medieval-religion: Scholarly discussions of medieval religion and culture
A few notes on celebrating Mary's Conception:
Bernard of Clairvaux opposed the practice;
Sixtus IV confirmed & privileged the feast, but he did not renew Basel's
effort at a dogmatic definition.
I am reworking an article on the latter point just now.
Tom Izbicki
At 11:53 PM 10/16/2002 -0500, you wrote:
>medieval-religion: Scholarly discussions of medieval religion and culture
>
>Dear Dan,
>
>Maybe I'm misinterpreting your last message, but did you mean to imply that
>the medieval church in the West *didn't* celebrate those feastdays based on
>the Protevangelium of James? They were introduced much earlier in the
>Eastern church, granted, but at least two of the three you mention were
>pretty widely celebrated in western Europe by the end of the Middle Ages.
>
>Since I recently wrote a little article on the cult of St. Anne in medieval
>England, I have some specific facts on this at hand, if you're interested:
>The Nativity of the Virgin (September 8 in Western calendars) was included
>in the Sacramentary of Gelasius (ca. 700) and firmly established in
>Anglo-Saxon England by the ninth or tenth century. The Conception of the
>Virgin (observed exactly nine months earlieri.e., December 8) was
>apparently being commemorated at some of the major English monasteries
>(Winchester, Exeter, and Canterbury) before the Norman Conquest, and this
>feastday was revived in the twelfth century through the efforts of
>Benedictine writers like Eadmer of Canterbury and Anselm of Bury, although
>it became generally established in England only after 1328 (when it was
>made obligatory for the whole Province of Canterbury) and was not clearly
>mandated for the Church as a whole until 1476 (when Pope Sixtus IV
>confirmed the Council of Basel's ruling on the matter). England also
>preceded most of the Continent in instituting a separate feastday for Anne
>herself (July 26); that was officially added to the Sarum calendar in 1382
>or 1383, though some churches in England and France were celebrating it a
>century or two earlier. Only the feast commemorating the Presentation of
>the Virgin (her entrance into the temple as a child, celebrated on November
>21) was adopted so late that it was still rare in English calendars and
>liturgical books at the end of the Middle Ages.
>
>with best wishes,
>Sherry Reames (English Dept., University of Wisconsin, Madison)
>
> At 10:50 AM 10/16/02 -0800, you wrote:
> >medieval-religion: Scholarly discussions of medieval religion and culture
> >
> >Many thanks for the references, Christopher--
> >
> >Indeed one of the most interesting things about the infancy gospels in the
> >medieval period, at least in the West, is that although they decried by
> >Jerome and were officially "condemned" by the Decretum Gelasianum (c. 496),
> >they continued to exert such wide artistic and cultural influence. The
> >situation in the East is much different in that the Orthodox celebrate feast
> >days based on events found only in the Protevangelium of James, such as
> >Anne's conception of Mary, the birth of Mary, and Mary's entrance into the
> >Temple.
> >
> >I welcome any and all further suggestions!
> >
> >Dan
> >
> >-----Original Message-----
> >From: Scholarly discussions of medieval religion and culture
> >[mailto:[log in to unmask]]On Behalf Of Christopher
> >Crockett
> >Sent: Wednesday, October 16, 2002 7:21 AM
> >To: Daniel Kline
> >Subject: Re: [[M-R] Jerome and Luther on Apocryphal Infancy Gospels]
> >
> >
> >medieval-religion: Scholarly discussions of medieval religion and culture
> >
> >DANIEL KLINE <[log in to unmask]> wrote:
> >
> >>In some recent work I've been doing on medieval versions of the apocryphal
> >infancy gospels (the Protevangelium of James, the Infancy Gospel of Thomas,
> >and Pseudo-Matthew particularly), I've run into references concerning both
> >Jerome and Luther's denunciation of these extra-canonical texts. I know
> >that
> >Jerome and Luther hover at the opposite edges of our period, but I'd be much
> >obliged for any information, particularly bibliographical references.
> >
> >
> >not sure what you're looking for, Dan, but, condemned or not, these texts
> >were
> >certainly --or at least apparently-- the source(s) for the iconography of
> >some
> >12th century sculptural programs, most notable that of the Royal Portal of
> >Chartres.
> >
> >i don't know what's on the web, but
> >
> >cf. HEIMANN, A., "The Capital Frieze and Pilasters of the PortailRoyal,
> >Chartres", in _Journal of the Warburg and CourtauldInstitutes_, t. XXXI,
> >1968,
> >p. 73-102
> >
> >and i believe that Margot Fassler mentions the apocrypha connections in one
> >or
> >both of her recent (and fine) articles on the relationships between liturgy
> >&
> >art at Chartres, which might be more accessible to
> >you :
> >
> >"Liturgy and Sacred History in the Twelfth-Century Tympana at Chartres," The
> >Art Bulletin 75/3 (1993): 499-520.
> >
> >"Mary's Nativity, Fulbert of Chartres and the Stirps Jesse: Liturgical
> >Innovation circa 1000 and Its Afterlife," Speculum 75, 2000,
> >p. 389-434(?).
> >
> >
> >Jerome may have disapproved, but these texts were certainly alive and
> >well-regarded at Chartres in the 11th-12th cc.
> >
> >best from here,
> >
> >christopher
> >
> >
> >Christopher Crockett
> >[log in to unmask]
> >
> >Curator of the
> >
> >Centre d'Etudes Chartraines
> >
> >a home on the Web for Chartres-related scholarship from all disciplines,
> >comming (gradually) to a website near you.
> >
> >http://www.ariadne.org/centrechartraine/
> >
> >And Pres. & CEO of
> >
> >Christopher's Book Room
> >P.O. Box 1061
> >Bloomington, IN 47402
> >
> >(Corporate motto: "Will sell Books for Food")
> >
> >http://dogbert.abebooks.com/abe/BooksBrowse?vendorclientid=807329&page=CLIEN
> >T
> >
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Thomas M. Izbicki
Collection Development Coordinator
Eisenhower Library
Johns Hopkins University
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