DOCSLIB.ORG

Table of Contents

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Table of Contents Table of Contents Multiple contextualisation 13 I. The Texts 16 A. The original CC 16 1. The story and its presentation 16 2. Original context: author, time, place, modeis, and parallels 19 3. "Randbereich der Wissenschaftlichkeit"? 28 4. Why attributed to Cyprian? 29 B. Medieval reception - the cena versions 32 1. Cena Hrabani Mauri - preserving memory of many things 32 2. Cena Iohannis Diaconi - playing with the Bible 35 3. Cena Azelini - destroying the riddle 37 4. Cena of Arras - a lengthy sophistication 38 II. Medieval References to Cena 40 1. Peter Abelard and Hugh of St. Victor 40 2. Herveus Burgidolensis' commentary 42 3. Excursus: Commentary on 'Versus contra hereticos' 54 III. Cena Manuscripts 58 A. Medieval transmission of the individual cena versions (an overview) 59 1. Cena Cypriani 59 2. Cena Hrabani Mauri 64 3. Cena Iohannis Diaconi 68 4. Other Versions 70 B. Cenae in medieval library catalogues (an overview) 72 Bibliografische Informationen digitalisiert durch http://d-nb.info/984784128 gescannt durch IV. Codex Contents 75 A. Cena among Cyprian's writings 76 1. The versions included 76 2. Cena and the transmission of Cyprian's works 79 3. Cena and the transmission of Cyprian's spuria 81 4. Other texts in Cyprian's Codices 83 5. Order of the texts 86 B. Cena in Miscellanies 88 1. 'Designed' and 'circumstantial' miscellanies 89 2. Classification of the Codices 98 3. Reappearing texts and types of texts 107 a) Classics 108 b) Parody and satire 109 c) Poetry 110 d) Science, medicine, astronomy 110 e) Church Fathers 111 f) Bible exegesis and theology 112 g) Apocrypha 113 h) Florilegia 114 i) Biblical memory aids, verses and paraphrases 114 C. Designing the miscellanies 123 1. Bernard Itier (1163-1225) and Paris 3549 (Xu, CHM) 124 2. Gallus Kemli (1417-1477) and St. Gall 293, 692, and 972b 133 V. Copying Cena 140 A. Cena Cypriani 141 1. Relationships between manuscripts 141 a) Approaches 141 b) Groups 144 c) Outside the groups: specific manuscripts 155 2. Patterns of reception 160 a) Titles - attribution 160 b) Lack of self-correction 162 c) Types of variants 163 d) Collations, corrections 174 10 e) Marginal explanatory notes 177 f) Reception outline 181 Excursus: the original? 182 B. Cena Hrabani Mauri 187 1. Relationships between manuscripts 187 a) Groups 188 b) 'Contaminated' (C-group) manuscripts 200 2. Patterns of reception 217 a) Titles - attribution 217 b) Types of variants 219 c) Across groups: Biblical references 223 d) Reception outline 225 Excursus: the original? 225 C. Cena Iohannis Diaconi 229 D. Versions combining CC and CID 232 E. Quoddam notabile vel ridiculum: the Version of Vadstena 237 Epilogue: After the Middle Ages 246 Reading, re-writing, and understanding cena during the Middle Ages 253 Bibliography 259 I. Abbreviations 259 n. Unpublished Primary Sources 260 HI. Published Primary Sources 261 IV. Secondary Sources 264 Appendices 297 Appendix I: Herveus Burgidolensis: Expositio de Cena beati Cypriani (editio princeps) 297 Appendix II: Catalogue of the surviving cenae Manuscripts 350 Appendix HI: The cenae in Medieval Library Catalogues 452 Appendix IV: Cena Cypriani 462 Appendix V: Cena Cypriani, ms. Leiden f. 108 (lst) 474 Appendix VI: Cena Hrabani Mauri, ms. Oxford Trinity 34 487 11 Appendix VII: Cena Iohannis Diaconi, ms. London Harley 2773 502 Appendix VIII: Ms. Monte Cassino 204 - CC+CID interpolated Version 511 Appendix IX: The Cena of Vadstena 527 12.
Load more

Recommended publications
  • The Well-Trained Theologian
    THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity.
    [Show full text]
  • “Theology” from the Presocratics to Peter Abelard: Philosophy and Science
    Section Four PHILOSOPHY AND COSMOLOGY IN PERSONS ФилосоФия и Космология в лицах The word “Theology” from the Presocratics to Peter Abelard: Philosophy and Science. Some Remarks Mauro Ferrante1 — PhD Università degli Studi “Niccolò Cusano” — Telematica Roma (Rome, Italy) E-mail: [email protected]; [email protected] The purpose of this paper is to reconstruct, through the analysis of some key moments, the evolution of the term “theology” within the Western philosophical thought. Starting with the first formulation by the Presocratics, the study takes into consideration both the first attestation of the term by Plato (in the second book of the Republic) and the role it plays in Aristotle’s works (Metaphysics). In its second part, the paper considers the importance of the term “theology” in the Latin world, through the study of the Augustine’s critic against the greek thinkers, which will lead to a further development in the Middle Ages. The point of arrival is Peter Abelard, who formulated a concept of “theology” conceived as a science. At first, the term was tied to a pagan conception of society and was devoid of any scientific connotation. With the advent of Christianity, it begins to take on an universalistic character connected with the concept of an absolute truth. It is here pointed out, through all of these antecedents, how, in the Middle Ages, when the “theology” became an autonomous science and responds to its own laws, how it is assumed and used as an instrument to manage both science and truth. Thanks to the contributions of the ancient philosophers, developed by medieval thinkers, it was possible to subsequently use the term “theology” also in a political sense.
    [Show full text]
  • THE SCHOLASTIC PERIOD Beatus Rhenanus, a Close Friend Of
    CHAPTER THREE MEDIEVAL HISTORY: THE SCHOLASTIC PERIOD Beatus Rhenanus, a close friend of Erasmus and the most famous humanist historian of Germany, dated the rise of scholasticism (and hence the decay of theology) at “around the year of grace 1140”, when men like Peter Lombard (1095/1100–1160), Peter Abelard (1079–1142), and Gratian († c. 1150) were active.1 Erasmus, who cared relatively little about chronology, never gave such a precise indication, but one may assume that he did not disagree with Beatus, whose views may have directly influenced him. As we have seen, he believed that the fervour of the gospel had grown cold among most Christians during the previous four hundred years.2 Although his statement pertained to public morality rather than to theology,3 other passages from his work confirm that in Erasmus’ eyes those four centuries represented the age of scholasticism. In his biography of Jerome, he complained that for the scholastics nobody “who had lived before the last four hundred years” was a theologian,4 and in a work against Noël Bédier he pointed to a tradition of “four hun- dred years during which scholastic theology, gravely burdened by the decrees of the philosophers and the contrivances of the sophists, has wielded its reign”.5 In one other case he assigned to scholasti- cism a tradition of three centuries.6 Thus by the second half of the twelfth century, Western Christendom, in Erasmus’ conception, had entered the most distressing phase of its history, even though the 1 See John F. D’Amico, “Beatus Rhenanus, Tertullian and the Reformation: A Humanist’s Critique of Scholasticism”, Archiv für Reformationsgeschichte 71 (1980), 37–63 esp.
    [Show full text]
  • PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha
    PHIL3172: MEDIEVAL WESTERN PHILOSOPHERS 2013-2014 Venue: ELB 203 (利黃瑤璧樓 203) Time: Wednesdays 9:30 - 12:15 - Teacher: Louis Ha. email Middle Ages in the West lasted for more than a millennium after the downfall of the Western Roman Empire in the 5th Century. During this period people lived under certain unity and uniformity commanded by the strong influence of Christianity and the common acceptance of the importance of faith in one’s daily life. This course aims at presenting the thoughts of those centuries developed in serenity and piety together with the breakthroughs made by individual philosophers such as Boethius, Anselm of Canterbury, Peter Abelard, Thomas Aquinas and Duns Scotus. Modern people, though live in a technologically advanced era, are quite often facing almost the same challenges of their Medieval fellow human-beings. The course intends to provide students with instances for a more general comprehension of human reality through the study on the problems of faith and understanding. Internal website 8 January, 2014 *INTRODUCTION The medieval Europe: the time, the place and the people The two themes and five philosophers chosen for the course Class dynamics - a) oral report by students, b) lecture by teacher, c) discussion in small groups, d) points of reflections (at least two) Assessment: attendance 10%; book report 20%(2000 words, before/on 12 Oct.); presentation 30%; term paper 40%(5000 words, before/on 23 Nov.) * The spirit of mediæval philosophy / by Étienne Gilson. * 中世紀哲學精神/ Etienne Gilson 著 ; 沈淸松譯. * [Chapters 18,19,20] 15 January, 2014 *CONSOLATIO PHILOSOPHIAE, Book V by Boethius (480-524) Boethius 22 January, 2014 *DE DIVISIONE NATURAE, Book II.
    [Show full text]
  • Theories and Images of Creation in Northern Europe in the Twelfth Century
    Art History ISSN 0141-6790 Vol. 22 No. 1 March 1999 pp. 3-55 In the Beginning: Theories and images of creation in Northern Europe in the twelfth century Conrad Rudolph 'Logic has made me hated by the world!' So Peter Abelard thought and wrote to his former lover, the brilliant Heloise, in probably his last letter to her before his death in 1142, after having been virtually driven from Paris by Bernard of Clairvaux, the austere Cistercian mystic and perhaps the most powerful ecclesiastical politician of Western Europe.1 Characteristically for Abelard in matters of self-conception, he was exaggerating. Logic had made him hated not by the world but by only a portion of it. While this was certainly an influential portion and one that had almost succeeded in destroying him, it could never do so entirely. In fact, logic had made Abelard 'the Socrates of the Gauls, the great Plato of the West, our Aristotle ... the prince of scholars'2- and this, this great fame and the almost unprecedented influence that accompanied it, was as much the problem as logic was. In a word, Abelard had been caught up in the politics of theology. The time was one of great theological inquiry, challenging, as it did, the very authority of divine revelation on the most fundamental level, and at a moment when both interest in secular learning and the number of students were dramatically increasing - all factors that can hardly be over-emphasized. But for certain elements within the Church, more still was at stake. And this was nothing less than a perceived assault on one of the basic underpinnings of the complex relationship between religion, theology, society and political power.
    [Show full text]
  • The Development of Marian Doctrine As
    INTERNATIONAL MARIAN RESEARCH INSTITUTE UNIVERSITY OF DAYTON, OHIO in affiliation with the PONTIFICAL THEOLOGICAL FACULTY MARIANUM ROME, ITALY By: Elizabeth Marie Farley The Development of Marian Doctrine as Reflected in the Commentaries on the Wedding at Cana (John 2:1-5) by the Latin Fathers and Pastoral Theologians of the Church From the Fourth to the Seventeenth Century A Dissertation submitted in partial fulfillment of the requirements for the degree of Doctorate in Sacred Theology with specialization in Marian Studies Director: Rev. Bertrand Buby, S.M. Marian Library/International Marian Research Institute University of Dayton 300 College Park Dayton, OH 45469-1390 2013 i Copyright © 2013 by Elizabeth M. Farley All rights reserved Printed in the United States of America Nihil obstat: François Rossier, S.M., STD Vidimus et approbamus: Bertrand A. Buby S.M., STD – Director François Rossier, S.M., STD – Examinator Johann G. Roten S.M., PhD, STD – Examinator Thomas A. Thompson S.M., PhD – Examinator Elio M. Peretto, O.S.M. – Revisor Aristide M. Serra, O.S.M. – Revisor Daytonesis (USA), ex aedibus International Marian Research Institute, et Romae, ex aedibus Pontificiae Facultatis Theologicae Marianum, die 22 Augusti 2013. ii Dedication This Dissertation is Dedicated to: Father Bertrand Buby, S.M., The Faculty and Staff at The International Marian Research Institute, Father Jerome Young, O.S.B., Father Rory Pitstick, Joseph Sprug, Jerome Farley, my beloved husband, and All my family and friends iii Table of Contents Prėcis.................................................................................. xvii Guidelines........................................................................... xxiii Abbreviations...................................................................... xxv Chapter One: Purpose, Scope, Structure and Method 1.1 Introduction...................................................... 1 1.2 Purpose............................................................
    [Show full text]
  • EVANGELICAL DICTIONARY of THEOLOGY
    EVANGELICAL DICTIONARY of THEOLOGY THIRD EDITION Edited by DANIEL J. TREIER and WALTER A. ELWELL K Daniel J. Treier and Walter A. Elwell, eds., Evangelical Dictionary of Theology Baker Academic, a division of Baker Publishing Group, © 1984, 2001, 2017. Used by permission. _Treier_EvangelicalDicTheo_book.indb 3 8/17/17 2:57 PM 17 18 19 20 21 22 23 7 6 5 4 3 2 1 Evangelical Dictionary of Theology, 3rd edition General Editors: Daniel J. Treier and Walter A. Elwell Advisory Editors: D. Jeffrey Bingham, Cheryl Bridges Johns, John G. Stackhouse Jr., Tite Tiénou, and Kevin J. Vanhoozer © 1984, 2001, 2017 by Baker Publishing Group Published by Baker Academic a division of Baker Publishing Group P.O. Box 6287, Grand Rapids, MI 49516–6287 www.bakeracademic.com Printed in the United States of America All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress Cataloging-in-Publication Data Names: Treier, Daniel J., 1972– editor. | Elwell, Walter A., editor. Title: Evangelical dictionary of theology / edited by Daniel J. Treier, Walter A. Elwell. Description: Third edition. | Grand Rapids, MI : Baker Academic, a division of Baker Publishing Group, 2017. Identifiers: LCCN 2017027228 | ISBN 9780801039461 (cloth : alk. paper) Subjects: LCSH: Theology—Dictionaries. Classification: LCC BR95 .E87 2017 | DDC 230/.0462403—dc23 LC record available at https://lccn.loc.gov/2017027228 Unless otherwise labeled, Scripture quotations are from the Holy Bible, New International Version®.
    [Show full text]
  • Dissemination of Christianity from Rome to Briton in Medieval Ages Abstract: Christianity Is the Biggest Religion of the World
    Shumaila Firdos1 Yu. Wenjie2 Muhammad Abrar Ahmed 3 Dissemination of Christianity from Rome to Briton in Medieval Ages Abstract: Christianity is the biggest religion of the world. It spread after the death of Jesus by the teachings of his disciples in Roman Empire. Even till the end the end of fourth century C.E. it became the official religion of the Roman Empire replaced other religions that were following under Roman rule. In Medieval ages most of the reminder Europe accept Christianity. During early medieval ages church became the most influential institute of the Europe. Catholic Church was more effective even in politics. Pope was considered an authoritative institute in itself. But at the end of late medieval era, people were more conscious, they want to get rid of feudalism and religious authority. In the age of Renaissance people were much impressed by the Roman and Greek philosophy, and the humanist movement had widely spread in England, Germany and Italy. So, Martin Luther gave new dimensions to people as well as to Catholic Church. Consequently Christianity divided into two sects Catholic and Protestant. Key Words: Christianity, Briton, Catholic, Innocent III, Gregory, Church, Scholasticism, Abelard, Peter Lombard, St.Thomas. Introduction: Religion is an Important element of spiritual life. Around the world over the centuries, much has been said and written, and many ideas are described about religion, its meanings, its relevance and contribution to humanity. In the West particularly, sizable tomes have been composed, speculating upon the nature and historical background of one of the main characters of western religions4, Jesus Christ.
    [Show full text]
  • Intentions and Conscious Moral Choices in Peter Abelard's Know
    Intentions and Conscious Moral Choices in Peter Abelard’s Know Yourself Taina M. Holopainen Introduction Peter Abelard was a remarkable twelfth-century promoter of ethical thought. Two of his works are dedicated to ethics. The earlier one is the Dialogue between a Philosopher, a Jew, and a Christian, also known as the Collationes, and com- posed some time between 1123 and 1135. The work consists of an imaginary dia- logue, one in which none of the characters directly represents Abelard’s own position but through which it becomes clear that Abelard had a high apprecia- tion of philosophical ethics.1 The later of Abelard’s works on ethics is the trea- tise Scito te ipsum or Know Yourself, also called the Ethica or Ethics.2 The book is undoubtedly one of the most important early medieval works in theological or philosophical ethics. In the following article my discussion on Abelard’s idea of moral action will be based on this work. Abelard wrote his Ethics around the year 1138, only a few years before his death in 1142. The treatise was meant to consist of two books, of which the first was to discuss morally bad acts, or sin, and the second morally good acts. Only the first book has come down to us in full; we have just the very beginning of the second. Therefore the examples available mainly deal with morally bad acts. My topic, however, focuses on the role of intention in morally relevant action and therefore takes into account both morally good and morally bad acts.3 1 Coll., ed.
    [Show full text]
  • The Sentences (Review) Toby Burrows
    The Sentences (review) Toby Burrows Parergon, Volume 26, Number 1, 2009, pp. 296-297 (Review) Published by Australian and New Zealand Association of Medieval and Early Modern Studies (Inc.) DOI: https://doi.org/10.1353/pgn.0.0094 For additional information about this article https://muse.jhu.edu/article/362907 [ This content has been declared free to read by the pubisher during the COVID-19 pandemic. ] 296 Short Notices Lombard, Peter, The Sentences, Bk. 1-3, trans. Giulio Silano (Mediaeval Sources in Translation; 42-43, 45), Toronto, Pontifical Institute of Medieval Studies, 2007-2008; 3 vols.; paperback; R.R.P. US$39.95 (Bk. 1), US$34.95 (Bk. 2), US$34.95 (Bk. 3); ISBN 9780888442925 (Bk. 1), 9780888442932 (Bk. 2), 9780888442956 (Bk. 3). Peter Lombard’s four books of Sentences were one of the key texts of medieval Europe. Composed in the 1150s, they were compiled towards the end of a great period of debate, discussion and controversy in the schools, when masters like Peter Abelard, Hugh of St Victor and Gilbert of Poitiers were analysing a wide range of theological questions in a rational and systematic way. In the Sentences, Peter Lombard attempts to review all these theological questions and provide a reasoned solution to them. The Sentences are arranged thematically: Book 1 covers the Trinity, Book 2 the Creation, Book 3 the Incarnation of the Word, and Book 4 the Sacraments. His opinions are based especially on Augustine, who provides something like 90% of the citations in the Sentences. Of his contemporaries, the Lombard was closest to the general approach of Hugh of St Victor, probably the least controversial of the masters of the time.
    [Show full text]
  • CNZP Streamlined JMT Reductions.Docx
    Journal of Moral Theology, Vol. 5, No. 1 (2016): 65-85 A Case Study of Scholasticism: Peter Abelard and Peter Lombard on Penance Lucas Briola LRICH LEINSLE BEGINS his Introduction to Scholastic The- ology with an attempt to define scholasticism over the course of fifteen pages, only coming to conclude that “an unequivocal definition of ‘Scholasticism’ does not seem U1 possible.” This lack of clarity has a simple explanation. Though sometimes seen as a smooth monolithic structure unaffected by the confines of time, medieval scholasticism can be more appropriately imaged as an ongoing debate spanning centuries, a debate that would greatly affect the future of Christian theology. The increasing desire to rationally articulate the faith alongside the ongoing development of sacramental traditions meant that attempts to express theologies of the sacraments provided some of the most heated and nuanced scholastic debates. Penance was no exception, reaching a developmental turning- point in the twelfth-century, particularly when considered by two of the most prominent theologians and “pioneers of sacramental theology” of the time—Peter Abelard and Peter Lombard. 2 Because an adequate theology of the sacrament was only beginning to be formulated during this time, a study of this time period elucidates some interesting and important points for an adequate notion of pen- ance. Additionally, medieval scholastic theology cannot be under- stood apart from its context, inarguably affected and conditioned by other historical and cultural currents. Taking this broader theo-cultural milieu into account, this essay deals with two key scholastic debates over penance. First, I will locate Abelard and Lombard as contrition- alists—those who assert that God’s forgiveness occurs at contrition rather than confession—and consequently consider their respective views on the necessity of confession.
    [Show full text]
  • Submitted in Accordance with the Requirements for the Degree of In
    AN INCARNATIONAL CHRISTOLOGY SET IN THE CONTEXT OF NARRATIVES OF SHONA WOMEN IN PRESENT DAY ZIMBABWE by FRANCISCA HILDEGARDIS CHIMHANDA Submitted in accordance with the requirements for the degree of DOCTOR OF THEOLOGY in the subject SYSTEMATIC THEOLOGY at the UNIVERSITY OF SOUTH AFRICA PROMOTER: PROF EVAN NIEKERK JUNE2002 SUMMARY Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is the God who acts in human history and in the contemporaneity and particularity of our being. The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to expand the view and to bear the burdens ofresponsibility. A theanthropocosmic Christology that captures the Shona holistic world-view is explored. The acme for a relational Christology is the imago Dei!Christi and the baptismal indicative and imperative. God is revealed in various manifestations of creation. Human identity and dignity is the flipside of God's attributes. Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic between the whole and its parts, the uniqueness of the individual, communal ontology and epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and soteriology. God mediates in the contingency ofparticularity. Emphasis is on life-affirmation rather than sex determination of Jesus as indicated by theologies ofliberation and inculturation. At the interface gender, ethnicity, class and creed, God transcends human limitedness and artificial boundaries in creating catholic space and advocating all-embracing apostolic action. Difference is appreciated for the richness it brings both to the individual and the community. Hegemonic structures and borderless texts are view with suspicion as totalising grand-narratives and exclusivist by using generic language.
    [Show full text]