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By Rachel Fulton Brown
Devotion to the crucified Christ is among the so much typical, but so much disconcerting artifacts of medieval ecu civilization. How and why did the photographs of the loss of life God-man and his grieving mom in achieving such prominence, inspiring unheard of non secular creativity to boot such imitative extremes as celibacy and self-flagellation? to respond to this question, Rachel Fulton levels over advancements in liturgical functionality, deepest prayer, doctrine, and artwork. She considers the terror occasioned by way of the upset hopes of medieval Christians confident that the apocalypse might come quickly, the revulsion of medieval Jews at being baptized within the identify of God born from a lady, the reform of the Church in gentle of a brand new ecu cash economic climate, the eroticism of the Marian exegesis of the music of Songs, and lots more and plenty extra. (October 2004)
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Extra resources for From judgment to passion: devotion to Christ and the Virgin Mary, 800-1200
However alien the Mediterranean world of the Scriptures might be in reality, this necessary ﬁction of continuity was relatively easy to sustain even in the north, where royal, episcopal, and monastic treasuries housed ancient Roman artifacts, shrines housed relics of early Christian saints such as Martin at Tours, imperial ruins towered over cities such as Trier, and libraries contained copies of classical pagan and patristic texts. In such a context, the Franks were by the ninth century not surprisingly long accustomed to thinking of themselves as the direct successors of the ancient Romans and likewise of the earliest Christians—a fact that Charlemagne’s coronation as emperor “governing the Romans” on Christmas Day in Rome vividly demonstrated.
Liturgy folds time in on itself, changes the order of time, creates a cyclical stasis within the round of the seasons. 69 But salvation requires history; it demands narrative and event: without the contingency of time, there could be no FULTON PT1, CH 01 9/24/02 6:29 PM Page 21 History, Conversion, and the Saxon Christ release from time, no resurrection of the dead at the end of time. This is the challenge for the preacher, and especially for the missionary preacher: to unfold from the repetition of remembrance the singularity of the historical event, and to situate the audience with respect to the event so that they can become conscious of its contingency: “If this had not happened.
He was scourged . . He was cruciﬁed . . He died. . 88 This, then, according to Augustine, is the necessary precondition for conversion: a history of love told with love, lovingly adapted to the understanding of the beloved. Love effects the urgency of history for the convert and overcomes the gap of understanding between spoken word and interior experience for both missionary and convert. 90 But translation, like conversion, is a reciprocal process. 92 In the process, he must also interpret so as to discover in this rude and unlearned speech ways of expressing the alien concepts he hopes to teach the catechumen to understand.