Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge
The burial of the dead in churches is a practice specific to medieval society, unthinkable in ancient Rome and forbidden in contemporary society. It is not, however, simply a variant of the ad sanctos burial, in that it is frequently manifested by the existence of a more or less ornate sepulchre, ma...
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Centre d'Études Médievales Auxerre
2025-01-01
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| Series: | Bulletin du Centre d’Études Médiévales d’Auxerre |
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| Online Access: | https://journals.openedition.org/cem/22399 |
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| author | Joseph Morsel Camille Noûs |
| author_facet | Joseph Morsel Camille Noûs |
| author_sort | Joseph Morsel |
| collection | DOAJ |
| description | The burial of the dead in churches is a practice specific to medieval society, unthinkable in ancient Rome and forbidden in contemporary society. It is not, however, simply a variant of the ad sanctos burial, in that it is frequently manifested by the existence of a more or less ornate sepulchre, making the defunct visible in the church. Initially reserved for clerics and founders of ecclesiastical establishments, this practice became more widespread from the 12th century onwards. Having one’s tomb in a church is generally interpreted either in religious terms – piety, fear of death a.s.o. –, or as a form of social distinction – generic arguments that fail to consider the medieval system of representation. The article proposes a different interpretation of this practice, starting from a specific empirical terrain – secular lords in Upper Germany in the late Middle Ages – and considering seriously the caro/spiritus schema – instead of the common, albeit dated profane/sacred binomial couple –, not only as a discursive system but also and above all as the actual ideational matrix of social practices. We can then deduce the generic correlation established in this society between social – secular as well as ecclesiastical – domination and the attribution of a more spiritual character to the dominant than to the dominated, who are relegated to the carnal. |
| format | Article |
| id | doaj-art-2988e44e1a1f46808da0da85d50d58a7 |
| institution | Kabale University |
| issn | 1623-5770 1954-3093 |
| language | fra |
| publishDate | 2025-01-01 |
| publisher | Centre d'Études Médievales Auxerre |
| record_format | Article |
| series | Bulletin du Centre d’Études Médiévales d’Auxerre |
| spelling | doaj-art-2988e44e1a1f46808da0da85d50d58a72025-01-30T11:15:37ZfraCentre d'Études Médievales AuxerreBulletin du Centre d’Études Médiévales d’Auxerre1623-57701954-30932025-01-0128210.4000/134xnLe pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen ÂgeJoseph MorselCamille NoûsThe burial of the dead in churches is a practice specific to medieval society, unthinkable in ancient Rome and forbidden in contemporary society. It is not, however, simply a variant of the ad sanctos burial, in that it is frequently manifested by the existence of a more or less ornate sepulchre, making the defunct visible in the church. Initially reserved for clerics and founders of ecclesiastical establishments, this practice became more widespread from the 12th century onwards. Having one’s tomb in a church is generally interpreted either in religious terms – piety, fear of death a.s.o. –, or as a form of social distinction – generic arguments that fail to consider the medieval system of representation. The article proposes a different interpretation of this practice, starting from a specific empirical terrain – secular lords in Upper Germany in the late Middle Ages – and considering seriously the caro/spiritus schema – instead of the common, albeit dated profane/sacred binomial couple –, not only as a discursive system but also and above all as the actual ideational matrix of social practices. We can then deduce the generic correlation established in this society between social – secular as well as ecclesiastical – domination and the attribution of a more spiritual character to the dominant than to the dominated, who are relegated to the carnal.https://journals.openedition.org/cem/22399aristocracytombschurchesdistinctionseigniorial powerUpper Germany |
| spellingShingle | Joseph Morsel Camille Noûs Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge Bulletin du Centre d’Études Médiévales d’Auxerre aristocracy tombs churches distinction seigniorial power Upper Germany |
| title | Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge |
| title_full | Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge |
| title_fullStr | Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge |
| title_full_unstemmed | Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge |
| title_short | Le pouvoir laïque est-il profane ? Classement distinctif et spiritualisation seigneuriale en Haute-Allemagne à la fin du Moyen Âge |
| title_sort | le pouvoir laique est il profane classement distinctif et spiritualisation seigneuriale en haute allemagne a la fin du moyen age |
| topic | aristocracy tombs churches distinction seigniorial power Upper Germany |
| url | https://journals.openedition.org/cem/22399 |
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