon, Melissa Herman, Mary Leech, Nikki Malain, Kathryn Maud, Justin Noetzel, Anthony Perron, Martina Saltamacchia, Thea Tomaini, Wendy Turner, and Christina Welch

Burning Bodies interrogates the ideas that the authors of historical and theological texts in the medieval West associated with the burning alive of Christian heretics. Michael Barbezat traces these instances from the eleventh century until the advent of the internal crusades of the thirteenth century, depicting the exclusionary fires of hell and judicial execution, the purifying fire of post-mortem purgation, and the unifying fire of God's love that medieval authors used to describe processes of social inclusion and exclusion. Burning Bodies analyses how the accounts of burning heretics alive referenced, affirmed, and elaborated upon wider discourses of community and eschatology. Descriptions of burning supposed heretics alive were profoundly related to ideas of a redemptive Christian community based upon a divine, unifying love, and medieval understandings of what these burnings could have meant to contemporaries cannot be fully appreciated outside of this discourse of communal love. For them, human communities were bodies on fire. Medieval theologians and academics often described the corporate identity of the Christian world as a body joined together by the love of God. This love was like a fire, melting individuals together into one whole. Those who did not spiritually burn with God's love were destined to burn literally in the fires of Hell or Purgatory, and the fires of execution were often described as an earthly extension of these fires. Through this analysis, Barbezat demonstrates how presentations of heresy, and to some extent actual responses to perceived heretics, were shaped by long-standing images of biblical commentary and exegesis. He finds that this imagery is more than a literary curiosity; it is, in fact, a formative historical agent.

This is the first complete English translation of De Ecclesiasticis Officiis (DEO) of St. Isidore of Seville (d. 636), considered the last Latin father of the church. The work is an invaluable source of information about liturgical practice and church offices.