Orígenes y desarrollo de la fiesta litúrgica de la Virgen María en Iberia

Ihnat, Kati

doi:10.3989/aem.2019.49.2.09

Cited by 6 publications

(4 citation statements)

References 22 publications

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“…63 This visit may have coincided with the Lateran Council of 649 that established Mary's perpetual virginity. This, in turn, seems to have provided an impetus for the institution of the Old Hispanic Marian festival just a few years later (in 656), 64 the occasion for one of our responsories, Bethleem civitas. Could these contacts with Rome have resulted in the borrowing of this and other chants?…”

Section: Discussionmentioning

confidence: 99%

Revisiting ‘Toledo, Rome, and the Legacy of Gaul’: new evidence from the Divine Office

Maloy¹,

BROWN²,

CEFKIN³

et al. 2022

Plainsong and Medieval Music

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Over the past century, scholars have identified examples of liturgical chant belonging to more than one Western liturgical tradition, including Franco-Roman, Old Hispanic, Old Beneventan and Milanese. In a seminal study, Kenneth Levy identified a set of offertories that circulate in the Franco-Roman, Old Hispanic and Milanese traditions, arguing that all existing versions derive from an earlier, Gallican tradition. This article expands the evidence for connections between the Franco-Roman and Old Hispanic traditions, identifying nearly two dozen Franco-Roman responsories that are shared with the Old Hispanic rite and may be of Gallican or Iberian origin. The diversity of their liturgical assignments and circulation patterns suggests that the exchange of repertory took place at different times and through different routes. Many of these responsories are assigned to the later layers of the Roman liturgy. Others were added to the Old Hispanic liturgy between the eighth and tenth centuries.Just over half of these responsories show enough melodic connections between the Franco-Roman and Old Hispanic versions, in contour and melismatic density, to imply a shared melodic ancestor. Each version, however, uses the formulas associated with its own tradition, indicating that the melodies have been assimilated to the style and formulaic content of the receiving tradition. Despite the resulting melodic differences, we identify certain commonalities between Franco-Roman and Old Hispanic chant, such as text-setting strategies and common cadential contours, that facilitated the exchange of repertory.

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Section: Discussionmentioning

confidence: 99%

Revisiting ‘Toledo, Rome, and the Legacy of Gaul’: new evidence from the Divine Office

Maloy¹,

BROWN²,

CEFKIN³

et al. 2022

Plainsong and Medieval Music

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“…For a study of the Mariology evident on the Camino de Santiago in the form of works of art and euchology, it is worth noting the Marian devotion witnessed in the Hispanic-Mozarabic rite (Ibañez and Mendoza 1990;Roszak 2015;Ihnat 2019). It is about celebrating the liturgy according to the original custom that developed in the Iberian Peninsula from the first days of the evangelization of that country (Ihnat 2016).…”

Section: Virgin Mary In Medieval Mozarabic Traditionmentioning

confidence: 99%

The Virgin Mary in the Middle Ages and the Renaissance: Devotion and Iconography

2023

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Commons Attribution (CC BY) license, which allows users to download, copy and build upon published articles, as long as the author and publisher are properly credited, which ensures maximum dissemination and a wider impact of our publications. Preface to "The Virgin Mary in the Middle Ages and the Renaissance: Devotion and Iconography"As its main scope, this reprint investigates some of the many ways in which Christianity venerated and performed the Virgin Mary in the Middle Ages and the Renaissance. Our motivations for writing this scientific work derive from the conviction that there is still much to rigorously document the various issues related to the Virgin Mary in the period under study. We believe that this book is a good response to this motivation. The reprint is especially addressed to scholars and researchers in religious issues, Christianity, Marian studies, medieval and Renaissance art and culture, as well as to everyone interested in the development of the societies and cultures of medieval and Renaissance Europe. The reprint, written by fifteen researchers in various areas of the Arts and Humanities, consists of two parts. In the first one, "Medieval and Renaissance Marian Iconography", seven papers deal with several iconographic manifestations by which Christians made their devotion to Mary visible in pictorial or sculptural forms. The second part, "Medieval and Renaissance Marian Devotion", six papers analyze some ways through which Christians rendered worship and devotion to the Virgin Mary during this long period. We take the opportunity to sincerely thank the managers and technicians of the Editorial Office of Religions for their valuable help in the difficult task of improving the content and form of each paper incorporated in this reprint.

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“…Antigüedad y Cristianismo 37, 29-44, 2020 doi.org/10.6018/ayc.458751 ISSN: 0214-7165 | ISSNe: 1989-6182 -revistas.um.es/ayc situada en la zona más elevada y encerrada en un hermético recinto. Por lo tanto, se está indicando la pertenencia de ese sello litúrgico a una iglesia que estaría bajo la advocación de la Bienaventurada o Santa Virgen María, como tantas y tantas iglesias visigodas que reciben esa denominación y advocación desde el s. VI y todo el s. VII, como se constata en inscripciones bien conocidas de Toledo o Mérida (Olmo 2007, 168-169;Balmaseda 2007, 200-201;Fernández 2007, 337-352;Sastre 2010, 30-44;Ihnat 2019).…”

Section: Antonio Manuel Poveda Navarrounclassified

“…Se debe de tener en cuenta que en el Oriente Protobizantino, ese potente culto a la Virgen María se estaba extendiendo por todo el Mediterráneo, en Roma a principios del 600, ya tenía un gran peso, unos años después, hacia la mitad del s. VII, el obispo Tajón de Zaragoza estuvo allí mismo y pudo traer influencias desde la propia Roma. Y todavía más importante pudo ser la estancia anterior, en pleno s. VI, del obispo Leandro de Sevilla, (Ihnat 2019). Por lo tanto, la abreviación de la fórmula epigráfica Beata Virgo [Maria], que aparece grabada sobre el sello perteneciente a la iglesia de Elo (El Monastil), sin problema forma parte de un contexto ideológico y religioso, y ello tanto si es un objeto de la fase bizantina como ya de la visigoda en el lugar, téngase en cuenta que aunque los imperiales orientales usaban principalmente la lengua griega, en el Mediterráneo occidental y en concreto en Hispania, realizaron bastantes documentos epigráficos en lengua latina (Vallejo 2012).…”

Section: Antonio Manuel Poveda Navarrounclassified

Signum/sigillum eucarístico de la ecclesia visigoda Santa María de Elo (El Monastil, Elda)

Navarro¹

2020

Antig. crist.

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En este breve trabajo se presentan un sigillum/signum cerámico utilizado para producir obleas con el fin de usarlas en el ritual cristiano litúrgico visigodo y el significado eclesiástico de la leyenda que se conserva parcialmente, que parece evidente hace mención a la Santa Virgen María, de modo que sería la primera ocasión en que su advocación aparece, ya en el s. VII d.C. en la parte oriental del Reino Visigodo toledano. Explico su decoración, morfología y significado ideológico paleocristiano, también el significado y valor de su aparición en un contexto de culto cristiano con existencia de un edificio sacro para el mismo. This short work presents a ceramic sigillum / signum used to produce wafers, in order to use them in the Visigothic Christian liturgical ritual and the ecclesiastical meaning of the legend that is partially preserved, what seems evident makes mention of the Santa Virgen María, so that it would be the first time that her invocation appears, already in the VII century d.C., in the Eastern part of the Visigothic Kingdom of Toledo. I explain its decoration, morphology and early Christian ideological meaning, also the meaning and value of its appearance in a context of Christian worship, with the existence of a sacred building for it.

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Orígenes y desarrollo de la fiesta litúrgica de la Virgen María en Iberia

Cited by 6 publications

References 22 publications

Revisiting ‘Toledo, Rome, and the Legacy of Gaul’: new evidence from the Divine Office

Revisiting ‘Toledo, Rome, and the Legacy of Gaul’: new evidence from the Divine Office

The Virgin Mary in the Middle Ages and the Renaissance: Devotion and Iconography

Signum/sigillum eucarístico de la ecclesia visigoda Santa María de Elo (El Monastil, Elda)

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