This is an extremely important question, as it raises among other things the
very efficacy of bulls: if they were not well distributed, then how could
any church be expected to know of, and to effect, the contents of these
I do not have the answer to this question. I am desparate for it.
To go along your observation that Louis's canonization bull appears in
breviaries, this seems to be standard fare with Peter of the Morrone /
Celestine V and other canonized saints as well. I think we need to perceive
canonization bulls as serving -- consciously or not (I do think it had to be
consciously) -- as authoritative vitae of 'new' saints, and composed so that
they could be divided into neat liturgical readings.
Maybe we should organize a conference on this, in the hope of finding ways
to tackle the problem. (Any informal meeting attached to such a conference,
of course, would be referred to by those in the know as 'bull sessions'.
Hardy hardy har.)
----Original Message Follows----
Could any one either explain to me, or point me to a source that might
explain to me, the dissemination of papal bulls around the year
1300. More specifically, what would be the mechanism for the
dissemination of -- say for instance, Boniface's canonization bull of
Saint Louis (1297), which enjoins at the end for all churches to
celelbrate Louis' feast day on August 25. (This didn't happen, we
know. In the initial century his celebration was really quite
limited). I'm wondering how widely this text might have been known, and by
whom. It does make its way into some breviaries mostly from Italy for matins
readings. Any help would be, as always, hugely appreciated.
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