MARC Record from marc_columbia

LEADER: 03341cam a2200373Ii 4500
001 14937522
005 20200811104053.0
008 180921t20202020enka b 001 0 eng d
024 $a40030024581
035 $a(OCoLC)on1052873631
040 $aYDX$beng$erda$cYDX$dOCLCQ$dBDX$dERASA$dUKMGB$dOCLCO$dOCLCF$dOCLCQ$dQGE$dBUB$dYDXIT$dPTS
020 $a9780198795643$q(hardcover)
020 $a0198795645$q(hardcover)
035 $a(OCoLC)1052873631
050 4 $aBV5091.S7$bM84 2020
082 04 $a248.29$223
100 1 $aMuessig, Carolyn,$eauthor.
245 14 $aThe stigmata in medieval and early modern Europe /$cCarolyn Muessig.
250 $aFirst editon.
264 1 $aOxford :$bOxford University Press,$c[2020]
264 4 $c©2020
300 $axvi, 290 pages :$billustrations ;$c24 cm
336 $atext$btxt$2rdacontent
336 $astill image$bsti$2rdacontent
337 $aunmediated$bn$2rdamedia
338 $avolume$bnc$2rdacarrier
504 $aIncludes bibliographical references (pages 253-279) and index.
520 8 $aFrancis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is almost universally considered to be the first documented account of an individual miraculously and physically receiving the five wounds of Christ. The early thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17-I bear the marks of the Lord Jesus Christ in my body-had been circulating since the early Middle Ages in biblical commentaries. These works perceived those with the stigmata as metaphorical representations of martyrs bearing the marks of persecution in order to spread the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination. Priests and bishops came to be compared to soldiers of Christ, who bore the brand (stigmata) of God on their bodies, just like Roman soldiers who were branded with the name of their emperor. In the eleventh century, monks and nuns were preceived as bearing the stigmata in so far as they lived a life of renunciation out of love for Christ By the early twelfth century, crusaders were said to bear the actual marks of the passion in death and even sometimes as they entered into battle.The Stigmata in Medieval and Early Modern Europe traces the birth and evolution of religious stigmata and particularly of stigmatic theology, as understood through the ensemble of theological discussions and devotional practices. Carolyn Muessig assesses the role stigmatics played in medieval and early modern religious culture, and the way their contemporaries reacted to them. The period studied covers the dominant discourse of stigmatic theology: that is, from Peter Damian's eleventh-century theological writings to 1630 when the papacy officially recognised the authenticity of Catherine of Siena's stigmata. --$cProvided by publisher.
650 0 $aStigmatization$xHistory.
650 0 $aMiracles$xHistory of doctrines.
650 7 $aMiracles$xHistory of doctrines.$2fast$0(OCoLC)fst01023539
650 7 $aStigmatization.$2fast$0(OCoLC)fst01133370
655 7 $aHistory.$2fast$0(OCoLC)fst01411628
852 00 $bglx$hBV5091.S7$iM84 2020