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The Golden Legend: Readings on the Saints, Vol. 2

af Jacobus de Voragine

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Depicting the lives of the saints in an array of both factual and fictional stories--some preposterous, some profound, and some shocking--The Golden Legend was perhaps the most widely read book, after the Bible, during the late Middle Ages. It was compiled around 1260 by Jacobus de Voragine, a scholarly friar and eventual archbishop of Genoa, whose purpose was to captivate, encourage, and edify the faithful, while preserving a vast store of information pertaining to the legends and traditions of the church. In his new translation, the first in English of the complete text, William Granger Ryan captures the immediacy of this rich, image-filled work, and offers an important guide for readers interested in medieval art and literature and, more generally, in popular religious culture. These stories have the effect of bringing the saints to life as real people, in the context of late thirteenth-century living, but in them the saints do things that ordinary people can only wonder at. There is St. Juliana, who, fed up with the propositions of a dull-witted demon, gives him a sound thrashing and tosses him in the sewer; St. Hilary, who challenges the authority of a corrupt pope and foresees the prelate's death; and St. James the Dismembered, who, with the chopping off of each body part by the Roman executioner, joyfully proclaims yet another reason for loving God. In the course of reading these stories, which are arranged according to the order of saints' feast days throughout the liturgical year, we happen upon many fascinating cultural and historical topics, such as the Christianization of Roman holidays, the symbolism behind the monk's tonsure, Nero's "pregnancy," and the reason why chaste but hot-blooded women can grow beards. At the same time these stories draw abundantly on Holy Scripture to shed light on the mysteries of the Christian faith. The chapters devoted to Christ and to the Blessed Virgin are particularly moving examples of the mingling of doctrine and narrative to give life to dogma.… (mere)
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» See also 1 mention

LA LÉGENDE DORÉE, TOME II

SAINT CHRISTOPHE

Christophe, avant son baptême, se nommait Réprouvé, mais dans
la suite il fut appelé Christophe, comme si on disait: qui porte le
Christ, parce qu'il porta le Christ en quatre manières: sur ses épaules,
pour le faire passer; dans son corps, par la macération; dans son caeur,
par la dévotion, et sur les lèvres par la confession ou prédication.

Christophe était Chananéen; il avait une taille gigantesque,
un aspect terrible, et douze coudées de haut
D'après ce qu'on lit en ses actes, un jour qu'il se trouvait
auprès d'un roi des Chananéens, il lui vint à l'esprit de
chercher quel était le plus grand prince du monde, et de
demeurer près de lui. Il se présenta chez un roi très puissant
qui avait partout la réputation de n'avoir point d'égal en
grandeur. Ce roi en le voyant l'accueillit avec bonté et le fit
rester à sa cour. Or, un jour, un jongleur chantait en
présence du roi une chanson où revenait souvent le nom du
diable; le roi, qui était chrétien, chaque fois qu'il entendait
prononcer le nom de quelque diable, faisait de suite le
signe de croix sur sa figure. Christophe, qui remarqua cela
était fort étonné de cette action, et de ce que signifiait un
pareil acte. Il interrogea le roi à ce sujet et celui-ci ne
voulant pas le lui découvrir, Christophe ajouta: Si vous
ne me le dites, je ne resterai pas plus longtemps avec
vous. C'est pourquoi le roi fut contraint de lui dire:
« Je me munis de ce signe, quelque diable que j'entende
nommer, dans la crainte qu'il ne prenne pouvoir sur moi
et ne me nuise. » Christophe lui répondit: Si vous
craignez que le diable ne vous nuise, il est évidemment
plus grand et plus puissant que vous; la preuve en est que
vous en avez une terrible frayeur. Je suis donc bien déçu
dans mon attente; je pensais avoir trouvé le plus grand
et le plus puissant seigneur du monde; mais maintenant
je vous fais mes adieux, car je veux chercher le diable
lui-même, afin de le prendre pour mon maître et devenir...

I. L'hymne O beate mundi auctor, du bréviaire mozarabe, fait
lusion, dans ses seize strophes, à tous les points de cette légende
  FundacionRosacruz | Aug 21, 2018 |
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Depicting the lives of the saints in an array of both factual and fictional stories--some preposterous, some profound, and some shocking--The Golden Legend was perhaps the most widely read book, after the Bible, during the late Middle Ages. It was compiled around 1260 by Jacobus de Voragine, a scholarly friar and eventual archbishop of Genoa, whose purpose was to captivate, encourage, and edify the faithful, while preserving a vast store of information pertaining to the legends and traditions of the church. In his new translation, the first in English of the complete text, William Granger Ryan captures the immediacy of this rich, image-filled work, and offers an important guide for readers interested in medieval art and literature and, more generally, in popular religious culture. These stories have the effect of bringing the saints to life as real people, in the context of late thirteenth-century living, but in them the saints do things that ordinary people can only wonder at. There is St. Juliana, who, fed up with the propositions of a dull-witted demon, gives him a sound thrashing and tosses him in the sewer; St. Hilary, who challenges the authority of a corrupt pope and foresees the prelate's death; and St. James the Dismembered, who, with the chopping off of each body part by the Roman executioner, joyfully proclaims yet another reason for loving God. In the course of reading these stories, which are arranged according to the order of saints' feast days throughout the liturgical year, we happen upon many fascinating cultural and historical topics, such as the Christianization of Roman holidays, the symbolism behind the monk's tonsure, Nero's "pregnancy," and the reason why chaste but hot-blooded women can grow beards. At the same time these stories draw abundantly on Holy Scripture to shed light on the mysteries of the Christian faith. The chapters devoted to Christ and to the Blessed Virgin are particularly moving examples of the mingling of doctrine and narrative to give life to dogma.

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