By Els Rose
"Ritual Memory" brings jointly components of analysis that have hitherto infrequently been studied compared: liturgy and the apocryphal Acts of the apostles. The publication provides an research of the liturgical occasion of the apostles within the medieval West and examines the incorporation of the apocrypha in practices of formality commemoration. It finds the position that liturgy performed within the transmission of the apocryphal Acts and visualises the best way those narrative traditions built and adjusted via their incorporation right into a ritual context. the result's a dynamic photograph of the ritual reception of the extra-canonical Acts within the Latin center a long time, the place the apocryphal legends in regards to the apostolic earlier have been approached as memorable traditions at the origins of Christianity.
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Additional resources for Ritual Memory: The Apocryphal Acts and Liturgical Commemoration in the Early Medieval West (c. 500–1215) (Mittellateinische Studien Und Texte, Volume 40)
90 Since then, the collection has been entitled ‘Collection of Pseudo-Abdias’. The collection is a mix of material that is also known from other collections or authors on the one hand, such as the diﬀerent Latin versions of the struggle between Peter and Simon Magus (Pseudo-Marcellus, Linus, Hegesippus),91 and texts that are solely known from ‘Pseudo-Abdias’ on the other. 95 Despite these preliminary guesses, the identity of ‘Pseudo-Abdias’ and whether or not there is a link with Gregory remains still a matter of great uncertainty, which deserves more attention than it has been paid so far.
Actes apocryphes des apôtres, pp. -D. a. ), Actes apocryphes des apôtres, pp. 49–67; and Backus, Historical method and confessional identity, pp. 292–321. 23 Schneemelcher, Neutestamentliche Apokryphen, vol. 1, p. 59; Mara, ‘Apocrypha’, pp. 57–58. A. Lipsius and M. ), Acta apostolorum apocrypha, 3 vols. (1891–1903; repr. Hildesheim, 1990). 26 Discoveries of previously unknown apocryphal works, of which the collection of a set of texts known as the Nag Hammadi Library in Upper Egypt in 1945 can be regarded as the most spectacular, gave an important impetus to the study of apocrypha.
The dynamics of western liturgy and culture (Louvain, 2001), pp. , ‘Hagiography as a liturgical act. Liturgical and hagiographic commemoration of 43 44 the apocryphal acts and liturgical commemoration 35 rypha and hagiography must be explored. Of these two, the relation between apocrypha and hagiography is the most diﬃcult one. Because of its central importance to the present study, it will be discussed more fully in the following pages, before we turn to historical testimonies on the use of apocrypha in medieval religious culture.
Ritual Memory: The Apocryphal Acts and Liturgical Commemoration in the Early Medieval West (c. 500–1215) (Mittellateinische Studien Und Texte, Volume 40) by Els Rose