This article addresses the ways in which scholars of history who worked in France in the 16th century attempted to describe and consider early medieval history and how in the course of this process they made slight adaptations to the image of the early medieval Frankish history that corresponded to the needs of the educated community and the emerging French monarchy. Thus, the article compares how the scholars Claude Fauchet, Bernards de Girarnd Sieur Du Haillan and others looked at the process of construction of the Frankish kingdom and how they addressed the relationship between the Mediterranean core of the Late Roman Empire and the diocese of Gaul which had long attracted the attention of the Franks, who became Roman soldiers and foederati. It is suggested that the bifurcation in historical knowledge took place in the 1570s in the works of Claude Fauchet and Bernard Du Haillan, one of which may still be ascribed to the earlier group of humanists who operated within the framework created by Leonardo Bruni and Flavio Biondo, whereas Bernard Du Haillan, on the other hand, sought to overcome the ideas and terms used by them and conceived of Frankish history in different terms. He emphasized the discontinuity between the Roman Empire and the Frankish Gaul, but at the same time sought to avoid the use of the discourse of national self-identification that permeated the works of earlier humanists.
humanIstIc Ideas about hIstory and FoundatIons oF the neW chronology by josePh justus scalIger (1540-1609)
This study addresses the question of the correlation in the works of Saint Augustine and other scholars of his age of the sacred history, with its origin in the Old and New Testaments, and the personal, "individual time" of life path that was realized in their understanding of the concept of "today," even as biblical concepts of the end of times and of Apocalypse formed a fundamental background to these representations. These specialized concepts of time, with their clearly marked delineations between beginning and end, were a fundamental characteristic of Christianity, including ideas about the Incarnation, Resurrection, and of the Second Coming. As founding thinkers of the early Christian church, Jerome and Augustine helped set the foundation for all further representations of sacred history in Western Christianity until the end of the middle Ages. Recent studies suggest that Augustine left a self-contradictory heritage with respect to matters of explaining how the overarching biblical history could be applied as a model to the actual history of Rome. Moreover, Rome itself also boasted a long tradition of power and had its own scheme of defining the length of historical periods characterized by its own beginnings and ends for the multiple stages of development in the history of the Western Mediterranean. In this study I seek to explore a new reading of Augustine's take on Apocalypse. In my view, Augustine's experience of addressing the matters of the beginning and the end of times was rooted, as we see in the "Confessions", in his own experiences of the the father-son paradigm and was closely related in turn to one of the key elements of Christology, the idea of the sacrifice of the first-born son.
This article suggests that the Carolingian effort in resetting the calendar of history at the time of Charlemagne’s coronation to the year 6000 from the Creation and 801 from the Incarnation of Christ must be considered as only one of the period in the cycle of the processes of realigning, resetting and redeploying the calendar since the times of Augustine. During this period, the calculations necessary for the construction of the calendars and timelines lead to concerns regarding the end of history and the “end of times”. The first time scholars like Jerome and Augustine had to address the ending of the calendar of the universal sacred history that the Christians inherited from the Old Testament was during the 4th and 5th centuries. The Carolingian period witnessed the second “time of reckoning” when Eusebius’ date for the Incarnation of the Anno Mundi 5199 prompted scholars to reconsider the meaning of the Carolingian rule around the year 801, that is, the Anno Mundi 6000.
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