A narration of St Marys miracles

A narration of St bloody shames miracles phantasmal story grievous was one melody of hot holiness used to nurture popul bers. Simple stories machine-accessible spiritual ideas to medium mountain, reddents, and objects that were relat adequate and as well as taught clean lessons in a way that commoners could understand, more(prenominal) wish a Biblical par subject. The sate and think suggest of the stories and lessons depended upon the intended hearing as come up as the instructor reaching come to the fore to that hearing. Jacques de Vitrys spiritual single- pryd function of composition The double-dyed(a) bloody shame Saves a monk and His rooter differs from powerfulness Alfonso Xs policy-making object of including line 159 in The Cantigas de Santa Maria, only if they atomic number 18 two able-bodied to accomplish their intended directs by telling stories of miracles performed by nonsuch bloody shame and utilize the characters, their marchs, and story outcomes to indoctrinate a righteous lesson.Jacques de Vitry, a Christian priest and scholar, wrote The consummate(a) bloody shame Saves a Monk and His Lover to acquire set down stack somewhat chaste living.1 Because of the elevated cost of producing Bibles and naughty levels of illiteracy among commoners, umteen commoners had a unanalyzable apprehension of their cartel and religion.2 Commoners depended on priests for scriptural knowledge and instruction.3 As a priest, de Vitrys duty was to larn his parishioners, but he was also a scholar. He was ch allenged to the inform the tribe at a canonic level that they could understand, a level of understanding more staple than his own. Stories about saints lives reached a wide audience, and clergy support the composing of vernacular verse on biblical themes which could be recited in public.4 Commoners were interested in listening to these stories, and the stories were memorable, calorie-free to understand, and easily spread. De Vitrys writing was able to fulfill his purpose by in effect reaching and education commoners.King Alfonso X of Castile and Leon compiled The Cantigas de Santa Maria, which contains vocal music 159, to laudation the unadulterated bloody shame and to compound his subjects. He was a Christian king and a great jockstrap of law, science, and the arts.5 run-in poetry from Song 159 incorporated his value of art as salubrious as Christian set ap eulogy to the perfect(a) bloody shame. Popular saints exchangeable Saint Mary could unite a country, bolstering its governmental evidence.6 King Alfonso could unite religious and political communities by means of with(predicate)out his acres in their common belief and praise of the Saint Mary. Additionally, he could gain political support as king. Alfonsos purpose for compiling these songs whitethorn have been person-to-person but was more likely to throw out him ego politically.In The Virgin Mary Saves a Monk an d His Lover, godly (moral) perspectives and actions were encouraged through praise of acclamation and reward. The sacred matron came oft to the church oftentimes and served God nigh devoutly, day and nighttime, and the monk was the shielder and treasurer of the monastery, had a great temper for piety, and truly he was devout.7 with repeated acts of table service, which present devotion and lowliness, the monk and matron two had dogmatic geniuss for cosmos pharisaic. even up after the soil, their devotional actions were rewarded. When they confessed their sins and supplicateed to the Virgin Mary, she was stamp down by their beseechers and summoned the demons who had caused the execution to bring the obloquy to an end.8 They were rewarded with the pardon of sins and a miracle from Mary, which rescue their spirits as well as the reputation of all religious slew. The nation were taught that if they followed the examples of the pharisaical matron and monk that they to a fault would be looked on favorably, praised, and rewarded.Through admonition and punishment, evil attitudes and actions were discouraged. The flummox temped the monk and matron with insensible love and caused them to appropriate possessions from other originally abandoning their positions of treasurer and wife.9 Their acts of service became acts of lust and selfishness. When the people they had wronged brought them back, they threw them into prison. Moreover so great was the poop throughout the exclusively country and so much were all religious persons reviled that the pervert from the infamy and scandal was remote great than from the sin itself.10 In addition to the punishment of being impel into jail, the monk and matron has to endorse the shame and delinquency of tarnishing their reputation as well as the reputations of other religious people. The people were taught that if they followed the wicked examples of the scandalous matron and monk they too would be frowned upon, shunned, and punished.In Song 159, the pious actions and attitudes of the pilgrims are, like the monk and matron, know and rewarded as encouragement. The ix pilgrims were going to Rocamador to pray simply and nastily as swell Christians.11 By praying unreserved solicitations in a humble stylus and going on a pilgrimage, which is beyond essential practice, they are credited with the reputation of being corking Christians.12 When they again pray to the Virgin Mary to find the abstracted steak, she makes the steak miraculously decamp inside the eubstance where it had been hidden.13 They find the steak in answer to their collection and are rewarded with a spectacular miracle. The pilgrims were examples for the people to follow if they cute favorable outcomes.The immoral actions and attitudes of the pilgrims were privately recognized, and although unpunished, they were excuse discouraged because they had the find out of being ascertained by soul el se. The fibber give tongue to that the pilgrims asked Mary for their pious prayers to be heard, and as soon as they had finished their prayers, they locomote back to the club where they waited for dinner impatient(p)ly.14 The narrator discretely mocked the pilgrims by highlighting the sarcasm of offering prayers of self piety to the pious Saint Mary and by noting their efficiency to be impatient in prayer and in waiting for their dinner. The pilgrims impatience was far from piousness. The idea of the narrator being able to see the pilgrims concealed actions and attitudes, with or without them even knowing, was similar to the Christian belief of being unable to blot out secrets from an all-knowing. The potential for a secret action or attitude to be discover was almost as dangerous as if it had been discovered, and the risk would monish some people from immoral behavior.Jacques and Alfonso were both Christians in positions of authority, and they both used popular stories abo ut the Virgin Mary to teach a moral lesson. They both encouraged behaviors that fix attitudes of obedience, servitude, and humility and discouraged behaviors that convey attitudes of disobedience, selfishness, and greed, but their motivations for statement these lessons were different. Jacques was teaching people how to live as good Christians succession encouraging praise for the Virgin Mary, but Alfonso was teaching people how to live as good citizens man encouraging praise for the Virgin Mary and ultimately himself. They teach morals lessons to their audiences, and they also demonstrate their personal morals through their purposes and motivations.