Peter the Chanter or Peter the Chanter was mostly known for his writing and studies that happened while he was in Paris. Peter the Chanter was assumed to have been born between the years of 1127 and 1147 because he died in the year 1197. It is believed that his families were knights and due to Peter self-identification as a knight family. He came to Paris in the early 1170s and rose to prominence when he became chanter of a cathedral in Paris in the year 1182. He called a “leading light in the life of the city” and was important to papacy. He was even elected as the Dean of Reims and had a great influence during his lifetime. With this achievement, he came to be known as Peter of Reims, which is also said to maybe be his place of birth. The reason for this is when Peter became head for Reins he was reminded of his earlier schooling in Reims by Archbishop William of Reims and “how the church of Reims was his first nurse to impart the milk of sound doctrine.”
Peter the Chanter, had a number of students who spread his name to further scholars. His school, which was called the “Biblical moral school” by John Baldwin, had many such famous students such as Stephen Langton, Thomas Cobham, Robert Courson, and Gerald of Whales. Robert of Courson was Peter the Cantor trusted students and in many of Robert’s writing, he cites Peter the Chanter as an enormous influence on his theologian ideals. The other famous theologians of the time where Alian of Lille and Preposititnus and these were known as the three masters by Otto of Saint Blaise.
The social views of Peter and his followers empathized practical morality. He was described by Jacques De Vitry as “a lily among thorns and a rose among thistles.” According to Baldwin, Peter th...
... middle of paper ...
...ten omits the personal stories. The long version is believed to have been written in 1191 and the short version appeared to have been written in 1199 or 1197. I was not able to figure out which version De Vito Sodomitico was apart of but I believe the second version because it leaves out anecdotal stories and is placed very neatly next to the sin of adultery and the sin of indulgence.
The Verbum Abbreviatum can be divided into two parts one devoted to vices and the other to virtues. The De Vito Sodomitico falls within the second part of this book. The reason for this even though the second part is devoted to virtue this is were Peter the Chanter mentions the sins of flesh, included among these sins is the chapter of sodomy. This show the un-organization of his book, which is also reproduced in loosely related chapters that tend not have any particular order.
p134). The quote which are the holy words of God testifies that a wicked person who has sex
Unfortunately, the text is broken badly, but it still gives us its sexual intent about sexual intercourse in marriage and its image. Philip gives the impression in his writings that one’s earthly marriage is deficient and clearly
Unlike other texts of the time, Augustine’s confessions are less of an epic tale or instructive texts, both of which soug...
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.
Bacchus, Francis Joseph. “St. Paul the Hermit.” The Catholic Encyclopedia. Vol. 11. New York. Robert Appleton Company, 1911. 5 Apr. 2014
Francis of Assisi is one of the most influential personalities in the entire world. In the book ‘Francis of Assisi: Performing the Gospel Life,’ Cunningham recounts the life of this humble monk who lived in the medieval times, and shaped the Christian life, which spread in Western culture throughout the rest of history. I believe Cunningham accurately accounts for the life of Francis of Assisi, and in doing so; he provides a trajectory of the Christian faith from its early and historical proponents through its fusion with western culture, and its subsequent spread throughout the world.
All human beings develop at different rates physically and mentally. Furthermore, there are some special characters that gain the ability to flourish in which they acquire a deeper understanding of life. This is usually as a result of one’s profound religious beliefs. Such as the disciples of Jesus Christ, they at some point of their life followed the teachings of Christ; subsequently, their beliefs allowed them to gain a deeper meaning of life. In this reading we will focus on the life of Francis, specifically on how he flourishes into Saint Frances. Saint Francis was an interesting character, which allows us to visualize how he matures from his self-indulging lifestyle into a humanitarian.
Meister, Chad, and Stump. Christian Thought a Historical Introduction. 1st ed. New York: Routledge, 2010. Print.
The relationship between Peter Abelard and Heloise failed to be established with strong bonds between the young couple, allowing lust to be the sole, capricious foundation of the relationship. Peter Abelard was a 12th century philosopher who after beginning to lecture on the Scriptures began to gain more notoriety throughout France and much of Europe. This newfound fame soon developed into conceit, Abelard thinking himself “the only philosopher in the world” (Historia Calamitatum 9). This attitude gave way to a lifestyle of flesh, prostitutes, and inability to focus on philosophy. Peter Abelard met Heloise, a young woman with great promise of being a student, while traveling through Paris (9). Rather than establishing a relationship based on a strong foundation, Abelard bases his interest on Heloise through more extraneous factors; Abelard bases ...
The first century morality was not unlike our twenty-first century morality. Premarital and extra-marital affairs exist in both. Prostitution is common in both centuries. The speed in which sexual perverseness can occur in today’s society can occur at a much more rapid rate due to the Internet, however, with the same outcome as it was then, the defiling of one’s body, a body that belongs to God. God forgives us as Christians, as King David wa...
Giovanni Boccaccio’s Decameron is a series of tales written during the Late Middle Ages that is meant to entertain the reader. While the entertainment value of Boccaccio’s work in undeniable, the Decameron also provides the reader with information about society at the time, and Boccaccio’s own worldview. One of the most prevalent themes throughout the Decameron is the portrayal of clergymen and members of religious communities as negative influences on those around them, constantly behaving in a manner unfit for those who are supposed to be moral and spiritual exemplars. Throughout the tales told by the lieta brigada, many priests, and friars are portrayed as being extremely lustful and greedy, frequently indulging in sex (often with the wives of other men), and living lives more befitting of a minor lord than a monk. Those clergymen who are not portrayed as out rightly immoral are usually stupid, and are unable to stop others from acting immorally because of their ignorance. Despite this, a few of the clergymen in the story are shown as ultimately having good intentions, or improving in morality through the actions of another. To understand all of these criticisms of the clergy, we must look at them through a historical lens, and observe the behavior of members of the Church in the Late Middle Ages. Finally, these analyses of the Decameron’s portrayal of clergymen may give us insight into Boccaccio’s own faith, and allow us to understand the motives of the author. In this essay, I will analyze the portrayal of clergymen and members of religious communities in Giovanni Boccaccio’s Decameron. I will focus on the licentiousness, greed, and stupidity of these members of the Church, while also evaluating the few portrayals of good me...
The language in this text is not as complex like the older texts and moves into a time period, which has advanced in literature. In the poem he is not afraid to sin and rather risk it. The poem goes into complete detail in describing, what he sees and how he likes it “ lips, breath, and tongue, which I delight to drink on: The first so fair, so bright, so purely precious! brow, eyes, and cheeks, which still I joy to think on” (“The last so sweet, so balmy, so delicious”). He also, has a feeling that what he is doing might be wrong, but he does not care. He is willing to feed on his fantasies even if his conscience tells him it might be forbidden “I am so forbidden” (“The last so sweet, so balmy, so delicious”). I assume, that the time period of this poem is, when people started to let go of the thought of religion. Therefore, started caring less about committing sins. According to scholars, “a person, especially a man, who behaves without moral principles or a sense of responsibility, especially in sexual matters.” (Hotline) In this poem, I think there is a libertine, but he is not harshly criticized and he is more open-minded about his actions. In the end, he questions himself if what he is doing is
... trait in Christian England. Ideas around at the time such as ‘The Chain of Being’ reinforced religious opinion into people’s everyday lives and morality plays (popular from the early 1400s to the 1580s) were used to strengthen people’s Christian principles, as ‘Dr. Faustus’ also does by discouraging ambition.
The writer is literally ‘upset’ with the fact that moral theology talk about hard cases and neglect the mundane things Christians do daily. In other words, moral theology is uninterested in the social milieu that dictates the ethical actions of Christians. The failure of moral theology to talk about everyday ethics has an unwholesome effect in the formation of Christian ethics; dogmatic instead of curative. The author, therefore,
Langford, Larry L. “Adam and the subversion of paradise.” Studies in English Literature, 1500-1900, 34: 1 (1994): 119-135.