medieval-religion: Scholarly discussions of medieval religion and culture
Christopher,
Thanks for the references.
George, Christopher, and All,
I've just started to read the following, which has much on Bernard's
idea of Clairvaux as Jerusalem and the connection of the monastery
(esp. C.) to the heavenly Jerusalem:
Mette B. Brunn, _Parables: Bernard of Clairvaux's Mapping of Spiritual
Topography_ Brill's Studies in Intellectual History, vol 148. Leiden/
Boston: Brill, 2007.
A very interesting book and a fascinating use of ideas of mapping and
topography to elucidate Bernard's thought and its "material" reality.
best
gz
Grover A. Zinn
William H. Danforth Professor of Religion (emeritus)
former Associate Dean, College of Arts and Sciences
Oberlin College
Oberlin, OH 44074
440-775-8866 (department)
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On Jan 16, 2008, at 11:03 AM, Christopher Crockett wrote:
> medieval-religion: Scholarly discussions of medieval religion and
> culture
>
>> From: George FERZOCO <[log in to unmask]>
>
>> I don't have the reference to hand, Jon, but Bernard of Clairvaux
>> referred
> to the monastery as a heavenly Jerusalem.
>
> try:
>
>
> Léon Pressouyre, "St. Bernard to St. Francis: Monastic Ideals and
> Iconographic Programs in the Cloister," Gesta, 12, No. 1/2. (1973),
> pp.
> 71-92.
> JSTOR Stable URL:
> http://links.jstor.org/sici?sici=0016-920X%281973%2912%3A1%2F2%3C71%3ASBTSFM%3E2.0.CO%3B2-K
>
> Paul Meyvaert, "The Medieval Monastic Claustrum," (in The Cloister
> Symposium,
> 1972)
> Gesta, 12, No. 1/2. (1973), pp. 53-59.
> Stable URL:
> http://links.jstor.org/sici?sici=0016-920X%281973%2912%3A1%2F2%3C53%3ATMMC%3E2.0.CO%3B2-F
>
>
>
> The Vita Apostolica and Romanesque Sculpture: Some Preliminary
> Observations
> Ilene H. Forsyth
> Gesta, Vol. 25, No. 1, Essays in Honor of Whitney Snow Stoddard.
> (1986), pp.
> 75-82.
> Stable URL:
> http://links.jstor.org/sici?sici=0016-920X%281986%2925%3A1%3C75%3ATVAARS%3E2.0.CO%3B2-O
>
>
> Abstract: This paper explores the possibility of a relationship
> between
> Romanesque sculpture and the contemporary paradigm for spiritual
> life known as
> the vita apostolica. The emphatic directives of this concept were
> that members
> of religious communities hold all property in common and function
> together
> "with one heart and one soul," as did the apostles of Christ. These
> directives
> were given particular impetus during the Gregorian Reform when
> nostalgia for
> the early church was a guiding theme. The subsequent phenomenon,
> whereby monks
> and canons of the late 11th and 12th centuries believed they could
> imitate or
> model themselves on Christ's apostles in their own communal life,
> even to the
> extent that they might metaphorically experience the places, people
> and events
> of the apostolic age (e.g. thereby substituting the spiritual
> journey of their
> professional mission for actual travel to pilgrimage sites), is
> studied here
> with regard to its possible reflection in architectural sculpture. The
> discussion focuses on themes familiar in Romanesque sculpture, such
> as those
> which present the apostles in distinctive groups and those which
> illustrate
> the apostles intimately interacting with Christ, including the
> Incredulity of
> Thomas, the Visitatio Sepulchri, the Way to Emmaus, the Last Supper
> and the
> Washing of the Feet. Examples of these subjects are analyzed to show
> visual
> evidences of artistic strategems, both formal and iconographic, that
> serve to
> induce an observer to identify with his apostolic forebears and
> participate in
> a mimetic synergy transcending time. It is argued that qualities of
> the art
> itself, which gave special immediacy to the events depicted and
> allowed
> enhanced, empathetic experience of the apostolic age, mediated
> emulation and
> were in turn enriched by it.
>
> c
>
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