Despite the best efforts of specialists from yesterday and today of Ferdinand Lot and François Duine to Merdrignac Bernard and Joseph-Claude Poulin , there is still much to do to identify the sources from which the sacred writers have drawn Breton: far from being the site of a scholarship that would turn in circles unnecessarily, as they are in fact sometimes the criticism, such research is essential to better understand the intellectual and spiritual authors and the religious atmosphere in which they bathed and are often very useful to help determine when they worked and to clarify the circumstances of the composition of their works.
To mark the reopening of the case hagiographic Corey, we already treated repeatedly [1] , a further examination of the piece presented as vita of the saint [BHL 1954] [2] us has identified a number of loans that have records, it seems, so far escaped the scrutiny of experts and that, as we shall see, to differentiate practices centonization scriptural or patristic, whose hagiographies are customary.
In fact, these loans were made a part in one of the sermons that Bernard of Clairvaux was devoted to his friend Malachi [3] and the vita latter [4] other hand to a letter from Adam Perseigne [5] . A Bernard, the biographer has taken a whole part of the praise of the bishop, which he contrasts the virtues of defects in the prelates of his time [6] ; the few lines demarcated by the letter of Adam Perseigne extend the same criticism and refer to what should be the disposition of the heart, mind and soul of one who celebrates the Eucharistic consecration [7] .
Borrowings of hagiographer Corey writings of Bernard of Clairvaux and Adam Perseigne definitely help lower the terminus a quo its text to the second half of the twelfth century e , presumably after 1198, if we accept that date to the time of writing the letter from Adam Perseigne. This terminus a quo consistent with our previous hypothesis that vita Corey has been made to the years 1220-1235, to meet two main objectives: first, the local order, was for the Bishop Quimper (re) assert its authority over the abbey Landévennec and simultaneously put an end to certain claims of the successors of the abbots of the monastery with Cockles, Lord Bridge and the abbot of Rhuys. Regarding the other objective, more political, it was for the prelate to support the Duke in the long conflict which opposed it to his clergy and especially the other bishops of Britain: in this context, the skillful use of the indictment Bernard and criticism of Adam through a literary technique that goes beyond the simple "cut and paste 'reinforces what we said previously the biographer of expertise and enables him to give breath to his own Corey praise.
But beyond the factual aspects, it seems that recourse to the writings of Bernard Clairvaux and Adam Perseigne by hagiographer Quimper - any means as the local bishop, the "French" Rainaud ( Rainaldus gallicus), who was the chancellor of the duchy under Peter of Dreux and who, alone of all the bishops of Britain, does not conflict with the Duke - can provide valuable insight into the spirituality of the writer: if we have not kept track of the action Rainaud for the Cistercian abbeys of the diocese, we know he was one of the players trying to canonization Maurice Carnoët And we are tempted in this regard to recognize Rainaud the author of one of vitae of the latter. Who knows if the recipient of the anonymous letter was not Adam Perseigne Rainaud himself to when he attended the court, probably as a member of the Chapel Royal, where he was fired for Pierre de Dreux accompany Britain. But mostly, it seems that early devotion of the bishop with regard to Francis of Assisi, which he installed the disciples to Quimper to 1232-1233, could well be the result of his involvement in a process spiritual marked by voluntary poverty.
© Yves-André Bourges 2011
[1] " About vita of St. Corentin " in Bulletin Archaeological Society of Finistère , t. 127 (1998), p. 291-303; " Miracles of St. Corentin and vita of St. Ronan: hagiography Cornish in the first third of the twelfth century " (2008); " The Song Aiquin and St. Corentin " (2009).
[2] Reference is, faute de mieux, edition of Don F. Plain, in Bulletin of the Archaeological Society of Finistère , t. 13 (1886), p. 118-153 (Latin text is on the even pages, a rather free translation on odd pages).
[3] Sermo de sancto Malachia , § 2.
[4] Liber de vita et rebus gestis sancti Malachiae, Hiberniae episcopi , § 44.
[5] Epistolae, n° 21 .
[6] Les passages concernés sont en caractères gras : Pater et pastor noster praesul Cornubiensis Chrorentinus, qui fuit pauper sibi, dives pauperibus, pater orphanorum, maritus viduarum, patronus oppressorum, adjutor pius miserorum, infirmis infirmus , bonus bonis flagellum malis, potentibus potens, superbis resistens, magister regum, servus servorum. Et videte qualiter episcopus iste diversus sit et divisus a quibusdam suis coepiscopis fratribus. Illi dominantur in clero ; iste, ex omnibus liber, omnium se servum fecit. Illi felices se esse credunt, si dilatarunt terminos , praedia, possessiones ; iste in dilatanda studuit charitate. Illi congregant in horrea et dolia replent, unde onerant mensas ; iste collegit in eremos et solitudines, unde impleret coelos. Illi, cum accipiunt decimas, primitias, oblationes, insuper et de Caesaris beneficio telonea et tributa et alios redditus, solliciti sunt nihilominus horum habere curam; iste horum nihil habens, nec de crastino cogitans, multos locupletavit de promptuario fidei . Illi pompis phaleratorum equorum et pretiosarum vestium delectantur ; iste nihil horum appetens, magis intendit pompae atque magnifico apparatui Ecclesiae Dei et altaris et indumentorum sacerdotalium ut possit dicere : “Domine, dilexi decorem domus tuae et locum habitationis gloriae tuae”. Illi pluribus ferculis impinguantur ; iste magis abstinentia voluit macerari. Illi vasa argentea et aurea jactanter affectant ; iste autem, pauper spiritu, super aurum et topazion zelavit et docuit paupertatem, sciens quia “pauperum est regnum coelorum“. Illi palatia erigunt , thesauros congregant ; iste dispersit, dedit pauperibus. Illi potentes et tyrannos timent et honorant ; iste eos redarguit et punivit . Illi occasiones quaerunt quibus subditos gravent et extorqueant ; iste benignus et clemens dignis dignos donavit beneficiis (vita Corentini, édition Plaine, p. 118 et 120, Prologus).
[7] Les passages concernés sont en caractères gras : Cui, immolando Agnum , nec defuit renibus castitatis cinctorium, nec manibus fidei baculus, nec pedibus exemplorum calceamentum sanctorum , nec comedenti in poenitentia lactuca agrestis amaritudinis . Et cum sacerdotes nostri temporis plus current nummos quam animas , plus oves quam mores, plus canes quam pauperes, etc. (Vita Corentin edition Plaine, p. 136, § 9).
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