Why did iconographers paint the desert father Saint Anthony († 356) between the 14th and the 16th century, but not before and hardly later? The article deals with this question and argues historically: Anthony, whose relics found its final destination in Saint- Antoine (in the South-East of modern France, between the river Rhone and the Italian border) in the 11th century, was venerated there from the beginning. This religious admiration was more and more pushed by the sacred power, which the people attributed to the remains (and that means: the presence!) of Saint Anthony. In addition, it was more and more stimulated by a spiritual community at Saint-Antoine, which was famous because of its success in curing people ill by ergot disease. This grain disease makes people seriously ill (contractions, gangrene etc.), when they ate bread baked on the base of grain infected by this devastating fungal disease. The occurrence of ergot disease on the one hand and the admiration for Saint Anthony on the other hand – both climacting between the 14th and the 16th century – fit well together: Ergot disease is spreading, when the average temperature declines and the weather becomes rainier. This was the case between the 14th and the 16th century during the so called »Little Ice Age«. That’s why Saint Anthony, the religious »specialist« against ergot disease, was painted by iconographers during these centuries. The paintings with Saint Anthony in the centre, dating from the 14th to the 16th century, mirror precisely the social and religious situation of the people in Europe between these centuries. That’s why Saint Anthony exemplifies a close connection between Church History and Climate Crisis and can retrospectively be called a »Klimaheiliger«.
No AccessIntrospektion und Selbstthematisierung in Beichte und SupervisionEin christentumsgeschichtlicher VergleichProf. Dr. Dr. Hubertus LutterbachProf. Dr. Dr. Hubertus LutterbachLehrstuhl für Christentums- und Kulturgeschichte, Universität Duisburg-Essen, Universitätsstraße 12, 45117 EssenAuthors email:[email protected]Search for more papers by this authorPublished Online:Mar 2016https://doi.org/10.13109/kize.2015.28.2.328SectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinkedInRedditEmail About Previous article Next article FiguresReferencesRelatedDetails Download book coverVolume 28Issue 2March 2015 ISSN: 0932-9951eISSN: 2196-808XHistoryPublished online:March 2016 PDF download
No AccessDie Hochzeit von >William und Kate< 2011Zur Rezeption eines religiösen Gegenwartsereignisses in DeutschlandHubertus LutterbachHubertus LutterbachSearch for more papers by this authorPublished Online:Dec 2014https://doi.org/10.13109/kize.2014.27.1.163SectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinkedInRedditEmail About Previous article Next article FiguresReferencesRelatedDetails Download book coverVolume 27Issue 1October 2014 ISSN: 0932-9951eISSN: 2196-808XHistoryPublished online:December 2014 PDF download
No AccessWarum hat Jörg Haider das ,subito santo‘ nicht gehört? Eine christentumsgeschichtliche VergewisserungHubertus LutterbachHubertus LutterbachSearch for more papers by this authorPublished Online:Apr 2014https://doi.org/10.13109/kize.2010.23.2.575SectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinkedInRedditEmail About Previous article Next article FiguresReferencesRelatedDetails Download book coverVolume 23Issue 2March 2010 ISSN: 0932-9951eISSN: 2196-808XHistoryPublished online:April 2014 PDF download
This article examines the research of Friedrich Ohly, a medievalist who sought to stimulate spiritual understanding through thought which explored the significance of metaphor. For him, metaphors were not merely the remains, but parts of the active inventory of human life. Religious language, in particular, could not do without them. The relationship between God and man could be articulated only by metaphoric means. In this article Ohly's approach is applied to the metaphor of 'God's Child', or 'Divine Filiation'. The article seeks to analyse the power of the impression of the metaphor itself with a view to the baptismal liturgy and baptismal theology of the ancient Church. From the very beginning Christians had been convinced that new believers became young in baptism and remained young thereafter if they are loyal to that calling. The key terms of this article are as follows: firstly, baptism as spiritual birth and the beginning of a new life; secondly, the metaphorical language of the Baptismal Eucharist which speaks of pure (or, in the KJV, 'sincere') spiritual milk for God´s Children. (1 Peter 2,2).
