"Perceptions of Sound and Sonic Environments Across the Byzantine Acoustic Horizon" (original) (raw)

CFP - The Senses, Cognition, and the Body in Medieval Devotional Practices (2nd International Multidisciplinary Conference of the Series "Experiencing the Sacred")

Starting with the 12th century, the upsurge of interest in Christ’s humanity and the more intense focus on his corporeal nature fostered more individualized and embodied approaches to spirituality, as emphasized by Caroline Walker Bynum. The human body of the believers themselves became a focal point, as a tool through which individuals could aspire to connect with the divine. Mary Carruthers and Michelle Karnes have illustrated that the incorporation of Aristotelian theories into Christian thought by theologians such as Thomas Aquinas played a crucial role in shaping these changing paradigms. They provided a new framework for understanding the moral and spiritual interpretations of the senses, the body and cognitive processes. This intellectual shift created innovative avenues for communicating complex spiritual concepts through somatic experiences, making the divine more accessible and even tangible. Over the centuries, the dissemination of these ideas among the laity through sermons, as noted by Giuseppe Ledda, and devotional literature such as the Meditationes Vitae Christi, led to the creation of a widespread culture of sensation. As a result, the integration of sensory and bodily experiences into religious practices became a shared cultural phenomenon, shaping the way people perceived and interacted with their faith. To better grasp the relations between the senses, the body and the mind we propose to incorporate recent developments in the field of cognitive sciences. The intersection between cognitive sciences and medieval studies is a very recent and still rare occurrence (Blud & Dresvina, 2010), yet it holds promise. For the purpose of the present conference, we are interested in the fact that in cognitive sciences, the dynamics of interaction among mind, body, and material world are now deemed crucial to understand mental states and processes. Cognition is indeed understood to be embodied (it does not depend solely on the brain but is also influenced by the body) and embedded, meaning it is inextricably linked to its social and material environment. This interpretative framework proves particularly useful in analyzing medieval religious practices, where material items, environments, and individual experiences were inextricably connected. The interdisciplinary focus of this conference, integrating sensory studies, material culture studies, cognitive studies, and historical research, provides a rich platform for understanding the profound changes in religion during the medieval period. By exploring somatised spiritual experiences, the conference aims to shed new light on the intricate ways in which the senses, cognition, and the body were engaged in devotional practices, emphasizing the multisensory nature of medieval spirituality.

Coming to (Terms with) Our Senses: Seeing, Hearing and Smelling the Gods

Journal of Early Christian History, 2017

Divinities all over the world are seen, heard and smelled. It is remarkable how common reports of sensory perception of the gods are and how casually they are presented, similar to any other sensory perception. Furthermore, scholarship contains a fairly detailed picture of the first-person reports about seeing, hearing and smelling divinities. Both reports about sensing the gods and scholarly reports about such accounts will briefly be introduced before the neurophenomenology of sensory perception is looked at as an additional conversation partner in this debate. This article is an attempt to appreciate the complexity of the biocultural processes that constitute sensory perception as well as to critically engage with claims of sensing the divine because immaterial gods and supernatural entities and agents cannot be seen, heard or smelled in any ordinary sense. The aim of this article is to explore the crosscultural and neurophenomenology of the senses and sensory perception as a background to understanding claims of perceiving the divine; it is not to add any new analysis or description of first-person accounts or actual instances of sensory perception of the divine but a theoretical reflection about the senses and sensory perception. An attempt at understanding what is going on when the divine is seen, heard and smelled is not made in order to dismiss or endorse such claims but to situate them. Sensing the gods leads to believing but believing also leads to perceiving.

A Feast for the Senses. Art and Experience in Medieval Europe. Chapter 1. Making Sense.pdf

Throughout the Middle Ages, the senses were conceived as part of a hierarchy of beings subject to the laws governing the created world; man was thus a reflection of the cosmos. Medieval diagrams of the microcosm link the stars, the four primary elements, and the seasons to the ages of man, his body parts, and his bodily humors. A figurative diagram of the microcosm in a twelfthcentury German manuscript ( .1) associates the five senses with the four primary elements. Based on Honorius of Autun's Elucidarium, the diagram solves the numerical disparity by relating sight to fire, hearing to the air of the upper firma ment, smell to the air of the lower firmament, taste to water, and touch to earth.1 The desire to inscribe the sensorium -the instrument of human experience -into a visionary notion of the universe governed by numerical and symmetrical harmony is exquisitely medieval and serves as the backdrop for a discussion of sensation in medieval culture.

“Sapiential Theosis: A New Reading of Ephrem the Syrian’s Hymns on Paradise” (1995)

Journal of the Assyrian Academic Society, 1995

Christopher Buck, “Sapiential Theosis: A New Reading of Ephrem the Syrian’s Hymns on Paradise.” Journal of the Assyrian Academic Society 9.2 (1995): 80–125. ABSTRACT A fresh reading of the Hymns on Paradise (HdP) discloses how Ephrem the Syrian reworked soteriological presuppositions and thought-forms current in fourth-century Syria to effect a transformation of the doctrine of theōsis (deification), freeing it from its substantive categories, to lay emphasis on divinization at the sapiential level. See, for instance, HdP XII.15, where Ephrem states that “the human person can become / the likeness of God, / endowed with immortal life [i.e. theōsis] / and wisdom [i.e. sapience] that does not err” (HdP XII.15, HyP 166). While the form of the doctrine with its anthropological considerations was kept intact, the manner of Ephrem’s affirmation of theōsis was tantamount to its sophistication, in what amounted to a reformulation of the doctrine itself. In Ephrem’s eschatological scheme—which exalts form over substance—body, soul and spirit are rarefied beyond physicality, while corporeality is maintained. Even the argument for the body’s afterlife existence—the instrumentality of the senses being required for the soul’s ability to perceive—is effectively undermined by the obviation or precluding of the senses in the soul’s immediate cognition of the delights of Paradise. This innovation lent Ephrem’s doctrine of theōsis a greater potential for realization, in which eschatological Paradise came to enjoy a more edifying immediacy among the faithful. The Resurrection, therefore, in Ephrem’s conception of it, is not simply an “arising” in the sense of revivification. It is an “arising” in the sense of a spiritual ascent, in which the whole tripartite being of man is “raised” to new life and to new heights. In what manner may we conceive of this? In this present life, in what really amounts to a realized eschatology for Ephrem, “the mind ... is spiritual” and it is the mind in mystic transport, and, at the eschaton, something like the mind into which the resurrection body is transformed, that can attain the environs of Paradise and, by the blessing of its Creator, enter into its Garden. There is in fact the suggestion that the metaphors Ephrem employs for his portrayal of Paradise may be decoded. From HdP VI.6 and elsewhere, we may thus infer: Symbols of Paradise (Symbol = Referent): Bud = Heart; Produce = Rational Speech; Fruit = Words (Deeds, VI.11); Plants = Truth; Sweet Scents = Love; Blossoms = Chastity (VI.12); Beauty = Mind (VI.13); Flowers = Virtuous Life (VI.13); Garden = Free Will (VI.13); Earth = Human Thought (VI.13); Trees = “Victors” (VI.14); Treasure Store = Hidden Mysteries (VI.25). Paradise and paradigm: Images and ideas are the twin hemispheres of the religious mind. The bicameral interaction of the imaginal and the abstract focus the believer on the archetypes of belief. To give a more complete description of any religious worldview, concepts should be complemented by conceits. In Ephrem, the Church is imagistically conceived of as Paradise. Since it is an extended metaphor, its imagery is extensible. Individually and collectively, paradise imagery can represent different facets of church life and experience. The phrase from the Lord’s Prayer—“on earth, as it is in Heaven”—perfectly expresses both imagistically and ideologically the Ephrem’s artifice at work in the HdP. Ephrem’s Paradise is at once ecclesiastical and eschatological. Its imagery expresses a paradigm of purity. This is a purity that “cures.” It cleanses the soul of the “disease” of mortality. It restores primordial immortality. Life in Paradise, in both worlds, is for the pure. The pure in heart are Christians who are sexually pure and morally stainless. On this point, perhaps Ephrem and Bardaiṣan might agree. In a quote from Theodore bar Koni, Bardaiṣan, in one of his lost songs, taught: “And lo, the natures, all of them—with created things they hastened, to purify themselves and remove what was mingled with the nature of evil” (Segal 1970, 38). Although Ephrem rejects Bardaiṣan’s creation myth, the pursuit of ethical purity in both systems is, in nonascetic terms, comparable. In fine, Syriac Christianity’s response to Late Antiquity is the quest for purity, in which chrism, baptism, and the Eucharist become the ointment, fountain, and elixir of immortality, while the imagery of Paradise ennobles the sanctified soul.