The Classical Heritage of the Middle AgesFollows the transition in literature from the classical to medieval to show hoe pagan tastes and ideals gave way to the ideals of Christianity. |
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accent accentual verse allegorical Ambrose antique architecture artistic ascetic Augustine Augustine's barbaric Basil basilica beauty Benedict's Boethius Byzantine Byzantine art catacombs Chap character Chris Christ Christian feeling Christian poetry Church classic Commodianus compositions culture Ebert elegiac elements emotion Empire epic eternal ethics evil example expression faith Fathers fifth century fourth and fifth fourth century German Geschichte Gospel Gothic Greek philosophy Gregory Hellenic hexameters holy human humility hymns influence Italy Jerome knowledge Lactantius Latin Christian Latin poetry literary literature living mediæval mediæval Latin metre Middle Ages Migne modes monastery monastic monasticism monks mosaics narrative nature Neo-platonism obedience Old Testament original Orosius pagan painting passion Patr poems poet principles prose Prudentius regula rhetoric rhyme Roman law Romanesque Rome Scripture sculpture soul spirit story strophes style symbolism Synesius Tertullian thought tian tianity tion Virgin virtues Vita West words writings
Popular passages
Page 359 - Society in the last century of the Western Empire, Book III (London, 1898) ; WA Brown, State Control of Industry in the Fourth Century, Political Science Quarterly, Vol. 2 (New York, 1887). On the debased use of Virgil : Comparetti, Virgil in the Middle Ages (2d Ed., Eng. Trans., 1895). On the rhetoric and oratory of the period : Boissier, La fin du paganisme (2d Ed., 1894) ; Hatch, Influence of Greek Ideas (Hibbert Lectures, 1888) ; Martha, Les moralistes sous 1'Empire Romain (Paris, 1886) ; A....
Page 200 - For the love of Christ constraineth us ; because we thus judge, that one died for all, therefore all died ; and he died for all, that they which live should no longer live unto themselves, but unto him who for their sakes died and rose again.
Page 192 - Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof.
Page 171 - Him : and we must guard ourselves every hour from sins and faults of thought, tongue, eye, hand, foot, will, and cut off the desires of the flesh, knowing that we and our deeds are always beheld by Him and told Him by the angels. The second stair of humility is, if any one, loving not his own will, delights not in fulfilling his desires, but imitates in his deeds that saying of the Lord, I came not to do my own will, but His who sent me.
Page 169 - For I have come down from heaven, not to do my own will, but the will of him who sent me...
Page 320 - As Moses lifted up the serpent in the wilderness, so shall the Son of Man be lifted up,
Page 111 - Gregory Thaumaturgus, in his panegyric on his master, says that Origen, wishing to gain him and others as pupils, praised the lovers of philosophy, declaring that only those live a life worthy of reasonable creatures who aim at living an upright life, and seek to know first themselves, and then what is good and what man ought to strive for, and what is evil and what man ought to flee.
Page 208 - unseasonable kindness' to me. Let me be given to the wild beasts, for through them I can attain unto God. I am God's wheat, and I am ground by the teeth of wild beasts that I may be found pure bread [of Christ].
Page 5 - ... were principles of the antique ; the Christian spirit broke through them all. Its profound spirituality, often turning to mysticism, had not the clarity of classic limitation. It did not recognize limit. Its reach was infinite, and therefore its expressions were often affected with indefiniteness. Classic self-control meant measure, nothing in excess. Christian self-control soon came to mean the exclusion of a part of life ; it knew no measure ; of what it condemned it could not have too little,...
Page 194 - Thus the reference to the rule as this minimam reg1dam inchoationis? tells the utter humility of Benedict and the ideality of his endeavor for a life of holiness. His regula is but a slight beginning ; for what more could he, poor workman, set ? it is also but a beginning, as the saintly soul sees all his acts small and poor in the light of the...