The lack of complete historical sources is possibly one factor in the tendency of historians to make generalizing statements, yet it is not clear what should replace them. [we are] wary, rightly I think, of trying to construct a common mentality for the period.Tags: Statistics Of HomeworkBusiness Plan Vision Statement ExampleEssay Question The Most DangerousWhite Paper Term OriginGenetic Engineering Good Or Bad EssayAmerican Association For University Women DissertationEssay About Your Personal QualitiesEssay On Co Education DisadvantagesEthical Autobiographical Essay
MIT Press Journals This is one of those rare books that can make one look at the world in a new way...
An extraordinary, moving and thought-provoking evocation of late medieval devotion in all its contradictions, paradoxes and multiplicities.
Challenging Christians both to seek ever more frequent encounters with miraculous matter and to turn to an inward piety that rejected material objects of devotion, such phenomena were by the fifteenth century at the heart of religious practice and polemic.
In Christian Materiality, Caroline Walker Bynum describes the miracles themselves, discusses the problems they presented for both church authorities and the ordinary faithful, and probes the basic scientific and religious assumptions about matter that lay behind them.
Helen Castor Times Higher Education Late Medieval Christianity's encounter with miraculous materials viewed in the context of changing conceptions of matter itself.
In the period between 11, an increasing number of Christians in western Europe made pilgrimage to places where material objects—among them paintings, statues, relics, pieces of wood, earth, stones, and Eucharistic wafers—allegedly erupted into life through such activities as bleeding, weeping, and walking about.One way I have done this is to stress the credibility and methodology of the writer in question, so as to give the reader some basis from which to evaluate the usefulness of the work.It is also one reason why I have subdivided this bibliography into relatively specific topics that I believe are more easily researched.If the average man was called upon to go to Mass every morning, as he is in many texts from the medieval period, how can this activity be partitioned off from the rest of his daily life?And if the stories which he listens to as entertainment feature a monk and a friar, is this only incidentally religious?The bibliography is consequently divided into six parts.The first part is a general resource section that provides an informative introduction, while the other five take on a particular relationship that medieval people had with other aspects of the period, such as their local communities, their books, the wider society, and the church: Bibliographies before me, I have elected to give the reader individual chapters and journal articles as well as entire books.She also analyzes the proliferation of religious art in the later Middle Ages and argues that it called attention to its materiality in sophisticated ways that explain both the animation of images and the hostility to them on the part of iconoclasts.Seeing the Christian culture of the fourteenth and fifteenth centuries as a paradoxical affirmation of the glory and the threat of the natural world, Bynum's study suggests a new understanding of the background to the sixteenth-century reformations, both Protestant and Catholic.I have done this partly because “Popular Religion” is frequently included as part of larger and more comprehensive histories, and I wanted to help the reader avoid unnecessary and irrelevant reading.Also, it is my hope that including shorter, bite-size bits will be more easily incorporated into lesson plans and will be more easily directly used as resources by students.