medieval-religion: Scholarly discussions of medieval religion and culture
From: Paul Chandler <[log in to unmask]>
thanks, Paul (& Jim) for your helpful references for a further follow-up on my
rather hopelessly vague question.
i have to say, i really don't want to get very far "Down in the Weeds" on this
issue --my interest centers rather narrowly on Henry "of France" and his
possible role as a patron of the arts (as an Abbot of the [very] unreformed
royal collegial abbeys, as Bishop of Beauvais and as Archbishop of Reims).
so, what caught my eye about the Braine miracle eucharistique was the
apparently magnificent crimson silk, richly decorated chasuble which Hank was
wearing at the mass and which he subsequently donated to the
Premonstratensians at Braine.
>...I suspect in the phrase "cult eucharistique" Guyotjeannin is
making a distinction between the older (patristic) view of the whole
eucharistic liturgy as a cultic action, and the later concentration on the
eucharistic host itself as a cultic object.
yes, i assumed that it was something like that --which i am (no longer)
*completely* ignorant of.
>The latter development is largely western and dates from the 12th century
onwards,
so, this Braine mass in the 1150s may be one of the early manifestations of
the phenomenon, at least in France?
sometime in the mid-1140s Abbot Henry fell under the spell of St. Bernie and,
in 1147, gave up what was apparently a very, very opulent lifestyle as a
[very] secular cleric and entered Clairvaux as a simple monk (Eugenius III
reported to Hank's brother, Louis VII, that he had seen Henry humbly washing
dishes in the kitchen during a recent visit to Clairvaux).
a scant 2 years later he was forced (apparently against his will) by Louis &
Bernie (& Eugenius) to re-enter the world and become Bishop of Beauvais (and,
a few years later, Archbishop of Reims).
he apparently got off to a rather rocky start at Beauvais, rather childishly
reacting to being forced back into the world, kicking and screaming, and led a
completely dissolute life for the first couple of years, before finally
adjusting to the new bit in his mouth.
do you (or anyone else) happen to know, was Bernard at all influential in
championing this "cult eucharisque" idea?
could Henry have caught the bug from him?
>characterised by such things as the elevation of the host at the
consecration, the feast of Corpus Christi, new forms of eucharistic mysticism
and devotion especially among women, the proliferation of eucharistic miracles
of various kinds,
like the 1150s** one at Braine, presumably.
>and the great revival of interest in the older Mass of St Gregory topos which
Karl mentioned.
and which i have not acquainted myself with, yet.
> Timothy Thibodeau has an acerbic description of the development in *Oxford
History of Christian Worship* (2006): ".. this reification of the eucharist
into a sacred object or relic par excellence of Christ's body to be seen,
reverenced, and adored but not regularly received at communion... a relic and
a talisman... [236]).
and the artifacts associated with, especially, miraculous masses would, de
facto, become "contact" relics --like the chalice and the chasuble at Braine?
>Miri Rubin's book....Caroline Bynum's work....James F. McCue....Michael
O'Carroll....Nicolas Vincent....
as i say, many thanks for these good suggestions.
weeds, weeds, weeds...
c
**i should add, the Braine miracle appears, from other evidence, to have
occurred in the 1150s; but the mid-19th c. source which i have for it
--apparently based on a more ancient one-- says that Henry was Archbishop of
Reims.
but he was Bishop of Beauvais from 1149-1162, only moving on to Reims in 1162.
so the ancient source presumably "elevated" him in rank somewhat prematurely,
suggesting that that source was written after that date.
> On 2 September 2011 05:02, Christopher Crockett <[log in to unmask]> wrote:
>
> > medieval-religion: Scholarly discussions of medieval religion and culture
> >
> > From: Karl Brunner <[log in to unmask]>
> >
> > >> Jésus-Christ apparut à la place de l’hostie, sous la forme d’un
> > enfant.
> >
> > > I know this kind of legend as "Gregorsmesse" (concerning a mass in
Santa
> > Croce in Gerusalemme in Rome)
> >
> > thank you Karl.
> >
> > my first impression was, indeed, that it was some sort of topos.
> >
> > but i was curious about Guyotjeannin's use of the term “cult
> > eucharistique” or your "Hostienfrömmigkeit", which you note was
"indeed
> > increasing in the 12th cent."
> >
> > in other words, was it just that the miraculous topos was becoming more
> > common, or was there more to it, i.e., was there some kind of
> > "institutionalized" "cult eucharistique," as we sometimes see with the
> > "cult"
> > of a particular saint?
> >
> > perhaps it is not clear in my own mind what it is that i am asking.
> >
> > sorry.
> >
> > thanks again.
> >
> > c
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>
>
> --
> Paul Chandler, O.Carm.
> Holy Spirit Seminary | PO Box 18 (487 Earnshaw Road) | Banyo Qld 4014
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