medieval-religion: Scholarly discussions of medieval religion and culture
From: John Wickstrom <[log in to unmask]>
> The logic of moving the feast of Maurus around in the 1960's Roman Massacre
of traditional feast days escapes me....If the 'reformers had left it all
alone, at least long traditions would have been honored.
thanks for this, John.
say, don't these folks ever *think* about these factors before they make these
changes?
or, do they just toss all the cards up in the air and let the Holy Spirit sort
it out?
c
>The feast day of St. Maurus and Paul the (first ) hermit on January 15th was
fixed by fictional vitae (St. Paul is arguably entirely a fiction, while
Maurus has some credibility as a figure in Gregory the Great's Life of
Benedict). Yet in the 'reform' of the Roman martyrology, Paul gets to keep
January 15th , while Maurus is shoved off to October 5; the latter date, the
feast day of S Placid, was only established in the 12th century , whereas
Maurus's date goes back to the 9th century and Paul's to the 5th); moreover,
Placid, as John notes, was entirely confused with a 5th century martyr, whose
feast was earlier established on that October date. If the 'reformers had left
it all alone, at least long traditions would have been honored.
> best,
> John W.
> From: medieval-religion - Scholarly discussions of medieval religious
culture [mailto:[log in to unmask]] On Behalf Of John Dillon
> Sent: Thursday, October 04, 2012 11:42 PM
> To: [log in to unmask]
> Subject: [M-R] Feasts and Saints of the Day: October 5
>
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> Herewith a link to an earlier (2010) 'Saints of the day' for 5. October
(including Sts. Placidus, Eutychius, and companions; The Martyrs of Trier; St.
Charitina of Corycus; Sts. Maurus and Placidus, disciples of St. Benedict; St.
Meinolf of Paderborn; St. Froilan; St. Flora of Beaulieu; Bl. Raymond of
Capua):
> http://tinyurl.com/8l5x28p
>
>
> Further to Maurus and Placidus, disciples of St. Benedict:
>
> In the fourth paragraph of that earlier post's notice of these saints, for
'(none under his own name and two with invented authors)' please read '(two
with invented authors)'.
>
>
> Further to Froilan:
>
> In that earlier post's notice of this saint, for 'Léon' (_passim_) please
read 'León'.
>
> In the same notice's second paragraph, for 'Cisctercian' please read
'Cistercian'. The second and third links to 'Other views' of the ruins of the
originally twelfth-century abbey of Santa María de Moreruela. Choose instead
some of the expandable views here:
> http://tinyurl.com/9t9h4u3
>
> Add this illustrated, Spanish-language page (the views are expandable) on
the greatly rebuilt ermita de San Froilán in Valdorria (León):
> http://tinyurl.com/9vm5l2b
> Further views showing this ermita's elevated location:
> http://tinyurl.com/99ekmwr
> http://www.flickr.com/photos/43974799@N05/7206642642/lightbox/
> http://www.valdorria.es/images/stories/img/ermita_272x186.jpg
>
>
> Further to Flora of Beaulieu:
>
> In the second sentence of that earlier post's notice of this saint, for 'Via
e Miracles' please read '_Vida e Miracles_'.
>
>
> 5. October is also, in some Orthodox churches (others celebrate this saint
on 14. June), the feast day of:
>
> John of Euchaita (d. later eleventh cent.). A salient figure in the
mid-eleventh-century renewal of high culture in the Roman Empire of the East,
the learned J. is better known by the name he bears in non-ecclesiastical
contexts, John Mauropus (in Greek: Mauropous or Mavropous). A scion of a
priestly family of Claudiopolis in Paphlagonia, he moved early to
Constantinople where he taught rhetoric and where one of his students was the
imperially well-connected Michael Psellus. J. became a monk, wrote speeches
for the imperial court as well as private letters and secular verse, opposed
various official policies, complained that the otherwise very generous emperor
Constantine IX Monomachus was not generous to him, and in about 1050 was
removed from the capital by being made metropolitan of Euchaita in Pontus,
whose status as the center of the cult of the great military martyr St.
Theodore the Recruit did nothing to lessen its great physical distance from
Constantinople. Eventually J. was allowed to return. His final years were
spent in the Prodromos (John the Forerunner) monastery in Constantinople's
Petra section.
>
> In addition to his secular productions J. has left a large corpus of
religious writing, most of which consists of verse epigrams and of kanons
(lengthy hymns) for various feasts. Some sixty of the latter are attributed
to him with reasonable certainty. By far the most familiar is his kanon for
the Three Holy Hierarchs (Sts. Basil of Caesarea, John Chrysostom, and Gregory
of Nazianzen) used in the liturgy for that particular feast, a development of
the earlier eleventh century. In a tradition preserved in the Great
Horologion and in other service books, J. is said to have experienced a vision
of the three saints in which they asked him to compose this work in order to
unify devotees who contentiously preferred their own personal favorite over
the other two. Another of J.'s better known compositions is a kanon on one's
Guardian Angel.
>
> We know about J. primarily from his own writings, though he is also the
subject of an Encomium by Michael Psellus and of an Akolouthia (Office) by his
nephew Theodore, an imperial notary and fellow monk of the Prodromos in Petra.
Like certain other scholar-saints (Ado of Vienne and Albertus Magnus come to
mind) his cult seems medievally to have been a very local one.
>
> Best,
> John Dillon
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