medieval-religion: Scholarly discussions of medieval religion and culture
Dear Christopher,
Thanks for these great references.
Jon, I think I have found something re Bernard in my notes:
******
Bernard, Letter 64:
[...] Ingressus est sanctam civitatem, sortitus est cum illis
hereditatem, quibus merito dicitur: IAM NON ESTIS HOSPITES ET
ADVENAE, SED ESTIS CIVES SANCTORUM ET DOMESTICI DEI.
Cum quibus intrans et exiens, tamquam unus e sanctis, gloriatur et
ipse cum ceteris dicens: CONVERSATIO NOSTRA IN CAELIS EST.
Factus est ergo non curiosus tantum spectator, sed devotus habitator
et civis conscriptus Ierusalem, non autem terrenae huius, cui Arabiae
mons Sina coniunctus est, quae servit cum filiis suis, sed liberae
illius, quae est sursum mater nostra.
Et si vultis scire, Claravallis est.
Ipsa est Ierusalem, ei quae in caelis est, tota mentis devotione, et
conversationis imitatione, et cognatione quadam spiritus sociata.
Haec requies illius, sicut ipse promittit, in saeculum saeculi:
elegit eam in habitationem sibi, quod apud eam sit, etsi nondum
visio, certe exspectatio verae pacis, illius utique de qua dicitur:
PAX DEI, QUAE EXSUPERAT OMNEM SENSUM.
Verum hoc suum bonum, etsi desuper accepit, in vestro tamen
beneplacito facere cupit, immo se fecisse confidit, sciens vos
Sapientis non ignorare sententiam, quod filius utique sapiens sit
gloria patris.
Rogat autem paternitatem vestram, rogamus et nos cum illo et pro
illo, quatenus de praebenda sua quod ipse suis creditoribus
constituit, immobiliter stare faciatis, ne in aliquo fraudator, quod
absit, debiti, et praevaricator pacti inveniatur, et ita munus
contriti cordis, quod offert quotidie, non recipiatur, dum frater
quispiam habet aliquid adversus eum.
Precatur deinde, ut domus quam ipse matri suae in terra ecclesiae
construxit, cum terra quam ibi delegavit, eidem matri, quamdiu
vixerit, concedatur Haec pro Philippo.
Reliqua haec pauca pro vobis, ipso quidem intimante, immo vero
inspirante Deo, adicienda putavimus, hortari vos in caritate
praesumentes, ne casuri gloriam mundi quasi stantem aspiciatis, et
vere stantem amittatis; ne plus vobis aut pro vobis vestra diligatis,
et sic vos et vestra perdatis; ne blandiens praesens prosperitas sui
vobis finem abscondat, et adversitas sine fine succedat; ne laetitia
temporalis luctum vobis aeternum et operiat quem parit, et pariat
quem operit; ne mors longe esse putetur et praeoccupet improvidum, et
vita, dum longa exspectatur, cito deserat male conscium, sicut
scriptum est: CUM DIXERINT: PAX ET SECURITAS, TUNC SUBITANEUS
SUPERVENIET INTERITUS, TAMQUAM IN UTERO HABENTI, ET NON EFFUGIENT.
Valete.
******
Vale -- G
--
George FERZOCO
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On 16 Jan 2008, at 16:03, Christopher Crockett wrote:
>> 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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