Abstract 1622 was a crucial year for the Discalced Carmelite Order. This essay intends to highlight and connect a series of events surrounding the fateful canonisation of the foundress Teresa of Ávila on 12 March 1622. On 6 January of that year, the Congregation of Propaganda Fide had been founded with the fundamental contribution of Carmelite missionaries. On 8 May 1622, the important Carmelite Church of San Paolo Apostolo in Rome was re-consecrated to Santa Maria della Vittoria, with celebrations and popular processions, in memory of the “victory” of the White Mountain in 1620 over the Protestant Bohemian troops, favoured by the intercession of Maximilian of Bavaria’s military chaplain, Carmelite Dominic of Jesus Maria. In the years that immediately followed, numerous male and female foundations dedicated to the newly-canonised St. Teresa proliferated in Rome and Italy, according to common iconographic and conventual models elaborated centrally by the order’s new hierarchies.
{"title":"1622, the Fatal Year for the Discalced Carmelites: The Canonisation of Teresa, the Crystallisation of Conventual Typologies, and the Reinvention of Iconography","authors":"S. Sturm","doi":"10.1515/jemc-2022-2033","DOIUrl":"https://doi.org/10.1515/jemc-2022-2033","url":null,"abstract":"Abstract 1622 was a crucial year for the Discalced Carmelite Order. This essay intends to highlight and connect a series of events surrounding the fateful canonisation of the foundress Teresa of Ávila on 12 March 1622. On 6 January of that year, the Congregation of Propaganda Fide had been founded with the fundamental contribution of Carmelite missionaries. On 8 May 1622, the important Carmelite Church of San Paolo Apostolo in Rome was re-consecrated to Santa Maria della Vittoria, with celebrations and popular processions, in memory of the “victory” of the White Mountain in 1620 over the Protestant Bohemian troops, favoured by the intercession of Maximilian of Bavaria’s military chaplain, Carmelite Dominic of Jesus Maria. In the years that immediately followed, numerous male and female foundations dedicated to the newly-canonised St. Teresa proliferated in Rome and Italy, according to common iconographic and conventual models elaborated centrally by the order’s new hierarchies.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"481 1","pages":"341 - 373"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77500223","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Neither before nor after the multiple canonization processes of 1622 have so many founders of religious orders been canonized at the same time. When examining in detail the historic processes of the founders, however, it is not generally possible to identify smooth and rapid procedures leading to their canonization. In the history of the Congregation of Rites, there were multiple hurdles and forms of resistance in the Congregation itself. The reason for the swift canonizations of 1622 was not in reality the founding of an order, but the ecclesiastical interests of the Pope and the Curia in highlighting the important protagonists of Catholic Reform. In addition, the new saints were associated with the struggle against heresies and the defence of the Apostolic See.
{"title":"On the Canonization of the Founders of Religious Orders in Early Modern Times","authors":"Stefan Samerski","doi":"10.1515/jemc-2022-2034","DOIUrl":"https://doi.org/10.1515/jemc-2022-2034","url":null,"abstract":"Abstract Neither before nor after the multiple canonization processes of 1622 have so many founders of religious orders been canonized at the same time. When examining in detail the historic processes of the founders, however, it is not generally possible to identify smooth and rapid procedures leading to their canonization. In the history of the Congregation of Rites, there were multiple hurdles and forms of resistance in the Congregation itself. The reason for the swift canonizations of 1622 was not in reality the founding of an order, but the ecclesiastical interests of the Pope and the Curia in highlighting the important protagonists of Catholic Reform. In addition, the new saints were associated with the struggle against heresies and the defence of the Apostolic See.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"8 1","pages":"375 - 385"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"73644102","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Roman engraver Francesco Villamena (ca. 1565–1624) produced a print in 1600 that illustrated the life and miracles of Ignatius of Loyola (1491–1556), the founder of the Society of Jesus. It featured a conversion of a local Jew named Isaac described as the movement, possibly miraculously, of another’s heart by Ignatius. Villamena’s engraving, however, must be contrasted with lives of Ignatius written by Pedro de Ribadeneyra (1526–1611). A Jesuit of Jewish ancestry, Ribadeneyra’s accounts, like the Roman print, spoke of the conversion of Isaac. Its 1601 iteration, however, explicitly situated the event among the founder’s miracles. This article examines the place of persons of Jewish ancestry in conceptions of Early Modern sanctity. With this case study, I will compare the print cultures of Rome and Madrid as well as visual and written accounts of this conversion to help us better understand the role of religious minorities in the determination of Catholic sainthood.
1600年，罗马雕刻家弗朗西斯科·维拉梅纳(Francesco Villamena，约1565-1624年)制作了一幅版画，描绘了耶稣会创始人依纳爵·罗约拉(Ignatius of Loyola, 1491-1556年)的生活和奇迹。它讲述了一个名叫以撒的当地犹太人的皈依，被伊格内丢描述为，可能是奇迹的，另一个人的心的运动。然而，Villamena的雕刻必须与Pedro de Ribadeneyra(1526-1611)所写的Ignatius生平进行对比。里巴德内拉是犹太血统的耶稣会士，他的记述和罗马版画一样，谈到了以撒的皈依。然而，1601年的版本明确地将这一事件置于创始人的奇迹之中。本文考察了犹太人祖先在近代早期神圣观念中的地位。通过这个案例研究，我将比较罗马和马德里的印刷文化，以及这种转变的视觉和书面记录，以帮助我们更好地理解宗教少数群体在天主教圣徒决定中的作用。
{"title":"Conversion and Sanctity in Print: The Episode of Ignatius of Loyola and Isaac, the Roman Jew ca. 1600","authors":"Jonathan E. Greenwood","doi":"10.1515/jemc-2022-2030","DOIUrl":"https://doi.org/10.1515/jemc-2022-2030","url":null,"abstract":"Abstract Roman engraver Francesco Villamena (ca. 1565–1624) produced a print in 1600 that illustrated the life and miracles of Ignatius of Loyola (1491–1556), the founder of the Society of Jesus. It featured a conversion of a local Jew named Isaac described as the movement, possibly miraculously, of another’s heart by Ignatius. Villamena’s engraving, however, must be contrasted with lives of Ignatius written by Pedro de Ribadeneyra (1526–1611). A Jesuit of Jewish ancestry, Ribadeneyra’s accounts, like the Roman print, spoke of the conversion of Isaac. Its 1601 iteration, however, explicitly situated the event among the founder’s miracles. This article examines the place of persons of Jewish ancestry in conceptions of Early Modern sanctity. With this case study, I will compare the print cultures of Rome and Madrid as well as visual and written accounts of this conversion to help us better understand the role of religious minorities in the determination of Catholic sainthood.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"1 1","pages":"271 - 295"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"77906590","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract The five new saints added to the feast days of the Catholic Church in 1622 occurred in the middle of two wars: the 30 Years’ War in Central Europe between Protestants and Catholics, and the resumption of the struggle by the Dutch to gain independence from Spain. Coming as the result of intense lobbying by different ecclesiastical and political interests, the canonization of 1622 provided an excellent window to observe the mentality of Counter-Reformation Europe. This is accomplished by a close reading of the reports of festivities and celebrations that took place in Rome, Prague, cities of Catholic Germany, in France and Lorraine, in Madrid, where the Spanish capital celebrated their four new national saints, and finally in Antwerp, near the frontlines in the Spanish Netherlands. In the uneven reception of the five saints, those of the Jesuits Ignatius and Xavier stood out, as models for Spanish military valor and global empire.
{"title":"War Saints: The Canonization of 1622","authors":"R. Hsia","doi":"10.1515/jemc-2022-2027","DOIUrl":"https://doi.org/10.1515/jemc-2022-2027","url":null,"abstract":"Abstract The five new saints added to the feast days of the Catholic Church in 1622 occurred in the middle of two wars: the 30 Years’ War in Central Europe between Protestants and Catholics, and the resumption of the struggle by the Dutch to gain independence from Spain. Coming as the result of intense lobbying by different ecclesiastical and political interests, the canonization of 1622 provided an excellent window to observe the mentality of Counter-Reformation Europe. This is accomplished by a close reading of the reports of festivities and celebrations that took place in Rome, Prague, cities of Catholic Germany, in France and Lorraine, in Madrid, where the Spanish capital celebrated their four new national saints, and finally in Antwerp, near the frontlines in the Spanish Netherlands. In the uneven reception of the five saints, those of the Jesuits Ignatius and Xavier stood out, as models for Spanish military valor and global empire.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"24 1","pages":"201 - 226"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"85804493","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This article examines the particular place of the quintuple canonization of 1622 in the long history of papal canonization. While the papacy gradually imposed its control over the creation of new saints in the Middle Ages, in the Modern Era it faced a double challenge to its practice. On the one hand, Luther condemned the elevation to the altars in 1523 of the Saxon bishop Benno of Meissen, in which he saw the creation of a new idol. And, in fact, a long silence from the Roman Curia followed. On the other hand, when Sixtus V decided to canonize a new saint in 1588 in response to the insistent request of Philip II of Spain, the Roman Curia was confronted with strong pressure from the new orders to have their founder canonized in the context of a multiplication of cults of beati that was beyond its control. The quintuple canonization of 1622 was the triumph of these orders and their founder, but Urban VIII drew radical consequences in the years that followed. He decided to impose new rules of procedure that allowed Rome to extend its monopoly to the cult of the beati and to regain for a few decades the parsimony of medieval canonization.
摘要本文考察了1622年的五宗封圣在教皇封圣的漫长历史中的特殊地位。在中世纪，教皇逐渐控制了新圣徒的创造，而在现代，教皇的实践面临着双重挑战。一方面，路德谴责1523年将撒克逊主教本诺(Benno of Meissen)推上祭坛，他认为这是在创造一个新的偶像。事实上，罗马教廷随后保持了很长时间的沉默。另一方面，当西克斯图斯五世(Sixtus V)在1588年应西班牙腓力二世(Philip II)的坚持要求，决定册封一位新圣人时，罗马教廷面临着来自新修会的强大压力，新修会要求罗马教廷的创始人被册封为圣人，因为当时比利亚教派的激增超出了教廷的控制。1622年的五人封圣是这些修会及其创始人的胜利，但乌尔班八世在随后的几年里引发了激进的后果。他决定实施新的程序规则，允许罗马将其垄断扩展到对比蒂的崇拜，并在几十年内重新获得中世纪封圣的节俭。
{"title":"The Quintuple Canonization of 1622: Between the Renewal of the Making of Saints and Claims for Pontifical Monopoly","authors":"Christian Renoux","doi":"10.1515/jemc-2022-2026","DOIUrl":"https://doi.org/10.1515/jemc-2022-2026","url":null,"abstract":"Abstract This article examines the particular place of the quintuple canonization of 1622 in the long history of papal canonization. While the papacy gradually imposed its control over the creation of new saints in the Middle Ages, in the Modern Era it faced a double challenge to its practice. On the one hand, Luther condemned the elevation to the altars in 1523 of the Saxon bishop Benno of Meissen, in which he saw the creation of a new idol. And, in fact, a long silence from the Roman Curia followed. On the other hand, when Sixtus V decided to canonize a new saint in 1588 in response to the insistent request of Philip II of Spain, the Roman Curia was confronted with strong pressure from the new orders to have their founder canonized in the context of a multiplication of cults of beati that was beyond its control. The quintuple canonization of 1622 was the triumph of these orders and their founder, but Urban VIII drew radical consequences in the years that followed. He decided to impose new rules of procedure that allowed Rome to extend its monopoly to the cult of the beati and to regain for a few decades the parsimony of medieval canonization.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"58 1","pages":"179 - 199"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80443177","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
We believe that the decision to devote a special issue of the Journal of Early Modern Christianity to the canonizations of 1622, the fourth centenary of which was celebrated recently, needs little explanation. For those studying the history of sainthood, its patterns over the centuries, and the procedural changes allowing for its recognition, indeed, the five canonizations of that year – Ignatius of Loyola, Francis Xavier, Teresa of Ávila, Philip Neri, and Isidore the Farmer – constituted a fundamental turning point in the history of the Roman Church. As Ronnie Po-chia Hsia has pointed out in hisTheWorld of Catholic Renewal (2005), a sixth proclamation should ideally be added to the five key cases above, one that preceded them by only a dozen years (1610): that of Charles Borromeo (1538–1584), archbishop of Milan, cardinal, reformer, and champion of the Counter-Reformation and post-Tridentine Catholic renewal. On one hand, for the Counter-Reformation Church – or Tridentine Church – the canonization ceremonyheld in 1622marked the endof a longperiod of crisis dating back a century or so, to the rise of the Protestant Reformation. Needless to say, rejecting the cult of the saints had been one of the central steps in the formation of Protestant doctrines; it was one of several elements that gravitated around the distinction between theword of Scripture as the authentic source of faith, and the concrete reality of secular traditions Protestantismblamed for corrupting the divinemessage. The Council of Trent (1545–1563) reaffirmed the validity of the cult of saints and images, as well as the seven sacraments and means of sacramental mediation exercised by the Church such as indulgences, relics, jubilees and the belief in Purgatory. And yet almost sixty years passed from the date that decree was issued during the Council’s last session to the proclamations of 1622, pointing to the lengthy phase of reflection in which the Church redrew the contours of its relationship with holiness. The first issue sanctity entailed, as we know,was the balance of power between the center and the periphery, as evidenced by the fact that the 1622 canonizations arrived after a complex period of re-drafting the procedures for recognizing sanctity. This reformulation involved establishing the Congregation of Rites (1588) under Sixtus V (1521–1590, r. from 1585) and creating two
我们认为，决定用《早期现代基督教杂志》(Journal of Early Modern Christianity)的特刊来报道1622年的封圣事件(最近刚刚庆祝了1622年封圣事件的第四个百年纪念)不需要什么解释。对于那些研究圣徒历史的人来说，几个世纪以来的模式，以及允许其认可的程序变化，确实，那一年的五次封圣——罗耀拉的依纳爵、弗朗西斯·泽维尔、Ávila的特蕾莎、菲利普·内里和农民伊西多尔——构成了罗马教会历史上的一个根本转折点。正如Ronnie Po-chia Hsia在他的《天主教复兴的世界》(2005)中指出的那样，理想情况下，应该在上面的五个关键案例中加上第六项宣言，即在他们之前仅仅十几年(1610)的宣言:查尔斯博罗梅奥(1538-1584)，米兰大主教，红衣主教，改革者，反宗教改革和后特伦丁天主教复兴的冠军。一方面，对反宗教改革教会(或称特伦丁教会)来说，1622年举行的封圣仪式标志着一个世纪以来新教改革兴起所带来的长期危机的结束。不用说，拒绝对圣徒的崇拜是新教教义形成的核心步骤之一;圣经是信仰的真正来源，而世俗传统的具体现实则被指责为破坏了神的信息，这是围绕这两者之间的区别产生的几个因素之一。天特会议(1545-1563)重申了对圣徒和圣像的崇拜，以及七件圣事和教会施行的圣事调解手段的有效性，如赎罪券、圣物、禧年和对炼狱的信仰。然而，从大公会议最后一届会议颁布法令到1622年的公告，已经过去了近60年，这段漫长的反思阶段，教会重新描绘了其与圣洁关系的轮廓。我们知道，神圣性所涉及的第一个问题，是中心和边缘之间的权力平衡，1622年的封圣是在重新起草承认神圣性的程序的复杂时期之后实现的。这一改革包括在西克斯图斯五世(1521-1590，从1585年开始)领导下建立礼仪部(1588年)，并创建两个
{"title":"The Birth of Modern Sanctity: The 1622 Canonizations","authors":"Franco Motta, E. Rai","doi":"10.1515/jemc-2022-2024","DOIUrl":"https://doi.org/10.1515/jemc-2022-2024","url":null,"abstract":"We believe that the decision to devote a special issue of the Journal of Early Modern Christianity to the canonizations of 1622, the fourth centenary of which was celebrated recently, needs little explanation. For those studying the history of sainthood, its patterns over the centuries, and the procedural changes allowing for its recognition, indeed, the five canonizations of that year – Ignatius of Loyola, Francis Xavier, Teresa of Ávila, Philip Neri, and Isidore the Farmer – constituted a fundamental turning point in the history of the Roman Church. As Ronnie Po-chia Hsia has pointed out in hisTheWorld of Catholic Renewal (2005), a sixth proclamation should ideally be added to the five key cases above, one that preceded them by only a dozen years (1610): that of Charles Borromeo (1538–1584), archbishop of Milan, cardinal, reformer, and champion of the Counter-Reformation and post-Tridentine Catholic renewal. On one hand, for the Counter-Reformation Church – or Tridentine Church – the canonization ceremonyheld in 1622marked the endof a longperiod of crisis dating back a century or so, to the rise of the Protestant Reformation. Needless to say, rejecting the cult of the saints had been one of the central steps in the formation of Protestant doctrines; it was one of several elements that gravitated around the distinction between theword of Scripture as the authentic source of faith, and the concrete reality of secular traditions Protestantismblamed for corrupting the divinemessage. The Council of Trent (1545–1563) reaffirmed the validity of the cult of saints and images, as well as the seven sacraments and means of sacramental mediation exercised by the Church such as indulgences, relics, jubilees and the belief in Purgatory. And yet almost sixty years passed from the date that decree was issued during the Council’s last session to the proclamations of 1622, pointing to the lengthy phase of reflection in which the Church redrew the contours of its relationship with holiness. The first issue sanctity entailed, as we know,was the balance of power between the center and the periphery, as evidenced by the fact that the 1622 canonizations arrived after a complex period of re-drafting the procedures for recognizing sanctity. This reformulation involved establishing the Congregation of Rites (1588) under Sixtus V (1521–1590, r. from 1585) and creating two","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"15 1","pages":"171 - 174"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87818040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract For the four-hundredth anniversary of the canonization of Philip Neri, this paper proposes to analyze important elements of Neri’s sanctity. In particular, it focuses on what Oratorian hagiographers emphasized about his life and his holiness in their creation of his saintly reputation. I argue that death and dying was a central aspect of Philipine sanctity. In his life and ministries, modeling himself after Christian solitary ascetic monks and charitable caregiving mendicants, Philip Neri’s life revolved around death.
{"title":"Dying in the Odor of Sanctity: Philip Neri and the Performance of Saintly Death in Catholic Reformation Rome","authors":"Thomas J. Santa Maria","doi":"10.1515/jemc-2022-2032","DOIUrl":"https://doi.org/10.1515/jemc-2022-2032","url":null,"abstract":"Abstract For the four-hundredth anniversary of the canonization of Philip Neri, this paper proposes to analyze important elements of Neri’s sanctity. In particular, it focuses on what Oratorian hagiographers emphasized about his life and his holiness in their creation of his saintly reputation. I argue that death and dying was a central aspect of Philipine sanctity. In his life and ministries, modeling himself after Christian solitary ascetic monks and charitable caregiving mendicants, Philip Neri’s life revolved around death.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"13 1","pages":"317 - 339"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88446385","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract Pope Gregory XV raised five holy persons to official sanctity in a grand ceremony in Saint Peter’s basilica in Rome on 12 March 1622. Three of the new saints were sixteenth-century Spanish contemporaries: the Discalced Carmelite Teresa of Ávila and the Jesuits Ignatius of Loyola and Francis Xavier. The saints were celebrated according to personas that were rooted in the framework of sanctity inherent to the processes for official holiness, that is, the official character of their deeds, virtues, and miracles. Setting aside miracles, this paper centers on Teresa’s deeds and virtues, which have been less well understood than those of her Jesuit counterparts. The nature of her holy image emerges from a highly selective comparison with the Jesuits’ deeds and virtues as presented in word and image in Rome in March 1622. On the basis of written and visual documents tied to Teresa’s processes and the canonization ceremony, I reinterpret two aspects of her image as promulgated in 1622: the way in which her active and contemplative lives were inextricably linked to her reform of the Carmelite Order; and the role and character of her virtues.
{"title":"Framing Sainthood in 1622: Teresa of Ávila, Ignatius of Loyola, and Francis Xavier","authors":"P. M. Jones","doi":"10.1515/jemc-2022-2028","DOIUrl":"https://doi.org/10.1515/jemc-2022-2028","url":null,"abstract":"Abstract Pope Gregory XV raised five holy persons to official sanctity in a grand ceremony in Saint Peter’s basilica in Rome on 12 March 1622. Three of the new saints were sixteenth-century Spanish contemporaries: the Discalced Carmelite Teresa of Ávila and the Jesuits Ignatius of Loyola and Francis Xavier. The saints were celebrated according to personas that were rooted in the framework of sanctity inherent to the processes for official holiness, that is, the official character of their deeds, virtues, and miracles. Setting aside miracles, this paper centers on Teresa’s deeds and virtues, which have been less well understood than those of her Jesuit counterparts. The nature of her holy image emerges from a highly selective comparison with the Jesuits’ deeds and virtues as presented in word and image in Rome in March 1622. On the basis of written and visual documents tied to Teresa’s processes and the canonization ceremony, I reinterpret two aspects of her image as promulgated in 1622: the way in which her active and contemplative lives were inextricably linked to her reform of the Carmelite Order; and the role and character of her virtues.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"18 1","pages":"227 - 252"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"81299887","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Abstract This paper is devoted to the spectacular ceremonies organised in the Low Countries to celebrate the canonisations of Ignatius of Loyola and Francis Xavier. It focuses in particular on how local festive culture, characterised by a long tradition of spectacular Joyous Entries, has shaped these events. Compared to these previous models, what kind of new and specific language was created to express the transcendence of an absentee, the saint, and through him the Divine? Did a more obvious relationship exist between wonder and the sacred? We seek to answer these questions through the study of a particular case: the festivities organised by the university town of Douai. We explore the ways in which texts and images propose, through rather sophisticated displays, a re-creation of what happened rather than a representation.
{"title":"The Distinctive Features of Religious Festivities in the Spanish Netherlands: The Douai Celebrations for the Canonisation of Ignatius of Loyola and Francis Xavier","authors":"R. Dekoninck, A. Delfosse","doi":"10.1515/jemc-2022-2029","DOIUrl":"https://doi.org/10.1515/jemc-2022-2029","url":null,"abstract":"Abstract This paper is devoted to the spectacular ceremonies organised in the Low Countries to celebrate the canonisations of Ignatius of Loyola and Francis Xavier. It focuses in particular on how local festive culture, characterised by a long tradition of spectacular Joyous Entries, has shaped these events. Compared to these previous models, what kind of new and specific language was created to express the transcendence of an absentee, the saint, and through him the Divine? Did a more obvious relationship exist between wonder and the sacred? We seek to answer these questions through the study of a particular case: the festivities organised by the university town of Douai. We explore the ways in which texts and images propose, through rather sophisticated displays, a re-creation of what happened rather than a representation.","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"20 1","pages":"253 - 269"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"88911274","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A Holy Flood of Saints: The 1622 Canonizations","authors":"R. Hsia","doi":"10.1515/jemc-2022-2025","DOIUrl":"https://doi.org/10.1515/jemc-2022-2025","url":null,"abstract":"","PeriodicalId":29688,"journal":{"name":"Journal of Early Modern Christianity","volume":"11 1","pages":"175 - 178"},"PeriodicalIF":0.1,"publicationDate":"2022-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86876414","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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