DOCSLIB.ORG

Carroll-March-MEMHS-Meeting-1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Carroll-March-MEMHS-Meeting-1 Dear members of MEMHS, I’ve attached a chapter of my dissertation for our discussion on March 23. I am considering either revising the chapter for a book manuscript or dividing it up into several articles. Given my current career trajectory at the Sheridan Center, I am unsure which of these publication formats makes the most sense for me professionally, so I invite feedback on the paper’s potential in either of these formats (along with any other feedback you may wish to provide). I look forward to discussing the paper, and the project as a whole, with you all next Tuesday. Sincerely, Charlie Carroll CHAPTER 4 TO KNOW THE ORDINANCES OF THE HEAVENS: PREACHING MANLINESS AT THE UNIVERSITY OF PARIS When Guillaume d’Auvergne, bishop of Paris, began his sermon on the Vigil of All Saints in 1230, his words likely echoed around an empty nave. Looking up from the pulpit, he would have glanced out at a much-depleted audience, an audience likely comprised largely of students and clergy.1 This was more than a year and a half since a drunken brawl between a band of students and an innkeeper over the price of wine led to an immediate strike of students and masters, thereby endangering both the establishment of the University and the economy of the city of Paris. The dispute, which had begun in the faubourg of Saint-Marcel on Shrove Tuesday in 1229, had quickly escalated from pulling hair and striking blows to, on the following day, an all-out street riot with students armed with wooden clubs.2 The bishop, along with the prior of Saint-Marcel and 1 The sermon is included in Paris, Bibliothèque nationale de France, MS nouv. acq. lat. 338 – a collection comprised entirely of sermons preached by clergy associated with the University of Paris. The majority of these sermons are addressed explicitly to students and masters. At the time of this sermon, Guillaume would have been bishop for about a year, having been a master at Paris since 1220, and would likely have still held a teaching role at the University. 2 Matthew Paris, Chronica majora, vol. 3 (London: Longman, 1876), 166–67. 1 the papal legate, urged the queen and regent of France, Blanche of Castile, to immediately suppress the riot. Upon the queen’s orders, the prévôt and his mercenary bodyguards (ruptarii) moved in to suppress the uprising, killing several students in the process. In response, the masters suspended their lectures and filed complaints with the bishop and the papal legate. By Easter Monday the masters had grown weary of their complaints falling upon deaf ears, and within a month a great number of them left Paris. Some crossed the Channel to join the emerging universities at Oxford and Cambridge, others joined scholars at Toulouse, Orléans, Reims, or Angers. They would not return in earnest until 1231.3 With the distractions of controversy then swirling around the Latin Quarter, and indeed around the bishop himself, the message of his sermon must have been particularly affecting: one must direct one’s intentions toward God, lest he throw the heavens into disorder.4 He took his lesson from Job: “Do you know the ordinances of the heavens? Can you establish their rule on the earth?”5 The bishop describes the appointed order of the heavenly court, in its sublime and spiritual splendor: seraphim, cherubim, thrones (throni), dominions (dominationes), rulers (principatus), authorities (potestates), virtues (virtutes), archangels (archangeli), and angels (angeli).6 He describes the etymology of each angelic choir in due course: the seraphim are “the burning ones,” meaning they are aflame with zeal and ardent love of God; the cherubim are “the wise ones,” and so on. 3 A comprehensive summary of these events can be found in Rashdall, Universities, 1:335. 4 Paris, BnF, MS n.a.l. 338, fol. 32v. 5 Job 38:33. 6 The virtutes and potestates are traditionally directly beneath the dominationes and above the principatus, but he changes the order here. The traditional order is based on Pseudo-Dionysius’ De coelesti hierarchia, who based the hierarchy primarily upon Ephesians 1:21 and Colossians 1:16. The bishop also first lists the angeli and then the archangeli, but then describes them in the traditional hierarchical order later in the sermon. It is possible that when delivering the sermon he listed the choirs in their traditional order, but the person transcribing the sermon recorded them in the improper order. 2 The choirs have their negative counterpart: the antiseraphim burn with anger or hatred, the cherubim make fools out of intellect, and so on. Likewise, an earthly order has its appointed hierarchy and its reverse—here the bishop injects a piercing social critique: there are now young sons in place of patriarchs, doctors in the place of prophets, immodest women in the place of virgins. Like Alain de Lille several decades prior, Bishop Guillaume was concerned with the ability of wrongful knowledge to throw the universe into disorder. But Guillaume concludes that in order to not throw the heavens into disorder, one must direct one’s intentions toward God; this is not an invective against an institution or even a kind of learning, as in Alain’s De planctu Naturae, but rather a cautionary message to individual students. In calling for students to direct their intentions toward God, the bishop likely meant two things. First, that students should pursue their studies not for professional advancement or monetary gain, but only in service to God and God’s church. Second, that they should focus on their studies rather than on the distractions of the earthly world around them—meaning both the decadent diversions of the city and the distracting squabbles surrounding the strike of 1229. As I shall demonstrate below, the masters of the universitas magistrorum et scholarium Parisiensis saw their nascent institution as uniquely suited to take up the challenge of directing their students’ attention toward God so as to keep the Christian world from falling into disorder. As the university emerged as a corporate entity in the final decades of the twelfth century, and as church councils emphasized a heavier focus on the cura animarum (particularly in the Third and Fourth Lateran Councils of 1179 and 1215, respectively), 3 the souls of individual students became a greater concern of their masters.7 In addition to the papal and conciliar directives for a broader emphasis on the cura animarum throughout the Latin church, the University of Paris, which had gradually developed corporate structures governing the behavior of masters and students from the time of Peter Abelard onward, now shifted responsibility for transgressions from university institutions onto the individuals which constituted them.8 This concern for individual students is borne out explicitly in the cardinal legate Robert de Courçon’s rules for the University in 1215: “Each master shall have jurisdiction over his scholar.” 9 In this chapter I argue that, in the wake of the Fourth Lateran Council’s emphasis on the importance of preaching, Parisian masters grounded their claims for the authority of the University in their belief, borne out in their sermons, that they could transform students into a specific kind of man capable of performing the reforming and pastoral missions of the Church.10 While university masters used their sermons to critique student misbehavior, they simultaneously elevated the sanctity of university studies in an attempt to not only exhort their audience to improve their moral constitution, but also demonstrate the sacred value of their scholarship. Returning to the idea that public speaking in most premodern European contexts was a restricted, masculine privilege accorded only to men of specific status, I first argue here that preaching was not only a 7 This is linked Ian Wei’s argument that behavioral responsibility shifted from the schools to individual students with the incorporation of the university and its behavioral statute; see his Intellectual Culture, 100. 8 Ibid., 87–169. 9 Chartularium 1:79: “Quilibet magister forum sui scolaris habeat.” In 1289, masters were required by statute to record the names of their students. (Chartularium, 2:35-36) On the process of corporate recognition by royal law, see: Ibid., 87–124; Ferruolo, Origins, 279–315; Alan Bernstein, “Magisterium and License: Corporate Autonomy against Papal Authority in the Medieval University of Paris,” Viator 9 (January 1978): 291–308; Rashdall, Universities, 1:300–311. 10 Throughout this chapter and those which follow I use “University” in the upper case to indicate the University of Paris, and “university” in the lower case to represent the loose commonality of similar institutions of higher education throughout Europe. 4 masculine practice but was also integral to the academic training and spiritual formation intended for young men at the University, as well as to the missions of church reform. Then, using sermons written by masters at Paris from about 1230 to 1274, I argue that the young men who matriculated into the University were seen by their masters and by ecclesiastical supporters of the University for their potential for moral training. I then suggest that university education was seen by masters as a transformative event in the moral and spiritual formation of these young students. Lastly, I describe the unique qualities of student piety as conceived of by university masters, particularly students’ spiritual martyrdom and the relationship between intellectual study and the Last Judgment. These sermons demonstrate that, in contrast
Load more

Recommended publications
  • Life and Works of Saint Bernard, Abbot of Clairvaux
    J&t. itfetnatto. LIFE AND WORKS OF SAINT BERNARD, ABBOT OF CLA1RVAUX. EDITED BY DOM. JOHN MABILLON, Presbyter and Monk of the Benedictine Congregation of S. Maur. Translated and Edited with Additional Notes, BY SAMUEL J. EALES, M.A., D.C.L., Sometime Principal of S. Boniface College, Warminster. SECOND EDITION. VOL. I. LONDON: BURNS & OATES LIMITED. NEW YORK, CINCINNATI & CHICAGO: BENZIGER BROTHERS. EMMANUBi A $ t fo je s : SOUTH COUNTIES PRESS LIMITED. .NOV 20 1350 CONTENTS. I. PREFACE TO ENGLISH EDITION II. GENERAL PREFACE... ... i III. BERNARDINE CHRONOLOGY ... 76 IV. LIST WITH DATES OF S. BERNARD S LETTERS... gi V. LETTERS No. I. TO No. CXLV ... ... 107 PREFACE TO THE ENGLISH EDITION. THERE are so many things to be said respecting the career and the writings of S. Bernard of Clairvaux, and so high are view of his the praises which must, on any just character, be considered his due, that an eloquence not less than his own would be needed to give adequate expression to them. and able labourer He was an untiring transcendently ; and that in many fields. In all his manifold activities are manifest an intellect vigorous and splendid, and a character which never magnetic attractiveness of personal failed to influence and win over others to his views. His entire disinterestedness, his remarkable industry, the soul- have been subduing eloquence which seems to equally effective in France and in Italy, over the sturdy burghers of and above of Liege and the turbulent population Milan, the all the wonderful piety and saintliness which formed these noblest and the most engaging of his gifts qualities, and the actions which came out of them, rendered him the ornament, as he was more than any other man, the have drawn him the leader, of his own time, and upon admiration of succeeding ages.
    [Show full text]
  • Colleague, Critic, and Sometime Counselor to Thomas Becket
    JOHN OF SALISBURY: COLLEAGUE, CRITIC, AND SOMETIME COUNSELOR TO THOMAS BECKET By L. Susan Carter A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of History–Doctor of Philosophy 2021 ABSTRACT JOHN OF SALISBURY: COLLEAGUE, CRITIC, AND SOMETIME COUNSELOR TO THOMAS BECKET By L. Susan Carter John of Salisbury was one of the best educated men in the mid-twelfth century. The beneficiary of twelve years of study in Paris under the tutelage of Peter Abelard and other scholars, John flourished alongside Thomas Becket in the Canterbury curia of Archbishop Theobald. There, his skills as a writer were of great value. Having lived through the Anarchy of King Stephen, he was a fierce advocate for the liberty of the English Church. Not surprisingly, John became caught up in the controversy between King Henry II and Thomas Becket, Henry’s former chancellor and successor to Theobald as archbishop of Canterbury. Prior to their shared time in exile, from 1164-1170, John had written three treatises with concern for royal court follies, royal pressures on the Church, and the danger of tyrants at the core of the Entheticus de dogmate philosophorum , the Metalogicon , and the Policraticus. John dedicated these works to Becket. The question emerges: how effective was John through dedicated treatises and his letters to Becket in guiding Becket’s attitudes and behavior regarding Church liberty? By means of contemporary communication theory an examination of John’s writings and letters directed to Becket creates a new vista on the relationship between John and Becket—and the impact of John on this martyred archbishop.
    [Show full text]
  • The Medieval Culture of Disputation
    The Medieval Culture of Disputation Unauthenticated Download Date | 5/6/16 12:15 PM ................. 18418$ $$FM 07-24-13 14:54:07 PS PAGE i THE MIDDLE AGES SERIES Ruth Mazo Karras, Series Editor Edward Peters, Founding Editor A complete list of books in the series is available from the publisher. Unauthenticated Download Date | 5/6/16 12:15 PM ................. 18418$ $$FM 07-24-13 14:54:08 PS PAGE ii The Medieval Culture of DISPUTATION Pedagogy, Practice, and Performance Alex J. Novikoff university of pennsylvania press philadelphia Unauthenticated Download Date | 5/6/16 12:15 PM ................. 18418$ $$FM 07-24-13 14:54:08 PS PAGE iii Copyright ᭧ 2013 University of Pennsylvania Press All rights reserved. Except for brief quotations used for purposes of review or scholarly citation, none of this book may be reproduced in any form by any means without written permission from the publisher. Published by University of Pennsylvania Press Philadelphia, Pennsylvania 19104-4112 www.upenn.edu/pennpress Printed in the United States of America on acid-free paper 10987654321 Library of Congress Cataloging-in-Publication Data Novikoff, Alex J. The medieval culture of disputation : pedagogy, practice, and performance / Alex J. Novikoff. — 1st ed. pages cm — (The Middle Ages series) Includes bibliographical references and index. ISBN 978-0-8122-4538-7 (hardcover : alk. paper) 1. Civilization, Medieval—12th century. 2. Civilization, Medieval—13th century. 3. Learning and scholarship—Europe—History—Medieval, 500–1500. 4. Scholasticism—Europe—History—To 1500. 5. Academic disputations—Europe—History—To 1500. 6. Religious disputations—Europe—History—To 1500. 7. Debates and debating—Europe—History—To 1500.
    [Show full text]
  • Leçon 2 : Après Le Bac
    www.cbsefrench.com CBSE.French WebTutes & Teachers’ Resources Grade X Entre Jeunes 2 Translation & Solutions LEÇON 2 : APRÈS LE BAC When I will have finished After my baccalaureate, I my baccalaureate, I will will go to college . do engineering/technical studies. Pauline et Ali vont terminer leur bac. Ils discutent sur leurs projets d'études dans la cafétéria de leur lycée. (Pauline and Ali are going to finish their baccalaureate. They discuss their plans for education in the cafeteria of their high school) Pauline : Salut Ali ! (Hi Ali) Ali : Salut Pauline! Ça va? (Hi Pauline! How’s life?) Pauline : Ça va ! Pourquoi as-tu un air inquiet ? (Fine! Why do you look worried?) Ali : Je m'inquiète de mon avenir. Quand j'aurai (I am worried about my future. I don’t know what fini mon bac, je ne sais pas quoi faire. to do when I will have finished my Baccalaureate) Pauline : Pourquoi ? Qu'est-ce que tu désires faire? (Why? What do you want to do?) Ali : Je veux conti nuer mes études à l'université. (I want to continue my studies at the university) Pauline : Bien ! Et alors? (Well! So?) Ali : Vois-tu, les études à l'université coûtent (You see, studies at the university are very très cher. Mes parents au Sénégal, auront- expensive. Will my parents in Senegal they have the means to pay the expenses of my studies?) ils les moyens de payer les frais de mes études ? Entre Jeunes X | Leçon 2 : Après le Bac | Page 1 of 10 © cbsefrench.com. All Rights Reserved Pauline : Pourquoi faut-il dépendre entièrement de (Why is it necessary to depend entirely on your tes parents ? Tu pourras avoir des bourses parents? You will be able to get government grants.
    [Show full text]
  • High Middle Ages: the Search for Synthesis – Unit 8 General Events
    High Middle Ages: The Search for Synthesis – Unit 8 General Events: 987 Paris made center of feudal kingdom of Hugh Capet 11th cent. Capetian kings consolidate power and expand French kingdom 1096-1099 First Crusade, capture of Jerusalem by Christians 1141 Saint Nernard of Clairvaux leads condemnation of Abelard c. 1150-1160 Universities of Paris and Bologna founded c. 1163 Oxford University founded 1180 Phillip Augustus assumes throne of France; Promotes Paris as the capital 1202-1204 Fourth Crusade; crusaders sack Constantinople on way to the Holy Land c. 1209 Cambridge University founded (Peterhouse) 1215 Magna Carta signed by King John at Bury St. Edmund’s (England), limiting powers of the king c. 1220 Growth begins of mendicant friars; Franciscans and Dominicans 1258 Robert de Sorbon, founds Paris hospice for scholars, forerunner of the Sorbonne 1270 Eighth Crusade, death of Saint Louis of France c. 1271-1293 Marco Polo travels to China and India 1291 Fall of Acra, last Christian stronghold in the Holy Land 1348-1367 Universities based on Paris model founded in Prague, Vienna, Kracow, Pecs (Hungary) Literature and Philosophy: 12th cent. Golden Age of the University of Paris under scholastic masters 1113 Abelard begins teaching in Paris; meets Heloise 1121 Abelard, Sic et Non, birth of Scholasticism after 1150 Rediscovery of lost texts of Aristotle and others via Arabic translations 13th cent. Era of secular poems; Goliardic verse c. 1224-1226 Saint Francis of Assisi, “Canticle of Brother Sun” c. 1267-1273 Aquinas, Summa Theologica 1300 Dante exiled from Florence c. 1303 -1323 Dante, Divine Comedy c.
    [Show full text]
  • THE PECIA SYSTEM and ITS USE Alison Joan Ray
    THE PECIA SYSTEM AND ITS USE IN THE CULTURAL MILIEU OF PARIS, C1250-1330 Alison Joan Ray UCL Submitted for the degree of PhD in History 2015 1 I, Alison Joan Ray, confirm that the work presented in this thesis is my own. Where information has been derived from other sources, I confirm that this has been indicated in the thesis. Signed, ___________________ 2 ABSTRACT This thesis is an examination of the pecia system in operation at the University of Paris from c1250 to 1330, and its use in the cultural milieu of the city during this period. An appendix (1) lists the manuscripts with user notes on which the thesis is primarily based. As the university community rose as a leading force in theology and philosophy, so too did the book trade that supported this network. The pecia system of book production mass-produced texts efficiently and at a low cost to its users, mainly university masters, students, preachers, and visitors to the Paris cultural community. Users interacted with pecia manuscripts by leaving a wide range of marginalia in works. Marginalia are classified according to a devised user typology scheme and include ownership marks, passage summaries, and comments on the main text. We have two further surviving sources for the Paris system: bookseller lists of pecia-produced works from 1275 and 1304. Chapters 1 to 10 examine separate genres of texts available on the pecia lists, theological and philosophical works as well as preaching aids. That Paris pecia manuscripts were used in action as preaching aids is one of the conclusions the user notes help to establish.
    [Show full text]
  • Feeding the Poor to Commemorate the Dead: the Pro Anima Almsgiving of Henry III of England, 1227-72
    Feeding the Poor to Commemorate the Dead: The Pro Anima Almsgiving of Henry III of England, 1227-72 Sally Angharad Dixon-Smith University College London Ph D Thesis ProQuest Number: 10010404 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest. ProQuest 10010404 Published by ProQuest LLC(2016). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. Microform Edition © ProQuest LLC. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 T h e sis A bstr a c t Henry III regularly fed thousands of poor for the souls of the dead to commemorate a whole range of individuals: holy ancestors, immediate family, Savoyard and Lusignan in­ laws and fallen yeoman soldiers. My research investigates the vast wealth of English chancery records, and the details it gives of pro anima practices, in the light of German writing on the phenomenon of memoria. (liturgical commemoration of the dead). Caring for and honouring the dead was a continuation of the bonds of loyalty, reward and gift-exchange which bound individuals in life. Good kingship was epitomised by the virtue of largesse, and almsgiving was an extension of this culture of generosity and reciprocity.
    [Show full text]
  • Pope Eugenius III (1145-53): the First Cistercian Pope
    Published on Reviews in History (https://reviews.history.ac.uk) Pope Eugenius III (1145-53): The First Cistercian Pope Review Number: 2300 Publish date: Thursday, 17 January, 2019 Editor: Iben Fonnesberg-Schmidt Andrew Jotischky ISBN: 9789462985964 Date of Publication: 2018 Price: £110.00 Pages: 362pp. Publisher: Amsterdam University Press Publisher url: https://www.aup.nl/en/book/9789462985964/pope-eugenius-iii-1145-1153 Place of Publication: Amsterdam, Netherlands Reviewer: Benedict Wiedemann This volume – a collection of essays on the pontificate of Eugenius III (1145–53) – received a grant from the Thornley Bequest to help with the costs of production. Although the work – and indeed the life – of Isobel Thornley is little known today, the fund established upon her death has provided numerous fellowships, and books and articles on every topic from radical politics in 20th-century Turkey to village communities in early medieval Brittany and late medieval medical divination.(1) The bequest has been essential to the production of much excellent scholarship, and the book under review is no exception. The other recipient of thanks (ignoring the contributors and editors) must be Amsterdam University Press. The series in which this book is published – Church, Faith and Culture in the Medieval West – has been peregrinating for the last few years. Fortunately, CFCMW seems now to have reached its own port of salvation with AUP. Moving on from those who made the book possible (they are not under review), Pope Eugenius III begins with a useful introduction to the man and the pontificate by Andrew Jotischky, one of the two editors of the volume.
    [Show full text]
  • Banishing Usury: the Expulsion of Foreign Moneylenders in Medieval Europe, 1200-1450
    Banishing Usury: The Expulsion of Foreign Moneylenders in Medieval Europe, 1200-1450 The Harvard community has made this article openly available. Please share how this access benefits you. Your story matters Citation Dorin, Rowan William. 2015. Banishing Usury: The Expulsion of Foreign Moneylenders in Medieval Europe, 1200-1450. Doctoral dissertation, Harvard University, Graduate School of Arts & Sciences. Citable link http://nrs.harvard.edu/urn-3:HUL.InstRepos:23845403 Terms of Use This article was downloaded from Harvard University’s DASH repository, and is made available under the terms and conditions applicable to Other Posted Material, as set forth at http:// nrs.harvard.edu/urn-3:HUL.InstRepos:dash.current.terms-of- use#LAA Banishing Usury: The Expulsion of Foreign Moneylenders in Medieval Europe, 1200-1450 A dissertation presented by Rowan William Dorin to the Department of History in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the subject of History Harvard University Cambridge, Massachusetts July 2015 © 2015 Rowan William Dorin All rights reserved. Banishing Usury: The Expulsion of Foreign Moneylenders in Medieval Europe, 1200-1450 Abstract Starting in the mid-thirteenth century, kings, bishops, and local rulers throughout western Europe repeatedly ordered the banishment of foreigners who were lending at interest. The expulsion of these foreigners, mostly Christians hailing from northern Italy, took place against a backdrop of rising anxieties over the social and spiritual implications of a rapidly expanding credit economy. Moreover, from 1274 onward, such expulsions were backed by the weight of canon law, as the church hierarchy—inspired by secular precedents—commanded rulers everywhere to expel foreign moneylenders from their lands.
    [Show full text]
  • Une Offre De Services Adaptée Aux Comportements Des Étudiants ?
    Formation initiale des bibliothécaires d’Etat Une offre de services adaptée aux comportements des étudiants ? PPP / octobre 2008 Evaluation et propositions dans le cadre du SCD de Reims Champagne- Ardenne Dossier d’aide à la décision Gaëlenn Gouret Sous la direction de Marie-France Peyrelong Enseignant-chercheur – ENSSIB école nationale supérieure des sciences de l'information et des bibliothèques Remerciements Je tiens à remercier plus particulièrement Marie-France Peyrelong, pour sa disponibilité et la pertinence de ses conseils Lucile Pellerin de la Vergne, pour son accompagnement tout au long de l’année, même après son départ du SCD Christophe Evans et Françoise Gaudet, pour leur accueil à la Bpi et leurs conseils méthodologiques Julien Logre et Nicolas Alarcon, pour le partage de leur expérience mes collègues rémois, pour leur accueil et leur soutien sans oublier l’ensemble de mes collègues de la Fibe R, pour leur optimisme à toute épreuve et l’année passée à leurs côtés… GOURET Gaëlenn | FIBE | PPP | octobre 2008 - 3 – Résumé : Souhaitant se positionner comme un élément moteur dans la réussite des étudiants, le SCD de l’Université de Reims Champagne-Ardenne est aujourd’hui amené à s’interroger sur la pertinence de son offre de services. Deux ans après l’ouverture de la bibliothèque Robert de Sorbon, il est nécessaire d’établir un bilan des pratiques pour comprendre les comportements et l’évolution des usages. L’évaluation de leur adéquation à l’offre existante permettra d’envisager des améliorations pour mieux adapter les services aux besoins. Descripteurs : Bibliothèques -- Évaluation -- France -- Reims (Marne) Bibliothèques -- Services aux utilisateurs -- France -- Reims (Marne) Bibliothèques -- Publics -- France -- Reims (Marne) Bibliothèques -- Enquêtes -- France -- Reims (Marne) Bibliothèques universitaires -- France -- Reims (Marne) Abstract : As it has to contribute to the student’s success, the library of the University of Reims Champagne-Ardenne has decided to evaluate its services.
    [Show full text]
  • Spotlights Radiant Renewal
    Spotlight on Radiant Renewal in 13th-century Paris Part 1 Testimonies of Change DR. JÖRN GÜNTHER · RARE BOOKS AG Manuscripts & Rare Books Basel & Stalden “Radiant Renewal” inspired by Royal Patronage, Artists, and Scholarship Compelling innovation in book production in 13th-century Paris was brought about by royal patronage, scholarship, and artists bringing in new ideas and concepts. Four exemplary book types in their brilliant designs are presented in two spotlights. Here in part 1: theological and legal glossed texts, in part 2 (soon to follow): the Psalter-Hours, and the one-volume Bible. Three major Parisian locations, all within walking distance of each other, are symbolic to this emerging innovation: the ‘rayonnante’ Sainte-Chapelle in the Royal Palace (1248), commissioned by King Louis IX and his mother Blanche of Castile. The Rue Erembourg de Brie (Boutebrie), where talented libraires and illuminators lived and worked, and the Collège de Sorbonne, where Masters and students eagerly shared knowledge. All of this contributed to and resulted in creations that are still highly inspirational today. During the first half of the 13th century, Blanche of Cas8le (d. 1252), queen mother and twice regent of France, oCen resided in Paris where she oversaw the educa8on of her children. Her dedica8on as a mother and educator is recorded in various works of art, especially in the manuscripts of the Bible Moralisée (moralized Bible), a new genre with hundreds of images. It was through her extensive patronage of art that Blanche had a las8ng effect. Both she and her son, King Louis IX (1214-1270) were patrons of the royal chapel, Ste-Chapelle.
    [Show full text]
  • Penance and Peter Abelard's Move Within
    Penance and Peter Abelard's Move Within Kevin A. McMahon Saint Anselm College Peter Abelard is perhaps best known for having taken the role of master in the schools to celebrity status. Yet dramatically public as his life was, the analyses he develops in his commentary on the letter to the Romans (c. 1134) and in the Ethica (c. 1138) of moral action, sacramental efficacy, even the atonement, center on interior subjectivity. The rightness of an act is determined in the first instance by the agent's intention, and ultimately by God's. The sacraments, such as baptism and penance, represent what God is accomplishing through his relation to the recipient, independently of the actions themselves or the work of the priest. Further, just as sin involves a turning away from God, so our redemption consists in the love aroused in us by the sacrifice of his Son. All of this displays Abelard's capacity for analytic nuance; but it foreshadows, too, the shift that will divide Christian theology in the sixteenth century. Of the many individuals in the twelfth century whose fame in their own time has reached down to ours, figures like Thomas Becket, Frederick Barbarossa and Bernard of Clairvaux, there is no one whose fame surpassed that of Master Peter Abelard and no figure more public. Indeed, fame was something Abelard coveted, something he consciously built. It was for the sake of fame, he tells us in his History of My Calamities, that he first took up arms and entered the lists of dialectics; and, having defeated all comers in this, he then undertook the even more noble challenge of theology.
    [Show full text]