medieval-religion: Scholarly discussions of medieval religion and culture
One might take note of Michelle Karnes' objection to McNamer's re-dating of the _Meditationes vitae Christi_ to "c. 1350" (more precisely, on McNamer's view, between 1336 and 1364); see Karnes, _Imagination, Meditation, and Cognition in the Middle Ages_ (University of Chicago Press, 2011), p. 144, n. 6. Karnes' book would also be helpful inasmuch as it devotes considerable attention to the originally somewhat earlier and quite widely read meditative texts usually referred to in modern scholarship as the _Stimulus amoris_ of Jacopo da Milano (James of Milan, Jacobus Mediolanensis), chapter 14 of whose longer Latin-language version -- traditionally thought of as the original text -- as edited early in the last century (Quaracchi: Collegium S. Bonaventurae, 1905; repr., ibid., 1949) is an especially vivid meditation on Christ's passion. For the actually rather fluid nature of the _Stimulus amoris_ texts see esp. Falk Eisermann, “Diversae et plurimae materiae in diversis capitulis: Der ‘Stimulus amoris’ als literarisches Dokument der normativen Zentrierung,” _Frühmittelalterliche Studien_ 31 (1997), 214-232.
Best,
John Dillon
On 02/02/14, Diana Hiller wrote:
> medieval-religion: Scholarly discussions of medieval religion and culture A widely-read source and one that may be helpful is the c.1350 Meditations on the Life of Christ probably written by Giovanni di Callibus (aka John of Caulibus etc). You could also look at Holly Flora's The Devout Belief of Imagination (2009) and Sarah McNamer's Affective Meditation and the Invention of Medieval Compassion (2010) on this text.
> Diana Hiller
>
>
>
> On Mon, Feb 3, 2014 at 12:13 PM, Cormack, Margaret Jean <[log in to unmask] <[log in to unmask])" target="1">[log in to unmask]> wrote:
>
> > medieval-religion: Scholarly discussions of medieval religion and culture
> > Greetings all,
> >
> > Can anyone direct me to discussions, especially primary sources, where medieval people are encouraged to envision and meditate on the crucifixion, and/or Mary´s pain observing it? I´m wondering when such forms of meditation became common, and whether they were limited to monasteries (I doubt it, but monks and nuns would perhaps be a primary 'audience'.)
> > Meg
> >
> >
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