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Miracles and mentality: The medieval...

Ryder, Janet Kay.

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Miracles and mentality: The medieval experience.

Record Type:	Electronic resources : Monograph/item
Title/Author:	Miracles and mentality: The medieval experience./
Author:	Ryder, Janet Kay.
Description:	327 p.
Notes:	Source: Dissertation Abstracts International, Volume: 55-02, Section: A, page: 0350.
Contained By:	Dissertation Abstracts International55-02A.
Subject:	History, Medieval. -
Online resource:	http://wwwlib.umi.com/dissertations/fullcit/9419107
Online resource:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9419107

Miracles and mentality: The medieval experience.
Ryder, Janet Kay.

Miracles and mentality: The medieval experience. - 327 p.

Source: Dissertation Abstracts International, Volume: 55-02, Section: A, page: 0350.

Thesis (Ph.D.)--University of California, Santa Barbara, 1993.

Despised and disdained by generations of scholars, only recently has the literature of medieval miracles begun to attract serious attention. Yet because of a continuing tendency of scholars to equate belief in miracles with superstition and credulity, incompatible with human reason, historians have failed to see that medieval attitudes towards miracles did not remain static over a thousand year period, but instead underwent an important transformation in the high Middle Ages. Although they have long recognized that in this period the educated elite began to view physical nature in more rational terms, they have typically overlooked a related shift taking place within the literature of hagiography. Specifically, an analysis of English hagiography between the eighth and thirteenth centuries reveals that hagiographers writing before the Norman Conquest took little interest in confirming the miraculous events they recorded. Appeals to witnesses were made largely to satisfy a literary convention and to testify to the sanctity of the saint, not to lend credibility to the stories of miracles. The works of the monk Goscelin, writing in the later eleventh century, mark a significant turning point, for he is the first hagiographer to show a genuine, if limited, interest in confirming the miracles he relates. Hagiographers writing shortly thereafter, including Hermann of Bury St. Edmunds, Colman, Osbern of Canterbury, and Eadmer, begin to express a similar concern. The same trend appears in miracle collections compiled at the shrines of saints. This interest in verifying miracles continues to gain strength, until it reaches its full expression in the canonization processes of the saints in the early thirteenth century. A similar analysis of the hagiographic literature of Cluny between the tenth and twelfth centuries shows the same development of more critical attitudes towards miracles, though here it begins as early as the 1050s. Thus these changes were not confined to England alone, nor were they limited to an intellectual elite. Instead they represent a broader shift in the medieval mentality towards a more rational world view.Subjects--Topical Terms:

925067
History, Medieval.

Miracles and mentality: The medieval experience.
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100 1 $a Ryder, Janet Kay. $3 1953751
245 1 0 $a Miracles and mentality: The medieval experience.
300 $a 327 p.
500 $a Source: Dissertation Abstracts International, Volume: 55-02, Section: A, page: 0350.
500 $a Chairperson: Jeffrey B. Russell.
502 $a Thesis (Ph.D.)--University of California, Santa Barbara, 1993.
520 $a Despised and disdained by generations of scholars, only recently has the literature of medieval miracles begun to attract serious attention. Yet because of a continuing tendency of scholars to equate belief in miracles with superstition and credulity, incompatible with human reason, historians have failed to see that medieval attitudes towards miracles did not remain static over a thousand year period, but instead underwent an important transformation in the high Middle Ages. Although they have long recognized that in this period the educated elite began to view physical nature in more rational terms, they have typically overlooked a related shift taking place within the literature of hagiography. Specifically, an analysis of English hagiography between the eighth and thirteenth centuries reveals that hagiographers writing before the Norman Conquest took little interest in confirming the miraculous events they recorded. Appeals to witnesses were made largely to satisfy a literary convention and to testify to the sanctity of the saint, not to lend credibility to the stories of miracles. The works of the monk Goscelin, writing in the later eleventh century, mark a significant turning point, for he is the first hagiographer to show a genuine, if limited, interest in confirming the miracles he relates. Hagiographers writing shortly thereafter, including Hermann of Bury St. Edmunds, Colman, Osbern of Canterbury, and Eadmer, begin to express a similar concern. The same trend appears in miracle collections compiled at the shrines of saints. This interest in verifying miracles continues to gain strength, until it reaches its full expression in the canonization processes of the saints in the early thirteenth century. A similar analysis of the hagiographic literature of Cluny between the tenth and twelfth centuries shows the same development of more critical attitudes towards miracles, though here it begins as early as the 1050s. Thus these changes were not confined to England alone, nor were they limited to an intellectual elite. Instead they represent a broader shift in the medieval mentality towards a more rational world view.
590 $a School code: 0035.
650 4 $a History, Medieval. $3 925067
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773 0 $t Dissertation Abstracts International $g 55-02A.
790 1 0 $a Russell, Jeffrey B., $e advisor
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791 $a Ph.D.
792 $a 1993
856 $u http://wwwlib.umi.com/dissertations/fullcit/9419107
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=9419107