Archives de catégorie : Colloques

[8-10 juin 2023] Exotic Ecdotics and Semiotics.

Base Romane, photothèque-CÉSCM/Brouard-Ottaway/1991

Exotic Ecdotics and Semiotics. The Purpose and Usefulness of Textual Criticism for Hardly Editable Manuscripts

International conference organised between the projects anr PSalteRATIO (fr), erc OrthPol (at), and uefiscdi roPSALT (ro), with the help of FESMAR (fr)

Place: CÉSCM, Poitiers (salle Crozet)

Date: 8-10 June 2023

 

Voir le programme en format PDF ICI

Thursday / 8 June 2023

 

8:459:00 / Morning Coffee

9:00–9:45 / Vladimir Agrigoroaei (CNRS / CÉSCM): Welcome address.

Session 1 / chair: Stephen Morrison

9:45–10:15 / Elizabeth Solopova (University of Oxford): Editing Middle English treatises on the translation of the Bible.

10:15–10:45 / Ileana Sasu (University of Tours/ICD): Mapping the lives of Saint Audrey: 29 manuscripts and four languages across 1000 years.

10:45–11:15 / Elisa Marcadet (University of Tours): A dysfunctional family of manuscripts: the six versions of the ‘Surtees Psalter’.

11:15-11:30 / Break

Session 2 – organised by ERC OrthPol / chair: Ana Maria Gânsac

11:30–12:00 / Freimut Löser (University of Augsburg): Caught between… Editing a 14th century German Proverbia/Ecclesiastes Commentary with too few manuscripts and too many sources.

12:00–12:30 / Octavian-Adrian Negoiță, Ovidiu Olar (Austrian Academy of Sciences, Vienna): A preacher’s workshop: Editing the sermons of Patriarch Kyrillos Loukaris (†1638).

12:30–13:00 / Ovidiu Olar (Austrian Academy of Sciences, Vienna): The trilingual liturgical manuscripts of a Wallachian archbishop (mid-17th century).

13:00–14:00 / Lunch at the CÉSCM (Swedish buffet in Salle Berger).

14:00–15:30 / Visit 1: Baptistery ‘Saint-Jean’ (15 min walk from ‘Hôtel Berthelot’): Claire Boisseau (University of Poitiers / CÉSCM).

Tommaso Barisini da Modena: Saint Jerome (c.1352). Detail from a larger scene painted a fresco on the second column from the left in the nave of the Dominican church of Saint-Nicholas in Treviso (Northern Italy) © V. Agrigoroaei/2013.
Session 3 / chair: Elizabeth Solopova

15:30–16:00 / Kateřina Voleková (Academy of Sciences of the Czech Republic, Prague): The Old Czech New Testament glossed (1426) as an editorial challenge.

16:00–16:30 / Katarzyna Jasińska (Polish Academy of Sciences, Krakow): Publishing Latin lexicographic works with vernacular glosses.

16:30-16:45 / Break

16:45–18:00 / Round Table for a future Tower of Bibles’ Project: (1) Administrative aspects, organised by Vladimir Agrigoroaei (CNRS / CÉSCM) and Marie Aurousseau (CNRS / University of Poitiers).

Free Time

Friday / 9 June 2023

 8:459:00 / Morning Coffee

Session 4 / (chair: Vladimir Agrigoroaei)

9:00–9:30 / Xavier-Laurent Salvador (Sorbonne Paris North University) : La représentation numérique des ‘Bibles historiales’ (textes historiques et poétiques) : enjeux numériques et culturels.

9:30–10:00 / Élise Boillet (CNRS/CÉSR Tours) : Les textes bibliques en italien du XVIe siècle : pourquoi et comment les étudier.

10:00–10:30 / Cinzia Pignatelli (University of Poitiers/ CÉSCM) : La malédiction du Psautier d’Arundel ? Une histoire d’éditions interrompues.

10:30–11 / Stephen Morrison (University of Poitiers/ CÉSCM): Salisbury, Cathedral Library, MS 103 – the Middle English ‘Jacob’s Well’ – an apparently straightforward manuscript, but is it?

11:00-11:15 / Break

11:15–13:00 / Round Table for a future Tower of Bibles’ Project: (2) Scientific aspects (conceptual), organised by Vladimir Agrigoroaei (CNRS / CÉSCM).

13:00–14:00 / Lunch at the CÉSCM(Swedish buffet in Salle Berger).

14:00–15:00 / Visit 2: ‘Notre-Dame-la-Grande’ (5 min walk from ‘Hôtel Berthelot’): Cécile Maruejouls (University of Poitiers / CÉSCM).

Session 5 – organised by UEFISCDI roPSALT (chair: Ovidiu Olar)

15:00–15:30 / Ágnes Korondi (elkh–nszl Fragmenta et Codices Research Group, Budapest / ‘Alexandru Ioan Cuza University’, Iași): Vernacular variants of a Latin text with no critical edition: Evasion or innovative approach?

15:30–16:00 / Ion-Mihai Felea (‘Alexandru Ioan Cuza University’, Iași): Neither normalized, nor diplomatic: Editing the Slavonic text from the early bilingual Romanian Psalters.

16:00–16:30 / Ana Maria Gînsac (‘Alexandru Ioan Cuza University’, Iași): Language alternation in the 16th century Slavonic- Romanian texts: Editorial challenges and functions.

16:30-16:45 / Break

16:45–18:00 / Round Table for a future Tower of Bibles’ Project: (2) Scientific aspects (practical), organised by Vladimir Agrigoroaei (CNRS / CÉSCM).

Saturday / 10 June 2023

 

8:459:00 / Morning Coffee

Session 6 / chair: Ileana Sasu

9:00–9:30 / Andrea Giraudo (University of Torino): A manuscript, a fragment, two versions, and many glosses. Editing the Old French ‘Romanz des trois anemis’.

9:30–10:00 / Corentin Delattre (University of Poitiers/ CÉSCM) : Text colony dans une compilation médiévale. Pour une étude du ‘Computus Graecorum et Latinorum’.

10:00–10:30 / Samantha Molinaro (University of Poitiers/ CÉSCM) : Dilemmes ecdotiques : le corpus du troubadour Raimbaut d’Aurenga.

10:30-10:45 / Break

10:45–12:00 / Round Table for a future Tower of Bibles’ Project: (3) Outreach, organised by Vladimir Agrigoroaei (CNRS/CÉSCM).

12:00–12:15 / Vladimir Agrigoroaei (CNRS/CÉSCM), Ana Maria Gînsac (‘Alexandru Ioan Cuza University’, Iași), Ovidiu Olar (Austrian Academy of Sciences, Vienna): Conclusion.

            

[24-26 mai 2023] : Après la crise au Moyen Âge = Aftermath of Conflict and Crisis in the Middle Ages 

Colloque international

Après la crise au Moyen Âge = Aftermath of Conflict and Crisis in the Middle Ages 

Date : Wednesday 24th to Friday 26th may 2023

Place : salle Guillemet (SHA-URF sciences humaines) le 24 mai

CESCM, Salle Crozet, 24 rue de la Chaîne, Poitiers le 25 mai

Pour la sortie du 26 mai,  inscriptions auprès de martin.aurell@univ-poitiers.fr

Les guerres, les pestes et les catastrophes naturelles occupent une place essentielle dans les récits médiévaux. Elles posent le problème des réponses que la société leur apporte. Ce colloque, initiative conjointe de chercheurs de l’Université de Poitiers et de l’Université du Tennessee à Knoxville, explore les répercussions des guerres et d’autres crises par l’analyse des bouleversements culturels, sociaux et institutionnels qu’elles ont provoqués. Plusieurs questions seront au cœur de notre rencontre. Comment les hommes et les femmes ont-ils réagi aux catastrophes humaines et naturelles ? De quelle façon se sont-ils adaptés aux nouvelles situations engendrées par ces crises ? Les autorités ont-elles fait preuve de résilience après des conflits militaires ? Les auteurs et artistes ont-ils abordé les traumatismes de l’après-guerre ou de l’après-crise ? Quels changements religieux ou sociaux ont eu lieu à la suite des épidémies ? Les calamités naturelles ou les troubles civils ont-ils produit des réponses culturelles favorisant des développements positifs au lendemain des tragédies ?

Wars, plagues, and natural disasters appear prominently in narratives about medieval culture. Accounts of disasters open up questions about the aftermath and responses. This conference, a joint venture of scholars at the Université de Poitiers and the University of Tennessee, Knoxville, explores the repercussions of wars and other crises by analyzing cultural, social, and institutional developments that emerged after such afflictions. Participants will address questions such as: How did people react to human and natural disasters? Did they adapt to new situations brought about by these crisis and conflicts? How did authorities demonstrate resilience following military conflicts? How was post-war or post-crisis trauma addressed by some authors or artists? What religious or social changes occurred in the wake of health crises? Did natural calamities or civil unrest produce cultural responses that promoted positive developments despite the tragedies? 

Programm

Wednesday 24th May

9h-12h

Gregor KALAS (Riggsby Director of Marco and Associate Professor of Architectural History, Univ. of Tennessee) : Charity and Food Relief after the Byzantine Reconquest of Rome

Felege-Selam YIRGA (Assistant Professor of Late Antique and Early Medieval History, Univ. of Tennessee) : How the Emperors of Rome Lost the Royal Crown: John of Nikiu’s Interpretation of the Crisis of the Arab Invasion of Egypt

Matthew GILLIS (Associate Professor of History, Univ. of Tennessee) : A Heroic Response to War’s Horrors) : Abbo of Saint-Germain’s Epic of the Siege of Paris, 885-886

14h-16h

Pierre BIGOT (PhD student, univ. of Poitiers) : Finding Shelter in Religion After War) : The Case of Haakon Jarl in Norway, 10th Century

Martin AURELL (Professor of Medieval History, univ. of Poitiers) : The Aftermath of the 1173 Rebellion in the Angevin Empire: Eleanor Of Aquitaine Captivity and Her Sons’ Punition

Thursday 25th May

9h-12h

Thomas MAURER (PhD student, Univ. of Tennessee) : The Shield of the World is Given in Faith) : Apocalyptic Responses to the siege of Parma (1247-1248)

Hélène TORCHEBOEUF (PhD student, univ. of Poitiers) : The Spiritual Experience of a German Mystical Woman as a Reflection of the Ambivalent Society of the 13th Century Torn Between Death and Life

Anne-Hélène MILLER (Associate Professor of French and Francophone Studies, Univ. of Tennessee) : Ghosts of Trauma Past: Disillusionment in the Late Medieval Crusades

14h-16h

Pascale DROUET (Professor of English Renaissance Literature, univ. of Poitiers) : To Contain or Not to Contain Vagrancy: a Social Aftermath of the English Reformation

Louis ANDRE (PhD student, univ. of Poitiers) : Conflicts on Stage: The Aftermath of the Querelle des femmes in Jacobean England

Friday 26th May

Visit to Chauvigny and Saint-Savin-sur-Gartempe

[13-14 déc. 2022] Construire l’église-monument par les textes et les images (Ve-XIIe siècle)

Colloque international Construire l’église-monument par les textes et les images (Ve-XIIe siècle)

Lieu : MMSH d’Aix-en-Provence, Salle Germaine Tillion

Dates : 13 et 14 décembre 2022

Possibilité de suivre à distance univ-amu-fr.zoom.us/j/83501161036?

Dans le cadre du projet E-CCLESIA qui bénéficie d’un financement Amorce 2022.

Affiche et programme ICI

 

Mardi 13 décembre 2022

8h45 : accueil des intervenants autour d’un café

9h-9h20 : ouverture du colloque et moment introductif

 Première session. Dialogue image – monument – texte  : jeux de miroirs et mise en abîme

Modérateurs : Vincent Debiais (CRH-EHESS) et Vinni Lucherini (Università Federico II, Napoli)

9h20-9h45 : Andreas HARTMANN-VIRNICH (Université d’Aix-Marseille), « Synecdoque et pars pro toto : réflexions sur le vocabulaire architectural des images médiévales »

9h45-10h10 : Anne-Orange POILPRÉ (Université Paris 1 Panthéon-Sorbonne), « Images carolingiennes d’églises : corps et espaces en mouvement »

10h10-10h35 : Christian GENSBEITEL (Université Bordeaux Montaigne), « L’architecture et les motifs architecturaux dans le décor sculpté roman : une mise en abîme iconologique »

10h35-11h05 : discussion

 11h05-11h30 : pause

 Deuxième session. La question des sources

Modérateurs : Marc Heijmans (Université d’Aix-Marseille), Dominique Iogna-Prat (EHESS)

 11h30-11h55 : Éric POHLÉ o.p. (faculté de théologie, Institut Catholique de Toulouse et Studium des dominicains, Toulouse), « La ‘plaisanterie des murs’ (parietum inrisio, Aug., conf. 8, 2, 4) : y-a-t-il un lieu pour le bâtiment ‘église’ dans la vaste ecclésiologie augustinienne ? »

11h55-12h20 : Alessandra CERRITO (Sovrintendenza Capitolina ai Beni Culturali, Roma), « Documenti per la storia di S. Anastasia al Palatino (Roma) »

12h20-14h : pause et buffet pour les intervenants

14h-14h25 : Antonin CHARRIÉ-BENOIST (École pratique des hautes études et université Ca’Foscari, Venise), « La basilique Saint-Jean l’Évangéliste dans les sources ravennates »

14h25-14h50 : Cécile TREFFORT (Université de Poitiers, IUF), « Metrica lege compositos et litteris aureis scriptos : autour des poèmes rédigés par Raban Maur pour les églises de Fulda »

14h50-15h20 : Discussion

15h 20-15h40 : Pause

15h40-16h20 : Damien STRZELECKI (Université de Poitiers), « Présentation des corpus-tests images et textes réalisés dans le cadre des deux mois de stage financés par le projet Amorces E-CCLESIA »

 
Mercredi 14 décembre 2022

8h45 : accueil des participants autour d’un café

Troisième session. Représentations

Modérateurs : Andreas Hartmann-Virnich (Université d’Aix-Marseille) et Vinni Lucherini (Università Federico II, Napoli)

9h-9h25 : Marcello ANGHEBEN (Université de Poitiers), « Expressions visuelles de la piété féminine au sein de l’espace ecclésial : le témoignage des peintures de Saint-Clément de Rome »

9h25-9h50 : Raphaël DEMÈS (Université de Strasbourg, ARCHe et université de LIlle, IRHIS), « Bâtir l’église et construire un discours visuel sur l’ E /ecclesia. L’évêque Euphrasius et la basilique euphrasienne de Poreč/Parenzo (v. 550) »

9h50-11h05 : pause

11h05-11h30 : Thomas LACOMME (Université Paris-Nanterre), « Tenir une église dans ses mains : les modèles d’église et la construction de l’église-monument »

11h30-12h : discussion

12h-13h30 : pause et buffet pour les intervenants

 Quatrième session. Terminologies : des mots et des choses

Modérateurs : Pedro Duarte (Université d’Aix-Marseille, Dominique Iogna-Prat (EHESS)

13h30-13h55 : Gaëlle HERBERT de la PORBARRÉ-VIARD (Université d’Aix-Marseille), « Réflexion sur la constitution d’un index des termes relatifs à l’espace basilical »

13h55-14h20 : Elsa MARGUIN-HAMON (École Nationale des chartes), « La refonte du lexique des realia de l’architecture ecclésiale à travers l’étude comparée des traités d’Adam de Balsham, Alexandre Nequam et Jean de Garlande (fin XIIe-début XIIIe s.) »

14h20-14h45 : Vittoria ARTICO (Pontificio Istituto di archeologia cristiana), « Da Onofrio Panvinio a Vitruvio : studio sulla persistenza o il mutamento di termini e significati nel linguaggio architettonico »

 14h45-15h15 discussion

15h15-15h30 : Pause 

Cinquième session. Espace et pouvoir(s)

Modérateurs : François Ploton-Nicollet (École Nationale des chartes), Dominique Iogna-Prat (EHESS)

15h30-15h55 : Tomás de ALMEIDA PESSOA (Université d’Aix-Marseille, Université Fédérale Fluminense), « Le Fastigium de la basilique du Latran et son rôle dans la hiérarchisation de l’espace »

15h55-16h20 : Jean-Luc PIAT (Eveha, CESCM-UMR 7302), « La façade de la cathédrale Saint-Pierre d’Angoulême et son décor sculpté : l’élaboration d’un discours politique monumental » 

16h20-16h45 : Christian GRASSO (Istituto Storico Italiano per il Medio Evo, Roma) : « Une nouvelle ville sainte : la Rome des papes du XIIe siècle »

16h45 : Conclusions du colloque par Vinni LUCHERINI (Università Federico II, Napoli)  

Comité scientifique


● Pascal Boulhol, Aix-Marseille Université
Vincent Debiais, CRH-EHESS
● Olivier Guyotjeannin, École nationale des chartes
Andreas Hartmann-Virnich, Aix-Marseille Université
Marc Heijmans, Aix-Marseille Université
Gaëlle Herbert de la Portbarré-Viard, Aix-Marseille Université
● Elsa Marguin-Hamon, École nationale des chartes
● François Ploton-Nicollet, École nationale des chartes
● Anne-Orange Poilpré, Université Paris 1 Panthéon-Sorbonne
● François Quantin, Aix-Marseille Université
● Cécile Treffort, Université de Poitiers, IUF
● Cécile Voyer, Université de Poitiers

Colloque co-organisé par l’Institut d’archéologie méditerranéenne ARKAIA, le laboratoire TDMAM (Texte et document de la Méditerranée antique et médiévale), le CCJ (Centre Camille Jullian), le LA3M (Laboratoire d’archéologie médiévale et moderne en Méditerranée), l’IRAA (Institut de recherche sur l’architecture antique), avec la collaboration de l’ENC (École nationale des
chartes), du CRH (Centre de recherches historiques) et du CESCM (Centre d’études supérieures de civilisation médiévale).

Le projet “Construire l’église-monument par les textes et les images (Ve-XIIe s.)” (E-cclesia) a été financé par l’Institut d’archéologie méditerranéenne ARKAIA dans le cadre de l’appel à projets “Amorce”2022.

Contacts

Gaëlle Herbert de la Portbarré-Viard : gaelle.viard@univ-amu.fr
Andreas Hartmann-Virnich : andreas.hartmann-virnich@univ-amu.

 

[27-28 oct. 2022] Colloque international « Femmes et concubines de prêtres en Occident entre 800 et 1200 »

Priests’ Wives and Concubines in the Medieval West (800-1200)

Femmes et concubines de prêtres en Occident (800-1200)

Avranches, BM, ms. 150, fol. 181.

Colloque international réalisé dans le cadre du projet Priest’s Wives and Concubines in the Medieval West (800-1200) financé par le France-Stanford Center for Interdisciplinary Studies. 

Organisation : E. KURDZIEL (CESCM) et Fiona GRIFFITHS (U. Stanford)

Dates : October 27-28, 2022

 

Lieu : Stanford University (California, USA)

Thursday October 27

 

9:20 Greeting and Introduction : Fiona GRIFFITHS and Emilie KURDZIEL

9:30-11:00 – session 1:

Steffen PATZOLD (Universität Tübingen) and Bastiaan Waagmeester (Universität Tübingen): Contexts for the Defense of Clerical Marriage in the Eleventh and Twelfth Centuries

 Coffee break

 11:30-1:00 – session 2:

Anne MASSONI (Université de Limoges) : L’entourage féminin des chanoines de la collégiale Saint-Seurin de Bordeaux au XIIe siècle : épouses et veuves dans la vie communautaire séculière

 Alice HICKLIN (University of Sheffield): Ego Agna, mater tua: Priests’ wives and Female Relatives as Protagonists in Frankish and Spanish Charters, c. 900-1100

1:00-2:30 Lunch

2:30-4:00 – session 3:

Maureen MILLER (Berkeley): Priest’s Wives, their Children, and the Bishop’s Notaries: The Thirteenth-century Visitation Records of Città di Castello

Emilie KURDZIEL (Université de Poitiers): Priests’ and Bishops’ Wives in Tuscany (10-12th): An Ambiguous Recognition

Coffee break

4:30-6:00 – session 4:

Charles MÉRIAUX (Université de Lille): Ecclesia, quae sponsa vel uxor eius dicitur: Priests, Women and Churches in the early medieval West

Charles WEST (University of Sheffield): “Since a priest or deacon cannot have a lawful wife”: Rather of Verona’s struggle against clerical families in late tenthcentury northern Italy.

7:00 Conference dinner

Friday October 28

 

Tovi BIBRING (Bar-Ilan University): Riding the Black Mare, Casting Away a Hungry Rat: The Priest’s Concubine in Medieval Folklore

 Abel LORENZO-RODRIGUEZ (University of Santiago de Compostela): Put the Blame on Her? Wives, Lovers, Daughters, and Sisters Facing Priest’s Celibacy (NW Iberia, 800-1200)

Coffee break

11:00-12:30 – session 6:

Samuel SUTHERLAND (Stephen F. Austin State University): Priests, Concubines, and Slaves in Central-Medieval Bavaria

 Fiona GRIFFITHS (Stanford University): Making Men “Worthy of the Priesthood”: Clerical Wives and Ordained Husbands

 12:30-2:00 Lunch

2:00-4:15 – session 7:

Margot LAPRADE (Université Paris 1 – Panthéon-Sorbonne): Cleric’s wives in Britanny: Exceptions or Models for Clerical Couples in France ? (late 10th-early 11th century)

 Sara McDOUGALL (John Jay College of Criminal Justice): The Bishop’s Wife Hazel Freestone (Independent): Describing Priests’ Wives in Normandy and England, 1050-1150

 Coffee break

4:45 Wrap up and conference conclusions

 

[21-22 oct. 2022] Charisma in the Middle Ages

Charisma in the Middle Ages

Date : 21-22 October 2022
Lieu  : Salle René Crozet CESCM, POITIERS

Friday 21 October

 

9h30 : Jaume AURELL : “Introduction”

Philosophy and Historiography of a Concept

9h45 : Stephen JAEGER (University Illinois-Urbana) : “The Historical Relevance of the Charisma”

10h30 : António BENTO (University of Beira Interior) : “Charisma and Idolatry in Max Weber and Moses Maimonides”

11h15 Break

11h30 : Alfons PUIGARNAU (Universitat International de Catalunya) : “Shared Charisma: on Ernst H. Kantorowicz Unpublished Paper Synthronos

12h15 : Corinne LAMOUR (Université de Poitiers) : “Is Charisma an Appropriate Concept in Medieval Medical Texts?”

13h Lunch

Royalty and Leadership

14h30 : Sini KANGAS (University of Tampere, Finland) : “Charismatic Leadership in the Sources of the Crusades”

15h15 : Amicie PELISSIE du RAUSAS (Université de La Rochelle) : “Louis IX and Henry III: Charismatic Kings?”

16h : Jaime ELIPE (Universidad de Zaragoza) : “Si su Magestat fuera ynformado: The Complex Election of the Viceroy of Aragon in 1520”

 

Saturday 22 October

 

The Strength of Objects

9h30 : Montserrat HERRERO (Universidad de Navarra) : “Charismatic Legitimacy and Relics: an anti-Weberian Thesis”

10h15 : Catalina GIRBEA (Université de Bucarest) : “Armes et charisme dans la fiction des XIIe-XIIIe siècles : le cas du bouclier”

11h Break

Sanctity

11h15 : Edina Bozóky (Université de Poitiers) : “Sainteté ascétique et charisme dans l’hagiographie des XIe-XIIe siècles”

12h : María NARBONA (Universidad de Zaragoza) : “Constructing the Charisma: the Attributed Post-Mortem Sanctity of the Prince of Viana Death in 1461”

13h Lunch

Spirituality and Mysticism

14h30 : Jaume AURELL (Universidad de Navarra) : “Franciscanism in Medieval Catalonia: a Shared Charisma”

15h15 : María del MAR GRANA CID (Universidad Pontificia Comillas) : “Mística y autoridad carismática femenina: las “santas vivas” en la Castilla del Renacimiento”.

Conclusions

16h : Martin AURELL (Université de Poitiers) : “Conclusions”


Contact : martin.aurell@univ-poitiers.fr


ABSTRACTS

Jaume Aurell
Franciscanism in Medieval Catalonia: a Shared Charisma

St. Paul, in his Epistle to the Corinthians, defines charism as a specific grace transmitted to some members of the Christian community whose function is not conceived for personal enrichment but for the good of the community. Enriched by the theoretical perspectives of scholastic theologians from the thirteenth century, this is the definition that must be applied to medieval society, to the detriment of the modern definitions provided by modern sociology since Max Weber.

This paper aims to apply this concept of charisma to the transformation of the moral and ethics of work in late medieval Barcelona. For this purpose, I am going to use as evidence the last wills and the handbooks of the late medieval merchants of Barcelona, which I will cross-reference with the doctrinal developments of the new economic moral of work expanded by the Franciscans since their first expansion.

The thesis I intend to show is that the change from a feudal society, based on balances of power, to a commercial society, based on commercial exchanges, was brought about, among other factors, by the assimilation of the collective charisma of Franciscan morality. Charisma has been commonly applied to people and, more recently, to objects, as other papers of this conference are showing. In this paper I argue that it can also be projected onto groups, especially those that share a common spirituality, as in the case of the Franciscans. They inherited from their founder St. Francis of Assisi a special charisma for issues connected with poverty which, perhaps less paradoxically than it may seem at first sight, had an essential influence on the development of a new society of merchants as an alternative to the old society of knights.

António Bento
Charisma and Idolatry in Max Weber and Moses Maimonides

This communication seeks, in a first moment, to give an account of the reasons for Max Weber’s (1864-1920) fascination with the repudiation of the divinization and idolatry of the creature (Kreaturvergötterung) in the Puritan radical asceticism. As is well known, it is in the Protestant Ethic and the Spirit of Capitalism (1905) that Weber exposes, for the first time, the anti-charismatic and anti-authoritarian, that is, democratic and republican, foundations of Puritanism. Indeed, in Calvinist theology, excessive adoration and disproportionate veneration of the creature are not only a source of errors and illusions, but, above all, a serious sin of the Christian believer. In Puritanism, the hysterical adoration of great men and the belief in the personal authority of a chief endowed with superhuman faculties always fall under the suspicion – and consequent condemnation – of “creature idolatry”, so blind and unconditional submission to authority of a man is sinful and undermines the believer’s duty to obey God and the scriptures alone. The problem of the certitudo salutis in Puritanism, with its sharply utilitarian ethic, was impregnated to the core by the Jewish spirit of the Old Testament. This thesis by Max Weber, more implicit and fragmentary than explicitly and systematically developed, is confirmed after a careful reading of Ancient Judaism (1917-1918).In a second moment, we will seek to recover and recall the fundamental lines of the critique of idolatry in Moses Maimonides (1138-1204). The rabbinical term for the sin of idolatry, avodá zará, which is commonly translated as “idol worship” or “false worship”, first means “strange worship”. This strangeness can be understood in two ways. The first refers to the object of worship and means to worship another god. The second refers to worship itself and means worshiping God – including the true one – in an erroneous way. In short, one thing is to determine the concept of idolatry as the worship of a strange god, another one is to determine the concept of idolatry as a strange worship of God. The entire critique of idolatry in Maimonides is closely linked to the possibility of an “error of substitution” in which the idol ceases to be the representation or symbol of God and is instead worshiped as if it were God himself or part of him. In the cult of idols, there is a “substitution” of the symbol by the thing symbolized, in which some of the features of the symbolized are transferred to the symbolizing element. In a certain way, the idol becomes the body of God, the residence of his soul and an independent object of the ritual worship itself. Maimonides’ purpose is precisely to prevent “errors of substitution” in the representations of God. In other words, the primordial “error of substitution” – the anthropomorphic conception of God that leads to projecting human qualities onto God – consists in the very fact of making an image of what does not have it: God. For Maimonides, idolatry is based on an inadequate conception of God in the mind of the devotee, which leads to an internalization of sin. As the poet Edmond Jabès once puts it: « Ce n’est pas l’image qui est l’objet de l’interdiction divine, mais la ressemblance que toute image inaugure. Dieu se veut sans vis-à-vis ».From the “Judaizing” ethic of Puritanism, according to Max Weber, to the “Puritan” ethic of Judaism, according to Moses Maimonides, stretches a whole complex theological-political filiation whose arcana Max Weber was able to unravel, even if he never read (as far as we know) Maimonides work.

Edina Bozoky
Sainteté ascétique et charisme dans l’hagiographie des XIe-XIIe siècles

Aux XIe et XIIe siècles, apparaissent en Occident des pratiques ascétiques extrêmes, en particulier le port des cuirasses et des chaînes de fer, associé à la pénitence et à la vie érémitique. Les mortifications de ces ascètes suscitent l’admiration des fidèles. Vénérés comme saints de leur vivant, leur charisme particulier est attesté par l’hagiographie. 

Après la présentation des pratiques ascétiques de trois saints « encuirassés » (loricati), Bernard le Pénitent († 1182), Wulfric de Haselbury († 1154/55) et Godric de Finchale († 1170), cette communication traite les particularités de la manifestation de leur charisme ainsi que sa transmission par leurs reliques. 

Peter Scott Brown
Charisma and Spectacle in Canonical and Religious Reform in Eleventh-Century France

A small golden reliquary survives in the ruined abbey of Saint-Sauveur de Charroux, inscribed with the awesome declaration, Hic caro et sanguis Christi continetur. In 1082, at the council of Charroux convened by the papal legate Amatus of Oloron, this same vessel was discovered hidden within the church. The legate and his companions opened it to reveal a second, more ancient Byzantine reliquary medallion, which in turn contained the so-called Saint Vertu, the prepuce of Christ, which the astonished witnesses in 1082 observed to be miraculously spotted with fresh blood. This spectacular miracle and marvelous reliquary hold implications for our understanding of charismatic strategies of religious reform in France in the era of pope Gregory VII. Gregory’s use of standing legates with regional mandates, like Amatus and Hugh of Die, was a novelty in papal administration, but the legates, though empowered as proxies of the pope, were often weak lieutenants. When the legates could not induce or coerce cooperation, they frequently confronted the impotence of their legal-canonical mandates. The miracle at Charroux, I will show, exemplifies an alternative charismatic strategy, harnessing liturgical art and spectacle to magnify the legate’s stature as an authority in the context of the Eucharistic controversy and canonical, clerical, and monastic reform.

Catalina Girbea
Armes et charisme dans la fiction des XIIe-XIIIe siècles : le cas du bouclier

En vertu de la fascination ancestrale que le fer exerce sur les hommes les armes suscitent depuis la nuit des temps à la fois la crainte et l’admiration. La fiction du Moyen Âge central reprend et réinvestit cette admiration en perspective chrétienne, tout en gardant des traces des mythes préchrétiens. Le bouclier constitue un exemple abouti d’objet « charismatique » dans les deux sens du terme. Personnifiant le guerrier, il peut être publiquement diffamé ou, au contraire, honoré en absence de son porteur. C’est par exemple le cas de l’écu de Lancelot suspendu à un arbre dans le Lancelot en prose et recevant l’hommage des passants. De même, les romans médiévaux mettent en scène des écus reliques qui manifestent des pouvoirs thaumaturgiques, comme l’écu de Joseph d’Arimathie qui traverse le cycle du Graal jetant un pont de sacralité entre les temps bibliques et les temps arthuriens.

María del Mar Graña
Mysticism, hagiography and charisma: Juana de la Cruz, a “living saint” in Renaissance Castile

One of the most impressive phenomena of the Renaissance Church was that of the so-called “living saints”. Among its most outstanding protagonists in Castile was Juana de la Cruz, a religious of the Franciscan Third Order who promoted the ecclesiastical reform. She lived a mystical spirituality that constituted one of the bases of her charismatic authority. With this work, I intend to investigate the construction of that authority in her first biography, Vida y fin de la santa Juana de la Cruz, written by her sisters in the convent of Santa María de la Cruz in Cubas de la Sagra (Madrid). Where does Juana’s charisma reside in the story of her life? How did the Franciscans of Cubas understand it? What kind of information do all these questions give us about Spanish spirituality at the origin of the Modern Age?

Montserrat Herrero
Charismatic Legitimacy and Relics: an anti-Weberian Thesis

As Edina Bozóky has shown in detail in her book La politique des reliques, in the Middle Ages relics played an essential role in the representation and staging of political power. Indeed, relics were for political power one of the most appreciated symbolic instruments. With this in mind, the present paper attempts to answer the following questions: what kind of power acts through relics? Which semiotic power is embodied in them? To what extent can we speak of charismatic legitimation of power through relics? The hypothesis this paper deals with is that the philosophical-political reflection on relics leads to a resignification of the idea of charisma following its origins in the writings of Paul of Tarsus, which understands power as a gift far removed from Weber’s authoritarian twist on the idea of charismatic power.

Stephen Jaeger
Charisma and the transformation of culture (12th-13th century)

The academic discussion of charisma tends to take two major voices as the point of departure: Max Weber and St. Paul, sociology and religion. In both areas charisma is seen as a quality of persons. I will approach it conceptually, drawing on a remarkable passage in Goethe’s autobiography Dichtung und Wahrheit. The force that Goethe calls “the demonic” is clearly charisma conceived as a force that can penetrate, unpredictably, either natural phenomena or persons. My argument is that entire cultures can be suffused by this force, and that, social life, education, modes of expression, can be bearers and transmitters of charismatic force. Charismatic cultures have a life-cycle, charisma in its cultural structuring being as unstable as in its personal embodiment. The idea opens cultural transformations to analysis. (Clifford Geertz has given good examples). The sea changes that transformed western European culture from the twelfth to the thirteenth century show us the end of a life-cycle of charismatic culture, and the transition to intellectual or textual culture. Charisma moved out of the realm of the real, and into art and artifice, abandoning philosophy, theology, liturgy and other forms of Christian discourse (sermons).

Sini Kangas
Charismatic Leadership in the Sources of the Crusades

The crusades (1096-1291) generated a wealth of historical sources as well as semi-historical and fictional narratives. These texts hold in common the notion of the crusade as a manifestation of the will of God, the omnipotent authority and leader of the chosen people, largely consisting of knights and clerics. Besides the claim for the universal supremacy of the Roman Church and its members, the authors and compilers promulgate the military excellence of the warrior elites of the west.

It is hardly surprising that within the framework of religious and military propaganda, charismatic leadership stems from martial prowess and purity of faith. The sources include several types of charismatic personalities, that is, people able to inspire awe, reverence and willingness to submit in others. In the majority of cases, inherited power and wealth offer an incomplete explanation for the following these figures gained among their contemporaries.

In the first place, charismatic behaviour is attached to people who from their first emergence onwards were depicted as making active attempts to affect their peers and larger crowds. They sought opportunities to gather people around them in public (Bohemond of Taranto, Peter the Hermit) or display their military abilities in front of others (Tancred of Hauteville). They understood the importance of written history for the accumulation of authority and had texts produced to propagate their exploits. In addition to the mainly approving notions, these “naturally charismatic” characters were also criticized for manipulative behaviour and unwillingness to co-operate with others.

In case of women, references to charismatic authority are often ambivalent or bear negative stigma. The crusading context mostly discouraged female leadership (Alice of Antioch, Eleanor of Aquitaine, Sibylla of Jerusalem) with the partial exception of Queen Melisende of Jerusalem (c. 1105-1160), and categorically excluded women from the fields of war. Fictional Calabra, the invented mother of the Turkish atabeg Kerbogha, though clearly an influential and charismatic figure, was added to the sources to underline the corruption of the enemy.

Personal charisma could build up posthumously and over time. Godfrey of Bouillon seems to have been originally chosen as the advocate of the Holy Sepulchre and the leader of the crusaders staying in the Holy Land because he did not provoke negative response among his peers, not because they would have preferred him for his charismatic qualities. A good two hundred years after his death he was counted with the Nine Worthies and seen as the personification of the ideals of chivalry. Calabra, an old hag, even if wiser than the sultan and thoroughly trained in astrology and black arts, returns in Tasso’s Gerusalemme liberata as the beautiful sorceress Armida, who prevents the crusader armies from capturing Jerusalem by the power of her spells. For the memory of the crusades, it was the work of historians and narrators to develop, add and perhaps create charisma, and also refute and deny its existence.

Corinne Lamour
Is Charisma an Appropriate Concept in Medieval Medical Texts?

The use of the term charisma has not ceased since Antiquity and throughout the Middle Ages in the theological and literary field, allowing medieval physicians to know the theological concept of charisma which took on a particular meaning in surgical practice, and especially for Henri de Mondeville. The treatise of Philip IV the Fair’s surgeon shows the interest in the vocation and medical training which, by making the doctor the object of a charismatic qualification, makes him evolve from a status of personal charism to that of functional charism. The notion of divine grace remains central to the act of care of medieval literate surgeons who behave as charismatic bearers of healing power, cultivating their talent for the common good and in fear of divine judgment. The practice of these surgeons, however, puts at a distance the theological issues of the body and the soul, which do not appear as a preoccupation or a constraint in their daily practice. At the dawn of the fourteenth century, we witness the shift from an ethic of conviction based on the Christian faith, the charism of healing, to an ethic of responsibility where the surgeon assumes his acts and their consequences, claims free will and decision making in spite of divine grace, where the choice is not automatic but reasoned in favour of a consequentialist approach.

Anna-Maria Moubayed
The Charisma of Fruits: From Greek Mythology to Genesis

Concerned with the representations of fruits in mythological, biblical, and fairy tale narratives, “The Charisma of Fruits: From Greek Mythology to Genesis,” first focuses on the various meanings of charisma and their embodiments. It then addresses object agency, before questioning the possible propriety of certain fruits in visual and textual narratives to emanate and/or appropriate charisma. To do so, the paper presents a discussion of the linguistic and conceptual mutability and malleability of the term charisma and its possible manifestation or translation in fruits, thus transforming them into (accidental) actors. Finally, this study provides an exploratory reflection around the ambiguity and metamorphic aspect of “charismatic” fruits in the context of myths and narratives represented in visual arts, more precisely in the story and medieval representations of the Temptation and Fall of Adam and Eve. 

María Narbona
Construire le charisme : la sainteté post-mortem
attribuée au prince de Viana († 1461)

Au cœur de notre exposé, se trouve la question du charisme post-mortem de Carlos de Viana, prince héritier du royaume de Navarre (1421-1461). Bien que sans réputation de sainteté de son vivant, des miracles sont attribués à son intercession dès sa mort. La dévotion à “San” Carlos de Viana devient même un phénomène de masse. La prétendue sainteté du prince de Viana fait partie d’un processus politique complexe dans lequel des agents des différents États péninsulaires ont été impliqués au cours de la seconde moitié du xve siècle. Il a même été entamé un procès de canonisation qui n’aboutira cependant pas. Il s’agit d’un bel exemple de la notion de personnage charismatique, le miracle étant l’une des manifestations les plus claires du charisme, et de la manière dont il est possible de “construire” un charisme post mortem.

Amicie Pélissié du Rausas
Sanctity and suffering: the problematic charisma of Louis IX (1216-1270)

By attributing the term ‘charismatic’ to Saint Louis, Jacques Le Goff identified two sources of charisma: sacred kingship and the personal holiness of Louis IX. Without denying these aspects of the holy king’s reputation, we should investigate the nature of the charismatic relationship that linked Louis IX to his contemporaries. The sacrality of Louis IX pre-existed him, his sanctity is a post-death construction. What are the attributes of the living character that would allow us to recognize a charismatic personality? This paper proposes to find the symptoms of Louis IX’s living charisma in the reactions of his contemporaries, based on the re-examination of classical sources on the life of the king, carefully contextualized.

Alfons Puigarnau
Shared Charisma. On Ernst H. Kantorowicz concept of Synthronos

Study of the ancient concept of “Synthronos” theorized by Ernst Kantorowicz in his paper “Synthronos. On Throne-Sharing of Gods and Men” (1963). Exploration of the concept of charisma in his published and unpublished writings (Leo Baeck Institute Archives, New York City). Study of iconographic medieval examples of Synthronos as eventual shared charisma. The hypothesis of this paper is that Synthronos may help to explain the way in which charisma is not only linked to Max Weber’s notion on “Charismatic domination” (1922).