Common Life in the Middle Ages, Essay Example

Weber says that feudal society invented a theology in its own image because the King had divine power, so the king was represented within the religion. The royal God ruled like a king and Satan was a traitor. The calculation of time in the 14^th century was irrelevant and impossible to tell. This made it difficult for people to keep track of birth dates or special events. Numbers were also not used to any significant measure. Weber says the life expectancy of young people was very brief with most people dying by 21.  He says, young people at the time had characteristically adolescent reactions. He says they may have been hardened warriors but they would easily burst into tears and that they had adolescent insecurities. He also says that the majority of the people during this time acted this way. Weber what Weber meant when he said that people of the period were extraordinarily sensitive to the supernatural. People seemed ready to believe in signs and visions, and they fasted often and focused on the world of Angels and Demons. He says that devils or saints were constantly intervening in everyday affairs.

The significance in English history of Magna Charta, also known as the “Great Charter” can be found in the fact that when John signed  it, it asserted kings were not above the law. “ Beyond establishing this general principle, the charter was a feudal document that promised the king would not impinge on noblemen’s traditional rights (Sherman & Salisbury, 258).” The text also notes that, the charter included two principles that molded what would be the the future of English (and North American) legal systems. The specifics of this change was that, “The king would impose no new taxes without the consent of the governed and would not violate the due process of law (Sherman & Salisbury, 258).” The role and significance of parliament in England during this period rose in the Middle Ages with special implications for England was parliament. Part of the feudal obligations, required nobles  to give advice to their lords, and kings all over Europe gathered their vassals and wealthy townspeople in councils—called parliaments—to discuss matters of the realm, which included everything from justice to collecting new taxes (Sherman & Salisbury, 258).”

Holy Roman Empire:

The Saxon Dynasty

The most powerful of the Saxon Kings was Otto I (r. 936–973). Otto is the one emperor most considered to be like Charlemagne. As a warrior king, he was not afraid to go into battle. He gained acclaim for stopping the attacks of the Magyars in 955.  He was also able to establish many conquests in northern Italy (Sherman & Salisbury, 262). The Ottonian dynasty ended in 1024. Henry III (r. 1039–1056) was selected after the Ottonian dynasty had its run. He came from an alternative branch of the Saxon family. He appointed bishops and abbots as administrators to show that he was able king and through that notoriety he was able to increase the power of his kingdom (Sherman & Salisbury, 262).

The Hohenstaufen Dynasty

The Emperor Frederick I (r. 1152–1190), was also known as Barbarossa, or “red-beard.” He was chosen to rule the house of Hohenstaufen. He actually was the main person to rule, and did so between 1152 and 1190. He inherited Burgundy and Swabia, and then he invaded Italy to control Lombardy in the north (Sherman & Salisbury, 262).

Church History

Anselm’s motto was “faith seeking understanding.” It was his belief that God exists because God is perfect, and that if he wasn’t perfect than he wouldn’t exist (Sherman & Salisbury, 248). The theologian Abelard applied modern reasoning to sacred texts, so people could better understand the bible. He is most famous for a text titled “Yes ad No” which pointed out the non-biblical behavior of church fathers. (Sherman & Salisbury, 248). Bernard of Clairvaux (1090–1153), is known as the nemesis of Abelard. He stood firmly in opposition to most of Abelard’s arguments. Finally, Thomas Aquinas’s Summa Theologiae argued that all men were members of God’s community.  Aquinas taught that faith and reason were compatible paths to a single truth, but that the mind by it-self could grasp only the truth of the physical world (Sherman & Salisbury, 251).”