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1 the Problem with Michael 1 NOTES 1 The Problem with Michael 1 . Bernardus monachus francus, Itinerarium 18, PL 121.574; F. Avril and J.-R. Gaborit discuss the pilgrimage, “L’Itinerarium Bernardi monachi et les pèlerinages d’Italie du Sud pendant le Haut-Moyen-Âge,” M é langes d’arch é ologie et d’histoire 79 (1967): 269–298. The hagiographical Revelatio ecclesiae de sancti Michaelis details the foundation of Mont Saint-Michel by St. Aubert of Avranches, Revelatio ecclesiae sancti Michaelis archangeli in Monte qui dicitur Tumba V, edited by Pierre Bouet and Olivier Desbordes, Chroniques latines du Mont Saint-Michel (IXe–XIIe si è cle), vol. 1 (Caen: Presses universitaires de Caen, 2009), pp. 98–99. All Latin citations are from Bouet’s edition. Mabillon’s edition is published as Apparitio de Sancti Michaelis in Monte Tumba , AASS, September 8.76–79, which John Charles Arnold translates into English: “The ‘Revelatio Ecclesiae de Sancti Michaelis’ and the Mediterranean Origins of Mont St.-Michel,” The Heroic Age 10 (May 2007), http://www.mun.ca/mst/heroicage/issues/10/arnold. html . All English citations are from that publication. The Bayeux Tapestry famously depicts Harold Godwinson pulling soldiers from quicksand with Mont Saint-Michel in the background. The Museum of Reading has placed online images from its nineteenth- century copy of the tapestry, with that of Harold’s exploits found at http://www.bayeuxtapestry.org.uk/ Bayeux8.htm . 2 . For the most recent analysis of Notre-Dame-sous-Terre, see Christian Sapin, Maylis Bayl é et al., “Arch é ologie du b â ti et arch é om é trie au Mont- Saint-Michel, nouvelles approches de Notre-Dame-sous-Terre,” Arch é ologie m é di é vale 38 (2008): 71–122 and 94 and 97 for the mortar of the “cyclo- pean” wall. Sapin includes a historiography of interpretations that now must be modified or discarded: Florence Margo, “Les crypts romanes du Mont Saint–Michel, Ordonnance des espaces,” Espace ecclésial et liturgie au Moyen  ge (Lyon: La Maison de l’Orient et de la Mé diterran é e, 2010), pp. 369– 378; Michel de Bo ü ard, “L’ É glise N ô tre–Dame–sous–Terre au Mont Saint– Michel,” Journal de Savants (1961): 10–27; Yves-Marie Froidevaux, “L’ É glise N ô tre–Dame–sous–Terre de l’abbaye du Mont–Saint–Michel,” Monuments historiques de la France 7 (1961): 145–166; and Paul Goû t, Le Mont-Saint- Michel , vol. 2 (Paris: A. Colin, 1910). 142 NOTES 3 . Bernardus, Itinerarium ; Avril and Gaborit, “L’Itinerarium Bernardi monachi et les pèlerinages d’Italie du Sud pendant le Haut-Moyen-Âge,” Katherine Allen Smith speaks to Aubert’s architectural imitation of Monte Gargano, “Architectural Mimesis and Historical Memory at the Abbey of Mont- Saint-Michel,” in Negotiating Community and Difference in Medieval Europe , edited by Katherine Allen Smith and Scott Wells (Leiden: Brill, 2009), pp. 65–82. 4 . Peter Brown, The Cult of the Saints (Chicago: University of Chicago Press, 1981), pp. 60–61. 5 . Augustine, De Vera Religione 55.110, La foi chr é tienne: De vera religione; De utilitate credendi; De fide rerum quae non videntur, edited and translated by Joseph Pegon and Goulven Madec, Biblioth è que augustini é nne 8 (Paris: Descl é e de Brouwer, 1982), p. 182. 6 . Augustine, De civitate dei 8.27, edited by Bernard Dombart and Alfons Kalb, CCSL 47 (Turnholt: Brepols, 1955), p. 248, translated by Marcus Dods (New York: Modern Library, 1950), p. 278. Peter Brown well understood this point, Augustine of Hippo, a Biography (Berkeley: University of California Press, 1975), pp. 413–418. 7 . Augustine, De civitate dei 10.1–2, pp. 272–273, as denoted by the Greek word latre í a with its synonym thr ē ske í a and the Latin analogues servitus or religio (“service to God alone”), as opposed to doule í a and its synonym theosebe í a and analogue Dei cultum (“worship of God alone”). 8 . Ibid., 10.12, pp. 286–287. 9 . Augustine, Quaestiones in Heptateuch II.94, PL 34.630: doule í a debetur Deo tanquam Domino, latre í a vero nonnisi Deo tanquam Deo . 10 . Wilhelm Lueken, Michael: eine Darstellung und Vergleichung der j ü dischen und der morgenl ä ndisch-christlichen Tradition vom Erzengel Michael (Göttingen: Vandenhoeck und Ruprecht, 1898). For biographical information on Lueken, see Matthias Wolfes, Biographisch-bibliographisches Kirchenlexikon , s. v. “Lueken, Wilhelm,” band XVIII (2001), 844–851, www.bautz.de/bbkl/l/ lueken_w.shtml . 11 . Lueken, Michael , pp. 72–77; Narratio de miraculo a Michaele Archangelo Chonis patrato ,edited by M. Bonnet, Analecta Bollandiana 8 (1889): 289–307. William M. Ramsay noted the geographical oddities of the region, especially the presence of dudens , streams that either appear from or disappear into the earth as if at will: The Church in the Roman Empire before A.D. 170 (Grand Rapids: Baker Book House, 1979 [1897]), pp. 472–477. 12 . Alan Cadwallader discusses the confusion, “The Reverend Dr. John Luke and the Churches of Chonai,” Greek, Roman, and Byzantine Studies 48 (2008): 319–338. 13 . Gerd L ü demann and Martin Schr ö der, Die Religionsgeschichtliche Sch ü le in G ö ttingen (G ö ttingen: Vandenhoeck und Ruprecht, 1987). 14 . Lueken, Michael , p. 77. 15 . I take the concept of “formation” and its usefulness for conceptualizing Michael from Tony Bennett, particularly his article “Texts, Readers, Reading Formations,” The Bulletin of the Midwest Modern Language Association 16 NOTES 143 (1983): 8 [3–17], and his application of the concept to a historicized reading of the popular fictional character James Bond, Bond and Beyond (New York: Methuen, 1987). 16 . A point well understood by Susan R. Garrett, No Ordinary Angel (New Haven: Yale University Press, 2008), pp. 237–242; and Henry Corbin, “La Nécessité de l’angélologie,” Le paradoxe du monoth é isme (Paris: l’H é rne, 1981), pp. 81–156. Now, Ellen Muehlberger takes as her principal thesis the centrality of discussions of angels in the formation of late-antique theologi- cal discourses: Angels in Late Ancient Christianity (Oxford: Oxford University Press, 2013). 17 . Richard F. Johnson delineates the four “offices” for Michael, “Archangel in the Margins: St. Michael in the Homilies of Cambridge, Corpus Christi College 41,” Traditio 53 (1998): 64. 2 Michael, an Ecumenical Archangel 1 . Richard F. Johnson, “Archangel in the Margins: St. Michael in the Homilies of Cambridge, Corpus Christi College 41,” Traditio 53 (1998): 64. 2 . George W. E. Nickelsburg establishes the chronology of the text, 1 Enoch 1; A Commentary on the Book of 1 Enoch, Chapters 1–36; 81–108 , with James C. VanderKam and edited by Klaus Baltzer. (Minneapolis: Fortress Press, 2001), pp. 169–171. 3 . Michael Mach, Entwicklungsstadien des j ü dischen Engelglaubens in vorrabbinis- cher Zeit (T ü bingen: J. C. B. Mohr, 1992), pp. 65–73. 4 . Larry Hurtado, One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (Philadelphia: Fortress Press, 1988), pp. 71–92, particularly pp. 75–78. 5 . Hurtado examines the problem of worship vs. veneration (ibid., pp. 17–39). See also Loren T. Stuckenbruck, Angel Veneration and Christology: A Study in Early Judaism and in the Christology of the Apocalypse of John , WUNT 2.70 (T ü bingen: J. C. B. Mohr, 1995), pp. 47–51; and Darrell D. Hannah, Michael and Christ: Michael Traditions and Angel Christology in Early Christianity , WUNT 2.109 (T ü bingen: J. C. B. Mohr, 1999). p. 104, n. 59. 6 . Hans Dieter Betz, The Greek Magical Papyri in Translation, including the Demotic Spells , second ed. (Chicago: University of Chicago Press, 1996), pp. xliv–xlviii; Fritz Graf, La magie dans l’antiquit é gr é co-romaine (Paris: Les Belles Lettres, 1994); and Magic in the Ancient World , translated by Franklin Philip, Revealing Antiquity 10 (Cambridge, MA: Harvard University Press, 1999). 7 . As pointed out by Charles A. Gieschen, Angelomorphic Christology, Antecedents and Early Evidence , Arbeiten zur Geschichte des Antiken Judentums und des Urchristentums 42 (Leiden: Brill, 1998), pp. 32–33. 8. Ibid., pp. 53–64; Mach, Entwicklungsstadien , pp. 43–47. 9. See both Eric Eynikel, “The Angel in Samson’s Birth Narrative—Judg 13” in Angels, the Concept of Celestial Beings—Origin, Development and Reception, edited by Friedrich V. Reiterer, Tobias Nicklas, and Karin Sch ö pflin, Deuterocanonical and Cognate Literature Yearbook 2007 (Berlin: Walter de 144 NOTES Gruyter, 2007), pp. 113–114 [pp. 109–123]; and Matthias K ö ckert, “Divine Messengers and Mysterious Men in the Patriarchal Narratives of the Book of Genesis,”in Angels, pp. 67–69 [pp. 51–78]. 10. Eynickel, “The Angel in Samson’s Birth Narrative,” in Angels, pp. 116–118. 11. R. M. M. Tuschling discusses the various creatures found in Tanakh, with possible connections to other ancient Near Eastern religious traditions, Angels and Orthodoxy: A Study in Their Development in Syria and Palestine from the Qumran Texts to Ephrem the Syrian (T ü bingen: Mohr Siebeck, 2007), pp. 13–27; Mach, Entwicklungsstadien , pp. 16–37. 12. Mach, Entwicklungsstadien , pp. 33–34. 13. Gieschen, Angelomorphic Christology , pp. 64–65. 14. Mach provides a list of functions ( Entwicklungsstadien , pp. 60–63). 15. There is an enormous literature on the apocalypse and its emergence as a literary genre. For an introduction and general background, con- sult Christopher Rowland, The Open Heaven, a Study of Apocalyptic in Judaism and Early Christianity (New York: Crossroad, 1982); John Joseph Collins, The Apocalyptic Imagination, second ed. (Grand Rapids: William B. Eerdmans, 1998); Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism , Arbeiten zur Geschichte des antiken Judentums und des Urchristentums 14 (Leiden: Brill, 1980); P. D.
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