O período presente entre o começo do século XIV e ano de 1418 é indispensável para a compreensão do cenário religioso-político medieval e para a compreensão das bases do mesmo pensamento na Idade Moderna. Neste período temos a mudança da sede da Igreja Católica de Roma pra Avignon, o retorno da mesma para Roma, a divisão da Igreja em dois grupos, cada um liderado por um papa, o Cisma do Ocidente, cisma esse que dura por décadas. Temos a ampliação do pensamento herético, a conversa entre grupos heterodoxos, e tentativas de conciliação que nem sempre eram absolutas e levavam até mesmo a renúncia do cargo pontifical. Neste período viveu John Wycliffe, professor de teologia em Oxford, tendo produzido uma série de obras em latim e outra ainda maior em inglês. Divulgando seus ideias para o povo e criando seu próprio grupo, os Lolardos. Esse pensador, dialogando com os grandes pensadores católicos e revendo pensamentos de outras heresias anteriores, cria a premissa da impossibilidade de uma igreja que fosse ao mesmo tempo autenticamente cristã e institucionalizada ou poderosa, em sua obra The Wicket. Através de uma argumentação racional e humanista, Wycliffe formulou, de certa forma, a base para a reforma protestante, ao mesmo tempo que precisou ser descartado pela mesma, após seu crescimento nos círculos de poder e institucionalização. A melhor compreensão deste peculiar autor e de sua obra permite não somente compreender melhor o mundo da baixa Idade Média, suas disputas religiosas e políticas, como também aprofundar o conhecimento sobre as bases do pensamento moderno. Além de lançar bases para a própria problematização da estrutura do poder religioso em si, seja ele católico ou não. / The Late Middle Ages, specially the period between 1305 and 1418 is indispensable to understand the political an religious though not only of the medieval people, but for the comprehension of the modern ages. In this small period of time much religious turbulence took place in Western Europe. The capital of the Catholic Church moved to Avignon and then returned to Roma, the Church slipt in two different factions in the Great Western Schism and each group was leaded by a different pope, both of them considering themselves as the sumo pontifce and the only true connection between God and men in earth. The Schism lasts for decades and each pope define the other as the antichrist. In this period the heretical though grown up and the attempts of reconciliations of the groups not always become effective, in matter of fact once even a pope renounced his post. John Wycliffe, professor of Theology in Oxford University, lived in this time. He produced a great number of papers in Latin and a even more great number of papers in middle English. His ideas continued with his followers the Lollards. This great thinker created important dialogues with the other heretical thinkers, being one of the most important pre-reformist theologian and creating the bases of the protestant reform. But the also created the idea that the true Christian church would never be institutionalized neither it could be powerful. In his sermon The Wicket, using humanistic reason, he united the words of Jesus in the Gospels to prove that would be impossible to create a strong institutionalized church. So, this particular paper was also put aside because it was not interesting for the newly created institutionalized church of the 16th century Studding this thinker and his works, specially the Wicket is very important to better understand not only the medieval church, but the institutionalized church of all times.

O período presente entre o começo do século XIV e ano de 1418 é indispensável para a compreensão do cenário religioso-político medieval e para a compreensão das bases do mesmo pensamento na Idade Moderna. Neste período temos a mudança da sede da Igreja Católica de Roma pra Avignon, o retorno da mesma para Roma, a divisão da Igreja em dois grupos, cada um liderado por um papa, o Cisma do Ocidente, cisma esse que dura por décadas. Temos a ampliação do pensamento herético, a conversa entre grupos heterodoxos, e tentativas de conciliação que nem sempre eram absolutas e levavam até mesmo a renúncia do cargo pontifical. Neste período viveu John Wycliffe, professor de teologia em Oxford, tendo produzido uma série de obras em latim e outra ainda maior em inglês. Divulgando seus ideias para o povo e criando seu próprio grupo, os Lolardos. Esse pensador, dialogando com os grandes pensadores católicos e revendo pensamentos de outras heresias anteriores, cria a premissa da impossibilidade de uma igreja que fosse ao mesmo tempo autenticamente cristã e institucionalizada ou poderosa, em sua obra The Wicket. Através de uma argumentação racional e humanista, Wycliffe formulou, de certa forma, a base para a reforma protestante, ao mesmo tempo que precisou ser descartado pela mesma, após seu crescimento nos círculos de poder e institucionalização. A melhor compreensão deste peculiar autor e de sua obra permite não somente compreender melhor o mundo da baixa Idade Média, suas disputas religiosas e políticas, como também aprofundar o conhecimento sobre as bases do pensamento moderno. Além de lançar bases para a própria problematização da estrutura do poder religioso em si, seja ele católico ou não. / The Late Middle Ages, specially the period between 1305 and 1418 is indispensable to understand the political an religious though not only of the medieval people, but for the comprehension of the modern ages. In this small period of time much religious turbulence took place in Western Europe. The capital of the Catholic Church moved to Avignon and then returned to Roma, the Church slipt in two different factions in the Great Western Schism and each group was leaded by a different pope, both of them considering themselves as the sumo pontifce and the only true connection between God and men in earth. The Schism lasts for decades and each pope define the other as the antichrist. In this period the heretical though grown up and the attempts of reconciliations of the groups not always become effective, in matter of fact once even a pope renounced his post. John Wycliffe, professor of Theology in Oxford University, lived in this time. He produced a great number of papers in Latin and a even more great number of papers in middle English. His ideas continued with his followers the Lollards. This great thinker created important dialogues with the other heretical thinkers, being one of the most important pre-reformist theologian and creating the bases of the protestant reform. But the also created the idea that the true Christian church would never be institutionalized neither it could be powerful. In his sermon The Wicket, using humanistic reason, he united the words of Jesus in the Gospels to prove that would be impossible to create a strong institutionalized church. So, this particular paper was also put aside because it was not interesting for the newly created institutionalized church of the 16th century Studding this thinker and his works, specially the Wicket is very important to better understand not only the medieval church, but the institutionalized church of all times.

<p>This dissertation contains an edition of <i>Dyalogus super Reuelacionibus beate Birgitte</i>, which is a discussion and defence of the Revelations (<i>Reuelaciones</i>) of St. Birgitta of Sweden (ca. 1303-1373). In legal proceedings at the Council of Basle (1431-1449), the <i>Reuelaciones</i> were accused of heresy, examined and defended. Among the defenders was Heymericus de Campo (1395-1460), who at that time was professor of theology at the University of Cologne. In addition to the formal examination reports, Heymericus wrote a dialogue on the subject. The <i>Dyalogus</i>, which was probably composed as a contribution to a debate, is tentatively dated to have been written between October 1434 and February 17, 1435. The main part of <i>Dyalogus </i>consists of 123 text passages extracted from the <i>Reuelaciones</i> and accused of heresy, and Heymericus’ defence of these text passages. The aim of the defence is to prove that the <i>Reuelaciones</i> are truly orthodox and thus inspired by God. In addition, Heymericus intends to display the reasons and arguments the impugners had for questioning the <i>Reuelaciones</i>. <i>Dyalogus</i> and the other defences were read and copied foremost within the Birgittine order. The judgement passed at the proceedings called for a commentary before the <i>Reuelaciones</i> could be disseminated to the whole of their extent. To the Birgittines the defences of Basle filled this purpose, at least for some time. </p><p>The extensive introduction of the thesis deals with the historical context of the text, its use and importance, its place within the author’s literary production, the contents and language of the text, and finally the textual transmission. Vadstena Abbey’s copy of the text is chosen as base manuscript for the edition.</p>

This dissertation contains an edition of Dyalogus super Reuelacionibus beate Birgitte, which is a discussion and defence of the Revelations (Reuelaciones) of St. Birgitta of Sweden (ca. 1303-1373). In legal proceedings at the Council of Basle (1431-1449), the Reuelaciones were accused of heresy, examined and defended. Among the defenders was Heymericus de Campo (1395-1460), who at that time was professor of theology at the University of Cologne. In addition to the formal examination reports, Heymericus wrote a dialogue on the subject. The Dyalogus, which was probably composed as a contribution to a debate, is tentatively dated to have been written between October 1434 and February 17, 1435. The main part of Dyalogus consists of 123 text passages extracted from the Reuelaciones and accused of heresy, and Heymericus’ defence of these text passages. The aim of the defence is to prove that the Reuelaciones are truly orthodox and thus inspired by God. In addition, Heymericus intends to display the reasons and arguments the impugners had for questioning the Reuelaciones. Dyalogus and the other defences were read and copied foremost within the Birgittine order. The judgement passed at the proceedings called for a commentary before the Reuelaciones could be disseminated to the whole of their extent. To the Birgittines the defences of Basle filled this purpose, at least for some time. The extensive introduction of the thesis deals with the historical context of the text, its use and importance, its place within the author’s literary production, the contents and language of the text, and finally the textual transmission. Vadstena Abbey’s copy of the text is chosen as base manuscript for the edition.

This thesis examines the relationship between Western eschatological traditions and Bishop Burchard of Worms' extended exegesis on the subject of ‘speculative theology’ within Decretum, Liber Vicesimus (c. 1012-1025). Its purpose is to explore the influence of eschatological theology upon the composition of canon law and its relationship with the administration of pastoral care in the early eleventh century. This will be achieved by investigating the authorities Burchard employed, and the unique ways in which he structured his interpretation of the subject. Chapter one reviews the scholarship on early medieval eschatological exegesis, canon law, and penance, alongside that on Burchard of Worms. Chapter two provides an overview of the history of early medieval western eschatological exegesis (c. 33-1050) and the general conditions that contemporary ecclesiastics would have experienced in relation to the study and construction of eschatological texts. Chapter three considers the historical context for the composition of the Decretum and the manuscript traditions of the Liber Vicesimus. Chapters four, five, and six, extensively analyse the structures and contents of the Liber Vicesimus: Burchard and his team of compilers are shown to have drawn extensively and developed their interpretation of eschatology from Gregory the Greats’ exegetical works, as well as identifying other unique influences. Consequently the thesis demonstrates how Gregory’s exegetical works played a central role in building the textual foundations which shaped the theological parameters governing the eschatological thoughts, beliefs, and writings, of many ecclesiastics during this period. The thesis concludes that Gregory’s work provided churchmen with an authoritative moral framework and rhetoric for the discussion of eschatological phenomena that could be utilised in a variety of ways. It also suggests new ways in which historians should interpret the written traditions that shaped the structure and content of orthodox eschatological texts in this period.

O tratado Speculum Musicae do Magister Jacobus de Ispania (ou Jacobus Leodiensis) não recebeu a devida visibilidade nas instituições de ensino e de investigação intelectual tanto de sua época quanto posteriormente. A partir da segunda metade do século XX o tratado foi gradualmente ganhando maior visibilidade e nos últimos anos tem recebido por parte de diversos estudiosos um maior esforço de investigação. A presente dissertação visa expor o contexto filosófico e teológico desse tratado, investigando os seus principais conceitos norteadores a partir de uma leitura dos primeiros capítulos do seu primeiro livro. A partir da exposição dessas concepções fundamentais, buscamos então esclarecer algumas das questões mais fundamentais a respeito da musica speculativa, a saber, sua função no programa das artes liberais, sua concepção enquanto ciência e sua relação com a teologia sagrada. / Magister Jacobus de Ispania\'s treatise, Speculum Musicae, did not receive the due visibility in the educational and scholarly institutions of its time as well as later. From the second half of the twentieth century the treatise gradually gained more visibility and in recent years has received from several scholars a greater research effort. The present dissertation aims at exposing the philosophical and theological context of this treatise and investigating its main guiding concepts through a reading of the first chapters of its first book. Through the exposition of these fundamental conceptions, we seek to clarify some of the most fundamental questions regarding speculative music, namely, its function in the liberal arts program, its conception as a science and its relation to sacred theology.

La Maríu saga est une saga hagiographique anonyme d’origine monastique faisant le récit de la vie de Marie, de sa conception à son Assomption, rédigée en langue vernaculaire et composée entre le dernier tiers du XIIIe siècle et la seconde moitié du XIVe siècle en Islande. Assortie d’une traduction inédite du texte, la présente étude se propose comme une nouvelle approche de la Maríu saga que nous inscrivons dans la longue tradition littéraire et théologique des Vies de la Vierge, des biographies homilétiques mariales tributaires des évangiles apocryphes composées par des moines et théologiens du VIIe au Xe siècle dans l’Empire Byzantin, et que nous situons dans le contexte littéraire et culturel européen médiéval afin de mettre en lumière les enjeux poétiques et doctrinaux que soulève l’acte d’écrire et de réécrire la vie de la Vierge en Islande au Moyen Âge. Pour ce faire, nous envisageons l’œuvre de différents points de vue, d’abord de l’histoire de la réception des textes bibliques et parabibliques, ensuite contextuel et philologique, puis littéraire et enfin théologique. Nous nous employons à montrer à travers son étude poétique et doctrinale que, à l’exemple des vies de Marie médiévales ecclésiastiques, la Maríu saga manifeste des spécificités propres au foyer culturel de son époque : medium entre la littérature et la théologie, l’œuvre est un texte hagiographique narratif qui présente le double intérêt d’être à la fois un témoin de la pratique de la réécriture hagiographique en langue vernaculaire et le reflet du développement dogmatique et de l’évolution de la réflexion théologique sur Marie, et de fait sur le Christ, en Islande médiévale. / Maríu saga is an anonymous hagiographic saga relating the story of Mary’s life, from her Conception to her Assumption, written in the vernacular and composed in the monastic milieu between the last third of the thirteenth century and the second half of the fourteenth century in Iceland. Coupled with an unprecedented translation of the text, this dissertation offers a new approach to Maríu saga that I situate within the long literary and theological tradition of the Lives of the Virgin – these Marian biographic homilies which draw on apocryphal gospels were composed by monks and theologians from the seventh to the tenth century in the Byzantine Empire –, and that I put into the European medieval literary and cultural context in order to examine the literary and doctrinal issues raised by the act of writing and rewriting the life of the Virgin in Iceland in the Middle Ages. I successively consider Maríu saga from different perspectives: in a first part, from the history of the reception of biblical and parabiblical texts; in a second part, from an historical and a philological aspect; in a third part, from a literary point of view; and in a fourth part, from a theological angle. My aim is to demonstrate through the study of its poetics and its doctrine that, like the medieval ecclesiastical lives of Mary, Maríu saga bears specific features of its cultural area of its time: medium between literature and theology, this work is a narrative hagiographic text that presents the double interest of being the witness both to the practice of hagiographic rewriting in the vernacular and to the doctrinal development and the evolution of the theological reflection on Mary, and in fact on Christ, in medieval Iceland.

O tratado Speculum Musicae do Magister Jacobus de Ispania (ou Jacobus Leodiensis) não recebeu a devida visibilidade nas instituições de ensino e de investigação intelectual tanto de sua época quanto posteriormente. A partir da segunda metade do século XX o tratado foi gradualmente ganhando maior visibilidade e nos últimos anos tem recebido por parte de diversos estudiosos um maior esforço de investigação. A presente dissertação visa expor o contexto filosófico e teológico desse tratado, investigando os seus principais conceitos norteadores a partir de uma leitura dos primeiros capítulos do seu primeiro livro. A partir da exposição dessas concepções fundamentais, buscamos então esclarecer algumas das questões mais fundamentais a respeito da musica speculativa, a saber, sua função no programa das artes liberais, sua concepção enquanto ciência e sua relação com a teologia sagrada. / Magister Jacobus de Ispania\'s treatise, Speculum Musicae, did not receive the due visibility in the educational and scholarly institutions of its time as well as later. From the second half of the twentieth century the treatise gradually gained more visibility and in recent years has received from several scholars a greater research effort. The present dissertation aims at exposing the philosophical and theological context of this treatise and investigating its main guiding concepts through a reading of the first chapters of its first book. Through the exposition of these fundamental conceptions, we seek to clarify some of the most fundamental questions regarding speculative music, namely, its function in the liberal arts program, its conception as a science and its relation to sacred theology.

Several earlier generations of historians described the later Middle Ages as an 'age of fear'. This account was especially applied to accounts of the presumed mentality of the later medieval layperson, seen as at the mercy of the currents of plague, violence and dramatic social, economic and political change and, above all, a religiosity characterised as primitive or even pathological. This 'great fear theory' remains influential in public perception. However, recent scholarship has done much to restitute a more positive, affective, incarnational and even soteriologically optimistic late-medieval vernacular piety. Nevertheless, perhaps due to the positive and recuperative approach of this scholarship, it did not attend to the treatment of fear in devotional and literary texts of the period. This thesis responds to this gap in current scholarship, and the continued pull of this account of later-medieval piety, by building an account of fear's place in the rich vernacular theology available in the Middle English of the fourteenth and fifteenth centuries. It takes as its starting point accounts of the role of fear in religious experience, devotion and practice within vernacular and lay contexts, as opposed to texts written by and for clerical audiences. The account of drede in Middle English strikingly integrates humbler aspects of fear into the relationship to God. The theological and indeed material circumstances of the later fourteenth century may have intensified fear's role: this thesis suggests that they also fostered an intensified engagement with the inherited tradition, generating fresh theological accounts of the place of fear. Chapter One begins with a triad of broadly pastoral texts which might be seen to disseminate a top-down agenda but which, this analysis discovers, articulate diverse ways in which the humble place of fear is elevated as part of a vernacular agenda. Here love and fear are always seen in a complex, varying dialectic or symbiosis. Chapter Two explores how this reaches a particular apex in the foundational and final place of fear in Julian of Norwich's Revelations, and is not incompatible even with her celebratedly 'optimistic' theology. Chapter Three turns to a more broadly accessed generic context, that of later medieval cycle drama, to engage in readings of Christ's Gethsemane fear in the 'Agony in the Garden' episodes. The N-Town, Chester, Towneley and York plays articulate complex and variant theological ideas about Christ's fearful affectivity as a site of imitation and participation for the medieval layperson. Chapter Four is a reading of Piers Plowman that argues a right fear is essential to Langland's espousal of a poetics of crisis and a crucial element in the questing corrective he applies to self and society. It executes new readings of key episodes in the poem, including the Prologue, Pardon, Crucifixion and the final apocalyptic passus, in the light of its theology of fear.