The legacy of antiquity and renaissance in the Middle Ages
to explain which achievements of antiquity survived in the Middle Ages;
to define how ancient ideas and cultural patterns were revived;
to describe the characteristic features of the Carolingian RenaissanceCarolingian Renaissance and Ottonian Renaissance;
to explain how the new era began.
Since the RenaissanceRenaissance it was believed that the Middle Ages broke away from ancient tradition and forwent the ideals of ancient beauty. But despite a decline in population, economic regression, the oblivion and demise of a number of cultural and art genres, not everything was lost. The first rulers of the Germanic states, formed in the territories of the Western Roman Empire, neither destroyed ancient cultural works, nor did they fight Roman standards. The situation, however, changed in the 7th century when classical Latin, not used in everyday life, became a practically dead language and the Roman culture associated with hostility towards Christians was forgotten. Schools to which the aristocrats stopped sending their children also failed to survive. As a result, the knowledge of ancient literature and the ability to read the Bible in Latin ceased to exist. Within the European community, deprived of its connecting elements, internal divisions began to grow. The first revival of ancient standards took place during the reign of Emperor Charles the Great. This enlightened ruler and politician were well aware that only the introduction of one common factor to all his people would allow him to attempt to rebuild the Roman Empire. Returning to the antiquity did not merely mean accepting its standards of beauty, it was a tool to create a common ideological platform connecting the inhabitants of the entire empire. Following the flourishing interest in classical standards, there was a short period of stagnation and even its demise. It was the result of the collapse of the Carolingian Empire and the destructive invasions of neighbouring tribes. The interest in the antiquity revived again in the second half of the tenth century within the elite circles of the German state of Otto I and his reconstruction of the empire began. With the appearance at the court of Byzantine Princess Teofano, later Otton II's wife, works of art, people of science and the ideas of ancient culture, still prevalent in Constantinople, came to Germany. The great imperial monasteries (Regensburg, Gorze) and the episcopal cathedral (Cologne) became educational centers, which gave rise to the so‑called Ottoman renaissance. However, the turning point in reviving the ancient standards was the 12th century, when original works of the most important Greek philosophers and scholars were rediscovered by Western culture. Thanks to Aristotle's treaties, logic began to be studied as a cognitive tool/tool of cognition. Catholic theologians, such as Thomas Aquinas, also derived from it by adapting and combining revealed theological truths with philosophy. The flourishment of medieval culture in the thirteenth and fourteenth centuries resulted in the creation of original works, perfectly tailored to the needs of spiritual people of the era. As a result, the demand for the works of the antique culture decreased. But that all changed in the mid‑fourteenth century in Italy. A growing interest in ancient works created the conviction that one must reach to the original thoughts and works of ancient authors and imitate them but not in the context of philosophical and theological discussions, but in order to perceive a human being. That constituted the beginning of a new intellectual movement which placed a man and his temporal life as the most important value - humanismhumanism. It initiated the changes that led to the end of the Middle Ages and the beginning of a new era – RenaissanceRenaissance – during which there was an increased interest in antiquity and the human body.
Cassiodorus, when writing Institutiones in the sixth century, i.e. a collection of tasks for monks residing in Vivarium founded by him, clearly stipulated the aim of the community. It was to preserve and promote ancient knowledge. Religious activity, however still important, was subjected to that.
Have a look at the illustration to the work created in the eight century which depicts the said monastery. In light thereof, describe the purpose of Vivarium. In the illustration, indicate German ornaments which were combined with antique images of buildings and vegetation.
The miniature from the manuscript presents Vivarium primarily as:
- an economic centre;
- a large library;
- a religious centre.
Have a look at the interactive illustration and find out more about Saint Thomas Aquinas.
Keywords
Church Fathers, Carolingian Renaissance, Renaissance, humanism, scholastic
Glossary
Fundacja – w średniowieczu zakładanie instytucji przeznaczonej do pełnienia określonego celu, najczęściej religijnego, np. fundacja klasztoru.
Ojcowie Kościoła – teologowie wczesnego chrześcijaństwa tworzący pisma teologiczne dotyczące nauki Kościoła.
Scholastyka – początkowo metoda nauczania w szkołach katedralnych i na uniwersytetach, a następnie (od XIII w.) nurt filozoficzno‑teologiczny stosujący logikę Arystotelesa w celu udowodnienia dogmatów kościelnych.
Renesans karoliński – okres przypadający na czasy panowania dynastii Karolingów, w szczególności Karola Wielkiego, cechujący się odrodzeniem i dbałością o kulturę i sztukę oraz ponowne przyjęcie wzorców kultury antycznej.
Minuskuła karolińska – rodzaj średniowiecznego pisma stworzony na przełomie VIII i IX wieku na dworze Karola Wielkiego.
Renesans – epoka nazywana odrodzeniem sztuki i nauki, jej początek datuje się na przełom XIV i XV wieku w miastach włoskich, koniec na XVII wiek. W czasie jej trwania nastąpił wzrost zainteresowania antykiem i ludzkim ciałem.
Humanizm – główny prąd intelektualny epoki renesansu powstały we Włoszech w XV wieku. Zakładał, że człowiek i jego ziemskie życie są najwyższą wartością.