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Eadmer and the Immaculate Conception Disciple of Anselm

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Eadmer and the Immaculate Conception Disciple of Anselm Eadmer and the Immaculate Conception Disciple of Anselm - Eadmer d. 1124 A Saxon Brought up in a Benedictine monastery, Canterbury Wrote: Bok on the Excellence of the Virgin Mary, and tractatus (on her conception) Shows trends of popular devotion “Mary reigns over the whole world for the Holy Spirit who reposed in her made her queen, and empress of heaven, earth and all that is in them …” Medieval cosmology earth at center and moon, stars and sun revolving around it Thought it more useful to call on Mary than Christ sometimes Mary can convince Christ of intervention Mary’s reign began at the Ascension Placed on the throne of heaven at her Assumption. (to reign over the world) Constructs parallels between Christ and Mary pp 170-171 Power of Mary through her merits is stressed more and more Sometimes Mary can provide salvation where Christ would condemn Christ’s salvation made effective through Maryu Feast of Mary’s conception gives rise to the first detailed exposition of the doctrine of the Immaculate Conception Feast of the Conception of Mary - An early Saxon feast Eadmer thought it wasn’t against faith to believe Mary conceived without sin Compared to a chestnut: nut grows among thorns, God could make her immune from the pricks of the thorns Preached “passive conception” – adage of potuit, voluit, fecit From power to will, from will to deed (characteristic of thought in Middle Ages) God willed her to be sinless and he willed her Assumption) Mary’s freedom from original sin is linked not only to her dignity as the Mother of the Redeemer but also to her position as mistress and empress of the entire universe. He does insist she is “fully human” Does she help by her own will or by God’s? See page 173 References the Sub Tuum Praesidium but with change: She is more and more an all-but independent power ruling the whole world by the side of her Son Opposition to the Feast of the Immaculate Conception Feast of the Conception &the idea of Immaculate Conception met opposition in England Reasoning for it: if John the Baptist and Jeremiah sanctified in their mother’s womb Pseudo-Augustine and the Assumption Idea completely disregards the apocrypha and works with scholastic system Reason is placed beside scripture Mary not under the “curse of Eve – not under the authority of man Christ preserved her virginity so will preserve her body Not fitting for her flesh to be eaten by worms Argument of potuit, volute, fecit … Depends on “fittingness” and Marian prerogatives Minor Benedictines Bruno of Asti d. 1123 Calls Mary “head of the whole Church after her Son” “Queen and mistress of the Church (Ps 44:10ff) Guibert Denies Mary’s immaculate conception but does attribute quasi-divine properties to her She experienced the Beatific Vision on earth Son must listen to her because of the 4th commandment Asserted the Assumption Call Mary his “savior” Geoffrey of Vendome d. 1132 Supporter of Gregorian reforms too Emphasized Mary’s power of intercession – citing Cana in Bible God can’t refuse anything to her as his mother Christ is both her son and her spouse Marian Interpretation of the Canticle: Rupert of Deutz and Honorius of Autun Rupert of Deutz d. 1135 Interpreted the Song of Songs to be all about Mary Liturgical readings from S of S during feast of Assumption and her Nativity Mary was not without sin, but became sinless at the Incarnation Was a faithful prophet and teacher of the apostles Chosen before the end of time – Proverbs 8 Saw continuity between OT and NT Mary – the new Jerusalem On the Trinity – Mary is spouse of the Father From John’s gospel – Mary becomes our mother at cross Her birth pangs – John 16:21 Ps 47:7 Honorius of Autun d. 1136\ Benedictine at Regensburg – later Canterbury Followed Anselm in his denial of the immaculate conception Taught her assumption into heaven Studied and wrote rational theological pieces but loved miracles i.e. [Theophilus – Jewish boy who consumed the host] Liturgical and Popular Devotion Marian antiphons Salve Regina (Bernard of Clairvaux or composed at this earlier period?) Liturgical services at Cluny 1135 Cistericans, and later by Dominicans who sing it daily Alma Redemptoris Mater - an Advent antiphon Inspired by Ave Maris Stella (Gate of Heaven and Star of Sea) Hail Mary Full of Grace – The Little Office of our Lady (10th c) Psalms, Marian hymns, and the Ave Maria Recommended by Peter Damian (with miracle stories) Use on Saturdays Pope Urban II 1095 – First Crusade Prayer spread widely Grusshymnen – (related to Akathistos) Salutatio Sanctae Mariae 1050/75 Marian Litanies – Litany of Loreto 12th c and Litany of Venice Gruss-psalter greeting psalters (related to refrain from Akathistos) 7 days a week / pslams replaced by Aves … antiphons created but eventually Dropped … developed into 150 Aves with Glorias and into groups of 50 These were called rosarium - related to Rosa Mystica (counted on beads – first half of the 12th c. – like beads for praying the OFs origins of the Rosary Abelard and Hermann of Tournai Next age called the age of St. Bernard of Clairvaux – counselor of popes and kings, preacher of 2nd Crusade, opponent of the new scholasticism represented by Abelard d. 1142 Abelard – only “fitting” that Christ glorified Mary’s soul and body Accepts apocryphal story of apostles coming to her funeral Mediation – at Cana and miracle story of Theophilus Did not teach the immaculate conception but Christ cleansed her from all human weakness Hermann of Tournai c. 1147 Applied to Mary “the neck” - she is the “neck of the Church” (Mystical Body reference) Through Mary, God became our brother .
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