medieval-religion: Scholarly discussions of medieval religion and culture
Many thanks, Ayse, for your explanation.
>According to John Baldovin [_The Urban Character of Christian Worship_ (Rome,
1987)], a real stational liturgy has four characteristics:
>- it takes place under the leadership of the bishop of the city in
question. Baldovin's book focuses on Rome, Jerusalem, and Constantinople, but
other cities had stational systems too; perhaps your work in Chartresis
uncovering some of that material.
Jim Bugslag knows a *lot* more about the Chartres Ordinary than i do (which is
pretty close to Zit), so your comments will be particularly helpful to him in
sorting out whether or not some or all of the Chartrain "processions" qualify
as Baldovin's "stational liturgies."
a few years ago Jaroslav Folda gave a very interesting and typically erudite
paper on processions in crusader Jerusalem which piqued my interest, quite a
few Chartrains being in the City in that period (e.g., the Patriarch in the
late 1120s was the son of the Vidame and a former abbot of St. John's of
Chartres).
it seemed like Jaraslov's paper was part of an on-going research topic, but i
don't know whether or not he followed it up with any publication, however.
>- it is mobile, which is to say that it takes place in different
churches on different festival days.
yes. that's what we have at Chartres.
>- the choice of church depends on the feast or fast being celebrated.
this makes sense.
>- it must be the primary urban liturgical celebration of the day.
to my liturgically-challenged mind this seems like a more or less arbitrary
qualification.
>Let me know if you encounter anything really unusual. I'm interested.
well, i don't *know* how unusual it is, but my Chartres interest --as i
believe i've stated before on this list-- is in a procession from the
Cathedral to a Benedictine monastery just down the valley of the Eure a few
kilometers from the city.
the abbey of "St. Mary of Josaphat" was founded (1117 or 1119) by St. Ivo's
sucessor, Godfrey of Lèves, on the latter's ancestral land and given that
curious name, presumably, because of some topographical (and, by extension,
perhaps more significantly, topological) correspondance with the abbey
dedicated to the Virgin and built over the supposed site of her tomb in the
valley of "Jehoshaphat," below the citadel of Jerusalem.
(a not particularly reliable account is here:
http://www.ariadne.org/centrechartraine/abbeys/josaphat/josaphat.html )
i'm not aware of any other "stational" processions around the town based, as
this one appears to be, on "topological" [*if* that's actually the word i want
to use for this phenomenon] considerations.
but, as i say, my ignorance of the Chartres Ordinary is very nearly complete.
finding correspondances with other cities --especially Jerusalem, Rome and
Constantinople-- would be one way of understanding the Chartres example a bit
better, i should think.
your --or any one else's-- thoughts on this would be welcome.
best from here,
christoher
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