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Building Categories of Material Representation before the Reformation

Erasmus was a monk, and although he left the monastery and took up the life of “a roving international man of letters” (MacCulloch 2003: 99), he retained his disdain for the sensuous props of spirituality that so engaged his contemporaries. Speaking of the Apostles, in his witty critique, In Praise of Folly, he notes with sarcasm that “it does not appear to have been revealed to them that one should worship a charcoal picture on the wall as if it were Christ himself.” Eamon Duffy’s recent books on pre-Reformation religious life have made clear just how out of step with the religion of his day was the great Dutch precursor of reform. Ignoring for the nonce the standard Protestant attacks on the materially rich religious culture of medieval Christianity in England, this chapter aims to suggest some of the things we can say about how that world came to be embodied, that is, about how individual brains and bodies learned to know their God. By embedding a discussion of some of the artifacts of that life within a cognitive description of learning and envisioning, we can begin to see how different the world of the intellectual churchman was from that of uneducated Christians, and even from the materially rich world of many clergymen (Buick 1997). We can perhaps, thus, appreciate what might have been their losses after the royal visitors had radically changed the furnishings of churches.

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