A Woman's Quest for Spiritual Guidance: the correspondence by Angela Hero

By Angela Hero

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A Mended and Broken Heart: The Life and Love of Francis of Assisi

A few reflections:

(1) That Francis used to be a fine looking guy, as instructed through the author,was hardly ever the case. we have now modern graphics of Francis displaying another way in addition to descriptions of his contemporaries comparable to Thomas of Celano;

(2) That Francis was once a womanizer, back urged by means of the writer, is uncertain. there is not any proof in any respect of this. In thirteenth Century Assisi, any such small city, it'll were prohibitied until the writer is suggesting Francis visited homes of prostitution. there isn't any checklist of this in any respect. the writer is placing her twenty first Century inklings into the thirteenth Century;

(3) there's no indication in any respect that Francis had any romantic feelings
toward Claire of Assisi. historical past is totally silent in this factor. the writer is correct bearing on Francis' and his love of Arthurian legends.
As a question of historical past, the belief of chivalric love prohibited sexual touch. woman Poverty used to be simply that - a component of his mystical existence. And certainly the age distinction is suspect - Francis was once virtually 30 whilst he switched over to the magical existence - Claire turning 14 - 15;

(4) convinced, Francis did visit battle. the writer says he was once a "warrior. "
Such a be aware indicates a life-style that may hardly ever painting the Francis of Assisi of ancient list. convinced, he went to conflict yet we haven't any thought of what he did. He may have killed or he might have been nursing the wounded in his first conflict. we do not be aware of. We do understand he used to be attempting to satisfy his father's aspirations whilst he armored as much as move at the Cursades. This enterprise, we all know, used to be interrupted by means of a paranormal occasion for Francis. He became again and have become a knight of his Lord - the paranormal Christ who finally spoke to him at Daniano. was once he then a "failed knight? " as advised by means of the writer. Francis suggestion another way. the matter the following seems to be the author's loss of non secular intuition which might make such occasions incomprehensible. If something may be stated approximately Francis at this juncture is that he did not reside as much as his father's needs - a failed son instead of a failed knight. the connection among Francis and his father is a gold mine that merits mental scrutiny - to ensure a Freudian may come to another end than a Jungian.

(5)The writer contends that he created friendship with the Muslims. hugely exagerated. Francis used to be a medieval guy and probably notion as such a lot medieval Christians the idea of the hugely influential Saint Bernard of Clairvaux, the 1st preacher of the Crusades a century past. Bernard acknowledged "to kill a Muslim isn't really to devote homocide. " Francis faced the Sultan in the course of the Crusades. at the moment he justified the killing going as being useful till the Muslims authorized the Gospel of Jesus Christ. On his go back from the Crusades he not just didn't hold forth opposed to the Crusades yet his Order, the Franciscans, have been ordered via the Pope to evangelise the Crusades. during this skill, they went from city to city to elevate males, cash and fabric for the Crusades. Had it now not been for the Franciscans the Crusades couldn't have occurred in that century. No objections from the founder here;

There are many solid books on Saint Francis. this isn't one in all them. the writer lacks the spirit of the age, the spiritual intuition which can understand what the actors are facing. i'm sorry to claim this isn't strong heritage. it really is sloppy background reflecting the emotions of the current into the earlier. Of the prospective 5 stars I remove 3 for wish of heritage yet provide it one celebrity for the canopy and one superstar for the paper it's written on. Why punish the blameless whether inanimate?

Philosophy and Politics in the Thought of John Wyclif

John Wyclif used to be the fourteenth-century English philosopher accountable for the 1st English Bible, and for the Lollard movement--persecuted extensively for its makes an attempt to reform the church via empowerment of the laity. This examine argues that John Wyclif's political schedule was once in line with a coherent philosophical imaginative and prescient eventually in line with his past reformative principles.

Established Church, Sectarian People: Itinerancy and the Transformation of English Dissent, 1780-1830

This e-book examines a ignored element of English social historical past - the operation of itinerant preachers through the interval of political and social ferment on the flip of the 19th century. It investigates the character in their well known model of Christianity and considers their influence upon latest church buildings: either the risk it sounds as if posed to the confirmed Church of britain and the implications in their task for the smaller Protestant our bodies from which they arose.

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Q. μ ε γ ά λ 1], καγω τα σαν παραπέμπω, εκείνων ον άξιον και προσηκον εκείνοις. 'Ά δε ήμιν εγραφες περί τε του μη δύνασθαι την σε­ αυτης οίς γράφεις διάνοιαν καθαρώς εκκαλύπτειν και της ήμών όμιλίας, τα μεν οϋ σοι μόν1] πεπονθέναι συμβέβηκε, ττί γυναικών άπασών οσαι νυν εισιν β α σ ι λ ι κ φ τ φ π ή Χ ε ι, φασίν, ευπαιδείq. κρατούσ1], αλλα και τών εις άκρον εληλυθότων Έλληνισμου και λογικης ευγλω­ τίας ανδρών εσθ' οτε που φαίνεται, και τάχα ουδε­ νι τουτο γέγονεν εκφυγειν δια πάντων' σοφης δε διανοίας και γνώμης επανορθουσθαι τα πταίσματα, και μάλισθ' οταν ύφ' έτέρων τις κανονιζόμενος δέχηται ήδέως την επανόρθωσιν, καν ουκ εν ττί γνώμ1], αλλ' εν λόγοις � τα άμάρτημα μόνοις τουτο δη τα σόΥ { τήν γ' εμην όμιλίαν ην ουδεν ουσαν ώς ουσάν τι και ώφελουσαν τους εντυγχάνοντας ύπερβολτί τινι φιλομαθίας αιτεις, δουναι μεν 13-15 Cf.

I am distressed on account of my sins but not at all on ac­ count of Your Holiness, as truth is my witness. Instead, I am grateful and I accept and admire your good intention, because you attend to what many people desire but few zealously pursue and achieve. May the love, illumination and sweetness, and the 52 σμος καΙ ή γλυκύτης, ή αθόλωτος ήδονη του Χριστου εν �ι, καΙ ή νοερα είρήνη, είρηνευσάντων μεν τών δύο πα­ θητικών μερών της ψυχης καΙ ύποταγέντων τφ λόγφ, τών δε τεσσάρων αίσθήσεων αυτης της ψυχης [Fol.

Sir. 191152-53 1 Jn. 17 1153-54 Gen. 7 30-31 τοσούτο S 1135 γουν S 11 40 απώλουσα S 1141 post αν scripsit et deinde delevit και S 1142 S 1158 έπιμελησαι S 1159παρ' ολίγοις δε σπου smg ανεκτισάμην 51 So much for that. As for failing to obtain my request, it distresses me very much-I like to say the truth-and more so because I understand your reasons: you avoid me because of your love of solitude. Yet, in the lover of solitude is found what I desire and seek, and because of many signs I think that the treasure I seek is concealed in you.

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