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Medieval attempts to capture a glimpse of heaven range from the
ethereal to the mundane, utilizing media as diverse as maps,
cathedrals, songs, treatises, poems, visions and sewer systems.
Heaven was at once the goal of the individual Christian life and
the end of the cosmic plan. It was, simply stated, perfection. But
interpretations varied from the traditional to the dangerously
unique as artists and authors, theologians and visionaries
struggled to define that perfection. Depending on the source,
heaven's attributes vary from height to depth, darkness to light,
silence to symphony; the souls within it from activity to
passivity, experience to essence, participation to distant
admiration. Questions addressed in this anthology include: Are
erotic and spiritual love mutually exclusive? Does the soul's
happiness depend on the resurrection of the body? What will be the
nature of the transfigured body? Will it retain its gender? Will it
have senses? Will it know desire? How can desire and fulfillment
exist together? Can the human soul ever know God?
Contributors to this volume examine well-known and previously
unexplored texts and artefacts from historical and art historical,
theological, philosophical, and literary perspectives, to
complement and challenge more general surveys of the history of
heaven, and above all to illuminate the richness and variety of
medieval Christian ideas on heaven.
First Published in 2000. Routledge is an imprint of Taylor &
Francis, an informa company.
Mary of Oignies (1177-1213) was one of the first holy women to
transform religious life in the late twelfth and early thirteenth
centuries. Living as a beguine and a free anchoress she guided
those who came to speak with her, both high clerics and common
people alike. In the oral world of medieval Christianity one
disregarded her word at considerable risk. This volume contains all
of the relevant medieval sources on Mary of Oignies, translated by
Margot King and Hugh Feiss OSB. They include: the Life written by
her confessor, James of Vitry, and the Supplement thereof by Thomas
of Cantimpre; the liturgical office of her feast-day; and the
'History of the Priory of Oignies'. Also included are an
introductory essay about her life and significance, written by
Anneke Mulder-Bakker; a study about Mary as a 'friend to the
saints' by Brenda Bolton; and the manuscript transmission of her
Life, by Suzan Folkerts. The volume therefore provides a
comprehensive 'companion' to Mary of Oignies and her wider
significance in medieval and modern scholarship.
A Benedictine Reader, 530-1530, has been more than twenty years in
the making. A collaboration of a dozen scholars, this project gives
as broad and deep a sense of the reality of the first one thousand
years of Benedictine monasticism as can be done in one volume,
using primary sources in English translation. The texts included
are drawn from many different genres and from several languages and
areas of Europe. The introduction to each of the thirty-two
chapters aims to situate each author and text and to make
connections with other texts and studies within and outside the
Reader. The general introduction summarizes the main ideas and
practices that are present in the Rule of Saint Benedict and in the
first thousand years of Benedictine monasticism while suggesting
questions that a reader might bring to the texts.
This volume offers translations of the twelfth-century Latin
"vitae" of four monks of the Monastery of Savigny: Abbot Vitalis,
Abbot Godfrey, Peter of Avranches, and Blessed Hamo. Founded in
1113 by Vitalis of Mortain, an influential hermit-preacher, Savigny
expanded to a congregation of thirty monasteries under his
successor Godfrey (1122-1138). In 1147, the entire congregation
joined the Cistercian Order. Around 1172, two monks of Savigny,
Peter of Avranches and Hamo, friends but very different
personalities, died. Their stories were told in two further
"vitae."The "vitae" of these four men exemplify the variety of
people and movements found in the monastic ferment of the twelfth
century.
The saintly austerities of Mary of Egypt so impressed early monks
that they recorded her life to edify their brethren. Many versions
circulated and the tale traveled from Palestine to Europe, from
Greek to Latin to French to Spanish, from prose to poetry, from
hagiography to literature, and from the monastery into the world
outside. Here we see Mary through the eyes of three medieval poets:
Flodoard, a canon of Reims ( 966), Hildebert of Lavardin, a bishop,
( 1134), and an Anonymous Spaniard.
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