• el año pasado
La Edad Media fue un período fascinante y complejo que se caracterizó por el teocentrismo, una perspectiva que colocaba a Dios en el centro de la vida y la sociedad. Durante estos siglos, los reinos y nobles de Europa occidental se unieron bajo una misma cristiandad,diendo a la autoridad del Papa, quien se convirtió en una figura clave en la política y la religión. Este fenómeno no solo unificó a los pueblos, sino que también fomentó un sentido de identidad cultural y espiritual en la región.

A pesar de esta aparente cohesión, la Edad Media no estuvo exenta de conflictos. La lucha por el poder entre la Iglesia y los monarcas, las cruzadas y las disputas territoriales reflejan una época marcada por tensiones y rivalidades. La religión jugó un papel fundamental en la vida cotidiana de las personas, influyendo en la educación, el arte y la moralidad de la época. Los monasterios se convirtieron en centros de conocimiento y preservación de la cultura, mientras que la arquitectura religiosa dejó un legado que aún se puede admirar hoy en día.

En este contexto, es importante entender cómo el teocentrismo moldeó no solo la vida espiritual, sino también la política y la economía de la Edad Media. Esta era, que abarca desde la caída del Imperio Romano hasta el Renacimiento, sigue siendo objeto de estudio y fascinación por su riqueza histórica y cultural.

**Hashtags:** #EdadMedia, #Teocentrismo, #Cristiandad

**Keywords:** Edad Media, teocentrismo, cristianismo, Papa, conflictos medievales, reinos de Europa, historia medieval, cruzadas, cultura medieval, política religiosa.

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00:00The medieval era is a distant culture.
00:04The mentality that guides tastes and defines identity is very different,
00:08as are the mechanisms of power.
00:11Daily life and the imagination that feeds the fantasy of human beings are also different.
00:16The medieval era is a distant culture.
00:19The mentality that guides tastes and defines identity is very different,
00:23as are the mechanisms of power.
00:26Daily life and the imagination that feeds the fantasy of human beings are also different.
00:38A time when religion played a crucial role in giving meaning to life and reality.
00:44But at this time there are also other forms of cognition
00:49that go from magic to science.
00:53social customs, symbolic universes, cultural strata, values, traditions and obsessions.
01:00All this makes up the social picture of the Middle Ages,
01:03linked to a political, economic and institutional reality,
01:07very far from ours,
01:09but in which we can rediscover the origin and ascendancy of today's Europe.
01:23THE SIGNS
01:31Because of the appearance and extinction of the signs,
01:35of the suppositions and conjunctions,
01:38of the benefic and malefic aspects,
01:41disparate and contradictory events occur in this world.
01:45THE SIGNS
01:49The signs are the prelates of the Church or the princes of the world,
01:54since they originate from all the events of this world,
01:59war and peace and anything else.
02:03THE SIGNS
02:27The Middle Ages is the time of feudalism,
02:30of a power that is based on the ownership of the land
02:33and that obtains the wealth of agriculture and livestock.
02:37Feudalism is a long-term consequence of the fall of the Roman Empire
02:42and represents a phase of arduous political reestablishment.
02:47At the base of the feudal system is the oath of loyalty
02:50that a lord, called vassal,
02:53deposits in the hands of a lord, richer and more powerful,
02:56in exchange for military benefits and protection.
02:59THE SIGNS
03:02The essence of the vassal feudal system
03:05is found in this personal relationship
03:08that is established between two individuals,
03:11between a lord and another lord.
03:14THE SIGNS
03:17This oath of loyalty, this declaration,
03:21is also carried out through a ceremony
03:24that involves, for example, the Imixtio Manum,
03:27that is, putting the hands between the hands of the other.
03:32It is a way of entrusting oneself to the other,
03:35which can end with the kiss,
03:38which is the most intimate form of a personal relationship.
03:41THE SIGNS
03:44I will serve you faithfully in everything I know and can,
03:49with the help of God, without cheating or deception,
03:53and with the advice and help of my profession and person,
03:56so that the power that God has granted you,
03:59you can keep it,
04:02and exercise it according to your will,
04:05and for the salvation of you and your faithful.
04:23THE SIGNS
04:39Also, an important aspect of feudalism
04:42is its relationship with religion,
04:45the seal that the Church grants to justify this system.
04:48Deep down, God is the Lord par excellence,
04:51He is the true guarantor of the feudal world,
04:54and He is at the center of everything.
04:57His representatives on earth, princes and sovereigns,
05:00are the ones who have the mission to make His peace and His justice reign.
05:04For a long time now,
05:07the philosophy of the Gospel ruled the States.
05:10When the strength and sovereign influence of the Christian spirit
05:13had deeply settled in the laws,
05:16in the institutions, in the customs of the peoples,
05:19the religion of Jesus Christ,
05:22solidly established in that pedestal of honor,
05:25flourished in the shadow of the favor of the princes
05:28and the due protection of the magistrates.
05:35The feudal society remains united
05:38because each of the members that make it up,
05:41has a specific function.
05:44The powerful protect the weak,
05:48a formula capable of giving rise to an ideal order
05:51that must be conserved and respected.
05:59When the priesthood and the empire proceeded in concord,
06:02happily united among themselves
06:05by the friendly reciprocity of favors.
06:18Ordered by this Gospel,
06:21the society obtained valuable fruits to never believe again,
06:24whose memory persists and will persist,
06:27deposited in numerous historical monuments
06:30that no enemy artifice can falsify or darken.
06:47Go now. Thank you.
06:50I bless you.
06:53Thank you, sir.
07:07The idea of God that can be found in the Middle Ages
07:10involves concrete and singular features.
07:13It is a God who comes from the East,
07:16a God who defines the decisive step
07:19from polytheism to monotheism.
07:22A God that can be visually represented,
07:25unlike the Jewish Yahweh or the Islamic Allah,
07:28and therefore anthropomorphic.
07:31In the High Middle Ages,
07:34the idea of God is that of the God of the armies,
07:37of the victorious God, of the God who conquers,
07:40who reigns, who emperors,
07:43and who leads his missionaries in their work of evangelization.
07:46It is a God to be feared, a powerful God.
07:49A God that in the medieval West has no rivals.
07:52The others are only false idols.
07:58He who does not declare that the Father, the Son and the Holy Spirit
08:01have a single nature or substance,
08:04a single virtue and power,
08:07a single divinity to worship among hypostases or persons,
08:10will be anathematized and excommunicated.
08:13One, in fact, is the Father God,
08:16from whom all things come.
08:19One is our Lord Jesus Christ,
08:22through whom all things are.
08:25One is the Holy Spirit,
08:28in whom all things are.
08:32This God, incarnate in Jesus Christ,
08:35is at the same time the almighty God of the Old Testament.
08:38A choleric and vengeful God,
08:41but also a good God, a charitable God.
08:44In any case, it is an inaccessible God
08:47who governs the universe, surrounded by two opposing worlds.
08:50On the one hand, the angels, and on the other, the demons.
08:54God, who has created the universe
08:57and has subordinated earthly things to men,
09:00and has ordained the elements of heaven
09:03for the ripening of fruits and the alternation of seasons,
09:06and has established a divine law on them.
09:09This God commanded the care of men
09:12and of children,
09:15and of all things,
09:18and of all things,
09:22and he commanded the care of men
09:25and of all things under the heavenly vault to the angels,
09:28who have been established for such an end.
09:31Then, particularly in relation to the development
09:34of the Christian proposal of St. Francis of Assisi
09:37and the pleading orders,
09:40the idea of God is re-formed
09:43in that of a lamenting God,
09:46the God who loves us,
09:49who we must love and imitate in the figure of Christ.
09:53Thus, two different ways of approaching God are defined.
09:57On the one hand, faith as a path of rational deepening conditioned by the clergy.
10:03On the other, instinctive mysticism.
10:07As the Middle Ages advances, this idea deepens and becomes that of the God who is within each of us,
10:14which is the inner God, the God of the mystics,
10:17the God that we must rediscover within ourselves.
10:22In the end, this is the idea of ​​rediscovery of the values ​​of the individual,
10:27which will later characterize humanism and the Renaissance.
10:31The concept of time is a basic category typical of each era,
10:45an unequivocal sign of a very specific mentality and consciousness of the world.
10:49The ringing of the church bells marks the cadence of the days.
10:54At each moment, certain prayers and religious services correspond to it.
10:59The times of nature, the time cadenced by the trajectory of the sun,
11:08and the times of prayer, for example in the monasteries, were, if not identical, at least very similar.
11:15The church bells were the ones that marked the rhythm of the day,
11:19even of the worker, mainly of the farmer.
11:26Only after the recovered centralism of the cities, after the year 1000,
11:31a different time is imposed, the time of the merchant,
11:35united to the rise and consolidation of this new social figure.
11:39An exact and calculable time, far from the sacred time of the ecclesiastical calendar.
11:45A time that discovers new ways of being measured and divided into equal parts.
11:51Instead of the time of the church, perhaps it is not so convenient to say instead of,
11:57but parallel to the time of the church, the time of the merchant begins to consolidate.
12:03But it is not only the time of the merchant, but also of the workshops.
12:07It is the time of activities in the big cities,
12:10where there are not only forms of artisanal activity,
12:13but also others that we could define as pre-industrial or pre-business.
12:18A time that becomes an instrument at the disposal of the human being,
12:22to optimally organize his work, his activities and his day.
12:28As immutability and change coexist, the Middle Ages is defined as a time of transition,
12:34where culture, social relations and new technologies influence each other,
12:39giving rise to a progressive transformation.
12:49Each historical epoch has common places that characterize its imagination,
12:55reflected in literature, but also spread more generally in the common sense of society.
13:02The fundamental contrast that the Middle Ages expresses between the human being and the animals,
13:08is articulated in more detail in the confrontation between culture and nature,
13:13between civilization and the wild.
13:16And the wild, the arcane and the mysterious medieval have their home in the forest.
13:28I saw infinite evil plants sucking the blood of ancient vines,
13:34rooted in secular trunks.
13:39And the whole forest is similar to a swamp of rotten foliage.
13:45But from the scorching earth in the twilight, where twisted and strange plants sprout,
13:52an admirable flowery mantle spreads.
13:56For you, new forest, now is life.
14:04A threatening and protective place at the same time.
14:07Inhospitable but populated by strange beings, like lonely lumberjacks, wild men and vagabonds.
14:14A place of adventures where to test the value of each one.
14:18A place of encounters and supernatural appearances.
14:21The forest was very inhabited.
14:24The idea we have of the medieval forest is the one that was imposed little by little in the cities,
14:29especially in the area of ​​Italy and more than anything from 1200.
14:33It is the forest that is reflected in the novels, where ambushes occur, where there are mischief.
14:38Until then, the forest had been a large reserve of economic resources.
14:42It was populated by shepherds, hermits, holy men, gentlemen.
14:46It was also populated by mysterious presences, which, however, are friendly.
14:51It is the inhabitants of the cities who turn the forest into something unknown and disturbing.
14:58As a counterpoint to the forest is the city, characterized in turn by a background ambiguity,
15:05since sometimes it represents the vanguard of the civilizing process,
15:09and others the center of evil and depravity, in tune with the image that is suggested in the Bible.
15:17The earthly city has created false gods for itself,
15:21to whom to pay tribute, to whom men make sacrifices,
15:26while the heavenly city, which walks on earth, does not create false gods,
15:31but is created by the true God, to whom true sacrifice is offered.
15:41On horseback between the opposite poles of Jerusalem and Babylon,
15:44the city can seem a space where beauty, dynamism and wealth coexist,
15:49or also a bubbling container of evil, violence and amalgam of cultures.
15:57The city can be the realization on the land of heavenly Jerusalem,
16:02which surely many liked.
16:05But for them, the city can also be a place where one gets lost.
16:10In addition to this, the cities are large laboratories of social experimentation and economic experimentation.
16:18They are test laboratories where you can see everything.
16:21For example, the organization of work in the large workshops,
16:25where you entered with the click of the bell, and from which you left with the click of the bell.
16:32Thirty years ago, it would have been defined as a pre-capitalist or capitalist work.
16:39And there is also the experimentation of a political nature.
16:44On the one hand, the city is the place where new values ​​of shared belonging,
16:49work and active citizenship are developed.
16:52On the other hand, it is seen with suspicion by traditional social groups,
16:56such as monks or gentlemen,
16:58although over time it manages to attract the powerful who manage the rural feuds,
17:03and becomes the preferred destination of the mendicant orders that carry their preaching there.
17:09Towards the thirteenth century, the city was already reborn.
17:13It is no coincidence that these religious orders are developed.
17:17They are the new mendicant orders, typically urban.
17:21At the beginning, the Franciscans have a period of exchange between the city and the countryside,
17:26but finally the option is clearly urban.
17:29This is not obvious so that during the entire Middle Ages, tensions arise.
17:36On the one hand, the city is seen as Babylon,
17:40for example, as in the vision of Saint Bernard, a Cistercian monk.
17:44And on the other hand, it is seen as Jerusalem.
17:51The fact is that it exists and is perpetuated.
17:57In any case, it must be thought that Christianity is a religion rooted,
18:01above all, in the city.
18:04And this precisely because of its success, its luck.
18:12A very singular place in all this medieval imaginary is the purgatory,
18:16which only after the twelfth century is fully defined as an intermediate space between hell and paradise,
18:22after a long theological and doctrinal debate.
18:26Overcoming the fears of the first centuries of the Middle Ages,
18:29related to the imminent end of the world and the consequent final judgment,
18:33the conditions for the birth of this new space in the beyond are created.
18:38An intermediate space where you have to remain for a time,
18:41depending on the gravity of the sins committed on earth.
18:47In the thirteenth century, the idea of ​​the final judgment is consolidated as a single day
18:53of anger.
18:56Suddenly, God intervenes and judges.
18:59It is a doctrine that renews everything that had been said until then,
19:03because until that moment, the judgment was not a day,
19:06but a stage whose duration no one knew,
19:09and that had a series of rhythms.
19:15The other world is the representation of morality.
19:19Hell is a representation of evil or malice.
19:23Paradise is the representation of good or virtue.
19:27The purgatory is the passage from one to another through repentance and penance.
19:36Therefore, the other world is the representation of the different states in which man finds himself in this life.
19:44For the deceased, the behavior he has had at the moment of his death is fundamental.
19:49He must express repentance and contrition.
19:52But above all, it is very important that the deceased may receive help from those who have not yet gone.
19:58Donations and legacies in favor of the Church and the community.
20:14The Church, weakened in its power over the increasingly secular earthly time,
20:19and in tune with the new social and economic pulse,
20:22strictly controls time in the afterlife through offerings,
20:26such as prayer, alms and mass.
20:29This depends on the waiting time of the deceased in this ultraterrestrial place.
20:36Even St. Augustine had foreseen a higher gain,
20:40a higher stratum of hell from which one could be redeemed,
20:43although it had never been formalized officially.
20:46At the precise moment in which the Church is no longer the only one who decides the rhythm of life of people,
20:51it establishes its supremacy on the other side.
20:54It begins to present itself, more and more,
20:57as an organ that determines in advance the fate of souls in the afterlife.
21:03The new time in purgatory also reflects the growing value
21:07that in the last centuries of the Middle Ages,
21:10personal responsibility is granted, and therefore the individual,
21:13to his merits and his demerits,
21:16regardless of the social function exercised.
21:22God is the creator, and he must be led by all things visible.
21:27Despite this, the medieval man is curious about the world,
21:31and he strives to know it and catalog it.
21:34The basic elements that make it up are four.
21:37Air, water, earth and fire.
21:41Deep down, man is a microcosm in close relationship with the macrocosm.
21:46No one is separated from what surrounds him,
21:49and nothing is observable in isolation.
21:52The fluids of which it is believed that man is composed are four.
21:56Blood, phlegm, yellow bilis and black bilis.
22:00The body of man contains blood, phlegm, yellow bilis and black bilis.
22:07This is the nature of the body.
22:10This is the cause of health or disease.
22:13In these conditions, one enjoys perfect health,
22:18in these conditions, one enjoys perfect health,
22:21when these moods are in the perfect proportion between them,
22:24whether in quality or quantity.
22:27Health, disease and death depend on the variations of relationship between these fluids.
22:33There is disease when one of these moods,
22:36in too small or too large quantity,
22:39is isolated within the body, instead of mixing with the others.
22:45However, what gives life to the human being is the soul.
22:49Created by God has no end and grants reason,
22:52which is what distinguishes man from animals.
22:59The mentality of each era, apart from stimulating the creation of an imaginary,
23:04also embodies the concretion of the social organization.
23:08If the mentality of the medieval man attributes positive value to sedentarism,
23:12to the fact of being radical, to being an active part of the community,
23:16all those who do not satisfy these conditions are contemplated with rejection.
23:21Society draws the limits of normality.
23:25Beyond is everything that is different, and for this reason must be marginalized.
23:32The citizen rebirth has entailed, on the one hand, the increase of wealth,
23:37but on the other hand, also the increase of poverty.
23:42The poor are often considered the peasants, the rustic,
23:47and obviously also those who suffer a disease.
23:51Then among the poorest are the lepers.
23:55That is, in this case, the deformed are also included,
24:00and those who suffer a disease that has a symbolic meaning.
24:05The leper who has complained of leprosy must wear rags and have his head uncovered.
24:11He must cover his beard and scream,
24:14Inmundo! Inmundo!
24:17He will be filthy while he has leprosy.
24:20He is filthy, he must be alone, he will live outside the camp.
24:29There is also a marginalization related to the body and the disease.
24:33The contempt for the lepers, whose deformities are related to the devil,
24:38is also found in the rigid separation that society imposes on those who do not enjoy good health.
24:45This increase in the number of poor makes them considered as a social danger,
24:51as possible rebels, vagabonds or malevolent.
24:56And it is no coincidence that at the end of the 13th century, basically,
25:00and later in all the late medieval era,
25:03appears the figure of the poor who is ashamed and becomes a favorite of beneficence.
25:11The poor who is ashamed is the one who feels his own misery as a sin,
25:17which aspires to overcome this condition and therefore is less disturbing at the social level.
25:23While the poor who is still poor is a danger that must be marginalized.
25:54The life of men and women of the Middle Ages is not only linked to the different social roles they must perform,
26:00to the work they must do or to the great political and institutional events that transform their day to day.
26:07Everything that is above or below the reality of social practice,
26:12represents a complex universe,
26:14which throws new light to understand in depth a very abygal time.
26:19From the 4th century, Christianity becomes the dominant religion in the West.
26:25Thus, it must find its own system of interpretation of dreams and the dream phenomenon in general.
26:38In the Old Testament, dreams appear mentioned more frequently than in the New.
26:43And for more signs, they come from God.
26:46But not all dreams are clear and understandable visions.
26:50Its meaning can also be dark or scary.
26:53Some are very dangerous because they do not come from God.
26:57They are deceptions or temptations or proofs that must be overcome.
27:06The fantasy of man.
27:08While he is thinking or dreaming, he creates innumerable types of things.
27:13And although they are not corporeal, they quickly adopt a corporeal form.
27:22Dreams are related above all to the dead and the afterlife.
27:26They are shadows, ghosts, they are related to hell.
27:30They can be generated by the spirit of the human being,
27:33or perhaps by the immortal spirits or the gods.
27:36When the senses of man are asleep and tired, the corporeal figure can appear,
27:42it is not known in what way, in the senses of other people.
27:46Thus, the bodies of men lie alive in a certain place,
27:51with the senses much stronger and tenaciously closed than in sleep.
27:56While the fantasy is shown to the senses of another person,
27:59sometimes transmuted in the form of an animal.
28:03And man has the same feeling as if he were in a dream.
28:14For the Christianity of the Middle Ages,
28:16the dream of man is the same as the dream of God.
28:22For the Christianity of the Middle Ages,
28:24the dream is a motive of curiosity and at the same time of terror.
28:34On the one hand, the dream is often related to a conversion,
28:37and it is very common in those who suffer a martyrdom,
28:40so it represents a possibility of getting in touch with God.
28:44On the other hand, dreams are associated with magic and the infernal,
28:48and they have great relevance in many sects considered to be ethical.
28:53Christianity strictly prohibits the divinatory practices
28:57and interpretations of specialists,
29:00thus generating confusion and disorientation in people
29:04regarding the sphere of the dream.
29:11The Church addresses the dream phenomenon with utmost caution,
29:15because dreams have several readings.
29:18They can be celestial visions,
29:21they can indicate the path of redemption,
29:24they can be premonitory dreams that announce a victory,
29:28the discovery of a relic.
29:31In short, they can have a very positive value.
29:40Associated with the body, and therefore with the devil,
29:43the dream becomes a transmitter of carnal temptations,
29:46and cannot be accepted as a premonition of future events,
29:49because the future belongs only to God.
29:53In this way, a repression of the dream activity is attended in all order,
29:57with a rejuvenation of the controls by the Church.
30:05But the dream can also have a profoundly negative value,
30:09in that it has been inspired by the devil to deceive.
30:13This is evidently its vanity and the danger it can represent.
30:31The close ties that are established between oral culture,
30:34academic culture and popular culture,
30:37show in medieval society the complexity and the relations
30:41between these different models of knowledge.
30:45The academic culture, which uses Latin, is exclusive of the erudites,
30:50contains cult quotes and references, and is transmitted through writing.
30:56It is often forgotten that until the 14th century,
30:59the language of all official acts, but also of minor transactions,
31:03such as the purchase and sale of a property,
31:06is always in Latin.
31:10Despite all the exchanges between the academic and the popular,
31:14they are very frequent.
31:15Between the cult elites and the people,
31:17there are common cultural mentalities and attitudes,
31:20characterized by superpositions and mutual contaminations.
31:25All the clues we have are clues of contamination.
31:29Therefore, folk culture is mainly a reproduction of high culture,
31:34adapted to the low or low literacy levels of the plain people.
31:38It is the low translation of high culture.
31:42Popular culture is instinctively linked to the religious theme,
31:46and is nourished by sermons, preachings, stories, apparitions and miracles,
31:50transmitted from generation to generation,
31:53and intended for an audience of men and women of low extraction.
31:59There is a great collective ritual, which consists of going to listen to the preaching.
32:03People go to mass, but often also to the square.
32:06It is known that frequently the pulpits were installed in the square.
32:11And there is the preacher.
32:13The preachers want to hammer the ideas in the heads of those who listen to them,
32:18and for this they use frescoes,
32:20the sculptures of the entrances of the cathedral,
32:24and he points them out as they speak.
32:27In any case, on both sides, and at the base of the frescoes,
32:31there are written texts.
32:33We know that 90% of the inhabitants of that time were illiterate.
32:38For them, the written text had no meaning.
32:43But if those texts accompanied the words of the preacher,
32:48and the images that he showed,
32:51those same written signs began to acquire a certain meaning
32:55for the one who listened and observed.
32:58In the Middle Ages, it is not so much a problem of faith,
33:01but of how far to explain what happens.
33:08These preachings, supported by images and writing,
33:12aroused such strong feelings that caused a phenomenon
33:15that we could define as false memory.
33:19How many pilgrims returned from sacred lands,
33:22convinced that they had seen holy places that they had not actually seen,
33:26told the friends of the town that they had been to holy places
33:30that they had not actually visited.
33:34But that was the memory they had left.
33:37They believed they had seen them because it was the memory
33:40of the images they had seen represented in paintings
33:43or in the church of their little town,
33:45or in the cathedral of some city where they had gone on some occasion.
33:50Fantasy is a true imaginative and cognitive support,
33:54and represents one more contribution in the transition
33:57from oral culture to written culture.
34:01On the one hand, the poor illiterate acquires greater prominence,
34:05participating in certain aspects of collective life.
34:08On the other hand, it introduces elements of distortion,
34:12in the sense that the image is explained,
34:15it is more convincing than the personal control of the places visited.
34:21And this also introduces a reflection on the present.
34:25A well-explained image is more effective, if it fits,
34:28than touching a test with your hand.
34:39Another phenomenon that permeates all social layers and cultural levels
34:43is magic, which appears as a true cross between academic culture
34:47and popular culture.
34:52This relationship that has existed since time immemorial
34:55between magic and the people is a very close bond,
34:59almost like the feudal bond that unites the lord with his vassal.
35:08Magic is the vision of life and everything,
35:11of symbols and instruments to dominate and direct the forces of nature.
35:18Astrology represents the certainty of the union between things,
35:23the domain of celestial bodies,
35:26at the same time also living beings, with their souls,
35:29who dominate men and things.
35:32Magic is closely linked to astrology,
35:35which finds application in many areas of medieval life,
35:38including one of the most widespread and practiced activities of this time,
35:42the war.
35:44Without taking anything away from religious principles
35:47and the participation in Christian faith,
35:50astrologers were an important part of the court
35:53and accompanied the king in his wars.
35:56According to a chronicler, Guillermo I de Altavilla,
35:59Guillermo el Malo, we are in the middle of the twelfth century,
36:03he did not start the battle without having previously consulted his astrologers.
36:08Especially from the twelfth century,
36:11in the Western war practice, the resource of astrological guessing is disseminated.
36:16This includes, for example, the election of the date and time to start a battle.
36:21Princes and lords, but also representatives of the municipalities,
36:25ask their astrologers for advice before starting a conflict.
36:30And sometimes their opinions count more than those of their own military advisers.
36:41Tonight will be the birth of the morning star, neither before nor after.
36:45So it is pronounced in the great water.
36:48We do not have to challenge the stars.
36:51Fate has already been adverse to us.
36:53We must not disobey the heavenly orders.
36:56I will not delay any disobedience.
36:59Tonight the stars ask for a glass of blood.
37:03Because of the appearance and extinction of the signs,
37:07of the oppositions and conjunctions,
37:10of the beneficial and malefic effects,
37:13disparate and contradictory events occur in this world.
37:17The signs are the prelates of the Church or the princes of the world,
37:22since all the events of this world come from them.
37:27War and peace and anything else.
37:40War and peace and anything else.
38:11Like any historical epoch,
38:14the Middle Ages is also plagued with true obsessions,
38:17born of their singular mentality.
38:20Faced with all sin, closely linked to the Christian religion,
38:24the fear of eternal condemnation,
38:27slows the impulses and instincts of men and women,
38:30orienting their behavior according to the rigid ethics proposed by the Church.
38:41He will deserve even more severe penalties for all that he has done.
38:47For with the same rod with which we measure,
38:50we will also be measured.
38:53And what we do, they will do to us also.
38:57The sinners will receive the punishment for their sins from the hand of God.
39:03And they will not be punished in the measure of their sins,
39:07but in an even greater proportion compared to the faults committed.
39:16Whoever gives in, has no choice but penance,
39:19or the request of intercession to the Virgin Mary or the saints,
39:23always with the fear of having put at stake the salvation of his own soul.
39:28He who receives from the hand of the Lord double punishment for his sins,
39:33will continue to pay for his guilt in the fire of hell,
39:37and he will despair not to find any salvation.
40:03The struggle against sin does not give peace.
40:06The temptations with which Satan bothers human beings
40:09are multiple and often hidden.
40:13Existence is continually exposed to the whims of this cunning enemy.
40:18Perpetuated with a simple luggage,
40:21made up of the Ten Commandments and the Twelve Articles of Faith,
40:25and guarded by the sermons of the religious,
40:28the medieval man strives not to commit mortal sins,
40:31formalized by the Church in the twelfth century as the seven capital sins.
40:35Arrogance, envy, anger, laziness, greed, lust and gluttony.
40:44It is a system of seven sins, called the septenary of sins,
40:48of which our seven capital sins derive.
40:52And the sins of the flesh are the lightest of the septenary of medieval sins.
40:57The sin of the flesh can only be committed
41:00to fulfill the legitimacy of procreation.
41:03Onanism is condemned in the Old Testament.
41:06The seed given by God cannot be wasted.
41:10Therefore, if it cannot be wasted,
41:13not only is masturbation condemned,
41:15but all sterile use of semen.
41:20Consciousness crises are frequent,
41:22which drive armed men, nobles and rich merchants
41:26to abandon their previous life to embrace the monastic and contemplative life.
41:33From the thirteenth century,
41:35with the development of practices related to the examination of conscience,
41:39and with the consolidation of a more pending moral of intentions than of acts,
41:43public penance leaves the way open to private confession and the ear,
41:48to which the faithful must submit at least once a year.
41:53The confession as we understand it today,
41:57the penitent before the confessor,
41:59was not like that in ancient times.
42:02At that time, confession was done publicly.
42:05The sins themselves were declared in the presence of an assembly.
42:12In the Middle Ages, death is a daily event
42:15that everyone can contemplate closely.
42:18But after death, the beyond opens,
42:20and for those who have not repented of their sins,
42:23hell is a safe destination.
42:27Let us sing for his departure from this life and his separation.
42:32Let us pray to God our Lord,
42:34so that he may have mercy,
42:36but also so that there may be a communion and a meeting.
42:43It is a time in which the world of the dead and the world of the living
42:46are always in contact,
42:48where the supernatural is frequently present in the day to day.
42:53In fact, once dead, we are not separated from each other,
42:58because we all go through the same path
43:01and we will meet again in the same place.
43:06Because we do not lose them, but only precede us.
43:11We will never be separated, because we will live for Christ,
43:15and now we are united to Christ.
43:18Walking to meet him, we will all be one in Christ.
43:36Another fundamental feature of the medieval mentality
43:39is its strong symbolism.
43:42Starting with the numbers that St. Augustine considers
43:45thoughts of God.
43:47The 3 is related especially to the Trinity,
43:50the 4 to the evangelists, the rivers of paradise,
43:53the cardinal points, the seasons of the year, the virtues.
43:58The 7 is related to the septuagints of religion,
44:01such as the gifts of God, the capital sins and the sacraments.
44:06The 10 is associated with the commandments,
44:08the 12 to the number of apostles, to the signs of the Zodiac,
44:11to the months of the year.
44:14We could say that the Middle Ages is the kingdom of the symbolic.
44:18By symbolic we do not mean a vague abstraction,
44:21as we could think, erroneously,
44:23with our late rationalist mentality.
44:27The symbol is something real,
44:29it has a meaning and a real weight.
44:32For example, the color of the knight in the tournament,
44:35the color of his wardrobe, has a real meaning.
44:40What the knight writes on his shield
44:42also has an important real meaning,
44:44because it indicates his mood at that precise moment.
44:48But they also have a real meaning
44:50the symbols that we can find
44:52on the flag of a town hall or a city.
44:56The symbolic has a very strong meaning,
44:59because through it messages are sent and contents are communicated.
45:06The gesture itself is a symbol of fundamental importance.
45:16There are also geometric figures.
45:19The circle expresses perfection,
45:21has no beginning or end,
45:23represents the sky and symbolizes time,
45:26and is the perfect image of unity and the Creator principle.
45:31Colors are also very important
45:33from the point of view of symbolic interpretation.
45:37Black evokes sadness and will.
45:40Red, charity and victory.
45:42White, purity and rectitude.
45:44Yellow, intelligence and common sense.
45:47Green, hope.
45:49Blue is the color of the sky.
45:51Numerous shapes and colors
45:53that form concrete and significant combinations
45:56in handcrafted objects,
45:58in heraldic shields and in iconographic representations.
46:03When the king of France dies,
46:05in front of his corpse,
46:07the French gentlemen break the flags
46:10and throw them on the ground in front of the deceased.
46:17But the king's flag tilts slightly,
46:20waves and rises again immediately,
46:23because the king's flag symbolizes
46:26the mystical body of the king of France.
46:29And the mystical body is not the real body.
46:32The real body dies,
46:34but the mystical body,
46:36what we would commonly call the state,
46:39that never dies.
46:41And the king's flag,
46:43which tilts and rises again immediately,
46:45means the state,
46:47which also admits the physical death of its representative.
46:50But the state, the crown, never dies.
46:53In this case, the symbol has a content
46:55and a formidable political message.
46:59The Middle Ages
47:04The Middle Ages, with respect to the Late Antiquity,
47:07defines a moment of fundamental transition
47:10in its way of conceiving and practicing sexuality.
47:13From the great sexual freedom of the Latin world,
47:16the Middle Ages passes to a rigid regulation
47:19that approves a severe condemnation of the pleasures of the body.
47:22The flesh and the spirit become antagonistic,
47:25especially through the ideas of St. Paul.
47:28The pleasures of the body become the main source of sin.
47:35It is also true that our body is our prison,
47:38that is, it is in this world.
47:42Let us not forget that certain earthly desires
47:45are an impediment for us.
47:48Against them we have to fight and be at war.
47:52The flesh experiences a true demonization.
47:55It becomes a place of depravity.
47:58The body is stripped of all dignity
48:01and is increasingly considered a prison for the soul.
48:06I see in my limbs another law
48:09that opposes the law of my mind.
48:16For this reason, perhaps,
48:19we ask the Lord to take our soul from this world
48:22and with it from the works
48:25and the inconveniences of this world.
48:28The interpretation of original sin
48:31associated with the sexual sphere
48:34and the sins of the senses is reaffirmed.
48:37In short, concupiscence is what transgresses
48:40the law of the mind.
48:43This is the meaning of the word sin.
48:46It is the sin of the mind,
48:49which is the basis of the law of the senses.
48:52On the other hand,
48:55In short, the concupiscence is what transmits the original sin.
48:59Each carnal union carries the guilt implicitly,
49:02and the female body is especially guilty.
49:09Virginity is a flower that germinates in the Church.
49:13Dignity and adornment of spiritual grace,
49:16joy of nature,
49:18masterpiece of glory and glory,
49:21the image of God that exalts the holiness of the Lord,
49:25the most blessed part of the flock of Christ.
49:29The Church is rejoiced,
49:31whose glorious fertility flourishes abundantly in it.
49:36And the more the legion of virgins grows,
49:39the greater the joy of the Mother.
49:52LONG LIVE THE CHURCH
50:06Leaving aside the prejudices that in the past have relegated the Middle Ages
50:10to an obscurantist and regressive period,
50:13this time seems really surprising to us,
50:16both in its lights and in its shadows.
50:19Along with the great political events,
50:22the institutional transformations,
50:24the dates that mark the fundamental historical passages,
50:27it also highlights the value of what moves under the surface,
50:31of the collective elaborations that crystallize
50:34in a slow advance of new models of thought.
50:44Over the centuries,
50:47the slow evolution of mentalities and the ways
50:50in which the human being organizes his own existence
50:53and his knowledge of the world,
50:55in close relationship, sometimes revealing,
50:58with the great events that define the decisive stages of his history.

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