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A Celtic Christology: The Incarnation According to John Scottus Eriugena

But it is a subsequent claim by Robinson that makes one wonder whether she has not pushed her argument too far. In her chapter on the Virgo Patiens she states that ‘it appears doubtful that outside of the Mass and communal celebrations of Holy Week, devotions specifically to Christ’s passion [as distinct from primarily involving the Virgin] habitually formed part of the religious practices of most Castilian Christians, whether monastic or lay, until the final years of the fifteenth century, or even later’ (p. 297). While acknowledging Robinson’s impressive close reading of the texts (and images) that she has made the subject of her study, it appears to me to be far too daring a claim to make at this juncture. Frankly, is it not still too early to say? Future scholars will, doubtless inspired by Robinson’s example, set off to find out more. Robinson’s more important contribution, I would argue, is in raising some searing questions regarding the easy assumptions that we sometimes make about medieval devotions that appear to be ubiquitous, but, in reality, are not quite. The volume is a reminder to many of us who work on aspects of the devotional cultures of medieval Europe that we should never leave home without our magnifying glass lest we miss the tiles for the mosaic.