artin Luther celebrated his rst Mass on May 2, 1507, in the chapel of the cloister of the Order o... more artin Luther celebrated his rst Mass on May 2, 1507, in the chapel of the cloister of the Order of Augustinian Hermits in Erfurt, the order he had joined two years earlier. His role was new, but the place was not: the rhythms of his religious life would have taken him to that chapel every day of the week-for prayer, for the Divine O ce, for the Mass. He had been ordained earlier that spring, perhaps on Easter. That rst Mass was important to him then: he invited friends to attend it. It was important to his family: his father rode into Erfurt and bestowed on the monastery 20 gulden. At the end of his life, in his last lectures on Genesis, he returned to it. 1 Like so many men in the sixteenth century who wrote against the medieval Mass and formulated new liturgies for their communities, Luther was an ordained priest. He knew the Mass as most Christians to this day could notas sacerdos. There are traces of that particular intimacy in Luther's writings on it, both his criticisms and his liturgical formulae, in his preservation of the Canon's narrative of the Last Supper, instead of a direct transcription from one of the synoptic Gospels or Paul's First Letter to the Corinthians, 2 in his preservation of cadences of the medieval liturgy: prayers, readings, chant. Of all the Evangelicals-those who held medieval Christianity to the test of the written Word of God-Luther clove most closely to the medieval Mass. In his German Mass, he retained more of parts of the medieval Mass than did the Anabaptists, Martin Bucer, Huldyrch Zwingli, or John Calvin: the Kyrie, collect, the Epistle chanted, the Gospel chanted, the Credo, the sermon, the Lord's Prayer, the consecration and the Gospel narrative at the center of the canon, retaining the elevation even as Luther was rede ning its signi cance, the Sanctus, the Agnus Dei. 3 He retained much that was ancient but not apostolic.
Acknowledgments Notes on Editors List of Contributors List of Illustrations Introduction, Lee Pal... more Acknowledgments Notes on Editors List of Contributors List of Illustrations Introduction, Lee Palmer Wandel The Politics of Light: Al-Kindi's Optics and the Vindication of the American Tropics in Bartolome de las Casas's Apologetica historia sumaria (1527-1561), Nicolas Wey Gomez A Topographer's Eye: From Gilles Corrozet to Pieter Apian, Tom Conley The Ethnographic Lens in the New World: Staden, De Bry, and the Representation of the Tupi in Brazil, Neil L. Whitehead Depicting Perspective: The Return of the Gaze in Codex Telleriano-Remensis (c.1563), Jose Rabasa John Calvin and Michel de Montaigne on the Eye, Lee Palmer Wandel Quel rapport entre une partie de jeu de paume et le roi David? Analogie et Exegese Visuelle dans le David et Bethsabee de Herri met de Bles, Michel Weemans 'Quae lecta Canisius offert et spectata diu': The Pictorial Images in Petrus Canisius's De Maria Virgine of 1577/1583, Walter S. Melion Index Nominum
CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations In... more CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations Introduction Walter S. Melion and Lee Palmer Wandel PART ONE REPRESENTING THE MYSTERY OF THE INCARNATION Medietas / Mediator and the Geometry of Incarnation Herbert L. Kessler Mute Mysteries of the Divine Logos: On the Pictorial Poetics of Incarnation Klaus Kruger A Meaty Incarnation: Making Sense of Divine Flesh for Aztec Christians Jaime Lara The Ineffability of Incarnation in Le Brun's Silence or Sleep of the Child Matthieu Somon PART TWO IMAGO DEI AND THE INCARNATE WORD Thomas Aquinas, Sacramental Scenes, and the 'Aesthetics' of Incarnation Mark D. Jordan The Poetics of the Image in Late Medieval Mysticism Niklaus Largier Incarnation, Image, and Sign: John Calvin's Institutes of the Christian Religion & Late Medieval Visual Culture Lee Palmer Wandel Eye to Eye, Text to Image? Jan Provoost's Sacred Allegory, Jan Van Ruusbroec's Spieghel der eeuwigher salicheit, and Mystical Contemplation in the Late Medieval Low Countries Geert Warnar 'A Just Proportion of Body and Soul': Emblems and Incarnational Grafting Christopher Wild PART THREE LITERARY FIGURATIONS OF THE INCARNATION From Negative Painting to Loving Imprint in Pierre De Berulle's Discours (1623) Agnes Guiderdoni Discerning Vision: Cognitive Strategies in Cornelis Everaert's Mary Compared to the Light (c. 1511) Bart Ramakers The Fountain of Life in Molinet's Roman de la rose moralise (1500) Michael Randall PART FOUR TRANSFORMATIVE ANALOGIES OF MATTER AND SPIRIT Figuring the Threshold of Incarnation: Caravaggio's Incarnate Image of the Madonna of Loreto Ralph Dekoninck Super-Entanglement: Unfolding Evidence in Hieronymus Bosch's Mass of St. Gregory Reindert Falkenburg The Mystery of the Incarnation and the Art of Painting Dalia Judovitz Convent and Cubiculum Cordis: the Incarnational Thematic of Materiality in the Cistercian Prayerbook of Martin Boschman (1610) Walter S. Melion PART FIVE VISUALIZING THE FLESH OF CHRIST Dieu le Pere en Vierge Marie. La Trinite - Pieta de Rubens Colette Nativel Images of the Incarnation in the Jesuit Japan Mission's Kirishitanban Story of Virgin Martyr St. Catherine of Alexandria Haruko Nawata Ward Index
International Journal of Systematic Theology, 2022
This article seeks to set aside what we might call Cartesian physics to revisit William Durand's ... more This article seeks to set aside what we might call Cartesian physics to revisit William Durand's conception of sign as set forth in the Rationale divinorum officiorum and John Calvin's, as set forth in the Institutio christianae religionis. Reading the two works through the lens of medieval physics reveals commonalities-both held signs to be ever-present modes of divine communication-and enables us to delineate more precisely their differences. For both, creation was a locus of divine communication. For Durand, the position of a faithful person was observation informed by Scripture, an attentiveness to the redundantia of divine communication in which Scripture and creation were in dialectic. For Calvin, divine communication was simultaneously visible and, to fallen humankind, imperceptible: even as creation held forth divine signs, human beings could not comprehend them. These differing conceptions of the human observer (Durand) or spectator (Calvin), precede and ground their differing approaches to eucharistic signs.
CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations In... more CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations Introduction Walter S. Melion and Lee Palmer Wandel PART ONE REPRESENTING THE MYSTERY OF THE INCARNATION Medietas / Mediator and the Geometry of Incarnation Herbert L. Kessler Mute Mysteries of the Divine Logos: On the Pictorial Poetics of Incarnation Klaus Kruger A Meaty Incarnation: Making Sense of Divine Flesh for Aztec Christians Jaime Lara The Ineffability of Incarnation in Le Brun's Silence or Sleep of the Child Matthieu Somon PART TWO IMAGO DEI AND THE INCARNATE WORD Thomas Aquinas, Sacramental Scenes, and the 'Aesthetics' of Incarnation Mark D. Jordan The Poetics of the Image in Late Medieval Mysticism Niklaus Largier Incarnation, Image, and Sign: John Calvin's Institutes of the Christian Religion & Late Medieval Visual Culture Lee Palmer Wandel Eye to Eye, Text to Image? Jan Provoost's Sacred Allegory, Jan Van Ruusbroec's Spieghel der eeuwigher salicheit, a...
Le huitieme volume des Registres du Consistoire de Geneve est caracterise par l’intensification d... more Le huitieme volume des Registres du Consistoire de Geneve est caracterise par l’intensification des conflits entre Jean Calvin et le Consistoire, d’un cote, et les Enfants de Geneve, de l’autre. Ces derniers se lamentent de l’important afflux de refugies qui proviennent surtout de France, ainsi que du pouvoir croissant des pasteurs et du Consistoire. Le pouvoir de privation de la Cene reste toujours une source de disputes ameres. Quand, en septembre 1553, le Petit Conseil readmet a la Cene Philibert Berthelier, antagoniste acharne de Calvin, le reformateur retorque qu’il prefere mourir plutot que d’approuver cette decision. Mais la question de la Cene ne sera resolue qu’en janvier 1555. Le Consistoire ne joue aucun role dans le tristement celebre proces d’heresie contre Michel Servet, dont l’execution en octobre 1553 provoque en Europe un vif debat sur la tolerance religieuse. Pourtant, l’on remarque dans ce volume une augmentation des investigations contre ceux qui avaient ose crit...
Quelles sont l'importance et la signification de la lumiere en architecture et pour le culte ... more Quelles sont l'importance et la signification de la lumiere en architecture et pour le culte reformes? Selon Suger de Saint-Denis, les vitraux, en colorant la lumiere, lui conferaient une dimension mystique correspondant a un processus d'illumination spirituelle. Dans les temples reformes, au contraire, la lumiere du soleil doit pouvoir penetrer directement dans les temples, sans etre aucunement filtree. Selon Calvin, elle temoigne de la clarte de Dieu; elle est l'un des moyens par lesquels Dieu se rend present.
Politics and Reformations: Histories and Reformations, 2007
This chapter begins with the physical remains of what, in Von Ranke's lifetime, was among the... more This chapter begins with the physical remains of what, in Von Ranke's lifetime, was among the most famous schools in Europe. Ranke's influence on the writing of Reformation history remains powerful, both in his explicit linking of the reformation to the emergence of the German nation and in the relationship he constructed between individual human beings and the narrative line of the reformation. Insofar as an individual human being embodies those larger forces, Martin Luther, he is a participant in historical change his participation resides in the fullness of his embodiment, not in any autonomous choice or act. Juxtaposed with Ranke's narrative of the reformation, the work of Hans-Georg Gadamer acquires important resonances for reformation historians. Two dimensions of Gadamer's work are especially illuminating for questions of agency. The first lies in his acute sensitivity to time. The second dimension more directly illuminates a path to an alternative conceptualization of agency. Keywords: Europe; Hans-Georg Gadamer; Martin Luther; reformation; Von Ranke
This chapter presents a preliminary sketch of geography of religion within the city of Augsburg d... more This chapter presents a preliminary sketch of geography of religion within the city of Augsburg during the sixteenth century: both the ways in which religion might be said to inscribe itself into the urban landscape, cloisters and jurisdictions and the ways in which Christians divided in the sixteenth century over questions of religion and space. In seeking to argue the importance of space and place for any understanding of religion, it also invites consideration of "loss" in spatial terms not simply the loss of the myth of "universal Christendom," but the loss of a sense, held by the ever more dominant majority in Europe. The inscription of diocesan boundaries was the most ancient, arising as it did along the lines of Roman imperial administration. In Augsburg, cemeteries were attached to individual churches: the Cathedral and the churches of St. Anna, St. Stephan, and St. Georg are particularly documented. Keywords: Augsburg; diocesan boundaries; Lutheran cemeteries; sixteenth century
artin Luther celebrated his rst Mass on May 2, 1507, in the chapel of the cloister of the Order o... more artin Luther celebrated his rst Mass on May 2, 1507, in the chapel of the cloister of the Order of Augustinian Hermits in Erfurt, the order he had joined two years earlier. His role was new, but the place was not: the rhythms of his religious life would have taken him to that chapel every day of the week-for prayer, for the Divine O ce, for the Mass. He had been ordained earlier that spring, perhaps on Easter. That rst Mass was important to him then: he invited friends to attend it. It was important to his family: his father rode into Erfurt and bestowed on the monastery 20 gulden. At the end of his life, in his last lectures on Genesis, he returned to it. 1 Like so many men in the sixteenth century who wrote against the medieval Mass and formulated new liturgies for their communities, Luther was an ordained priest. He knew the Mass as most Christians to this day could notas sacerdos. There are traces of that particular intimacy in Luther's writings on it, both his criticisms and his liturgical formulae, in his preservation of the Canon's narrative of the Last Supper, instead of a direct transcription from one of the synoptic Gospels or Paul's First Letter to the Corinthians, 2 in his preservation of cadences of the medieval liturgy: prayers, readings, chant. Of all the Evangelicals-those who held medieval Christianity to the test of the written Word of God-Luther clove most closely to the medieval Mass. In his German Mass, he retained more of parts of the medieval Mass than did the Anabaptists, Martin Bucer, Huldyrch Zwingli, or John Calvin: the Kyrie, collect, the Epistle chanted, the Gospel chanted, the Credo, the sermon, the Lord's Prayer, the consecration and the Gospel narrative at the center of the canon, retaining the elevation even as Luther was rede ning its signi cance, the Sanctus, the Agnus Dei. 3 He retained much that was ancient but not apostolic.
Acknowledgments Notes on Editors List of Contributors List of Illustrations Introduction, Lee Pal... more Acknowledgments Notes on Editors List of Contributors List of Illustrations Introduction, Lee Palmer Wandel The Politics of Light: Al-Kindi's Optics and the Vindication of the American Tropics in Bartolome de las Casas's Apologetica historia sumaria (1527-1561), Nicolas Wey Gomez A Topographer's Eye: From Gilles Corrozet to Pieter Apian, Tom Conley The Ethnographic Lens in the New World: Staden, De Bry, and the Representation of the Tupi in Brazil, Neil L. Whitehead Depicting Perspective: The Return of the Gaze in Codex Telleriano-Remensis (c.1563), Jose Rabasa John Calvin and Michel de Montaigne on the Eye, Lee Palmer Wandel Quel rapport entre une partie de jeu de paume et le roi David? Analogie et Exegese Visuelle dans le David et Bethsabee de Herri met de Bles, Michel Weemans 'Quae lecta Canisius offert et spectata diu': The Pictorial Images in Petrus Canisius's De Maria Virgine of 1577/1583, Walter S. Melion Index Nominum
CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations In... more CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations Introduction Walter S. Melion and Lee Palmer Wandel PART ONE REPRESENTING THE MYSTERY OF THE INCARNATION Medietas / Mediator and the Geometry of Incarnation Herbert L. Kessler Mute Mysteries of the Divine Logos: On the Pictorial Poetics of Incarnation Klaus Kruger A Meaty Incarnation: Making Sense of Divine Flesh for Aztec Christians Jaime Lara The Ineffability of Incarnation in Le Brun's Silence or Sleep of the Child Matthieu Somon PART TWO IMAGO DEI AND THE INCARNATE WORD Thomas Aquinas, Sacramental Scenes, and the 'Aesthetics' of Incarnation Mark D. Jordan The Poetics of the Image in Late Medieval Mysticism Niklaus Largier Incarnation, Image, and Sign: John Calvin's Institutes of the Christian Religion & Late Medieval Visual Culture Lee Palmer Wandel Eye to Eye, Text to Image? Jan Provoost's Sacred Allegory, Jan Van Ruusbroec's Spieghel der eeuwigher salicheit, and Mystical Contemplation in the Late Medieval Low Countries Geert Warnar 'A Just Proportion of Body and Soul': Emblems and Incarnational Grafting Christopher Wild PART THREE LITERARY FIGURATIONS OF THE INCARNATION From Negative Painting to Loving Imprint in Pierre De Berulle's Discours (1623) Agnes Guiderdoni Discerning Vision: Cognitive Strategies in Cornelis Everaert's Mary Compared to the Light (c. 1511) Bart Ramakers The Fountain of Life in Molinet's Roman de la rose moralise (1500) Michael Randall PART FOUR TRANSFORMATIVE ANALOGIES OF MATTER AND SPIRIT Figuring the Threshold of Incarnation: Caravaggio's Incarnate Image of the Madonna of Loreto Ralph Dekoninck Super-Entanglement: Unfolding Evidence in Hieronymus Bosch's Mass of St. Gregory Reindert Falkenburg The Mystery of the Incarnation and the Art of Painting Dalia Judovitz Convent and Cubiculum Cordis: the Incarnational Thematic of Materiality in the Cistercian Prayerbook of Martin Boschman (1610) Walter S. Melion PART FIVE VISUALIZING THE FLESH OF CHRIST Dieu le Pere en Vierge Marie. La Trinite - Pieta de Rubens Colette Nativel Images of the Incarnation in the Jesuit Japan Mission's Kirishitanban Story of Virgin Martyr St. Catherine of Alexandria Haruko Nawata Ward Index
International Journal of Systematic Theology, 2022
This article seeks to set aside what we might call Cartesian physics to revisit William Durand's ... more This article seeks to set aside what we might call Cartesian physics to revisit William Durand's conception of sign as set forth in the Rationale divinorum officiorum and John Calvin's, as set forth in the Institutio christianae religionis. Reading the two works through the lens of medieval physics reveals commonalities-both held signs to be ever-present modes of divine communication-and enables us to delineate more precisely their differences. For both, creation was a locus of divine communication. For Durand, the position of a faithful person was observation informed by Scripture, an attentiveness to the redundantia of divine communication in which Scripture and creation were in dialectic. For Calvin, divine communication was simultaneously visible and, to fallen humankind, imperceptible: even as creation held forth divine signs, human beings could not comprehend them. These differing conceptions of the human observer (Durand) or spectator (Calvin), precede and ground their differing approaches to eucharistic signs.
CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations In... more CONTENTS Acknowledgements Notes on the Editors Notes on the Contributors List of Illustrations Introduction Walter S. Melion and Lee Palmer Wandel PART ONE REPRESENTING THE MYSTERY OF THE INCARNATION Medietas / Mediator and the Geometry of Incarnation Herbert L. Kessler Mute Mysteries of the Divine Logos: On the Pictorial Poetics of Incarnation Klaus Kruger A Meaty Incarnation: Making Sense of Divine Flesh for Aztec Christians Jaime Lara The Ineffability of Incarnation in Le Brun's Silence or Sleep of the Child Matthieu Somon PART TWO IMAGO DEI AND THE INCARNATE WORD Thomas Aquinas, Sacramental Scenes, and the 'Aesthetics' of Incarnation Mark D. Jordan The Poetics of the Image in Late Medieval Mysticism Niklaus Largier Incarnation, Image, and Sign: John Calvin's Institutes of the Christian Religion & Late Medieval Visual Culture Lee Palmer Wandel Eye to Eye, Text to Image? Jan Provoost's Sacred Allegory, Jan Van Ruusbroec's Spieghel der eeuwigher salicheit, a...
Le huitieme volume des Registres du Consistoire de Geneve est caracterise par l’intensification d... more Le huitieme volume des Registres du Consistoire de Geneve est caracterise par l’intensification des conflits entre Jean Calvin et le Consistoire, d’un cote, et les Enfants de Geneve, de l’autre. Ces derniers se lamentent de l’important afflux de refugies qui proviennent surtout de France, ainsi que du pouvoir croissant des pasteurs et du Consistoire. Le pouvoir de privation de la Cene reste toujours une source de disputes ameres. Quand, en septembre 1553, le Petit Conseil readmet a la Cene Philibert Berthelier, antagoniste acharne de Calvin, le reformateur retorque qu’il prefere mourir plutot que d’approuver cette decision. Mais la question de la Cene ne sera resolue qu’en janvier 1555. Le Consistoire ne joue aucun role dans le tristement celebre proces d’heresie contre Michel Servet, dont l’execution en octobre 1553 provoque en Europe un vif debat sur la tolerance religieuse. Pourtant, l’on remarque dans ce volume une augmentation des investigations contre ceux qui avaient ose crit...
Quelles sont l'importance et la signification de la lumiere en architecture et pour le culte ... more Quelles sont l'importance et la signification de la lumiere en architecture et pour le culte reformes? Selon Suger de Saint-Denis, les vitraux, en colorant la lumiere, lui conferaient une dimension mystique correspondant a un processus d'illumination spirituelle. Dans les temples reformes, au contraire, la lumiere du soleil doit pouvoir penetrer directement dans les temples, sans etre aucunement filtree. Selon Calvin, elle temoigne de la clarte de Dieu; elle est l'un des moyens par lesquels Dieu se rend present.
Politics and Reformations: Histories and Reformations, 2007
This chapter begins with the physical remains of what, in Von Ranke's lifetime, was among the... more This chapter begins with the physical remains of what, in Von Ranke's lifetime, was among the most famous schools in Europe. Ranke's influence on the writing of Reformation history remains powerful, both in his explicit linking of the reformation to the emergence of the German nation and in the relationship he constructed between individual human beings and the narrative line of the reformation. Insofar as an individual human being embodies those larger forces, Martin Luther, he is a participant in historical change his participation resides in the fullness of his embodiment, not in any autonomous choice or act. Juxtaposed with Ranke's narrative of the reformation, the work of Hans-Georg Gadamer acquires important resonances for reformation historians. Two dimensions of Gadamer's work are especially illuminating for questions of agency. The first lies in his acute sensitivity to time. The second dimension more directly illuminates a path to an alternative conceptualization of agency. Keywords: Europe; Hans-Georg Gadamer; Martin Luther; reformation; Von Ranke
This chapter presents a preliminary sketch of geography of religion within the city of Augsburg d... more This chapter presents a preliminary sketch of geography of religion within the city of Augsburg during the sixteenth century: both the ways in which religion might be said to inscribe itself into the urban landscape, cloisters and jurisdictions and the ways in which Christians divided in the sixteenth century over questions of religion and space. In seeking to argue the importance of space and place for any understanding of religion, it also invites consideration of "loss" in spatial terms not simply the loss of the myth of "universal Christendom," but the loss of a sense, held by the ever more dominant majority in Europe. The inscription of diocesan boundaries was the most ancient, arising as it did along the lines of Roman imperial administration. In Augsburg, cemeteries were attached to individual churches: the Cathedral and the churches of St. Anna, St. Stephan, and St. Georg are particularly documented. Keywords: Augsburg; diocesan boundaries; Lutheran cemeteries; sixteenth century
What are the importance and meaning of light in architecture, particularly for Reformed worship? ... more What are the importance and meaning of light in architecture, particularly for Reformed worship? According to Suger of Saint-Denis, stained-glass windows, in coloring the light, confer upon it a mystical dimension that corresponds to a process of spiritual illumination. Within Reformed temples, on the other hand, sunlight must be able to enter directly into the temple without any filtering. According to Calvin, it attests to the clarity of God and is one the means by which God establishes his presence.
Ce volume propose d’examiner un type particulier d’objets à lire. Il s’agit de supports de catéch... more Ce volume propose d’examiner un type particulier d’objets à lire. Il s’agit de supports de catéchèse aux formats variés – imprimés ou manuscrits – en circulation aux Pays-Bas, en Chine, en France ou dans les Amériques, certains à partir du XVIe siècle, tandis que d’autres faisaient encore l’objet d’un usage régulier au XXe siècle [7]. Malgré la diversité de leurs contextes de circulation, ils partagent trois principaux traits en commun. Tout d’abord, ils transmettent tous un même contenu sémantique, la substance essentielle à tout chrétien, c’est-à-dire les textes de catéchèse dont l’Eglise catholique impose la mémorisation aux fidèles. Deuxièmement, ils font dialoguer les textes avec des images, les uns et les autres allant parfois jusqu’à se confondre. Or ces images n’appartiennent pas à la grande peinture ; elles ne sont pas forcément des représentations de scènes bibliques ou des portraits de saints ; il s’agit plutôt d’images dont la vocation est de guider – voire de forcer ou contraindre – le fidèle vers les seuls textes autorisés et de favoriser l’apprentissage de mémoire des prières et listes de préceptes catholiques. De là, le troisième point commun de ces objets : leur visée pédagogique.
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