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Rituals for the Dead: Religion and Community in the Medieval University of Paris by William J. Courtenay (review)
Parergon Pub Date : 2020-12-28 , DOI: 10.1353/pgn.2020.0083
Constant J. Mews

In lieu of an abstract, here is a brief excerpt of the content:

Reviewed by:

  • Rituals for the Dead: Religion and Community in the Medieval University of Paris by William J. Courtenay
  • Constant J. Mews
Courtenay, William J., Rituals for the Dead: Religion and Community in the Medieval University of Paris (The Conway Lectures in Medieval Studies), Notre Dame, University of Notre Dame Press, 2018; paperback; pp. 228; 43 b/w illustrations; R.R.P. US$45.00; ISBN 9780268104948.

Among historians of the medieval university, Bill Courtenay stands supreme, certainly among scholars working in English. In a field of study that is dominated by historians of individual fields of intellectual endeavour, Courtenay has always demonstrated a sure grasp of the institutional framework of learning. In this book, he signals a shift, already evident to those who keep up with his prolific output in journal articles and book chapters, by moving more clearly than ever to the twin (and related) fields of social and religious history. His argument that historians of the University of Paris have tended to overlook the religious framework and devotional structures that shaped the lives of both teachers and students is important. In large part, this neglect may be due to a scholarly focus on the efforts of episcopal and papal authority to intervene in the University rather than the social rituals of that institution. Courtenay brings together in seven chapters, given as lectures, the fruit of meticulous research into different ways in which religion intersected with university life.

Rituals for the Dead is not quite as accurate a summary of the book’s theme as its subtitle, Religion and Community in the Medieval University of Paris. Its title singles out one time-consuming, but largely neglected aspect of university life: the requirement imposed on teachers and students to pray collectively for the dead. Courtenay outlines how each of the four nations in which students in arts were grouped had its own church in rather the same way as a confraternity. In terms of social life, whether secular or religious, these churches created their own parishes with their own rituals, including those of burial and remembrance of the dead. This leads Courtenay into a fascinating chapter on the theological problem created by the apparent injustice that the wealthy could afford a much faster journey to Paradise by the masses that they could commission for their relatives. The dominant (although not universal) view was that a pious action done through charity would indirectly help others without wealthy supporters.

Courtenay also devotes attention to the requirement on masters of each nation to celebrate the five Marian feasts of the Virgin, as well as the feasts of St Nicholas and St Catherine as the patronal saint of each nation. His focus is on the Virgin, remembered not just in these feasts, clearly as a unifying force given the ferocity of antagonism between the nations, but in the imagery of the Great Seal of the University of Paris. Courtenay’s close attention to the seals of university masters in the thirteenth and fourteenth centuries (on which he has published elsewhere) leads him to document his research into the Great Seal of the University of Paris, which he argues was first created by 1220, but was cancelled by the papacy in April 1221, reasserted in 1222, but then the matrix was smashed by Cardinal Frangipani in 1225 and not restored until 1246, when Pope Innocent IV allowed the seal to be used for a seven-year period, extended in 1252 for another ten years. While Courtenay mentions this chequered history of the Great Seal, he does [End Page 199] not dwell on its evident political significance. Rather he focuses on institutional Marian devotion as emblematic of religious cohesion to which all the masters were expected to adhere. Courtenay’s observation that the Great Seal (the design of which he plausibly suggested might go back to that in use by 1220) has no iconographic precedent, is of interest. It combines an image of the crowned Virgin and Child, with a bishop (St Nicholas) and St Catherine on either side, above images of two regent masters lecturing from books, and of students reading and debating with each other. While Courtenay is strong on the association between...



中文翻译:

死者的仪式:巴黎中世纪大学的宗教与社区,作者:威廉·J·科特尼(William J. Courtenay)(评论)

代替摘要,这里是内容的简要摘录:

审核人:

  • 死者的仪式:巴黎中世纪大学的宗教与社区,威廉·J·科特尼(William J. Courtenay)
  • 常量J.马ws斯
威廉·J·考特尼,《死者的仪式:巴黎中世纪大学的宗教与社区》(中世纪研究的康威讲座),巴黎圣母院,巴黎圣母大学出版社,2018年; 平装; 第228页;43黑白插图;建议零售价45.00美元; ISBN 9780268104948。

在中世纪大学的历史学家中,比尔·科特奈(Bill Courtenay)地位最高,当然在以英语工作的学者中也是如此。在一个由各个研究领域的历史学家主导的研究领域中,考特尼始终表现出对学习制度框​​架的肯定把握。在这本书中,他标志着一种转变,这种变化对于那些在期刊论文和书籍章节中表现出色的人来说是显而易见的,它比以往任何时候都更加清晰地转向了社会和宗教历史的两个(及相关领域)领域。他认为巴黎大学的历史学家倾向于忽视影响教师和学生生活的宗教框架和虔诚结构的论点很重要。在很大程度上,这种疏忽可能是由于学术上侧重于主教和罗马教皇干预大学的努力,而不是该机构的社会仪式。考特尼(Courtenay)将七章内容作为讲座进行了细致的研究,结果涉及宗教与大学生活相交的不同方式的细致研究。

《死者的仪式》对这本书主题的概括与其在巴黎中世纪大学的副标题《宗教与社区》一样不准确。它的标题指出了大学生活中一个耗时但又被很大程度上忽略的方面:对教师和学生的集体祈祷,要求他们为死者祈祷。Courtenay概述了艺术学生所在的四个国家中的每个国家如何以与兄弟会相同的方式拥有自己的教堂。在社会生活方面,无论是世俗的还是宗教的,这些教堂都按照自己的仪式创建了自己的教区,包括埋葬和纪念死者的仪式。这使考特尼进入了一个关于神学问题的有趣的章节,该神学问题是由明显的不公正现象引起的,神学问题认为,富人可以为群众提供更快的前往天堂的旅程,他们可以委托亲戚来。

考特尼还特别注意要求每个国家的主人庆祝维尔京的五个玛丽安盛宴,以及作为每个国家的守护神圣尼古拉斯和圣凯瑟琳的盛宴。他的注意力集中在处女身上,不仅在这些盛宴中被记住,考虑到各国之间对抗的激烈性,它显然是统一的力量,但在巴黎大学大印章的意象中也是如此。考特尼(Courtenay)对十三和十四世纪大学硕士印章的密切关注(他已在其他地方出版),使他记录了他对巴黎大学大印章的研究,他认为这是在1220年首次创建的,但后来在1221年4月被罗马教皇取消,在1222年重新确立,但是后来,该基质在1225年被素馨花红衣主教捣碎,直到1246年才恢复原状; 1246年,教宗无辜者IV允许将印章使用7年,然后在1252年又延长了10年。虽然考特尼提到了《大密封》的方格历史,但他确实[完第199页]不再赘述其明显的政治意义。相反,他将制度性的玛丽安奉献精神作为宗教凝聚力的象征,所有大师都应恪守这一信念。考特尼关于“大印章”(他合理地建议其设计可能会回溯到1220年使用的设计)的观察没有任何影像学上的先例,这是有意思的。它结合了加冕的圣母子形象,两边分别是主教(圣尼古拉斯)和圣凯瑟琳,上面是两位摄政大师从书中讲课,以及学生们互相阅读和辩论的图像。虽然考特尼(Courtenay)在两者之间的联系上很强...

更新日期:2020-12-28
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