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Uses modern historians’ approaches, highlighting how policy of accommodation could be coupled with efforts to strengthen Church power while managing persistent religious movement.",{"@graph":14,"@context":77},[15,34,56],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/religion-spirituality/","Religion & 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does the paper challenge the idea of a simple “Christian Middle Ages” model?","Question",{"text":63,"@type":64},"It argues that medieval Europe cannot be understood as uniformly Christian because the Church’s “heretic” label obscures how these groups may have practiced forms of Christianity they considered legitimate.","Answer",{"name":66,"@type":61,"acceptedAnswer":67},"How does the Church’s relationship to “heretical” groups work, according to the paper?",{"text":68,"@type":64},"The paper states that the Church pursued a policy of accommodation, including recruiting strategies, rather than relying solely on extermination, to strengthen its own power base.",{"name":70,"@type":61,"acceptedAnswer":71},"What role does movement play in the argument?",{"text":72,"@type":64},"Movement is presented as inherent to both the Church’s representatives and those deemed heretical, and it becomes central to understanding how the Church dealt with the rise and activity of “heretical” groups.",{"name":74,"@type":61,"acceptedAnswer":75},"How do Grundmann and Schmitt differ in their approach?",{"text":76,"@type":64},"Grundmann is described as broad and source-educated, analyzing literacy and rural France’s cultures to address membership, while Schmitt uses a more focused exemplum-based methodology and emphasizes modern sociological and anthropological explanations.","https://schema.org",{"og:url":32,"og:type":79,"og:title":10,"og:site_name":45,"og:description":12},"article",{"robots":81,"canonical":32},"index,follow",{"doc_id":83,"site_id":7},145410,1787722258,{"code":4,"msg":86,"data":87},"success",[88,92,96,100,105,110,115,120,123,126,130],{"id":22,"doc_module":4,"doc_module_name":25,"category_name":89,"show_sort_weight":90,"slug":91},"Story & 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„Christian Middle Ages‟ in Europe and the interaction of „heretical groups‟ operating within France is anything but the simplistic model that we conjure in our minds when we hear the terms „Christian‟ Europe and „heretics‟. A juggernaut of power embodied by the Church, bending to nothing and rooting out the poor, unintelligent „heretics.‟ This paper will venture to enlighten the reader to the exceedingly complex relationship between the Church and the „heretical‟ groups.  \nFurthermore, examining the membership of the „heretics,‟ their industries as well as modern contributions from leading historians, will allow the reader to see how the Church undertook a policy of accommodation towards „heretics‟ and actively sought to recruit, not necessarily exterminate these heretical groups, in order to invest in the Church itself and strengthen its power base.  \nIn order to maintain an appropriate hold on the spiritual world of Christendom, the medieval Church was forced to contend with the „heretical‟ practices of many „Christian‟ individuals who were dissatisfied with their current lives and actively sought out the apostolic life of early Christianity which promised more fulfillment. These apostolic groups were far more complex in their composition than had ever been previously appreciated and it is only through modern scholarly work that the nature of these individuals is coming to light. Scholars like Herbert Grundmann, Jean Claude Schmitt and James Russell have advanced the field in such a way that the previously theologically dominated subject of the medieval Church has been opened up to investigation by the fields of sociology and anthropology. The results have been the dismissal of the idea of a completely „Christian‟ medieval Europe. This opens the possibility to explore the Church as a state with its own particular goals and more importantly how the Church dealt with the constant movement that was necessitated by the rise of „heretical‟ groups.1  \nThe investigation of movement within „Christian‟ Europe - the movement would appear to be inherent not only to the „true‟ Christians, for example inquisitors and travelling clerics but also to those „Christians‟ deemed heretical-benefits from examination of monographs by Grundmann and Schmitt. As a review of these authors‟ contributions to the understanding of movement has already been completed by myself in addition to supplementary thoughts would be advantageous to a more in depth analysis of the „Christian Middle Age‟ movement.  \nGrundmann‟s Religious Movements in the Middle Ages and Schmitt‟s The Holy Greyhound illustrates two different approaches to viewing medieval Christianity. By attacking the problem of the actual membership of Christianity by investigating the more learned, literate culture and the folktale culture of rural France, respectively. Grundmann is indeed quite broad in his investigation considering many „heretical‟ groups, while Schmitt focuses exclusively on an exemplum by Stephen of Bourbon  \n1 Religious movement in this context refers to an actual physical movement both of the „heretics‟ and the Church (which will be explored later on in this paper) . Furthermore,„heretics‟ is in apostrophe‟s intentionally as the designation „heretic‟ was a term appended to those who were not „Christian‟ in the eyes of the Church, by the Church. As this paper will convey later on, there is an inherent problem with the notion of a Christian Middle Ages and as such these subversive groups may still have been practicing what they believed was a form of Christianity.  \nregarding misguided Christian behaviour in central France. Schmitt‟s methodology takes a modern approach to the problem of „movement‟ within „Christian Europe.‟ As John Van Engen thoroughly explains in his article The Christian Middle Ages as an Historiographical Problem, recent scholarship such as","cbCaitsbJyXmmO9j","https://ap.wps.com/l/cbCaitsbJyXmmO9j","pdf",157574,"English","# Religious context and challenge to simplistic models\n## Church policy toward “heretics”\n## Apostolic practices and emerging scholarly approaches\n## Movement within Europe: inquisitors, clerics, and labeled groups\n## Comparative methodologies: Grundmann and Schmitt\n## Social composition, wealth, mobility, and economic life","[{\"question\":\"Why does the paper challenge the idea of a simple “Christian Middle Ages” model?\",\"answer\":\"It argues that medieval Europe cannot be understood as uniformly Christian because the Church’s “heretic” label obscures how these groups may have practiced forms of Christianity they considered legitimate.\"},{\"question\":\"How does the Church’s relationship to “heretical” groups work, according to the paper?\",\"answer\":\"The paper states that the Church pursued a policy of accommodation, including recruiting strategies, rather than relying solely on extermination, to strengthen its own power base.\"},{\"question\":\"What role does movement play in the argument?\",\"answer\":\"Movement is presented as inherent to both the Church’s representatives and those deemed heretical, and it becomes central to understanding how the Church dealt with the rise and activity of “heretical” groups.\"},{\"question\":\"How do Grundmann and Schmitt differ in their approach?\",\"answer\":\"Grundmann is described as broad and source-educated, analyzing literacy and rural France’s cultures to address membership, while Schmitt uses a more focused exemplum-based methodology and emphasizes modern sociological and anthropological explanations.\"}]","Religious Movement as a Necessity for Early Middle Age ‘Heretics’ and the Church | PDF"]