Pub Date : 2019-01-01DOI: 10.5325/jmedirelicult.45.1.0078
Rozenski
{"title":"Review","authors":"Rozenski","doi":"10.5325/jmedirelicult.45.1.0078","DOIUrl":"https://doi.org/10.5325/jmedirelicult.45.1.0078","url":null,"abstract":"","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"79619103","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}
Pub Date : 2019-01-01DOI: 10.5325/jmedirelicult.45.1.0081
Harkaway-Krieger
{"title":"Review","authors":"Harkaway-Krieger","doi":"10.5325/jmedirelicult.45.1.0081","DOIUrl":"https://doi.org/10.5325/jmedirelicult.45.1.0081","url":null,"abstract":"","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2019-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75100854","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}
Pub Date : 2018-07-10DOI: 10.5325/JMEDIRELICULT.44.2.0185
Hannah Byland
abstract:This article examines the Pearl-poem for its anticipation and regulation of reader response. The poet constructs a visionary world just on the cusp of revelation and as such provides the reader the opportunity to finish the vision when the Dreamer wakes. Pearl is a kind of self-contained gem, complete and wholly enticing. However, the Dreamer’s inability to understand and the author’s apparent powerlessness to produce a perfect form have driven some critics to see the poem as the sum of its failures. These “flaws” in form and character are better understood as authorial strategies to activate and regulate the reader’s response. This article suggests that the author purposefully constructed Pearl at the point of near completion to allow the reader to finish the vision in controlled, and orthodox, ways. The Pearl-poet manages this by exploiting the reader’s expectations for a visionary text.
{"title":"Seeing Spots: Language and Limits in the Middle English Pearl","authors":"Hannah Byland","doi":"10.5325/JMEDIRELICULT.44.2.0185","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.2.0185","url":null,"abstract":"abstract:This article examines the Pearl-poem for its anticipation and regulation of reader response. The poet constructs a visionary world just on the cusp of revelation and as such provides the reader the opportunity to finish the vision when the Dreamer wakes. Pearl is a kind of self-contained gem, complete and wholly enticing. However, the Dreamer’s inability to understand and the author’s apparent powerlessness to produce a perfect form have driven some critics to see the poem as the sum of its failures. These “flaws” in form and character are better understood as authorial strategies to activate and regulate the reader’s response. This article suggests that the author purposefully constructed Pearl at the point of near completion to allow the reader to finish the vision in controlled, and orthodox, ways. The Pearl-poet manages this by exploiting the reader’s expectations for a visionary text.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43531747","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}
Pub Date : 2018-07-10DOI: 10.5325/JMEDIRELICULT.44.2.0148
Joshua S. Easterling
abstract:This article examines the culture of inquiry as it shaped the lives, communities, and ultimately the reputations of anchorites in the later Middle Ages. It argues that the questions and requests that were presented to anchorites existed within, and were powerfully shaped by, a culture of gossip. Indeed, gossip networks and the questions that were posed by anchorites’ visitors mutually shaped each other. They did so to such an extent that anchorites and their supporters exploited this culture of inquiry—though questions remained elusive in their meaning and intentions—as a way of continually reactivating the culture of gossip that attached to anchorites. At the same time, the regulatory injunction against excessive speech here served its function admirably, since anchorites were often imperiled by the very questions through which a reputation for holy and prophetic counsel was generated. The argument draws its evidence largely from regulatory and hagiographic witnesses.
{"title":"Knocking in the Usual Manner: Inquiries, Interrogations, and the Desire for Advice in Anchoritic Culture","authors":"Joshua S. Easterling","doi":"10.5325/JMEDIRELICULT.44.2.0148","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.2.0148","url":null,"abstract":"abstract:This article examines the culture of inquiry as it shaped the lives, communities, and ultimately the reputations of anchorites in the later Middle Ages. It argues that the questions and requests that were presented to anchorites existed within, and were powerfully shaped by, a culture of gossip. Indeed, gossip networks and the questions that were posed by anchorites’ visitors mutually shaped each other. They did so to such an extent that anchorites and their supporters exploited this culture of inquiry—though questions remained elusive in their meaning and intentions—as a way of continually reactivating the culture of gossip that attached to anchorites. At the same time, the regulatory injunction against excessive speech here served its function admirably, since anchorites were often imperiled by the very questions through which a reputation for holy and prophetic counsel was generated. The argument draws its evidence largely from regulatory and hagiographic witnesses.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42026478","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}
Pub Date : 2018-07-10DOI: 10.5325/JMEDIRELICULT.44.2.0170
A. Cuff
abstract:Although the expansion of jurisprudence in the twelfth century was a direct outgrowth of theological scholasticism, several historians of law such as Richard Helmholz have noted that the use of sacred scripture as a basis for jurisprudence steadily declined in the thirteenth and fourteenth centuries. He identified the increasing relegation of biblical references to an ornamental, rather than a fundamental, mode of citation beginning with the earliest post-Gratian glosses and treatises. Because the Dominican Order of Preachers, renowned for their biblical preaching, also produced many great canonists and legal texts, the question of whether their legal writings experienced a similar decline is of particular interest. In the present study, a close reading of two Dominican procedurals for confessors and penitents will conclude that the Dominicans themselves recognized the difference between fundamental and ornamental citation and that they began to streamline their biblical references, removing ornamental and leaving only fundamental citations.
{"title":"The Fundamental and Ornamental Use of Scripture in Two Dominican Procedurals on Confession from the Early Thirteenth Century: Cum ad sacerdotes and Confessio debet","authors":"A. Cuff","doi":"10.5325/JMEDIRELICULT.44.2.0170","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.2.0170","url":null,"abstract":"abstract:Although the expansion of jurisprudence in the twelfth century was a direct outgrowth of theological scholasticism, several historians of law such as Richard Helmholz have noted that the use of sacred scripture as a basis for jurisprudence steadily declined in the thirteenth and fourteenth centuries. He identified the increasing relegation of biblical references to an ornamental, rather than a fundamental, mode of citation beginning with the earliest post-Gratian glosses and treatises. Because the Dominican Order of Preachers, renowned for their biblical preaching, also produced many great canonists and legal texts, the question of whether their legal writings experienced a similar decline is of particular interest. In the present study, a close reading of two Dominican procedurals for confessors and penitents will conclude that the Dominicans themselves recognized the difference between fundamental and ornamental citation and that they began to streamline their biblical references, removing ornamental and leaving only fundamental citations.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48827970","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}
Pub Date : 2018-07-10DOI: 10.5325/JMEDIRELICULT.44.2.0117
J. M. Benarroch
abstract:The reincarnation of Adam in Joseph, the fallen angels (‘Azza and ‘Azza’el) and Joseph’s brothers, a possible Christian polemic concerning Metatron and Jesus, the mystery of “divine physiognomy,” the “book of Rabbi Kruspedai,” and the meeting with his mother on the day of R. Kruspedai’s death—are all included in some Zoharic passages printed in Tikkunei haZohar, at the end of Tikkun 70 (134b–136a), which is the focal text of this article. The main purpose of this article is to discuss the multifaceted linkage between Metatron and Jesus as part of the hidden Zoharic polemics against Christianity.
{"title":"“The Mystery of (Re)incarnation and the Fallen Angels”: The Reincarnations of Adam, Enoch, Metatron, (Jesus), and Joseph—An Anti-Christian Polemic in the Zohar","authors":"J. M. Benarroch","doi":"10.5325/JMEDIRELICULT.44.2.0117","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.2.0117","url":null,"abstract":"abstract:The reincarnation of Adam in Joseph, the fallen angels (‘Azza and ‘Azza’el) and Joseph’s brothers, a possible Christian polemic concerning Metatron and Jesus, the mystery of “divine physiognomy,” the “book of Rabbi Kruspedai,” and the meeting with his mother on the day of R. Kruspedai’s death—are all included in some Zoharic passages printed in Tikkunei haZohar, at the end of Tikkun 70 (134b–136a), which is the focal text of this article. The main purpose of this article is to discuss the multifaceted linkage between Metatron and Jesus as part of the hidden Zoharic polemics against Christianity.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-07-10","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45956526","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}
Pub Date : 2018-02-21DOI: 10.5325/JMEDIRELICULT.44.1.0077
Samantha Sabalis
abstract:This article examines depictions of St. Monica and St. Birgitta of Sweden as religious teachers for their children in fifteenth-century England. While many critics have used the iconography of St. Anne teaching the Virgin Mary to read as evidence for such teaching, this study focuses on textual proof from hagiography, using John Capgrave's portrayal of St. Monica in his Life of St. Augustine and the lives and Revelations of St. Birgitta of Sweden circulating in England. These texts highlight how Monica and Birgitta take an active role in raising their children as good Christians, praying and crying over their spiritual welfare, but must ultimately turn to ecclesiastical authorities for help with their religious education. In the charged religious climate of fifteenth-century England, these texts emphasize clerical supervision and prioritize the more conventional practices of tears and prayer over religious teaching for mothers to preserve their children's faith.
{"title":"Beyond St. Anne Teaching the Virgin Mary: St. Monica, St. Birgitta of Sweden, and Teaching Children the Faith in Fifteenth-Century England","authors":"Samantha Sabalis","doi":"10.5325/JMEDIRELICULT.44.1.0077","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.1.0077","url":null,"abstract":"abstract:This article examines depictions of St. Monica and St. Birgitta of Sweden as religious teachers for their children in fifteenth-century England. While many critics have used the iconography of St. Anne teaching the Virgin Mary to read as evidence for such teaching, this study focuses on textual proof from hagiography, using John Capgrave's portrayal of St. Monica in his Life of St. Augustine and the lives and Revelations of St. Birgitta of Sweden circulating in England. These texts highlight how Monica and Birgitta take an active role in raising their children as good Christians, praying and crying over their spiritual welfare, but must ultimately turn to ecclesiastical authorities for help with their religious education. In the charged religious climate of fifteenth-century England, these texts emphasize clerical supervision and prioritize the more conventional practices of tears and prayer over religious teaching for mothers to preserve their children's faith.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41286101","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}
Pub Date : 2018-02-21DOI: 10.5325/JMEDIRELICULT.44.1.0060
Brandon W. Hawk
abstract:The apocryphal legend known as the Life of Judas developed in the twelfth century, and soon after became a popular medieval text, included in Jacobus de Voragine's Golden Legend and translated into many vernacular languages. While most studies of this tradition examine later versions, this article focuses on the earliest surviving Latin Life in Paris, Bibliothèque nationale de France, lat. 14489. The article argues for situating this apocryphon among preaching exempla, which also developed in the twelfth century. Understanding the Life in the contexts of such preaching texts allows for new ways to interpret the framing of the Latin apocryphon with biblical material at the beginning and conclusion, as well as to identify literary parallels that speak to the early transmission of this text. These associations reveal that the Life emerged within more general developments as religious literature brought together intellectual and popular culture in the high Middle Ages.
{"title":"The Literary Contexts and Early Transmission of the Latin Life of Judas","authors":"Brandon W. Hawk","doi":"10.5325/JMEDIRELICULT.44.1.0060","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.1.0060","url":null,"abstract":"abstract:The apocryphal legend known as the Life of Judas developed in the twelfth century, and soon after became a popular medieval text, included in Jacobus de Voragine's Golden Legend and translated into many vernacular languages. While most studies of this tradition examine later versions, this article focuses on the earliest surviving Latin Life in Paris, Bibliothèque nationale de France, lat. 14489. The article argues for situating this apocryphon among preaching exempla, which also developed in the twelfth century. Understanding the Life in the contexts of such preaching texts allows for new ways to interpret the framing of the Latin apocryphon with biblical material at the beginning and conclusion, as well as to identify literary parallels that speak to the early transmission of this text. These associations reveal that the Life emerged within more general developments as religious literature brought together intellectual and popular culture in the high Middle Ages.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43492559","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}
Pub Date : 2018-02-21DOI: 10.5325/JMEDIRELICULT.44.1.0001
E. Freeman
abstract:This article investigates canon 13 of the Fourth Lateran Council (1215), arguing that scholars have been too ready to interpret the canon as a prohibition against new religious orders. By examining the difference between religio and ordo, and by examining the broader context of reform movements within western Christendom in the long twelfth century, including Innocent III's actions as well as grassroots initiatives, this article notes that canon 13 did not ban new orders and that it was not as restrictive as it has been considered. While this article is not the first to note this, the implications of such a reassessment still deserve more scrutiny, including the implications for women in particular. A more flexible appreciation of the context of corporate religious life out of which canon 13 grew, and to which it contributed, helps us to understand better the religious lives of thirteenth-century women, including Beguines.
{"title":"The Fourth Lateran Council of 1215, the Prohibition against New Religious Orders, and Religious Women","authors":"E. Freeman","doi":"10.5325/JMEDIRELICULT.44.1.0001","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.1.0001","url":null,"abstract":"abstract:This article investigates canon 13 of the Fourth Lateran Council (1215), arguing that scholars have been too ready to interpret the canon as a prohibition against new religious orders. By examining the difference between religio and ordo, and by examining the broader context of reform movements within western Christendom in the long twelfth century, including Innocent III's actions as well as grassroots initiatives, this article notes that canon 13 did not ban new orders and that it was not as restrictive as it has been considered. While this article is not the first to note this, the implications of such a reassessment still deserve more scrutiny, including the implications for women in particular. A more flexible appreciation of the context of corporate religious life out of which canon 13 grew, and to which it contributed, helps us to understand better the religious lives of thirteenth-century women, including Beguines.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45696335","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}
Pub Date : 2018-02-21DOI: 10.5325/JMEDIRELICULT.44.1.0024
Deborah Shulevitz
abstract:Voluntary poverty was an important element of the apostolic way of life embraced by many Christian religious groups in medieval Europe, both those considered heretical and others that were not. This article shows that the so-called Cathar heretics of Languedoc, however, did not embrace apostolic poverty. In fact, they participated actively in the local economy, even borrowing and lending money on occasion. Using testimony of Cathar supporters contained in thirteenth-century inquisition registers, this article shows that believers made large bequests and contributed both goods and money to the Cathars. These assets were held and managed collectively and used to support the heretical clergy and, at times, believers as well. The article also demonstrates the existence of a network of Cathar practitioners, believers, and supporters through which money was collected, held, and circulated.
{"title":"Following the Money: Cathars, Apostolic Poverty, and the Economy in Languedoc, 1237–1259","authors":"Deborah Shulevitz","doi":"10.5325/JMEDIRELICULT.44.1.0024","DOIUrl":"https://doi.org/10.5325/JMEDIRELICULT.44.1.0024","url":null,"abstract":"abstract:Voluntary poverty was an important element of the apostolic way of life embraced by many Christian religious groups in medieval Europe, both those considered heretical and others that were not. This article shows that the so-called Cathar heretics of Languedoc, however, did not embrace apostolic poverty. In fact, they participated actively in the local economy, even borrowing and lending money on occasion. Using testimony of Cathar supporters contained in thirteenth-century inquisition registers, this article shows that believers made large bequests and contributed both goods and money to the Cathars. These assets were held and managed collectively and used to support the heretical clergy and, at times, believers as well. The article also demonstrates the existence of a network of Cathar practitioners, believers, and supporters through which money was collected, held, and circulated.","PeriodicalId":40395,"journal":{"name":"Journal of Medieval Religious Cultures","volume":null,"pages":null},"PeriodicalIF":0.1,"publicationDate":"2018-02-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48344724","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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