Fig 3 - uploaded by Montserrat Andrea Báez Hernández
Content may be subject to copyright.
Detalle de fragmentos de hueso en los dedos de san Satrapio. Basílica Catedral de Puebla de los Ángeles, México. S. XIX.
Context in source publication
Context 1
... está relacionada con la cabeza y suele encontrarse a manera de corte en la frente o garganta con un ligero sangrado. Además de esta herida simbólica, el mártir en el cuerpo relicario no posee más signos de violencia, se trata de un cuerpo higienizado permanentemente suspendido en un momento de la muerte anterior a la putrefacción y el deterioro [ fig. ...
Similar publications
Kondisi lingkungan tergantung dari tingkat kepedulian dan partisipasi masyarakat. Baik buruknya kualitas lingkungan juga bergantung pada perhatian dan pengelolaan masyarakat setempat. Permasalahan yang terdapat pada RT. 28, Kelurahan Lamaru, adalah mayoritas penduduknya masih memiliki kesadaran yang rendah terhadap kondisi lingkungan sekitar, baik...
Citations
... Otros ejemplos de urnas-reliquiarios destinadas a exponer reliquias o cuerpos de santos realizadas en el siglo XVIII serían la de los Santos Niños Justo y Pastor, de la Catedral-Magistral de Alcalá de Henares (1702), de Damián Zurreño; la de Santa Orosia, de la Catedral de Jaca (1713), la de Santa Juliana y Santa Semproniana, de Mataró; o la de la Santa Cinta, de la Catedral de Tortosa (1729), de José y Francisco Tramulles. La urna de San Ermengol se podría poner, incluso, en relación con la tipología de los cuerpos reliquiario, como objetos escultóricos destinados a custodiar las osamentas santas (Báez Hernández, 2015), dada la presencia de la figura del obispo en la parte superior de su urna. ...
The protagonist of this work is the Barcelona silversmith Pedro Lleopart Monsó, author of the urn-reliquiary of Saint Ermengol, from the Cathedral of La Seu d'Urgell (Lleida), made between 1753-1755. Although this work is one of the most important in 18th century Catalan goldsmithing, the known life and professional journey of its author was rather scant and sometimes contradictory. After more than a decade of collecting data on this author, we have the opportunity to clarify and learn much more about his and his family's trajectory.
El presente trabajo tiene como protagonista al platero barcelonés Pedro Lleopart Monsó, autor de la urna-reliquiario de San Ermengol, de la Catedral de La Seu d'Urgell (Lleida), realizada entre 1753-1755. Aunque esta obra es de las más importantes de la orfebrería catalana del siglo XVIII, el periplo vital y profesional conocido de su autor era más bien escaso y en ocasiones contradictorio. Después de más de una década de recopilar datos sobre este autor, tenemos la ocasión de esclarecer y de conocer mucho mejor su trayectoria y su familia
... The study of the cult of relics is well established within historical and medieval scholarship, and is one of the characteristic aspects of western Christianity in the Middle Ages (roughly 500-1500 CE) (Bynum 2015;Bynum and Gerson 1997;see also Geary 1986;Boehm 1997;Báez Hernández 2015;Brown 1981;Mangan 2018). Historians of Mexico have also traced the significance of relics throughout the colonial period (Rubial García;Sánchez Reyes 2001;Taylor 2016). ...
In Mexico the dispatching of relics—body parts, skin, blood, or other personal objects with saintly residue—has become relatively commonplace. With a focus on the 2011 tour of the wax effigy and relics of Pope John Paul II, this essay draws on recent work at the intersection of religion, aesthetics, materiality, death, and violence to reveal the unique dimensions, coherence, and patterns of movement within contemporary Catholic Church evangelism that is necessarily both spiritual and political. In emphasizing the role of media, I develop two main lines of exploration: first, the dynamics of contemporary mediatic global Catholicism which has increased its reliance on images and objects such as relics; and second, the media-spectacle of narco-violence through which images of dead bodies circulate and saturate the Mexican social imaginary. I suggest that critical scholarly attention to Catholicism as a dynamic theopolitical infrastructure is critical for a broader and more dimensioned anthropology of Christianity.
... The study of the cult of relics is well established within historical and medieval scholarship, and is one of the characteristic aspects of western Christianity in the Middle Ages (roughly 500-1500 CE) (Bynum 2015;Bynum and Gerson 1997;see also Geary 1986;Boehm 1997;Báez Hernández 2015;Brown 1981;Mangan 2018). Historians of Mexico have also traced the significance of relics throughout the colonial period (Rubial García;Sánchez Reyes 2001;Taylor 2016). ...
This article explores new political practices of the Roman Catholic Church by means of a close critical examination of the beatification of the Martyrs of Cajonos, two indigenous men from the Mexican village of San Francisco Cajonos, Oaxaca, in 2002. The Church’s new strategy to promote an upsurge in canonizations and beatifications forms part of a “war of images,” in Serge Gruzinski’s terms, deployed to maintain apparently peripheral populations within the Church’s central paternalistic fold of social and moral authority and influence, while at the same time as it must be seen to remain open to local cultures and realities. In Oaxaca and elsewhere, this ecclesiastical technique of “emplacement” may be understood as an attempt to engage indigenous-popular religious sensibilities and devotion to sacred images while at the same time implicitly trying to contain them, weaving their distinct local historical threads seamlessly into the fabric of a global Catholic history.
This article explores the case of Saint Justin Martyr, whose relics were recently
discovered in the convent church of St. Jerome in Puebla de los Ángeles, Mexico.
This recovery represents an invaluable testimony of the presence of catacomb relics
or corpisanti in Puebla during the eighteenth century. Analysis of the authentica
and documentary source materials from the Historical Archive of the Vicariate of
Rome allows to reconstruct the context of the concession under the conditions
of the connections between Rome and New Spain during the eighteenth century, through the donations of Giovanni Antonio Guadagni (1674–1759), Cardinal-Vicar
of Rome under the government of Pope Clement XII (1730–1740) and Pope Benedict
XIV (1740–1758).
Las catacumbas romanas, lugares de enterramiento de los cristianos de los primeros siglos, proporcionaron a partir del último tercio del siglo XVI una gran cantidad de reliquias al cristianismo, ya que se creía que las osamentas halladas en sus galerías pertenecían a santos mártires víctimas de las persecuciones del imperio romano. Este fenómeno de donación tuvo continuidad hasta finales del siglo XIX, centuria en la que generó casos de estudio de gran interés, en los que los personajes involucrados en las donaciones, las condiciones materiales y de traslado de las osamentas, y la recepción de las mismas en las poblaciones a en donde arribaron, hablan de la vigencia de una práctica asociada al culto a las reliquias que tuvo como centro a Italia como centro de exportación; y Francia y México como territorios beneficiados con numerosas donaciones. Una selección de donaciones de cada uno de los países ya mencionados, proporciona un marco de referencia para comenzar a trazar las primeras líneas de estudio de este fenómeno internacional suscitado, en varios casos, en medio de las luchas políticas y sociales que llevarían a dichas naciones a cimentarse como Estados modernos, donde a pesar de las controversias entre el poder religioso y el poder civil, la veneración a santos mártires tuvo presencia e importancia.
According to the legend, Saint Guidon reportedly lived in the 11th century and his remains are maintained in a shrine in Saint Guidon of Anderlecht church (Brussels, Belgium).
Inside this shrine, we assessed a minimum of 3 individuals: one juvenile, some fragmented bones, and - most represented and best preserved - an adult male skeleton of an average sized man (172 - 176 cm) of 30 - 40 years. A 3D reconstruction allowed the creation of an almost complete skull model. The radiocarbon dating results suggest that bones inside the shrine correspond to the time during which Saint Guidon has lived.
The skeleton doesn’t show any notable pathology except some osteo-articular disorders, mostly present at the lower limbs, and a slight collapsing of vertebra. Remains are in a good state of conservation but various bone pieces presented many proofs of manipulation and sustained handling (wax seal, excavation, nailing, ligatures, etc.), marks of devotional cult over time.
We are not able to positively identify the skeleton inside the shrine as Saint Guidon himself because of the lack of historical information or skeleton specificities. But the relics are consistent with the story of Saint Guidon.
