Public spiritual perform lay on the middle of civic society in overdue medieval Europe. during this illuminating research, Andrew Brown attracts at the wealthy and formerly little-researched documents of Bruges, certainly one of medieval Europe's wealthiest and most vital cities, to discover the position of faith and rite in city society. the writer situates the non secular practices of electorate - their funding within the liturgy, commemorative providers, guilds and charity - in the contexts of Bruges' hugely varied society and of the adjustments and crises town skilled. concentrating on the non secular processions and festivities backed by means of the municipal govt, the writer demanding situations a lot present considering on, for instance, the character of 'civic religion'. Re-evaluating the ceremonial hyperlinks among Bruges and its rulers, he questions no matter if rulers may dominate the city panorama by means of non secular or ceremonial ability, and provides new perception into the interaction among ritual and gear of relevance all through medieval Europe
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Extra resources for Civic Ceremony and Religion in Medieval Bruges c.1300-1520
The association of modern civil religion with a more secularised society inevitably introduces the possibility that medieval civic religion was becoming more secularised too. 70 E. Durkheim, The Elementary Forms of the Religious Life (London, 1964), esp. pp. 225–6. 67 See comments on ‘secularising’ effects of civic control of religion, in Chevalier, ‘Religion civique’, p. 349; G. Dickson, ‘The 115 Cults of Saints in Later Medieval and Renaissance Perugia:Â€ A Demographic Overview of a Civic Pantheon,’ in G.
A250, 371. See below, p. 301 for the records of the court of the proosdij. See below, pp. 245–7. , A250, 355. They were also to go to Compostela on pilgrimage and pay St Donatian’s £30 parisis. 49 The town kept a book of cases involving disputes with the chapter:Â€ SAB, 96, 20 (Proose en kannunikse). 50 BAB, G1, roll 4. After the entry ‘pulsatoribus campanam in processionis sanguinis … 5s’, the scribe adds:Â€‘hec est mala consuetudo’. 51 A. Vauchez, ‘Introduction’, in A. ), La Religion civique à l’époque médiévale et moderne (Chrétienté et Islam):Â€Actes du colloque de Nanterre (21–23 juin 1993) (Rome, 1995), pp.
65 G. Parsons, Perspectives on Civil Religion (Aldershot, 2002), esp. p. 7; and Siena, Civil Religion and the Sienese (Aldershot, 2004), esp. pp. xiv–xvii. 61 62 ‘Civic religion’ 19 civic, can be said to relate society to a realm of absolute meaning, and can be defined as a collection of beliefs and ceremonies that give sacred meaning to a community, transcending internal conflict and differences. Ultimately, this is a definition that derives from Durkheim,66 deployed to circumvent one of the problems in debates surrounding civil religionÂ€– that it is simply too secular and too much about local patriotism to be deemed a religion at all.