Tamara QUÍRICO

Original title: Peste Negra e escatologia: os efeitos da expectativa da morte sobre a religiosidade do século XIV

Published in Mystic and Millenarianism in Middle Ages

Keywords: Black Death, Eschatology, Italy, Religiosity.

This article shall discuss in which ways the Black Death of 1348 (as well as the recurrent outbreaks of the epidemic until the end of the century and even after) created an atmosphere of pessimism and fear, and how the apprehension of an imminent death and of the proximity of the end of the world engendered changes also in religious practices. For methodological reasons, the analysis shall focus on the Italian Peninsula, although specific examples from other areas may also be mentioned.

Edrisi Fernandes

Original title: Trazendo o Divino para Dentro do Homem: a Construção do Sistema do Yoga

Published in Expressing the Divine: Language, Art and Mysticism

Keywords: Atharvaveda, Purusha, Rigveda, Upanishads., Yoga.

The author analizes the evolution of Yoga as an ascetic discipline, since the time of the absorption of the local inhabitants by the Aryan tribes, that settled in India in protohistoric times. Austerity vows, magical practices, breath control exercises and ascetic attitudes of the locals were incorporated in Vedic metaphysics and religion, and also in preclassical Yoga. The discovery of the power of ascetic/meditational practices gave rise to a progressive distantiation of the yogis from external religious practices such as sacrifices, intended to propitiate the gods, and to a parallel advance of the view of yoga as a kind of sacrifice in itself, grounded on the association - thought as a binding or [re]union - between the Self/the living Soul (âtman; jivâtman) of man and the eternal norm (sanatana dharma), the “Lord of Creatures” (Prajâpati), the Supreme Being (Parameshtin; Brahman; Shiva of Shaivism; Vishnu of Vaishnavism), or the force or power (Shakti of Shaktism [Tantrism]) that makes life possible and maintains the cosmos. Through a review of the Purusha (Sanskrit for “person; man”, but also for “Universal man; man-god”) theme in some classical Indian literary references - encompassing the Rigveda, the Atharvaveda, many Upanishads, relevant portions of the Mahâbhârata (particularly of the Bhagavad-Gîtâ, and of the Mokshadharma and other sections of the Shânti Parva), the Yoga-Sûtra of Patañjali (the founding text of classical yoga), the Bhâgavata-Purâna, the Yoga-Vâsishtha attributed to Vâlmîki, and the Kulârnava-Tantra (an essential text to tantra-yoga), among others -, an articulation that consolidates human autonomy and superior status in the universe is perceived, giving way to the idea that one can be “enlighted”, and the God-in-man status can be achieved, both through knowledge (jñâna) and through yoga - the way of enlightment associated with bodily and mental control and stability, and with the achievement of trans-rational conciousness. Purely “transcendental” meditation and concentration practices progressively [re]turn to a situation where the body is valued as a kind of “temple”, that must be appropriately constructed and cared for in order to allow and to favour the final encounter and assimilation between man and the Divine.

Marta REDONDO DE FUENMAYOR

Original title: Construyendo la ciudad: el rol femenino en la edilicia bajomedieval

Published in Mirabilia Journal 

Keywords: Architecture, Construction, Jobs on the construction site, Late Middle Ages, Women, Workshops.

Transgressors or submissive to established norms, women have been active subjects of architectural practice throughout history. This was the case in the Middle Ages, with its well-known patriarchal societies, where a clear hierarchy of the public, dominated by men, over the private, the place of women, was evident. Thus, it seems unthinkable to some that a percentage of the hands that built the great medieval buildings belonged to the gender relegated to the intimacy of the home. But nothing could be further from the truth: historical experiences show that medieval construction was a phenomenon of shared jurisdiction. Therefore, the purpose of this work is to make visible the role of women as construction workers. The starting point will be a bibliographical review, which reveals the dispersion, scarcity, and limited visibility that this subject has had in traditional historiography. On this basis, we will analyse the regulatory documents, builindg logs, statutes of professional guilds and municipal ordinances, as primary sources that have facilitated the understanding of the role of women within the social hierarchies established in the late medieval period. Subsequently, a general overview will be given of the activities carried out in the construction process, both the tasks on site and those carried out in trades and workshops. The starting point for this is the analysis of graphic and written sources. The images that accompany this chapter, unusually considered when dealing with the subject, support the documentation and become a magnificent exponent of the visual culture of the Middle Ages. Finally, the female stipend in construction work will be analysed, making it possible to ascertain the place of women in the late medieval building industry.

Eirini ARTEMI

Published in Games from Antiquity to Baroque

Keywords: Abortion, Church Fathers, Homosexuality, Orthodoxy, Sodomy.

Today, many people insist that their body belongs to them and they are free to use it as they want. Some argue that homosexuality and abortion are morally reprehensible and other try to embody in a law their moral or immoral convictions. Christianity refuses sodomy and abortion. God forbids the killing of innocent human beings because we are made in his image. Moreover, according to the doctrine of the Orthodox Church, fetus is a perfect human being since its conception. As for homosexuality, God created Adam and Eve, not Adam and Steve, or Eve and Mary. Of course, a very small percentage of homosexuals indicate a genetic basis for their homoerotic sexual orientation. Is homosexuality accepted by Christianity in this case? What do the Church Fathers believe about that? People who support abortions argue that it is up to the woman to decide whether it is right for her to have an abortion because it is her body. Some Christians believe that a woman has a right to a safe abortion, and that it shows compassion if the law allows this. Here is the mistake, our body does not belong to us, it is a creature of God, and we should pray for the miracle in any case. We are the directors of our body, not the masters. Roman Catholics and Orthodox Christian believe that abortion is morally wrong because of their belief that human life begins at conception. They may make an exception if an abortion is essential to save the life of the mother (the 'principle of double effect'), assuming all efforts have been made to save the fetus. So, the sin of wilfully aborting a child, except in those very rare situations where it may be necessary to save the life of the mother, is a sinful act, totally contrary to the will of God. Additionally, the homosexuality is condemned in the Bible and by Church Fathers. Is there a common place between traditional and modern values? How can religious people face these new “values”?