Notice bibliographique
- Notice
000 cam 22 3 450
001 FRBNF457831490000001
010 .. $a 9780198795643
010 .. $a 0198795645 $b rel.
035 .. $a OCoLC1052873631
100 .. $a 20200612d2020 m y0engy50 ba
101 0. $a eng
102 .. $a GB
105 .. $a a z 00|y|
106 .. $a z
181 .0 $6 01 $a i $b xxxe $a b $b xb2e
181 .. $6 02 $c txt $c sti $2 rdacontent
182 .0 $6 01 $a n
182 .. $6 02 $c n $2 rdamedia
200 1. $a The stigmata in medieval and early modern Europe $b Texte imprimé $f Carolyn Muessig
205 .. $a 1st. ed.
214 .0 $a Oxford (GB) $c Oxford University Press $d 2020
215 .. $a 1 vol. (XVI-290 p.) $c illustrations $d 24 cm
300 .. $a Includes bibliographical references (pages 253-279) and index
330 .. $a Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is
almost universally considered to be the first documented account of an individual
miraculously and physically receiving the five wounds of Christ. The early thirteenth-century
appearance of this miracle, however, is not as unexpected as it first seems. Interpretations
of Galatians 6:17-I bear the marks of the Lord Jesus Christ in my body-had been circulating
since the early Middle Ages in biblical commentaries. These works perceived those
with the stigmata as metaphorical representations of martyrs bearing the marks of
persecution in order to spread the teaching of Christ in the face of resistance. By
the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops
and priests as a sign or mark of Christ that they received invisibly at their ordination.
Priests and bishops came to be compared to soldiers of Christ, who bore the brand
(stigmata) of God on their bodies, just like Roman soldiers who were branded with
the name of their emperor. In the eleventh century, monks and nuns were preceived
as bearing the stigmata in so far as they lived a life of renunciation out of love
for Christ By the early twelfth century, crusaders were said to bear the actual marks
of the passion in death and even sometimes as they entered into battle.The Stigmata
in Medieval and Early Modern Europe traces the birth and evolution of religious stigmata
and particularly of stigmatic theology, as understood through the ensemble of theological
discussions and devotional practices. Carolyn Muessig assesses the role stigmatics
played in medieval and early modern religious culture, and the way their contemporaries
reacted to them. The period studied covers the dominant discourse of stigmatic theology:
that is, from Peter Damian's eleventh-century theological writings to 1630 when the
papacy officially recognised the authenticity of Catherine of Siena's stigmata.
676 .. $a 248.29 $v 23
801 .3 $a US $b OCoLC $c 20200612 $h 1052873631 $2 marc21
801 .0 $b YDX $g rda
930 .. $5 FR-751131007:45783149001001 $a 2020-129396 $b 759999999 $c Tolbiac - Rez de Jardin - Philosophie, histoire, sciences de l'homme - Magasin $d O
