Life Story in Historia Calamitatum

Abelard's views on God, religion, Christ and Christianity atomic number 18 often in contrast to and in conflict with realized beliefs. Abelard is non above making distinctions mingled with good Christians and not good Christians. He becomes so low in mettle that he attend toks refuge with Christ in an environment that is uttermost from Christ-like. As he notes, "I thought I could for a while keep down the plottings of my enemies. But thereby I degenerate among Christians and monks who were far more savage than heathens and more evil of life-time" (Abelard 23). Abelard's treatise also discusses the concept of sin and how difficult it is for human beings to avoid sinning. While he is in the depths of his love for Heloise he is inefficient to view himself from the perspective he later holds while cloistered. In fact, he admits that it is often much easier to see sin in a neighbor as some giant looming charge while in the same individual it seems difficult to attain similar sin. As Abelard writes, "We atomic number 18 wont to be the pop off to know the evils of our own households, and to be ignorant of the sins of our children and our wives, though our neighbors gibber them aloud" (8). Thus, in place of real religion and morality, we see hypocrisy, sin, injustice, jealousy and persecution in most individuals maintaining they posses a highly pricey character.

In Beatrice de Planissoles, we have more empathy with Beatrice because the sin of heresy of which she has been charge is more than imaginings of officials and based on he

Abelard, P. (1922). Historia Calamitatum (The Story of My Misfortunes). Translated by Henry Adams Bellows. Viewed on June 11, 2003: http://www.fordham.edu/halsall/ tail/abelard-histcal.html, 1-29.

In the deposition of Beatrice, we see a woman who is accuse of heresy on hearsay and shoddy evidence. When Beatrice takes the stand she reveals a tale of Raimond, a man whose teachings would be considered heresy by the clergy. However, in her description of the things that Raimond told her, we also see that Beatrice makes the distinction among "good" and "bad" Christians. In her tale, we see that those who persecute, like the clergy are doing to her, are actually the "wolves and dogs" to be avoided (Beatrice 4).

Nevertheless, Raimond reveals himself to have ulterior motives with delight in to consummating his affection for Beatrice. While Beatrice strongly rejects his advances, she still informs the clergy of the distinctions made between a good and bad Christian.

From Reginald of Durham, Life of St. Godric, in G. G. Coulton, ed. societal Life in Britain from the Conquest to the Reformation. Cambridge, Cambridge Univ. Press, 1918, 415-420, Viewed on June 11, 2003: http://www.fordham.edu/halsall/ blood line/goderic.hmtl, 1-3.

To swear falsely on the Gospels was not a sin, but only to swear falsely by God.

In Life of St. Goderic, we are presented with the tale of a pious, devout merchant who works hard from the time he is a late man to be a successful trader. The explanation demonstrates how husbandry and customs were spread in this era via increasing trade. Nevertheless, the story demonstrates a highly spiritual and devout asceticism in the merchant that is not typically associated with this those make a vitality in trade and for profit. We see that Goderic's parents were endowed with ample handbillability and virtue, even if "slender in rank and wealth" (Reginald 1). The account of Goderic's life demonstrates many qualities that are associated with a "good" and "pi
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