Search results for ""Author Faith Wallis""

From the patristic age until the Gregorian calendar reform of 1582, computus – the science of time reckoning and art of calendar construction – was a subject of intense concern to medieval people. Bede’s The Reckoning of Time (De temporum ratione) was the first comprehensive treatise on this subject, and the model and reference for all subsequent teaching, discussion and criticism of the Christian calendar. The Reckoning of Time is a systematic exposition of the Julian solar calendar and the Paschal table of Dionysius Exiguus, with their related formulae for calculating dates. But it is more than a technical handbook. Bede sets calendar lore within a broad scientific framework and a coherent Christian concept of time, and incorporates themes as diverse as the theory of tides and the threat of chiliasm. This translation of the full text includes an extensive historical introduction and a chapter-by-chapter commentary. The Reckoning of Time also serves as an accessible introduction to the computus itself.

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The Commentary on Revelation is Bede's first venture into Biblical exegesis -- an ambitious choice for a young monastic scholar in a newly Christianized land. Its subject matter – the climax of the great story of creation and redemption, of history and of time itself – adds to the Commentary's intrinsic importance, for these themes lie at the heart of Bede's concerns and of his achievement as a historian, exegete, scholar, and preacher. But Bede was also a man of his age. When he penned the Commentary around 703, speculation and anxiety about the end of the world was in the air. According to conventional chronology, almost 6000 years had passed since creation. If for God 'one day… is as a thousand years, and a thousand years as one day' (2 Peter 3:8), the world was destined to last six millennia, corresponding to the six days of creation. The end, then, was close. Bede vigorously opposed the temptation to calculate the time of the end. The Commentary argues that Revelation is not a literal prophecy, but a symbolic reflection on the perennial struggle of the Church in this world. At the same time, the young Bede is starting to shape his own account of how the end-times would unfold. This translation, prefaced by a substantial Introduction, will be of interest to students of medieval religious and cultural history, of Anglo-Saxon England, and of the history of Biblical exegesis in the Middle Ages.

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The Commentary on Revelation is Bede's first venture into Biblical exegesis -- an ambitious choice for a young monastic scholar in a newly Christianized land. Its subject matter – the climax of the great story of creation and redemption, of history and of time itself – adds to the Commentary's intrinsic importance, for these themes lie at the heart of Bede's concerns and of his achievement as a historian, exegete, scholar, and preacher. But Bede was also a man of his age. When he penned the Commentary around 703, speculation and anxiety about the end of the world was in the air. According to conventional chronology, almost 6000 years had passed since creation. If for God 'one day… is as a thousand years, and a thousand years as one day' (2 Peter 3:8), the world was destined to last six millennia, corresponding to the six days of creation. The end, then, was close. Bede vigorously opposed the temptation to calculate the time of the end. The Commentary argues that Revelation is not a literal prophecy, but a symbolic reflection on the perennial struggle of the Church in this world. At the same time, the young Bede is starting to shape his own account of how the end-times would unfold. This translation, prefaced by a substantial Introduction, will be of interest to students of medieval religious and cultural history, of Anglo-Saxon England, and of the history of Biblical exegesis in the Middle Ages.

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Medical knowledge and practice changed profoundly during the medieval period. In this collection of over 100 primary sources, many translated for the first time, Faith Wallis reveals the dynamic world of medicine in the Middle Ages that has been largely unavailable to students and scholars. The reader includes 21 illustrations and a glossary of medical terms.

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Commenting on the Bible was the principal way in which early medieval Christians conducted the work of theology; commentaries also open a window for modern readers onto the way in which these people strove to understand humanity, the world and history through complex acts of layered winterpretation and cross-referencing within the sacred text. Bede's commentary on Luke, composed in the first half of the 710s, is a turning point in his career as an exegete. It is ambitious in its length, but also in its subject-matter, because the life of Christ is the key to the meaning of the entire Bible. To expound a Gospel also entails engaging with a formidable body of commentary by the Church Fathers. In Bede's case, the Luke commentary marks as well the moment when he publically asserts his own intellectual authority by displaying his mastery of the Patristic tradition, and by deftly confronting criticisms of his earlier works. Finally, Bede's treatment of Luke was highly influential in the Carolingian Renaissance, and in the compilation of the Glossa Ordinaria in the twelfth century. This translation is thus an important resource for historians, as well as scholars interested in the role of the Bible in medieval culture.

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For scholars in the European Middle Ages, Isidore, bishop of Seville (560? — 636) was one of the most influential authorities for understanding the natural world. Isidore’s On the Nature of Things is the first work on natural science by a Christian author that is not a commentary on the creation story in Genesis. Instead, Isidore adopted a classical model to describe the structure of the physical cosmos, and discuss the principles of astronomy, physics, geography, meteorology and time-reckoning. Into this framework he incorporated an eclectic array of ancient and patristic erudition. The fact that On the Nature of Things presents an essentially Greco-Roman picture of the universe, but amplified with Christian reflections and allegories, played a crucial role in the assimilation of ancient science into the emerging culture of the Middle Ages. It exerted a deep and long-lasting influence on scholars like Bede, one of whose earliest works was an adaptation of On the Nature of Things. On the Nature of Things provides a new window into vital intellectual currents, as yet largely unexplored, flowing from Visigothic Spain into Celtic Ireland, Anglo-Saxon England, and Merovingian France. This is the first translation of this work into English. The introduction places the work in the context of Isidore's milieu and concerns, and traces the remarkable diffusion of his book. A chapter-by-chapter commentary explains how Isidore selected and transformed his source material, and added his own distinctive features, notably the diagrams that gave this work its medieval name The Book of Wheels (Liber rotarum).

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For scholars in the European Middle Ages, Isidore, bishop of Seville (560? — 636) was one of the most influential authorities for understanding the natural world. Isidore’s On the Nature of Things is the first work on natural science by a Christian author that is not a commentary on the creation story in Genesis. Instead, Isidore adopted a classical model to describe the structure of the physical cosmos, and discuss the principles of astronomy, physics, geography, meteorology and time-reckoning. Into this framework he incorporated an eclectic array of ancient and patristic erudition. The fact that On the Nature of Things presents an essentially Greco-Roman picture of the universe, but amplified with Christian reflections and allegories, played a crucial role in the assimilation of ancient science into the emerging culture of the Middle Ages. It exerted a deep and long-lasting influence on scholars like Bede, one of whose earliest works was an adaptation of On the Nature of Things. On the Nature of Things provides a new window into vital intellectual currents, as yet largely unexplored, flowing from Visigothic Spain into Celtic Ireland, Anglo-Saxon England, and Merovingian France. This is the first translation of this work into English. The introduction places the work in the context of Isidore's milieu and concerns, and traces the remarkable diffusion of his book. A chapter-by-chapter commentary explains how Isidore selected and transformed his source material, and added his own distinctive features, notably the diagrams that gave this work its medieval name The Book of Wheels (Liber rotarum).

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The Venerable Bede composed On the Nature of Things (De natura rerum) and On Times (De temporibus) at the outset of his career, about AD 703. Bede fashioned himself as a teacher to his people and his age, and these two short works show him selecting, editing, and clarifying a mass of difficult and sometimes dangerous material. He insisted that his reader understand the mathematical and physical basis of time, and though he was dependent on his textual sources, he also included observations of his own. But Bede was also a Christian exegete who thought deeply and earnestly about how salvation-history connected to natural history and the history of the peoples of the earth. To comprehend his religious mentality, we have to take on board his views on “science” —— and vice versa. On the Nature of Things is a survey of cosmology. Starting with Creation and the universe as a whole, Bede reads the cosmos downwards from the heavens, through the atmosphere, to the oceans and rivers of earth. This order (recapitulating the four elements or fire, air, water and earth) was derived from his main source, Isidore of Seville’s On the Nature of Things. However, Bede separated out Isidore’s chapters on time, and dealt with them in On Times. On Times, like its “second, revised and enlarged edition” The Reckoning of Time (De temporum ratione), works upwards from the smallest units of time, through the day and night, the week, month and year, to the world-ages. Bede’s innovation is to introduce a practical manual of Easter reckoning, or computus, into this survey. Hidden beneath the matter-of-fact surface of the work is an intense polemic about the correct principles for determining the date of Easter —— principles which in Bede’s view are bound up with both the integrity of nature as God’s creation, and the theological significance of Christ’s death and resurrection. In these works Bede re-united cosmology and time-reckoning to form a unified science of computus that would become the framework for Carolingian and Scholastic basic scientific education.

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The Venerable Bede composed On the Nature of Things (De natura rerum) and On Times (De temporibus) at the outset of his career, about AD 703. Bede fashioned himself as a teacher to his people and his age, and these two short works show him selecting, editing, and clarifying a mass of difficult and sometimes dangerous material. He insisted that his reader understand the mathematical and physical basis of time, and though he was dependent on his textual sources, he also included observations of his own. But Bede was also a Christian exegete who thought deeply and earnestly about how salvation-history connected to natural history and the history of the peoples of the earth. To comprehend his religious mentality, we have to take on board his views on “science” —— and vice versa. On the Nature of Things is a survey of cosmology. Starting with Creation and the universe as a whole, Bede reads the cosmos downwards from the heavens, through the atmosphere, to the oceans and rivers of earth. This order (recapitulating the four elements or fire, air, water and earth) was derived from his main source, Isidore of Seville’s On the Nature of Things. However, Bede separated out Isidore’s chapters on time, and dealt with them in On Times. On Times, like its “second, revised and enlarged edition” The Reckoning of Time (De temporum ratione), works upwards from the smallest units of time, through the day and night, the week, month and year, to the world-ages. Bede’s innovation is to introduce a practical manual of Easter reckoning, or computus, into this survey. Hidden beneath the matter-of-fact surface of the work is an intense polemic about the correct principles for determining the date of Easter —— principles which in Bede’s view are bound up with both the integrity of nature as God’s creation, and the theological significance of Christ’s death and resurrection. In these works Bede re-united cosmology and time-reckoning to form a unified science of computus that would become the framework for Carolingian and Scholastic basic scientific education.

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