Public non secular perform lay on the center of civic society in overdue medieval Europe. during this illuminating learn, Andrew Brown attracts at the wealthy and formerly little-researched information of Bruges, considered one of medieval Europe's wealthiest and most crucial cities, to discover the function of faith and rite in city society. the writer situates the spiritual practices of voters - their funding within the liturgy, commemorative prone, guilds and charity - in the contexts of Bruges' hugely assorted society and of the adjustments and crises the city skilled. concentrating on the non secular processions and festivities subsidized by way 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 perhaps dominate the city panorama by means of spiritual or ceremonial capacity, and gives new perception into the interaction among ritual and tool of relevance all through medieval Europe
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Extra resources for Civic Ceremony and Religion in Medieval Bruges c.1300-1520
So it may be at times. The Reynoud Willems case might be one such example:Â€the Holy Blood procession does demonstrate a sense of civic unity and the authority of the Bruges magistrates. But to restrict interpretation of the procession to analysis of social or political agendas is to limit an understanding of the event and how it evolved. Developments in the Holy Blood and other processions may be explained by a drive to promote civic unity, yet they must also be set within the context of wider religious and liturgical changes that took place in the later Middle Ages.
257. , pp. 371–90); and below, pp. 180–2. 126 The maintaining of peace was also a duty. 127 The oaths that magistrates themselves sworeÂ€– from the Belfry in front of the people on the marktÂ€ – included the duty to seek concord, unity and fraternity; to serve the church; and to protect widows and orphans. 129 The town itself was often described as a living body. 130 Here again the implications of this for those in authority were ambivalent. On the one hand, it could be used to justify punishment of rebels.
For the ‘dangers’ of connecting ritual and society:Â€P. Buc, The Dangers of Ritual:Â€Between Early Medieval Texts and Social Scientific Theory (Princeton, 2001), esp. pp. 188–202. 79 Trexler, Public Life, p. 214. 80 E. Muir, Civic Ritual in Renaissance Venice (Princeton, 1981), pp. 5–6. For the city ‘representing itself to itself’ in processions (though with difficulties), see R. Darnton, The Great Cat Massacre and Other Episodes in French Cultural History (London, 1984), p. 123. 81 C. Phythian-Adams, Desolation of a City:Â€ Coventry and the Urban Crisis of the Late Middle Ages (Cambridge, 1979), p.
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