Sensing the Eternal Birth: Mystical Vision “Inside” The Visitation in the Met
Abstract
:1. Introduction
2. The Visitation and Its Rock Crystals
3. Why Rock Crystal? The Visitation and Eckhart’s Sermons on the Eternal Birth
“Now Elisabeth’s full time came that she should be delivered; and she brought forth a son. […] His name is John. […] And all they that heard them laid them up in their hearts, saying, what manner of child shall this be! And the hand of the Lord was with him.”[Luke, 1.57.63.66]30
“Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women.”[Lk. 1:28]33
4. Conclusions
Funding
Institutional Review Board Statement
Informed Consent Statement
Data Availability Statement
Conflicts of Interest
1 | John Pierpont Morgan purchased the sculpture in Paris in 1907 and donated it to the Metropolitan Museum in 1917. (Rothenhäusler 1951, p. 12). |
2 | “And whence is this to me, that the mother of my Lord should come to me?”, Luke 1:43. |
3 | It is plausible that the sculpture, along with other devotional artworks, some of which have been preserved alongside it, belonged to the endowment of this female monastery. See (Jäggi 2004, pp. 65–75). |
4 | The information that this sculpture was created by Heinrich of Constance is reported in a historiographical account (7.44.9 A, Staatsarchiv des Kantons Thurgau, Fraunfeld) handwritten in the monastery during the nineteenth century. See (Knoepfli 1989, p. 232, p. 274 (note 13); Belting 1991, p. 463). On the stylistic framing of the work and its artist, see (Futterer 1930, pp. 60–63; Gaborit 1978, pp. 71, 150; Knoepfli 1989, pp. 235–38; Wixom 2005, p. 47; Benton 2009, pp. 145, 162; Le Pogam 2020, p. 315). |
5 | (Belting 1991, p. 464). This iconographical reconstruction has also been recently underlined by (Velu 2012, p. 111; Lutz 2022, p. 295). |
6 | On the devotional relationship between The Visitation in the Met and the nuns of St. Katherinental, see (Urner-Astholz 1981, pp. 31–32; Bynum 1991, pp. 198–200; Hamburger 1998, pp. 117–18; Jäggi 2004, pp. 72–74; Jung 2007, pp. 223–37; Hamburger et al. 2008, pp. 45–50; Velu 2012, pp. 111–13; Novacich 2017, pp. 485–87; Lutz 2022, p. 295). |
7 | Here is the full transcript of the passage: “[…] Once, after a period of suffering, it happened early one morning that he was surrounded by heavenly company in a vision. Then he asked one of the luminous heavenly princes to show him how the hidden dwelling of God was formed in his soul. The angel thus spoke to him: ‘turn thou therefore a jubilant gaze within thyself and behold how God plays His game of love with thy loving soul.’ Ready he looked and saw that his body above his heart was as pure as crystal, and he saw, in the centre of his heart, placidly seated the Eternal Wisdom in lovable form, and beside her was seated the soul of the Servant, in heavenly yearning; it was lovingly bent upon his side, clasped in his arms and pressed upon his divine heart; and it lay thus submerged and intoxicated in love, in the arms of the beloved God. […]” (De Blasio 1971, pp. 49–50). |
8 | Strasbourg, Bibliothèque Nationale et Universitaire, ms. 2929. On the relationship between mystical experience and vision in Suso’s Exemplar, see (Falque 2017, pp. 447–92). |
9 | In Suso’s works, there are many direct or indirect references to his Master. Among these, with respect to the themes of this essay, a vision in his autobiography that narrates an apparition of Eckhart after his death (1328) is very significant. Here is a brief transcription: “In those same times he had many visions [...]. Among others, the blessed Master Eckhart appeared to him [...]. The Master manifested to him that he was in an extraordinary splendour, where his soul was purely divined by God. Then the Servant desired to know two things from him. One was: how were men in God who had willingly satisfied the highest truth, in true abandonment without falsehood. It was shown to him that no one could manifest in words the absorption of those men in the abyss without way. He further questioned him in this way: what would be the most beneficial exercise for a man who wanted to get there? He replied: ‘He must sink into himself as far as his own selfishness is concerned, into deep surrender, and take all things from God, not from the creature, and establish a silent patience with all wolf-men. […]’” (De Blasio 1971, pp. 52–53). |
10 | Since, as I shall argue, the sculpture was interpreted far beyond the iconography of the Visitation itself, it will be necessary to employ an analytical method that integrates a material and art historical approach with an exploration of the theological and mystical thought of its period. Regarding this latter aspect, the chronological, historical–geographical, and documentary information suggests focusing on the figure of the Dominican mystic, Meister Eckhart. Furthermore, I have used the term iconology in reference to the traditional definition developed by Erwin Panofsky, i.e., the branch of art history that studies the intrinsic meaning of works of art, going beyond their outer, aesthetic, formal, and conventional characteristics (here, for example, the conventional meaning of the Visitation lies in the encounter between Mary and Elizabeth, both pregnant, as narrated in the Gospel of Luke, 1:39–45, 56). For a critical assessment of Panofsky, see (Ann Holly 1985). |
11 | Regarding this field of investigation, the following studies are crucial: (Camille 2000, pp. 197–223; Biernoff 2002; Hamburger 2000; Morgan 2005; Hamburger and Buoché 2006; Barr 2017, pp. 186–208; Falque 2017, pp. 447–92). |
12 | This aspect has been addressed in particular by (Jung 2007, pp. 223–37) and recently taken up by (Lutz 2022, p. 295). |
13 | As explained in Oexle (Walter 1998, p. 88), this type of iconography of the Virgin Mary, in whose pregnant womb the Child is revealed as an expression of celestial conception, combines with the apocryphal tradition of Mary as the Virgin of the Temple. |
14 | This iconography had been widespread since the fourteenth century, especially in Germany, and was therefore particularly censored in that region after the Council of Trent. See (Tammen 2003, pp. 420–22). |
15 | The contents of the decree have been reported and examined by (Roggero 1969, pp. 150–67). |
16 | On this aspect, with regard to convents, the insights offered in (Bynum 2015, pp. 18–40), are noteworthy. |
17 | The classification of the depiction of visible unborn children “in utero” or “ex utero” was proposed by (Velu 2012, pp. 108–32), after conducting a comprehensive census of a significant number of representations of The Visitation from the fifth to the sixteenth centuries. |
18 | An in-depth analysis of these excerpts is provided by (Ayanna 2017, pp. 34–42), who focuses her attention on the information the book provides about the religious life of the nuns of Katherinental. |
19 | See the miscellany (Hahn and Shalem 2020) and the catalogue (Beer 2022a). The “Magic Rock Crystal” exhibition was held at the Museum Schnütgen in Cologne (25 November 2022–19 March 2023). |
20 | (Gerevini 2014, pp. 92–99), apart from giving an important analysis on Gregory the Great as a primary source, illustrates the Christological meanings of rock crystal and its theological connection with Baptism, Incarnation, and Resurrection; (Kempkens 2022, pp. 255–58), highlights numerous sources. To give just a couple of examples, the Parisian theologian Richard of St. Victor (ca. 1110–1173) interpreted the sea of glass in the Apocalypse as referring to the cleansing of Baptism, the crystal as the elect established in God, and coined the term Christus crystallus. Bernard of Clairvaux (ca. 1090–1153) interpreted the crystal as an image of the Virgin Mary and related it to pure conception and thus again to the incarnation of Christ. |
21 | The analysis of vision as sense is discussed in the “Questione 78” of Summa. On the mystical experience in Aquinas, see (Olmi 2001, pp. 151–57). About the concept of desire for God in Aquinas’ metaphysical theorization, see (Barzaghi 2003, pp. 175–89). |
22 | (Hamburger 2000, p. 394). Recalling Henning Laugerud’s studies, it is pertinent to clarify that in Aquinas—and more generally in much of medieval theory inspired by Aristotle—the senses were understood as being mutually interlaced. For this reason, vision in particular, due to optical perception and imagination, was regarded as a revelatory process. Indeed, Aquinas considered sense perception as the starting point of knowledge, emphasizing that sight is the principal sense for acquiring knowledge. See: (Laugerud 2015, pp. 246–72; Laugerud 2016, pp. 41–43). |
23 | Eckhart was an epochal figure of the Dominican Order; after Aquinas, the friar was a leading protagonist of scholasticism and played a prominent role in the religious debate of his time, even being accused of heresy in 1325. Among the copious biographical profiles on the Master, for a complete introduction see (Haas 1997, pp. 11–16, 123–33). |
24 | See (Barzaghi 2003, pp. 189–201), who proposes a comparison between Aquinas and Eckhart regarding the principle of divine beatitude. |
25 | In addition to the general observations made by (Belting 1991, p. 483), only (Velu 2012, p. 113) briefly mentions the meditation and mystical experience based on the union of the soul with God but does not take into account possible information in Eckhart’s sermon literature. |
26 | On Eckhart’s time in Strasbourg, the in-house volume (Mieth et al. 2017) is of reference. In it, on the preacher’s role in Strasbourg, see in particular (Vannier 2017, pp. 325–29). For more information on Eckhart and the Dominican convent in Strasbourg, see also (Hildebrand 1997, pp. 151–73). |
27 | The precise date of the visit is unknown; (Meyer 1995, pp. 36–37) identifies 1316 as the terminus post quem of the event. |
28 | The volumes (Sturlese and Vinzent 2019, 2020) offer a new edition of the sermons and are, respectively, divided into those for the temporal year and those for the saints’ year. |
29 | Among the various studies on Eckhart’s Eternal Birth theory, see for example (Faggin 1953, pp. VII–XXX; Kertz 1965; Kieckhefer 1978; McGinn 1981; Flasch 2015, pp. 57–74). |
30 | This is the incipit of Sermon No. 76, titled Impletus est tempus Elizabeth. (Sturlese and Vinzent 2020, p. 168). |
31 | These concepts are drawn from the entire sermon transcription of (Sturlese and Vinzent 2020, pp. 168–80). |
32 | That the sermon was reserved for a female monastic community is clear from the concluding exhortation: “I once said: virgins immediately follow the Lamb wherever he goes. Here there are some virgins, and others who are not but believe they are. The true virgins are those who follow the Lamb wherever he goes, in sorrow as in joy. Some virgins follow the Lamb in sweetness and pleasure, but when he goes in pain, affliction, and toil, they turn their backs and do not follow him. Verily, these are not virgins, though they appear to be such. Verily, if the Lamb lived and came before us, I think it well for you to follow him in the same way: for virgins follow the Lamb along narrow paths and along broad ones, and wherever he goes”. (Sturlese and Vinzent 2020, p. 180). |
33 | This is the incipit of Sermon No. 5, titled “Ave Maria Grazia Plena”. (Sturlese and Vinzent 2019, pp. 122–23). |
34 | This concept refers to the mechanism through which, during the Middle Ages, things seen in material images were believed to be capable of leading viewers to the invisible deity. On this argument, (Hamburger and Buoché 2006) is fundamental. |
35 | Regarding the reception of the distinctive and evocative visual effects produced by rock crystal in the Middle Ages, see, for example (Pentcheva 2020; Toussaint 2020). |
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Tramarin, D. Sensing the Eternal Birth: Mystical Vision “Inside” The Visitation in the Met. Religions 2024, 15, 1051. https://doi.org/10.3390/rel15091051
Tramarin D. Sensing the Eternal Birth: Mystical Vision “Inside” The Visitation in the Met. Religions. 2024; 15(9):1051. https://doi.org/10.3390/rel15091051
Chicago/Turabian StyleTramarin, Davide. 2024. "Sensing the Eternal Birth: Mystical Vision “Inside” The Visitation in the Met" Religions 15, no. 9: 1051. https://doi.org/10.3390/rel15091051