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medieval-religion: Scholarly discussions of medieval religion and culture


This is a fascinating question, and makes me realise how much we  
(well, I) rely on our own disciplines in approaching broad questions  
about medieval religion and spirituality.  In the case of lay piety  
and spirituality I would look at texts - translations,  
vernacularisation, manuscript transmission etc.  My interest, though,  
is more from the beginning of the 13th century onwards - when we do  
see more English language texts (I am, I'm afraid, talking only of  
Britain - and mostly England - here).  So, Edmund of Abingdon wrote  
his Speculum religiosorum, probably 1212/13, in Latin for, we presume,  
a religious readership (maybe Augustinian canons), but it was  
translated into Anglo-Norman (read by nuns but also found in  
manuscripts owned by lay gentry), back into a 'vulgate' Latin version  
and finally, at the end of the fourteenth century, into English.  It  
is found in famous manuscripts like the Vernon, but also in a  
manuscript belonging to John Pery of the Augustinian priory at Aldgate  
in London where it refers to the vocation, or calling, of 'men & wymen  
of christis Relygyon'.  So was it intended for lay readership?  To aid  
an Augustinian canon in the execution of pastoral duties?  Either way,  
has it now become an example of lay piety since it includes passages  
on the life and passion of Christ to aid meditation at the Hours of  
the day? - the observation of the hours was becoming a  popular  
practice among lay people, if we look at the increasing production of  
Books of Hours.
Looking at the history of Books of Hours, which have their origins in  
the 12th century, (Duffy's book Marking the Hours would be a useful  
starting point) may be another way of answering your question.
 From someone smart enough to know she's not that smart
Cate


On 9 Jun 2014, at 15:14, Cecilia Gaposchkin wrote:

> medieval-religion: Scholarly discussions of medieval religion and  
> culture
>
> Hello smart people,  I need your help.  I am trying to get my head  
> around what we we mean when we say there was a shift in lay or  
> popular piety, or spirituality, in the 13th century. Yes, I know  
> this is the age of Francis and Dominic. Yes, I know that something  
> has changed with penitential culture (but what has changed?); Yes, I  
> know that the notion of imitatio christi has shifted to a greater  
> focus on passion (although anyone who has seriously read the sources  
> for the first crusade might dispute this), and of "affective"  
> suffering.  I know there is an increase in lay literacy (and, by the  
> way, what does this mean for lay understanding/participation/ 
> involvement in the liturgy? Does anyone know?)
>
> I say this having read much of the literature and having myself  
> written some of it. But it is so complicated, I'm hoping for anyone  
> who has some good thoughts on this to share them.  What do you see  
> as the characteristic features of the shift? How do we know this?  
> How is it manifest?  And actually, as I type, I'm curious about  
> anyone's thoughts on this idea of lay involvement in the liturgy.
>
> I am (again) thinking about all of this in context with crusading.   
> I realize I have not deal with this adequately, which means I have  
> not understood it adequately.  And as always, I appreciate so much  
> the warm generosity of the intellectual community of this list.
>
> Thanks
> cecilia
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Cate Gunn Ph.D.
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