{"title":"圣屋建造者","authors":"Karin Vélez","doi":"10.23943/princeton/9780691174006.003.0005","DOIUrl":null,"url":null,"abstract":"This chapter first considers Bishop Casal's failed attempt to take a stone from the Holy House and its repercussions. It then surveys multiple iterations of the Holy House of Loreto that were built from blueprints distributed at the Loreto shrine in the seventeenth and early eighteenth centuries. It closes by honing in on the replicas of the Jesuits, especially a diverse string of Holy Houses left by one Jesuit, Juan Maria Salvatierra, across Mexico. Individually and as a group, holy house builders in Europe and on the American frontiers wavered between creating accurate, rooted copies that were thoughtfully integrated into their new surroundings, and making imperfect, drifting copies that were unmodified and intrusive to their new settings. This variety suggests that what mattered most in spreading the Loreto devotion was felt intent (mood) rather than following instructions (mind).","PeriodicalId":190945,"journal":{"name":"The Miraculous Flying House of Loreto","volume":"47 1","pages":"0"},"PeriodicalIF":0.0000,"publicationDate":"2018-12-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"Holy House Builders\",\"authors\":\"Karin Vélez\",\"doi\":\"10.23943/princeton/9780691174006.003.0005\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"This chapter first considers Bishop Casal's failed attempt to take a stone from the Holy House and its repercussions. It then surveys multiple iterations of the Holy House of Loreto that were built from blueprints distributed at the Loreto shrine in the seventeenth and early eighteenth centuries. It closes by honing in on the replicas of the Jesuits, especially a diverse string of Holy Houses left by one Jesuit, Juan Maria Salvatierra, across Mexico. Individually and as a group, holy house builders in Europe and on the American frontiers wavered between creating accurate, rooted copies that were thoughtfully integrated into their new surroundings, and making imperfect, drifting copies that were unmodified and intrusive to their new settings. This variety suggests that what mattered most in spreading the Loreto devotion was felt intent (mood) rather than following instructions (mind).\",\"PeriodicalId\":190945,\"journal\":{\"name\":\"The Miraculous Flying House of Loreto\",\"volume\":\"47 1\",\"pages\":\"0\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2018-12-11\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"The Miraculous Flying House of Loreto\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.23943/princeton/9780691174006.003.0005\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"The Miraculous Flying House of Loreto","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.23943/princeton/9780691174006.003.0005","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
本章首先讨论了卡萨尔主教从圣殿拿石头的失败尝试及其后果。然后,它调查了洛雷托圣屋的多个迭代,这些迭代是根据17世纪和18世纪早期在洛雷托神殿分发的蓝图建造的。最后,展览聚焦于耶稣会士的复制品,尤其是耶稣会士胡安·玛丽亚·萨尔瓦蒂拉(Juan Maria Salvatierra)在墨西哥各地留下的一系列各式各样的圣所。无论是作为个人还是作为一个群体,欧洲和美国边境的圣屋建造者在创造精确的、扎根的、深思熟虑地融入新环境的复制品,还是创造不完美的、漂泊的、未经修改的、干扰新环境的复制品之间摇摆不定。这种多样性表明,传播洛雷托信仰最重要的是感受意图(情绪),而不是遵循指示(思想)。
This chapter first considers Bishop Casal's failed attempt to take a stone from the Holy House and its repercussions. It then surveys multiple iterations of the Holy House of Loreto that were built from blueprints distributed at the Loreto shrine in the seventeenth and early eighteenth centuries. It closes by honing in on the replicas of the Jesuits, especially a diverse string of Holy Houses left by one Jesuit, Juan Maria Salvatierra, across Mexico. Individually and as a group, holy house builders in Europe and on the American frontiers wavered between creating accurate, rooted copies that were thoughtfully integrated into their new surroundings, and making imperfect, drifting copies that were unmodified and intrusive to their new settings. This variety suggests that what mattered most in spreading the Loreto devotion was felt intent (mood) rather than following instructions (mind).