Lecture Outlines

Lecture Outlines - 1/25/11 Theology 180/MSTU 354: LECTURE...

Info iconThis preview shows pages 1–2. Sign up to view the full content.

View Full Document Right Arrow Icon
1/25/11 Theology 180/MSTU 354: LECTURE OUTLINES AND SUPPORTING MATERIALS Week II: Theory and Method in Hagiology; Origins of Veneration of Saints (Martyrs) Introduction: Hagiography and Hagiology (writing about, study of, saints) I. The craft of Hagiology: A. Bollandists as founders of modern critical history Delahaye: distinguishing between fact and legend, though both are spiritually useful two categories of myths, tales, legends, and romances: 1. “those that are the spontaneous impersonal expression of a people’s genius or native disposition 2. those that are the product of deliberate literary artifice” (4) - romance is of the second type, a deliberate literary artifice (4-5) B. More recent developments in critical history; critical empathy the limits and possibilities of modern critical history: we can be certain about “what the evidence proves” we can’t be certain about “what really happened” -- Tradition (the premodern version of history) places trust in trustworthiness of the witnesses, the traditores , the “handers-on” history deals with the person; must hypothetically entertain the beliefs held by the people we study if we are to understand their lives II. Origins of veneration of saints: Martyrs -- hagiography A. The Passion (martyrdom account) of Bishop Polycarp (ca. A.D. 150-160): note distinction between venera- tion (for Polycarp the martyr and his relics) and adoration/worship (for Jesus Christ, the Lord); honor given to Polycarp even before his death; his death sealed his reputation for sanctity; martyrs as so totally identi- fied with Christ (in suffering) as to be present with him in heaven immediately upon death; note that the Christians took care to preserve his relics. -He was a bishop in his 80s, there was mob violence against christians, governor answers to Rome to quiet the mob. orders that Polycarp is killed. Polycarp flees to hide. they find him and burn him at the stake. In the end, the christians ask the gov't to collect his bone fragments B. Perpetua and Felicitas (A.D. 204): autobiographical account with introduction and conclusion; a “recent” mar- tyrdom to add to the now classic “ancient” ones; sense of being on display before the world (see Robin Darling Young,, In Procession before the World: Martyrdom as Public Liturgy in Early Christianity (Mil- waukee: Marquette U. Press, 2001). C. Peter Brown, in his book, The Cult of Saints (not assigned), argues that the wealthy and politically connected Christians initially took care of the gravesites of the martyrs because, under persecution, their wealth and power could keep them from being prosecuted for this care. In the 4 th century, after persecutions ended, the bishops took control of the gravesites and relics of saints. Brown argues that they did so to keep the Church from becoming divided over this issue. As a result, the veneration of martyrs and saints, though it began among the elites, including bishops (who always came from among the elites), was embraced fully
Background image of page 1

Info iconThis preview has intentionally blurred sections. Sign up to view the full version.

View Full DocumentRight Arrow Icon
Image of page 2
This is the end of the preview. Sign up to access the rest of the document.

This note was uploaded on 04/14/2011 for the course THEO 180 taught by Professor Dr.martin during the Spring '11 term at Loyola Chicago.

Page1 / 18

Lecture Outlines - 1/25/11 Theology 180/MSTU 354: LECTURE...

This preview shows document pages 1 - 2. Sign up to view the full document.

View Full Document Right Arrow Icon
Ask a homework question - tutors are online