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"Reconciliation History To 1500."
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Holy war and rapprochement : Studies in the relations between the Mamluk Sultanate and the Mongol Ilkhanate (1260-1335)
\"The present volume is based on four lectures given at the Ecole Pratique des Hautes Etudes in Paris in February 2007, and first provides an overview of the military struggle between these two regional powers, continues with a detailed discussion of the ideological posturing and sparring between them - both before and after the conversion of the Mongos to Islam in the 1290s, and finally reviews and compares how the Mamluks and Mongols presented themselves to the local mainly Muslim, populations that they ruled.\"
Book
The Sleep of Behemoth
InThe Sleep of Behemoth, Jehangir Yezdi Malegam explores the emergence of conflicting concepts of peace in western Europe during the High Middle Ages. Ever since the Early Church, Christian thinkers had conceived of their peace separate from the peace of the world, guarded by the sacraments and shared only grudgingly with powers and principalities. To kingdoms and communities they had allowed attenuated versions of this peace, modes of accommodation and domination that had tranquility as the goal. After 1000, reformers in the papal curia and monks and canons in the intellectual circles of northern France began to reimagine the Church as an engine of true peace, whose task it was eventually to absorb all peoples through progressive acts of revolutionary peacemaking. Peace as they envisioned it became a mandate for reform through conflict, coercion, and insurrection. And the pursuit of mere tranquility appeared dangerous, and even diabolical. As Malegam shows, within western Christendom's major centers of intellectual activity and political thought, the clergy competed over the meaning and monopolization of the term \"peace.\" contrasting it with what one canon lawyer called the \"sleep of Behemoth,\" a diabolical \"false\" peace of lassitude and complacency, one that produced unsuitable forms of community and friendship that must be overturned at all costs. Out of this contest over the meaning and ownership of true peace, Malegam concludes, medieval thinkers developed theologies that shaped secular political theory in the later Middle Ages.The Sleep of Behemothtraces this radical experiment in redefining the meaning of peace from the papal courts of Rome and the schools of Laon, Liege, and Paris to its gradual spread across the continent and its impact on such developments as the rise of papal monarchism; the growth of urban, communal self-government; and the emergence of secular and mystical scholasticism.
eBook
Friction, Fragmentation, and Diversity
This collection focuses on difficult memories and diverse identities related to conflicts and localized politics of memories. It brings together methodological discussions from oral history research, cultural memory studies and the study of contemporary protest movements.
eBook
The Benefits of Peace
In The Benefits of Peace Glenn Kumhera offers the first comprehensive examination of private peacemaking in late medieval Italy, from its critical role in criminal justice to what it reveals about honor, vengeance, gender, preaching and reconciliation.
eBook
The Benefits of Peace
Glenn Kumhera offers a comprehensive examination of private peacemaking in late medieval Italy, from its critical role in criminal justice to what it reveals about honor, vengeance, gender, preaching and reconciliation.
eBook
Communicating Reconciliation, 1578-1585
'I predict that the disagreements and the confusion prevailing among the States will be good,' wrote Cardinal Granvelle to Alexander Farnese, the new governor-general of the Low Countries since Don John's death on 1 October 1578 and son of Margaret of Parma, the former governess.
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Granvelle was referring to the divisions between the different provinces of the Generality that had become more and more apparent during 1578. The Calvinist coups and the suggested Religionsvrede had profoundly antagonised the Catholic provinces, and in September a number of towns in Gelderland petitioned the States General that, in accordance with the Pacification of Ghent, there be no religious innovations.
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In mid-October, the States of Hainaut invited the province of Artois to join them in a union for the defence of the Catholic faith, and a couple of weeks later they requested that the Duke of Anjou, who had been called upon by the States General to support the Revolt, undertake their protection against the Protestant threat. The States of Artois, for its part, requested that the Generality take action to prevent the destruction of Catholic places of worship.
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Book Chapter
Losing the Peace, 1585-1595
'It is highly required and necessary that, from the moment of his arrival, His Highness work hard to find all the good and firm remedies to all these evils and calamities which have almost ruined and overwhelmed them [these lands].' Thus began privy councillor d'Assonleville's memo to the newly arrived Archduke Ernest, the new governor-general, in January 1594. The rest of the memo went on to describe a series of problems so severe that to find a solution seemed to require 'more divine work than human'.
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Book Chapter
Union, Reunion, or Toleration?
The history of uniting or reuniting different confessional groups is as old as the confessional divisions themselves. Interconfessional dialogue became a prominent feature of religious life in the Reformation era. The fundamental constitutional laws of the Holy Roman Empire, such as the Peace of Augsburg in 1555 or the Peace of Westphalia in 1648, aimed at confessional unity and the abolition of schism. At least from the Marburg Colloquy (1529) onward, Central European theologians of different denominations met occasionally, usually under the guidance of political rulers, to discuss the problems of confessional division. Normally, such meetings yielded limited or even
Book Chapter
Narrating Transition
Within the field of early modern studies, the religious domain in general and the phenomenon of religious conversion in particular have enjoyed renewed attention over the last decade.¹ For many scholars, the process by which people and groups moved from one confessional group to another seems to hold the key to the shifting nature of personhood, intentionality, and communal membership in the fateful years from the onset of the Reformations to the Enlightenment. The massive intervention of state and ecclesiastical institutions in projects of social disciplining, and the broad process that some historians have dubbedconfessionalization, that is “the consolidation
Book Chapter
Sites and Occasions of Peacemaking in England and Normandy, c. 900–c. 1150
The subject of warfare in medieval England and Normandy between c. 900 and c. 1150 has tended to attract more scholarly attention than that of peacemaking. During the last twenty years or so, however, peacemaking in these areas during this period has become the focus of an increasing amount of research, which has done much to illuminate this important aspect of medieval society. A further contribution to the field can be made by examining in more depth some of the sites where English and Norman rulers and aristocrats made peace with their opponents, and some of the occasions on which they did so. Such a study has much to tell us about how these people approached and orchestrated peacemaking, and the complex range of influences and ideas that helped to shape and determine their actions.Peacemaking in England and Normandy during this period occurred in numerous sites and on many occasions. A list of them, by no means comprehensive, would include cathedrals, monasteries, churches, shrines and sanctuaries; royal, ecclesiastical, and baronial courts, councils, and households; church dedication, knighting, and wedding ceremonies; conveyances of land; hunts, battles, and sieges; religious seasons and festivals; feasts and other meals; and rivers and frontiers. A case can be made that these sites and occasions were often carefully chosen for a variety of reasons. These might include guaranteeing the security and maintaining the honor and status of disputants, avoiding confrontation and lessening the possibility or limiting the scale of violence, utilizing pacificatory social and spiritual influences and pressure, exploiting or creating rituals, environments, and ambiences conducive to peacemaking, and facilitating understanding and reconciliation in other ways. Only a few of the examples that underpin this argument can be discussed within the confines of a short paper. These will relate primarily to peacemaking near rivers, at royal courts, in churches, and during religious seasons and festivals.It is well known that Norman rulers frequently engaged in peace or other diplomatic negotiations with French kings and others on or near rivers, which often coincided with territorial frontiers. But work on these meetings has tended to concentrate more on what they reveal about the ‘feudal’ and political relationships between, and the respective status and authority of, the participants, than on what they tell us about the role in peacemaking of river locations.
Book Chapter