Het Laat-middeleeuwse Lijdensverhaal. Verslag Studiedag Liturgiedocenten 14 juni 1989
The annual meeting of liturgical scholars, working at the theological faculties in the Netherlands, intends to clarify methodological questions in the field of liturgical science and to see how the results of research in other sections of theology and literature (semiotics, empirical theology, arts...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | Dutch |
| Check availability: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Published: |
1989
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| In: |
Jaarboek voor liturgieonderzoek
Year: 1989, Volume: 5, Pages: 333-334 |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a The annual meeting of liturgical scholars, working at the theological faculties in the Netherlands, intends to clarify methodological questions in the field of liturgical science and to see how the results of research in other sections of theology and literature (semiotics, empirical theology, arts etc.) can be used in our own teaching. This year (june 14) we discussed the impact of iconography on the study of liturgy. In the morning session dr. P. Post was leading us in a so called iconographical (trace)journey. His analysis of Die Verspottung Jesu of Mathias Grünewald (1503) regarded the composition, the iconic inventarisation and identification of the elements in order to name the picture. Tradition, context-analysis and function of the picture made it possible to come to an iconological synthesis and to establish the changes in mentality. In the afternoon session prof.dr.H. Wegman fixed the eyes on the studies of J. Marrow, Passion Iconography, Kortrijk 1979 (see above) and of Ch. Zika, Hosts, Processions and Pilgrimages, Past and Present 1987 and their implications. As far as the study of Marrow is concerned it seems necessary to clarify the terminology used in this and other fields; we need to distinct clearly allegory, typology and narrative. As far as the medieval devotion to the Host is concerned, this seems to be part of a much broader religious sensibility. In this kind of devotion we feel the heart of the religious mentality of the faithful, which can not be found in the official liturgical books. Moreover the general opinion, which argues that the eucharistic devotion in the Middle Ages became more and more sensualistic, is hardly sustainable: Marrow's study shows, that the Secret Passion is not only 'realistic', but also metaphorical. Maybe we must change our vision on the Waning of the Middle Ages. | ||
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