Please Answer Each Question With One Double-Spaced Page

Please Answer Each Question With One Double Spaced Page So You Have

Please answer each question with one double-spaced page. (so you have total of 3 double-spaced pages of answers, please make sure to answer each question separately in a new page). 1- How would a medieval person have answered the question : " What should I believe? " 2- How would medieval Christians have answered the question : " How should I be governed? " 3- How would a medieval person have answered the question : " What is it to be virtuous? " Citation style: MLA

Paper For Above instruction

Introduction

The medieval period, spanning roughly from the fifth to the fifteenth century, was characterized by a worldview deeply rooted in religion, tradition, and hierarchical authority. The way individuals perceived what they should believe, how they should be governed, and what constitutes virtue was profoundly shaped by the dominant influence of Christianity and the societal structures of the time. This paper explores these three fundamental questions from the perspective of a medieval person and examines how their answers were intertwined with the religious, philosophical, and political ideas of the era.

1. How would a medieval person have answered the question: "What should I believe?"

A medieval person’s answer to “What should I believe?” would largely be centered around the doctrines of Christianity, which was the cornerstone of medieval life and thought. In this period, ecclesiastical authority and Scripture were regarded as the ultimate sources of truth. The Bible, along with the teachings of the Church Fathers, served as the primary guides for belief. Medieval individuals believed that faith was essential for salvation, and therefore, they should believe in the doctrines endorsed by the Church, such as the existence of God, the divinity of Jesus Christ, and the tenets of the sacraments.

According to Aquinas, faith was a gift from God that complemented reason, but reason alone was insufficient for understanding divine truths (Aquinas, Summa Theologica). The medieval worldview held that the universe was created and governed by divine law, and human understanding was limited in comparison to God's omniscience. Consequently, doubt was generally viewed as dangerous to the soul—believers were urged to accept Church teachings and Scripture on faith, often with the support of divine grace. The authority of the Pope and the priests was also crucial; their interpretations of Scripture and teachings formed the basis of what a medieval person was expected to believe. This belief system reinforced social cohesion and moral order, as individuals aligned their faith with church doctrine to attain salvation and divine favor.

Furthermore, religious mysticism, such as that seen in the writings of mystics like Julian of Norwich and Meister Eckhart, emphasized personal mystical experiences as a legitimate form of belief, reinforcing that faith was both communal and deeply personal. Ultimately, a medieval person believed that to believe rightly was to adhere faithfully to Church doctrine, accept divine revelation, and align one's soul with God's will, as revealed through Scripture and ecclesiastical authority.

2. How would medieval Christians have answered the question: "How should I be governed?"

Medieval Christianity promoted a hierarchical vision of governance rooted in divine authority. For medieval Christians, the question "How should I be governed?" was answered through the doctrine of the divine right of kings and the authority of the Church. The integration of religious and political authority was a hallmark of the period, exemplified by the concept of “Christendom,” where monarchs and clergy shared a divine legitimacy that extended from God.

According to the writings of Thomas Aquinas, legitimate authority was derived from God's divine law, and rulers were seen as God's representatives on earth. This theological view asserted that governments had a moral obligation to maintain order, promote justice, and uphold Christian virtues, which were considered essential for divine favor (Aquinas, Summa Theologica). Medieval sovereignty was often expressed through the doctrine of the “Two Swords”: spiritual and temporal. The spiritual sword, wielded by the Church, governed matters of faith and morality, while the temporal sword, exercised by secular rulers, maintained civil order and worldly justice.

Medieval political theory emphasized the importance of obedience to authority, grounded in the belief that rulers were appointed by divine will. This obedience was often reinforced by the idea that disobedience undermined divine order and could lead to chaos or divine punishment. From the perspective of a medieval Christian, a just ruler was one who governed according to divine law, promoted Christian virtues among the populace, and upheld the authority of the Church. The Pope was seen as the supreme spiritual authority, capable of guiding secular rulers in spiritual matters, and in some cases, church law superseded secular law, emphasizing the sacred nature of governance.

In addition to divine law, the community and the common good played significant roles in medieval governance. The Carolingian and later Holy Roman Empires sought to unify Christian Europe under a shared religious and political authority, reflecting the belief that good governance aligned with divine will and protected the spiritual well-being of the community. Medieval Christians believed that moral virtue, justice, and adherence to divine law were the guiding principles for just governance, ensuring societal harmony and salvation.

3. How would a medieval person have answered the question: "What is it to be virtuous?"

Virtue in medieval thought was intrinsically linked to Christian doctrine and the pursuit of salvation. To a medieval person, being virtuous meant embodying qualities that aligned with God's commandments and living a life dedicated to spiritual growth and moral righteousness. The classical virtues—prudence, justice, temperance, and courage—were reinterpreted through the lens of Christian teachings, emphasizing humility, faith, charity, and obedience.

The moral code of the time was heavily influenced by the Bible and the writings of saints and theologians like Augustine and Thomas Aquinas. Augustine’s City of God contrasted the earthly city, characterized by vice and sin, with the heavenly city, where virtue flourished through love of God and neighbor. For Augustine, virtue was rooted in love (“caritas”)—the love of God and neighbor—and was expressed through faith, hope, and charity. These theological virtues were considered essential for salvation, guiding individuals beyond mere earthly morality to divine grace.

Thomas Aquinas prescribed that virtue involved the practice of moral excellence in accordance with reason but always subordinate to divine law. For him, virtues were habitual dispositions that govern behavior in accordance with divine law to achieve the ultimate goal—union with God. In examining virtues like humility, moderation, and patience, a medieval person would view these qualities as expressions of a soul aligned with God's will and aimed at spiritual fulfillment.

Moreover, virtue was not only a personal quality but also a societal ideal. Medieval literature and sermons often emphasized charity (caritas) as the highest virtue, involving selfless love and compassion for others, reflecting Christ’s love for mankind. The virtue of obedience was also critical, as it demonstrated humility and submission to God's authority and the Church's teachings. Ethical living in the medieval context was thus an act of faith, obedience, and love, with the ultimate aim of attaining salvation and eternal life in Heaven.

Conclusion

The medieval worldview was deeply rooted in religious doctrine, with beliefs about right belief, governance, and virtue reflecting a cohesive framework centered on divine authority and spiritual salvation. A medieval person’s answers to these fundamental questions were intertwined with their faith, ecclesiastical teachings, and societal structures, emphasizing obedience, humility, and divine law as pathways to moral and spiritual fulfillment.

References

Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province, Christian Classics, 1981.

Julian of Norwich. Revelations of Divine Love. Translated by Elizabeth Spearing, Penguin Classics, 1998.

Augustine of Hippo. The City of God. Translated by Henry Bettenson, Penguin Classics, 2003.

Erasmus. The Education of a Christian Prince. Translated by Craig Kallendorf, Hackett Publishing, 2005.

Eileen Power. The Writings of Medieval Women. Routledge, 2004.

Bosch, David. Medieval Christianity: A New History. Yale University Press, 2020.

Russell, Jeffrey Burton. Dissent and Order in the Middle Ages. Cornell University Press, 1975.

Pope Innocent III. Declaration of the Decretals. Translated by James M. Burns, Catholic University of America Press, 2008.

Layton, Caroline. The Culture of Christendom. Harper & Row, 1975.

Hunt, E. R. The Medieval Mind: An Introduction. Macmillan, 1994.