By N. Guynn

ISBN-10: 1403971471

ISBN-13: 9781403971470

Guynn deals an cutting edge new method of the moral, cultural, and ideological research of medieval allegory. operating among poststructuralism and old materialism, he considers either the playfulness of allegory (its openness to a number of interpretations and views) and its disciplinary strength (the use of rhetoric to naturalize hegemonies and suppress distinction and dissent). finally, he argues that either developments might be associated with the consolidation of strength inside of ruling classification associations and the persecution of demonized others, particularly ladies and sexual minorities. The e-book examines a couple of centrally canonical works, together with the verse romance Eneas, Alan of Lille's De planctu Naturae, The Romance of the Rose, and the Querelle de los angeles Rose.

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Extra info for Allegory and Sexual Ethics in the High Middle Ages (The New Middle Ages)

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44 Indeed, Spence sees troubadour lyric, especially the canso, as a translation of sacred caritas into profane amor: an unfulfilled, frustrated longing for communion with the beloved. However, she also holds that the troubadours ultimately repudiate the Augustinian notion of a nonhierarchical, open-ended rhetorical method and subordinate the theme of erotic unfulfillment to structures of rhetorical mastery: “As poet, the troubadour, be he Guilhem IX or Raimbaut d’Aurenga, is in control—of language, of medium, of audience.

On the contrary, his concepts of natural order and eternal law normalize and transcendentalize a specific ideological fiction: the Church’s authority to criminalize “unnatural” behaviors and to mete out punishments to offenders. John Boswell critiques Aquinas’s sexual ethics, arguing that it is “particularly significant” that Thomas’s ideas about homosexuality triumphed just at the moment when the church began to enforce orthodoxy more rigorously than ever before and to insist that everyone accept in every detail not just the infallible pronouncements of popes and councils but every statement of orthodox theologians.

16 Yet if we are able to despise the flesh “in its infirmity” and subject it to the coercion of “the spiritual law,” the flesh will eventually “become spiritual. ”18 Having deduced the truth of the faith from judicious readings of sacred texts, the theologian imparts the spiritual law to the faithful through various rhetorical forms: orations, epistles, sermons, expositions of Scripture, and so on. ”20 Augustine’s citation of Paul suggests not only that Christians must seek the truth in Scripture, discovering figurative meaning where the literal is insufficient, but also that in order to heal the wound of sin, the flesh itself must be viewed as a natural sign or allegory of the divine will: an animal body that can be made immortal only by grace.

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