medieval-religion: Scholarly discussions of medieval religion and culture
Doctissimi,
Alexandra wonders why Vincent names certain patriarchs and matrons in his Easter Sunday sermon.
This is not that unexpected, if slightly complicated for the modern reader. The Harrowing of Hell theme (called straightforwardly ANACTACIC in Greek iconography) traditionally depicts the scene of Christ breaking the fetters (the gates) of death (=hell), "trampling down death by (his own) death, and giving life to us (humankind) in the graves (death, hell), thanaton thanatoo patisas kai heemin en tois seemasin zooeen charisamenos", as the Greek resurrection hymn says. The liberation of humankind is represented by the liberation of Adam and Eve by Christ (the New Adam) by His own resurrection (Eve's mistake was answered by Mary "be it unto me according to thy word").
As the San Marco mosaics are imitations of Byzantine models, I would suggest to your attention some other famous Anastasis depictions, like the mosaic in the Chora Church of C'nople - but see also variations on the theme (but Adam and Eve being always present):
http://www.culture.gr/2/21/218/218ab/e218ab67.html
http://www.culture.gr/2/21/218/218ab/e218ab87.html
http://www.iconsexplained.com/iec/iec_scenes_resurrection.htm
etc.
" Among those who begged Christ to resurrect, Ferrer lists Matusalem, Melquisedec, Abraham, Isaac, Jacob, Aaron "& the holy priests", David "with the other holy kings and princes" . Even the women are not forgotten: Eve, Sarah & Rebbeca are also said to have asked Christ to rise again and intercede for them."
The patriarchs and holy women of the OT are certainly those who have been credited by the Christian traditions (plural, since it varies from Clement of Alexandria's Eclogae propheticae) to have had been prophets about Christ, or have had served as archetypes for Christian mysteries, like Melchisedec for the priesthood (see Hebr. 5:6 et passim). In that sense Adam and Eve are prophets (see for an early testimony the Pseudo-Clementine Recogn. 1.45.), and according the Cave of Treasures they were also baptised (!) by the water flowing from the side of Christ (since the Passion happened on the Golgotha, where Adam and Eve were buried).
Therefore the key for the sermon, I suppose, is the then (in Vincent's time) prevalent archetypal reading of the OT.
I hope it helps.
Best,
George
G. Gereby
associate professor
Ancient and Mediaeval Philosophy Department, Eötvös Loránd University Budapest
recurrent associate professor
Medieval Studies Dept.
Central European University
Budapest V.
Nador u. 9.
H-1051 Hungary
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>>> [log in to unmask] 05. 04. 06. 7:01 >>>
medieval-religion: Scholarly discussions of medieval religion and culture
Perhaps I'm not reading the right Gospel of Nicodemus, but in:
http://www.ricter.com/wordline/nicod2.htm
I found Adam (much mentioned), David, Esaias, Habacuc, Micheas, Enoch, Elias
(of Chariot of Fire fame), and the Good Thief all playing roles in the
Harrowing of Hell sequence.
MG
>From: Alexandra Guerson de Oliveira <[log in to unmask]>
>Reply-To: medieval-religion - Scholarly discussions of medieval religious
> culture <[log in to unmask]>
>To: [log in to unmask]
>Subject: Re: [M-R] Vicent Ferrer & Resurrection of Jesus
>Date: Tue, 5 Apr 2005 18:51:02 -0400
>
>medieval-religion: Scholarly discussions of medieval religion and culture
>
>That's interesting. I wonder if Ferrer is adapting the story to include the
>patriarchs so he could reach the Jews who were no doubt part of his
>audience... I wonder if this has any history in apologetic writings...
>
>Alexandra
>
>
>On 5/4/05 18:29, "John Dillon" <[log in to unmask]> wrote:
>
> > medieval-religion: Scholarly discussions of medieval religion and
>culture
> >
> > This is from the _Descensus ad Inferos_ (DI; the "Harrowing of Hell")
> > in the _Evangelium Nicodemi_ to which Patricia referred. There are
> > lots of different versions: for a survey, see Zbigniew Izydorczyk, "The
> > _Evangelium Nicodemi_ in the Latin Middle Ages," in idem, ed., _The
> > Medieval Gospel of Nicodemus: Texts, Intertexts, and Contexts in
> > Western Europe_ (Tempe, AZ: MRTS, 1997), pp. 21-101 (versions in other
> > languages are treated elsewhere in this volume).
> >
> > While you were answering Patricia I quickly read some English-language
> > translations of DI texts on-line and found none that named the
> > patriarchs, etc. The treatment I'm most familiar with, Sannazaro,
> > _DPV_ 1. 225ff., names none and identifies David (by attribute) only
> > because S. puts a major prophetic speech into D.'s mouth.
> >
> > Best,
> > John Dillon
> >
> >
> > On Tuesday, April 5, 2005, at 4:37 pm, Alexandra Guerson de Oliveira
> > wrote:
> >
> >>> I'm working on a paper on Vicent Ferrer's sermons and I came
> >> across an
> >> interesting story of Christ's resurrection. On an Easter Sunday sermon
> >> Ferrer weaves passages from the Psalms to demonstrate how Christ's
> >> resurrection had been desired by not only the saints and the
> >> angels but also
> >> by all the main Jewish patriarchs and Old Testament leaders. Among
> >> those who
> >> begged Christ to resurrect, Ferrer lists Matusalem, Melquisedec,
> >> Abraham,Isaac, Jacob, Aaron "& the holy priests", David "with the
> >> other holy kings
> >> and princes" . Even the women are not forgotten: Eve, Sarah &
> >> Rebbeca are
> >> also said to have asked Christ to rise again and intercede for
> >> them. In the
> >> end, it is Jesus's resurrection that opens the gates of heaven
> >> (which of
> >> course had been closed when Adam & Eve were kicked out) to these
> >> illustriouspersonages.
> >>
> >> Does any of this sound familiar? I'm wondering where Ferrer took this
> >> particular story from...
> >
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