M Cecilia Gaposchkin
Biographic Data
| ID | 2180436 |
|---|---|
| NAME | M Cecilia Gaposchkin |
| GIVEN NAMES | M Cecilia |
| FAMILY NAME | Gaposchkin |
| SIGNATURE | GAPOSCHKIN M C |
| AFFILIATIONS | Dartmouth College |
| VERIFIED | No |
| TOTAL WORKS | 15 |
| TOTAL CITATIONS | 6 |
| WORKS AS AUTHOR | 14 |
| WORKS AS EDITOR | 1 |
| FIRST PUBLICATION YEAR | 2003 |
| LATEST PUBLICATION YEAR | 2026 |
| H-INDEX | 1 |
Shrines, Relics, and Saints
In Shrines, Relics, and Saints ,the eminent medievalist André Vauchez explores the evolution of spaces in Christianity—chapels, monasteries, holy wells, grottos, and other holy places—that are considered sacred because they house the relics of a saint or because they preserve the memory of an appearance by a saint, angel, or the Virgin Mary. From famous sanctuaries that still attract multitudes of pilgrims—in Jerusalem, Rome, Tours, Assisi, and C…
Notre Dame of Paris, Ansel's True Cross Relic of 1120 and the Power of Relic Narratives
In 1120 Notre Dame of Paris received a fragment of the True Cross from a former canon, Ansel, who had joined the First Crusade and become cantor of the Holy Sepulchre. The history of the relic was sought out, documented, inserted into the liturgy and in time revised according to political and cultural developments. This article reconstructs the story of the relic's arrival in Paris, and the way in which, through the successive narratives attached…
Medieval Self-Coronations
Louis IX and the Triumphal Cross of Constantine
This article examines the material and ideological meaning of the three relics of the True Cross acquired by Louis IX in 1241 and 1242, which were venerated, along with the Crown of Thorns, in the Sainte-Chapelle, as part of the broader project of building Capetian sacral kingship in the High Middle Ages. Although cross relics flooded Western Christendom after 1204, these three relics, acquired directly from the Byzantine emperor, were specifical…
Nivelon de Quierzy, the Cathedral of Soissons, and the Relics of 1205
Michael Lower. The Tunis Crusade of 1270
In 1270, King Louis IX of France (r. 1226–1270) departed on what would later come to be thought of as the last major European crusade. He died along with much of his army in August before the walls of Tunis, the crusade’s immediate target. Then, in 1291, Acre, the last stronghold of the Latin East, fell to the Mamluks. In the traditional telling of the history of the crusades to the Holy Land, these two events signal the decline and ultimate fail…
The Pre-Battle Processions of the First Crusade and the Creation of Militant Christiancommunitas
During the First Crusade warriors and retainers participated with clergy in a series of liturgically prescribed penitential processions to demonstrate worthiness to God and achieve military victory. This embodied participation in liturgical supplication, usually reserved for clergy, bound the crusaders together in a sacred community predicated on fighting God’s war against God’s enemies, who were, in this liturgical framework, defined as non-Chri…
Invisible Weapons
In 1098, three years into the First Crusade and after a brutal eight-month siege, the Franks captured the city of Antioch. Two days later, Muslim forces arrived with a relief army, and the victors became the besieged. Exhausted and ravaged by illness and hunger, the Franks were exhorted by their religious leaders to supplicate God, and for three days they performed a series of liturgical exercises, beseeching God through ritual prayer to forgive …
Questioning the Capetians, 1180–1328
The sharp ascent of Capetian power between the reigns of Philip II Augustus (r. 1180–1223) and Philip IV the Fair (r. 1285–1314) is an axiom of medieval French history. In the mid‐20th century, French and American institutional historians focused on governmental developments in analyzing the means by which the Capetian kings increased their real authority. But because Capetian power was also understood to have rested as much on ideological claims…
The echoes of victory
The capture of Jerusalem by the Franks on 15 July 1099 was commemorated liturgically in several monastic and secular communities in France. Inscribing the events of 1099 into the liturgy was a principal mechanism of making memory. Commemoration occurred in a number of different ways, from simple notation in liturgical calendars, to para-liturgical compositions that celebrated crusader victories, to formal liturgical commemoration included in the …
From Pilgrimage to Crusade
In 1293, only two years after the fall of Acre, but many years before the end of crusading aspirations to reclaim Jerusalem, William Durandus, Bishop of Mende, composed a new rite for those taking up the cross “to go in aid of the Holy Land,” which he included in his magisterial and enduring edition of the Roman pontifical. In this rite the bishop would bless and then bestow to the departing crusader the devotional insignia of his canonical statu…
Blessed Louis, the Most Glorious of Kings
Louis IX, crusade and the promise of Joshua in the Holy Land
Joshua, the Old Testament patriarch who led the Israelite army into the Holy Land, was seen as a type for the crusader in ways that informed Louis IX's crusading ideology and his kingship. The parallel between Joshua's divinely sanctioned wars and Louis' own crusading ambitions structured a teleology that incorporated Louis into salvation history. The story of Joshua lent Louis exalted expectations for his first crusade. After the failure of Loui…
Philip the Fair, the Dominicans, and the liturgical Office for Louis IX
This article traces the early reception of Ludovicus Decus Regnantium , the most common Proper Office for Saint Louis, King of France, canonized in 1297. It is generally considered a Dominican Office thought to have been produced on commission by the Dominican, Arnaud DuPrat, after his Order instituted Louis’ feast day. A number of factors confuse this attribution, including the existence of an earlier, rare Office for Louis, Nunc Laudare . A clo…
Boniface VIII, Philip the Fair, and the sanctity of Louis IX
Pope Boniface VIII canonized Louis IX in 1297. Historians have generally regarded the canonization as part of Boniface’s capitulation to Philip IV (the Fair) of France at the end of the first phase of their famous conflict. This paper argues that in spite of this capitulation, Boniface, in three canonization-related texts, defined Louis’ sanctity as rooted in his good kingship as a way of criticizing Philip. Between Louis’ death in 1270 and canon…
Louis IX, crusade and the promise of Joshua in the Holy Land
Joshua, the Old Testament patriarch who led the Israelite army into the Holy Land, was seen as a type for the crusader in ways that informed Louis IX's crusading ideology and his kingship. The parallel between Joshua's divinely sanctioned wars and Louis' own crusading ambitions structured a teleology that incorporated Louis into salvation history. The story of Joshua lent Louis exalted expectations for his first crusade. After the failure of Loui…
Louis IX and the Triumphal Cross of Constantine
This article examines the material and ideological meaning of the three relics of the True Cross acquired by Louis IX in 1241 and 1242, which were venerated, along with the Crown of Thorns, in the Sainte-Chapelle, as part of the broader project of building Capetian sacral kingship in the High Middle Ages. Although cross relics flooded Western Christendom after 1204, these three relics, acquired directly from the Byzantine emperor, were specifical…
Nivelon de Quierzy, the Cathedral of Soissons, and the Relics of 1205
Questioning the Capetians, 1180–1328
The sharp ascent of Capetian power between the reigns of Philip II Augustus (r. 1180–1223) and Philip IV the Fair (r. 1285–1314) is an axiom of medieval French history. In the mid‐20th century, French and American institutional historians focused on governmental developments in analyzing the means by which the Capetian kings increased their real authority. But because Capetian power was also understood to have rested as much on ideological claims…
From Pilgrimage to Crusade
In 1293, only two years after the fall of Acre, but many years before the end of crusading aspirations to reclaim Jerusalem, William Durandus, Bishop of Mende, composed a new rite for those taking up the cross “to go in aid of the Holy Land,” which he included in his magisterial and enduring edition of the Roman pontifical. In this rite the bishop would bless and then bestow to the departing crusader the devotional insignia of his canonical statu…
Boniface VIII, Philip the Fair, and the sanctity of Louis IX
Pope Boniface VIII canonized Louis IX in 1297. Historians have generally regarded the canonization as part of Boniface’s capitulation to Philip IV (the Fair) of France at the end of the first phase of their famous conflict. This paper argues that in spite of this capitulation, Boniface, in three canonization-related texts, defined Louis’ sanctity as rooted in his good kingship as a way of criticizing Philip. Between Louis’ death in 1270 and canon…
Philip the Fair, the Dominicans, and the liturgical Office for Louis IX
This article traces the early reception of Ludovicus Decus Regnantium , the most common Proper Office for Saint Louis, King of France, canonized in 1297. It is generally considered a Dominican Office thought to have been produced on commission by the Dominican, Arnaud DuPrat, after his Order instituted Louis’ feast day. A number of factors confuse this attribution, including the existence of an earlier, rare Office for Louis, Nunc Laudare . A clo…
Louis IX, crusade and the promise of Joshua in the Holy Land
Joshua, the Old Testament patriarch who led the Israelite army into the Holy Land, was seen as a type for the crusader in ways that informed Louis IX's crusading ideology and his kingship. The parallel between Joshua's divinely sanctioned wars and Louis' own crusading ambitions structured a teleology that incorporated Louis into salvation history. The story of Joshua lent Louis exalted expectations for his first crusade. After the failure of Loui…
Blessed Louis, the Most Glorious of Kings
From Pilgrimage to Crusade
In 1293, only two years after the fall of Acre, but many years before the end of crusading aspirations to reclaim Jerusalem, William Durandus, Bishop of Mende, composed a new rite for those taking up the cross “to go in aid of the Holy Land,” which he included in his magisterial and enduring edition of the Roman pontifical. In this rite the bishop would bless and then bestow to the departing crusader the devotional insignia of his canonical statu…
Questioning the Capetians, 1180–1328
The sharp ascent of Capetian power between the reigns of Philip II Augustus (r. 1180–1223) and Philip IV the Fair (r. 1285–1314) is an axiom of medieval French history. In the mid‐20th century, French and American institutional historians focused on governmental developments in analyzing the means by which the Capetian kings increased their real authority. But because Capetian power was also understood to have rested as much on ideological claims…
The echoes of victory
The capture of Jerusalem by the Franks on 15 July 1099 was commemorated liturgically in several monastic and secular communities in France. Inscribing the events of 1099 into the liturgy was a principal mechanism of making memory. Commemoration occurred in a number of different ways, from simple notation in liturgical calendars, to para-liturgical compositions that celebrated crusader victories, to formal liturgical commemoration included in the …
Invisible Weapons
In 1098, three years into the First Crusade and after a brutal eight-month siege, the Franks captured the city of Antioch. Two days later, Muslim forces arrived with a relief army, and the victors became the besieged. Exhausted and ravaged by illness and hunger, the Franks were exhorted by their religious leaders to supplicate God, and for three days they performed a series of liturgical exercises, beseeching God through ritual prayer to forgive …
The Pre-Battle Processions of the First Crusade and the Creation of Militant Christiancommunitas
During the First Crusade warriors and retainers participated with clergy in a series of liturgically prescribed penitential processions to demonstrate worthiness to God and achieve military victory. This embodied participation in liturgical supplication, usually reserved for clergy, bound the crusaders together in a sacred community predicated on fighting God’s war against God’s enemies, who were, in this liturgical framework, defined as non-Chri…
Nivelon de Quierzy, the Cathedral of Soissons, and the Relics of 1205
Michael Lower. The Tunis Crusade of 1270
In 1270, King Louis IX of France (r. 1226–1270) departed on what would later come to be thought of as the last major European crusade. He died along with much of his army in August before the walls of Tunis, the crusade’s immediate target. Then, in 1291, Acre, the last stronghold of the Latin East, fell to the Mamluks. In the traditional telling of the history of the crusades to the Holy Land, these two events signal the decline and ultimate fail…
Medieval Self-Coronations
Louis IX and the Triumphal Cross of Constantine
This article examines the material and ideological meaning of the three relics of the True Cross acquired by Louis IX in 1241 and 1242, which were venerated, along with the Crown of Thorns, in the Sainte-Chapelle, as part of the broader project of building Capetian sacral kingship in the High Middle Ages. Although cross relics flooded Western Christendom after 1204, these three relics, acquired directly from the Byzantine emperor, were specifical…
Notre Dame of Paris, Ansel's True Cross Relic of 1120 and the Power of Relic Narratives
In 1120 Notre Dame of Paris received a fragment of the True Cross from a former canon, Ansel, who had joined the First Crusade and become cantor of the Holy Sepulchre. The history of the relic was sought out, documented, inserted into the liturgy and in time revised according to political and cultural developments. This article reconstructs the story of the relic's arrival in Paris, and the way in which, through the successive narratives attached…
Shrines, Relics, and Saints
In Shrines, Relics, and Saints ,the eminent medievalist André Vauchez explores the evolution of spaces in Christianity—chapels, monasteries, holy wells, grottos, and other holy places—that are considered sacred because they house the relics of a saint or because they preserve the memory of an appearance by a saint, angel, or the Virgin Mary. From famous sanctuaries that still attract multitudes of pilgrims—in Jerusalem, Rome, Tours, Assisi, and C…
History (13 works) · Art (12 works) · History (9 works) · Ancient history (7 works) · Classics (7 works) · Law (7 works) · Medieval History and Crusades (7 works) · Classics (6 works) · Historical Studies and Socio-cultural Analysis (6 works) · Literature (6 works)