Aristotle Meets Augustine in Fourteenth-Century Liège: Religious Violence in the Chronicon of Jean Hocsem
As William Cavanaugh has remarked, the scholarly notion of religion “should often be surrounded by scare quotes. Its flexibility and occasional nebulousness make evaluating its role in conceiving of, effecting, and justifying violence even more difficult. At the same time, it sticks around and remai...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2024
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| In: |
Religions
Year: 2024, Volume: 15, Issue: 8 |
| Further subjects: | B
Augustine
B Historiography B religion and violence B Medieval B Cavanaugh B Political Theory B Hocsem B Middle Ages B Liège B Political Theology B Aristotle |
| Online Access: |
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| 520 | |a As William Cavanaugh has remarked, the scholarly notion of religion “should often be surrounded by scare quotes. Its flexibility and occasional nebulousness make evaluating its role in conceiving of, effecting, and justifying violence even more difficult. At the same time, it sticks around and remains a vital category of contemporary analysis. What if getting behind the Wars of Religion—the period to which Cavanaugh traces the emergence of his “myth of religious violence”—could plant the seeds for a new paradigm in understanding the relationship between religion and violence? In this article, I analyze the Chronicon of Jean Hocsem, a fourteenth-century canon from Liège. Untranslated into English and rarely written about, Hocsem’s text offers an unexpectedly political perspective on this question. Combining insights from Augustine’s City of God as well as Aristotle’s Politics and basing his ideas on his own experience of nearly constant conflict, Hocsem develops the idea that class antagonisms and human frailty make violence—especially political violence—inevitable. He takes this approach within a polity ruled by a prince-bishop, though one he would not have thought of as “religious”. Hocsem’s solutions are thus avowedly political. His pessimism about such questions leads to an emphasis on mitigating violence through the institution of proper socio-political structures. This reading of Hocsem and his politicizing of the question of violence opens new possibilities for scholars, further calling into question any easy relationship between the modern categories of “religion” and violence. | ||
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