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medieval-religion: Scholarly discussions of medieval religion and culture

​Miri Rubin's book covers some aspects of popular devotion, but not all.
Spiritual reception, the devotion to miracle hosts, the use of hosts for
magic, miracle stories about the Eucharist and beliefs about the extensive
benefits of viewing the host are all part of the late medieval popular
understanding and practice of the Eucharist​.  For further reading on these
subjects, I suggest the recent *Companion to the Eucharist in the Middle
Ages* and *Companion to the Eucharist in the Reformation*, both by Brill.
Thomas Izbicki's excellent volume, *The Eucharist and Canon Law*
(Cambridge, 2015) also gives a good picture of what ordinary folk were
supposed to be taught about the Eucharist.  I also suggest Caroline Walker
Bynum's *Wonderful Blood* (U of Penn, 2007) which give a detailed picture
of one aspect of popular devotion to the Eucharist.

It is a fascinating subject and deserve more attention by scholars.  By the
end of the Middle Ages, popular belief and theology in the schools were
often very different.

On Thu, Aug 17, 2017 at 8:59 AM, James Bugslag <[log in to unmask]>
wrote:

> medieval-religion: Scholarly discussions of medieval religion and culture
>
> Many thanks, Tom
> ------------------------------
> *From:* medieval-religion - Scholarly discussions of medieval religious
> culture <[log in to unmask]> on behalf of Thomas Izbicki <
> [log in to unmask]>
> *Sent:* August 16, 2017 2:44:59 PM
>
> *To:* [log in to unmask]
> *Subject:* Re: [M-R] Transubstantiation question
>
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> Jim,
>
> Miri Rubin's *Corpus Christi is very important.*
>
> The bleeding host phenomenon is addressed by Rubin & C. Bynum.
>
> Some of the odder ones, like seeing a baby on the paten, are mentioned in
> chapter 5 of my Eucharist book.
>
> Tom Izbicki
> ------------------------------
> *From:* medieval-religion - Scholarly discussions of medieval religious
> culture <[log in to unmask]> on behalf of James Bugslag <
> [log in to unmask]>
> *Sent:* Tuesday, August 15, 2017 11:50:37 PM
> *To:* [log in to unmask]
> *Subject:* Re: [M-R] Transubstantiation question
>
> medieval-religion: Scholarly discussions of medieval religion and culture
>
> Are there any studies of the "pretty crazy" beliefs of ordinary people?
> Or even of the not so crazy beliefs of ordinary people?
>
> Jim
> ------------------------------
> *From:* medieval-religion - Scholarly discussions of medieval religious
> culture <[log in to unmask]> on behalf of Gary Macy <
> [log in to unmask]>
> *Sent:* August 15, 2017 2:03:35 PM
> *To:* [log in to unmask]
> *Subject:* Re: [M-R] Transubstantiation question
>
> medieval-religion: Scholarly discussions of medieval religion and culture
> I appreciate Thomas Izibick's clarification on the status of
> transubstantiation as a dogma.  His work on canon law concerning the
> Eucharist is now the classic study.
>
> In answer to David Postles' question, the term "transubstantiation"
> referred to any of three theories that explained how the change took
> place.  The first, what I have called transmutation, is what one now thinks
> of as transubstantiation.  The substance of the bread and wine are
> transformed into the substance of the body and blood of Christ.  The
> second, what is usually called substitution, posits that the substance of
> the bread and wine are annihilated and the substance of the body and blood
> take their place.   The third theory, which I have called coexistence,
> posits that the substance of the bread and wine remain along with the
> substance of the body and blood.  It is similar to, but not quite the same
> as the later theory of consubstantiation.  All three were considered
> orthodox interpretations of transubstantiation in the thirteenth century,
> although theologians bitterly debated the merits of each.  By the mid
> fourteenth century at least, coexistence had pretty much gone out of favor
> but the other two theories remained, the Franciscans particularly defending
> substitution.  This debate was one reason Trent trod carefully, as Paul
> Chandler points out so clearly, in its treatment of transubstantiation.
>
> Theologians debated this stuff; ordinary folk were only required to
> believe in the real presence. What ordinary Christians did believe about
> the real presence could get pretty crazy, but that is a whole other issue.
>
> On Tue, Aug 15, 2017 at 10:48 AM, Dave Postles <[log in to unmask]>
> wrote:
>
>> medieval-religion: Scholarly discussions of medieval religion and culture
>>
>> I wonder to what extent it was a conventional belief in contrast to
>> consubstantiation and substitution?
>>
>> --
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>
>
>
> --
> Please note that I am no longer Director of the Graduate Program in
> Pastoral Ministries.  All correspondence for the GPPM should be directed to
> Joseph Morris ([log in to unmask]) or Lynne Luckenbill ([log in to unmask]).
>
> Gary Macy
> "Veritas non erubescit nisi abscondi" – Leo XIII
>
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-- 
Please note that I am no longer Director of the Graduate Program in
Pastoral Ministries.  All correspondence for the GPPM should be directed to
Joseph Morris ([log in to unmask]) or Lynne Luckenbill ([log in to unmask]).

Gary Macy
"Veritas non erubescit nisi abscondi" – Leo XIII

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