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St. Birgitta of Sweden (1303-1373, canonized 1391) was one of the most charismatic and influential female visionaries of the later Middle Ages. Altogether, she received some 700 revelations, dealing with subjects ranging from meditations on the human condition, domestic affairs in Sweden, and ecclesiastical matters in Rome, to revelations in praise of the Incarnation and devotion to the Virgin. Her Revelations, collected and ordered by her confessors, circulated widely throughout Europe and long after her death. Many eminent individuals, including Cardinal Juan Torquemada, Jean Gerson, and Martin Luther, read and commented on her writings, which influenced the spiritual lives of countless individuals. Birgitta was also the founder of a new monastic order, which still exists today. She is the patron saint of Sweden, and in 2000 was declared (with Catherine of Siena and Edith Stein) co-patroness of Europe. Birgitta's Revelations present her as a commanding and dauntless visionary who develops a contemplative mysticism that is always interwoven with social engagement and a commitment to the salvation of the world. The varied styles of her revelations are dominated by frequent juxtapositions of memorable images and allegories that illustrate her fierce and fertile imagination, her sharp powers of observation and understanding, and her passionate and receptive storytelling powers. This fourth and final volume of the translation of the Revelations of St. Birgitta of Sweden, comprises The Heavenly Emperor's Book to Kings, The Rule, and Minor Works. While the complete collection of Birgitta's books--called Liber caelestis--ends with Books VII, the eighth book, also referred to as The Heavenly Emperor's Book to Kings, was added after her death. It was compiled by Alfonso of Jaén, and is prefaced by his own treatise, titled The Hermit's Letter to Kings, which examines the ways in which revelations are tested and proven to be true visions conferred by the Holy Spirit. This volume also contains the Birgittine Rule, the Matins readings intended for the nuns, four prayers, and a collection of scattered revelations that lie on the periphery of the main corpus of texts. The translation is based on the recently completed critical edition of the Latin text and promises to be the standard English translation of the Revelations for years to come.
In The Revelations of St Birgitta: A Study and Edition of the Birgittine-Norwegian Texts, Swedish National Archives, E 8902, Jonathan Adams offers a detailed analysis of the manuscript and its contents as well as a new edition of this puzzling text. The Birgittine-Norwegian texts are very distinctive from the main Birgittine vernacular corpus of literature and have taxed scholars for decades as to why and for whom they were written. The linguistic study of the manuscript is combined with contextual and historical information in order to reinforce the arguments made and offer explanations within a cultural context. This provides a welcome new dimension to earlier research that has otherwise been pursued to a large degree within a single academic discipline.
St. Birgitta of Sweden (d. 1373) is one of the most celebrated female visionaries and authors of the Middle Ages and a central figure in the history of late-medieval religion. An aristocratic widow, Birgitta left her native country in 1349 and settled in Rome, where she established herself as an outspoken critic of the Avignon Papacy and an advocate of spiritual and ecclesiastical reform. Birgitta founded a new monastic order, and her major work, The Heavenly Book of Revelations, circulated widely in a variety of monastic, reformist, and intellectual milieus following her death. This volume offers an introduction to the saint and the reception of her work written by experts from various disciplines. In addition to acquainting the reader with the state of the scholarship, the study also presents fresh interpretations and new perspectives on Birgitta and the sources for her life and writings. Contributors: Roger Andersson, Nirit Ben-Aryeh Debby, Unn Falkeid, Anna Fredriksson, Birgitta Fritz, Ann M. Hutchison, F. Thomas Luongo, Maria H. Oen, Anders Piltz, and Pavlína Rychterová.
Much of what is known about the past often rests upon the chance survival of objects and texts. Nowhere is this better illustrated than in the fragments of medieval manuscripts re-used as bookbindings in the sixteenth and seventeenth centuries. Such fragments provide a tantalizing, yet often problematic glimpse into the manuscript culture of the Middle Ages. Exploring the opportunities and difficulties such documents provide, this volume concentrates on the c. 50,000 fragments of medieval Latin manuscripts stored in archives across the five Nordic countries of Denmark, Finland, Iceland, Norway and Sweden. This large collection of fragments (mostly from liturgical works) provides rich evidence about European Latin book culture, both in general and in specific relation to the far north of Europe, one of the last areas of Europe to be converted to Christianity. As the essays in this volume reveal, individual and groups of fragments can play a key role in increasing and advancing knowledge about the acquisition and production of medieval books, and in helping to distinguish locally made books from imported ones. Taking an imaginative approach to the source material, the volume goes beyond a strictly medieval context to integrate early modern perspectives that help illuminate the pattern of survival and loss of Latin manuscripts through post-Reformation practices concerning reuse of parchment. In so doing it demonstrates how the use of what might at first appear to be unpromising source material can offer unexpected and rewarding insights into diverse areas of European history and the history of the medieval book.
Essays exploring the great religious and devotional works of the Middle Ages in their manuscript and other contexts.
The Avignon papacy (1309–1377) represented the zenith of papal power in Europe. The Roman curia’s move to southern France enlarged its bureaucracy, centralized its authority, and initiated closer contact with secular institutions. The pope’s presence also attracted leading minds to Avignon, transforming a modest city into a cosmopolitan center of learning. But a crisis of legitimacy was brewing among leading thinkers of the day. The Avignon Papacy Contested considers the work of six fourteenth-century writers who waged literary war against the Catholic Church’s increasing claims of supremacy over secular rulers—a conflict that engaged contemporary critics from every corner of Europe. Unn Falkeid uncovers the dispute’s origins in Dante’s Paradiso and Monarchia, where she identifies a sophisticated argument for the separation of church and state. In Petrarch’s writings she traces growing concern about papal authority, precipitated by the curia’s exile from Rome. Marsilius of Padua’s theory of citizen agency indicates a resistance to the pope’s encroaching power, which finds richer expression in William of Ockham’s philosophy of individual liberty. Both men were branded as heretics. The mystical writings of Birgitta of Sweden and Catherine of Siena, in Falkeid’s reading, contain cloaked confrontations over papal ethics and church governance even though these women were later canonized. While each of the six writers responded creatively to the implications of the Avignon papacy, they shared a concern for the breakdown of secular order implied by the expansion of papal power and a willingness to speak their minds.
The Saturated Sensorium is a book about the senses and their media in the Middle Ages: a book about what it meant to sense and perceive something. The book highlights the integrated and unified nature of medieval senses and media. It discusses the inter- and multi-mediality of cultic and cultural artefacts as well as the sensorial and inter-sensorial dimensions of a wide array of cultural concepts and practices within medieval religion, art, archaeology, architecture, literature, music, food, social life, ritual, devotion, cognition, and memory. These domains of sensory and media history are dealt with, not as isolated anthology articles in only loose connection with one another, but as coordinate and comparative chapters of a coherent book each covering a principal branch of the cultural history of the medieval senses. Across a number of academic disciplines, specialists address the interdisciplinary and compound character of visus (sight), auditus (hearing), tactus (touch), olfactus (smell) and gustus (taste), showing that there was far more to the senses and to sense experience than these five classical Aristotelian categories might suggest. A plentiful variety of sensory modes interacted, crossed, and permeated each other in mutually entangled and braided ways. The saturated sensorium nurtured the sacred and secular practices of mediation, representation, and consumption; the embodied and mental concepts of sanctity, memory, and imagery; the physical and spiritual spaces of environment, cult, and burial; the material and visual culture of sacraments, sensation, and incarnation.
This collection forges new ground in the discussion of aristocratic and royal women, their relationships with their objects, and medieval geography. It explores how women’s geographic and familial networks spread well beyond the borders that defined men’s sense of region and how the movement of their belongings can reveal essential information about how women navigated these often-disparate spaces. Beginning in early medieval Scandinavia, ranging from Byzantium to Rus', and multiple lands in Western Europe up to 1500, the essays span a great spatio-temporal range. Moreover, the types of objects extend from traditionally studied works like manuscripts and sculpture to liturgical and secular ceremonial instruments, icons, and articles of personal adornment, such as textiles and jewelry, even including shoes.