À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques

After the Crucifixion, Nicodemus, accompanied by Joseph of Arimathaea, receives and buries the body of Christ. Nicodemus is one of the last people to have been in physical contact with Christ’s mortal remains, which he saw and touched. Because of this he is in a position to become a provider of reli...

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Main Author: Jean-Guy Gouttebroze
Format: Article
Language:English
Published: OpenEdition 2002-07-01
Series:Tabularia
Subjects:
Online Access:https://journals.openedition.org/tabularia/1676
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author Jean-Guy Gouttebroze
author_facet Jean-Guy Gouttebroze
author_sort Jean-Guy Gouttebroze
collection DOAJ
description After the Crucifixion, Nicodemus, accompanied by Joseph of Arimathaea, receives and buries the body of Christ. Nicodemus is one of the last people to have been in physical contact with Christ’s mortal remains, which he saw and touched. Because of this he is in a position to become a provider of relics. Inspired by God he chissels the face of Christ. This sculpture, the Holy Face, travels from the Holy Land to Lucca. According to a second tradition, Nicodemus receives the 'particules' or drops of Holy Blood, which, following a miraculous journey, shall be carried inside the trunk of a fig tree to the coast where in due course the monastery of Holy Trinity at Fécamp will arise. The two semi-historical traditions are not independent of each other. Several aspects suggest that the clergy and laity at Fécamp responsible for the translation narrative of the Holy Blood may also have made a contribution to story of the Holy Face of Lucca.
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spelling doaj-art-aeefd49e7f1545e89de6c1d81e592d0b2025-01-06T13:08:52ZengOpenEditionTabularia1630-73642002-07-0110.4000/tabularia.1676À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de LucquesJean-Guy GouttebrozeAfter the Crucifixion, Nicodemus, accompanied by Joseph of Arimathaea, receives and buries the body of Christ. Nicodemus is one of the last people to have been in physical contact with Christ’s mortal remains, which he saw and touched. Because of this he is in a position to become a provider of relics. Inspired by God he chissels the face of Christ. This sculpture, the Holy Face, travels from the Holy Land to Lucca. According to a second tradition, Nicodemus receives the 'particules' or drops of Holy Blood, which, following a miraculous journey, shall be carried inside the trunk of a fig tree to the coast where in due course the monastery of Holy Trinity at Fécamp will arise. The two semi-historical traditions are not independent of each other. Several aspects suggest that the clergy and laity at Fécamp responsible for the translation narrative of the Holy Blood may also have made a contribution to story of the Holy Face of Lucca.https://journals.openedition.org/tabularia/1676Holy BloodrelicsFécampcrucifixiongospeliconoclasm
spellingShingle Jean-Guy Gouttebroze
À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
Tabularia
Holy Blood
relics
Fécamp
crucifixion
gospel
iconoclasm
title À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
title_full À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
title_fullStr À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
title_full_unstemmed À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
title_short À l’origine du culte du Précieux Sang de Fécamp, le Saint Voult de Lucques
title_sort a l origine du culte du precieux sang de fecamp le saint voult de lucques
topic Holy Blood
relics
Fécamp
crucifixion
gospel
iconoclasm
url https://journals.openedition.org/tabularia/1676
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