Sandra Visser and Thomas Williams
- Published in print:
- 2008
- Published Online:
- October 2011
- ISBN:
- 9780195309386
- eISBN:
- 9780199852123
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195309386.001.0001
- Subject:
- Religion, Philosophy of Religion
This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost ...
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This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost philosopher-theologians of the Middle Ages. His keen and rigorous thinking earned him the title “The Father of Scholasticism”, and his influence is discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-13th and 14th centuries, and the Protestant reformers. Part I of this book lays out the framework of Anselm's thought: his approach to what he calls “the reason of faith”, his account of thought and language, and his theory of truth. Part II focuses on Anselm's account of God and the divine attributes, and it shows how Anselm applies his theory of language and thought to develop a theological semantics that at once respects divine transcendence and allows for the possibility of divine rational knowledge. In Part III, the book turns from the heavenly to the animal. It elucidates Anselm's theory of modality and his understanding of free choice, an idea that was, for Anselm, embedded in his conception of justice. The book concludes with a discussion of Incarnation, Atonement, and original sin, as the chapters examine Anselm's argument that the death of a God-man is the only possible remedy for human injustice.Less
This book offers a brief introduction to the life and thought of Saint Anselm (c. 1033–1109). Anselm, Archbishop of Canterbury for the last sixteen years of his life, is one of the foremost philosopher-theologians of the Middle Ages. His keen and rigorous thinking earned him the title “The Father of Scholasticism”, and his influence is discernible in figures as various as Thomas Aquinas, John Duns Scotus, the voluntarists of the late-13th and 14th centuries, and the Protestant reformers. Part I of this book lays out the framework of Anselm's thought: his approach to what he calls “the reason of faith”, his account of thought and language, and his theory of truth. Part II focuses on Anselm's account of God and the divine attributes, and it shows how Anselm applies his theory of language and thought to develop a theological semantics that at once respects divine transcendence and allows for the possibility of divine rational knowledge. In Part III, the book turns from the heavenly to the animal. It elucidates Anselm's theory of modality and his understanding of free choice, an idea that was, for Anselm, embedded in his conception of justice. The book concludes with a discussion of Incarnation, Atonement, and original sin, as the chapters examine Anselm's argument that the death of a God-man is the only possible remedy for human injustice.
Jeremy Gregory
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198208303
- eISBN:
- 9780191677977
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198208303.001.0001
- Subject:
- History, British and Irish Early Modern History, History of Religion
This wide-ranging and original book makes a significant contribution to our understanding of the Church of England in the eighteenth century. It explores the nature of the Restoration ecclesiastical ...
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This wide-ranging and original book makes a significant contribution to our understanding of the Church of England in the eighteenth century. It explores the nature of the Restoration ecclesiastical regime, the character of the clerical profession, the quality of the clergy's pastoral work, and the question of Church reform through a detailed study of the diocese of the Archbishops of Canterbury. In so doing the book covers the political, social, economic, cultural, intellectual and pastoral functions of the Church and, by adopting a broad chronological span, it allows the problems and difficulties often ascribed to the eighteenth-century Church to be viewed as emerging from the seventeenth century and as continuing well into the nineteenth century. Moreover, the author argues that some of the traditional periodisations and characterisations of conventional religious history need modification. Much of the evidence presented here indicates that clergy in the one hundred and seventy years after 1660 were preoccupied with difficulties that had concerned their forebears and would concern their successors. In many ways, clergy in the diocese of Canterbury between 1660 and 1828 continued the work of seventeenth-century clergy, particularly in following through, and in some instances instigating, the pastoral and professional aims of the Reformation, as well as participating in processes relating to Church reform, and further anticipating some of the deals of the Evangelical and Oxford Movements. Reluctance to recognise this has led historians to neglect the strengths of the Church between the Restoration and the 1830s, which, it is argued, should not be judged primarily for its failure to attain the ideals of these other movements, but as an institution possessing its own coherent and positive rationale.Less
This wide-ranging and original book makes a significant contribution to our understanding of the Church of England in the eighteenth century. It explores the nature of the Restoration ecclesiastical regime, the character of the clerical profession, the quality of the clergy's pastoral work, and the question of Church reform through a detailed study of the diocese of the Archbishops of Canterbury. In so doing the book covers the political, social, economic, cultural, intellectual and pastoral functions of the Church and, by adopting a broad chronological span, it allows the problems and difficulties often ascribed to the eighteenth-century Church to be viewed as emerging from the seventeenth century and as continuing well into the nineteenth century. Moreover, the author argues that some of the traditional periodisations and characterisations of conventional religious history need modification. Much of the evidence presented here indicates that clergy in the one hundred and seventy years after 1660 were preoccupied with difficulties that had concerned their forebears and would concern their successors. In many ways, clergy in the diocese of Canterbury between 1660 and 1828 continued the work of seventeenth-century clergy, particularly in following through, and in some instances instigating, the pastoral and professional aims of the Reformation, as well as participating in processes relating to Church reform, and further anticipating some of the deals of the Evangelical and Oxford Movements. Reluctance to recognise this has led historians to neglect the strengths of the Church between the Restoration and the 1830s, which, it is argued, should not be judged primarily for its failure to attain the ideals of these other movements, but as an institution possessing its own coherent and positive rationale.
Peter Sarris
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199261260
- eISBN:
- 9780191730962
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199261260.003.0011
- Subject:
- History, European Medieval History
This concluding section draws together the themes emergent in the final chapter, placing particular emphasis on the rise of lordship, its emergence to the fore of social relations, and the ...
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This concluding section draws together the themes emergent in the final chapter, placing particular emphasis on the rise of lordship, its emergence to the fore of social relations, and the implications of that phenomenon for other sections of society.Less
This concluding section draws together the themes emergent in the final chapter, placing particular emphasis on the rise of lordship, its emergence to the fore of social relations, and the implications of that phenomenon for other sections of society.
Edward A. Siecienski
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195372045
- eISBN:
- 9780199777297
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195372045.003.0006
- Subject:
- Religion, History of Christianity
Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The ...
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Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The mutual excommunications of Cardinal Humbert and Patriarch Michael Cerularius in 1054, often called the beginning of the “Great Schism” between East and West, reignited the filioque debate, as its omission from/addition to the creed came to be seen as sign of the other’s heretical ways. While the Greek-speaking East continued to rely heavily on the claims put forward in the Mystagogia, Latin scholastic theologians like Anselm and Thomas Aquinas advanced an entirely new series of arguments in favor of the doctrine. Theological encounters between the two sides (with some notable exceptions) only exacerbated the tension, and following the Fourth Crusade there seemed little chance of healing the breach that had grown up between Christian East and West.Less
Although an uneasy peace was maintained in the years after Photius, during the tenth and eleventh centuries political, cultural, and religious factors rapidly drove East and West further part. The mutual excommunications of Cardinal Humbert and Patriarch Michael Cerularius in 1054, often called the beginning of the “Great Schism” between East and West, reignited the filioque debate, as its omission from/addition to the creed came to be seen as sign of the other’s heretical ways. While the Greek-speaking East continued to rely heavily on the claims put forward in the Mystagogia, Latin scholastic theologians like Anselm and Thomas Aquinas advanced an entirely new series of arguments in favor of the doctrine. Theological encounters between the two sides (with some notable exceptions) only exacerbated the tension, and following the Fourth Crusade there seemed little chance of healing the breach that had grown up between Christian East and West.
David Manning
- Published in print:
- 2007
- Published Online:
- October 2011
- ISBN:
- 9780195182392
- eISBN:
- 9780199851485
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195182392.003.0103
- Subject:
- Music, History, Western
Just as Johannes Brahms went to the Lutheran Bible to appeal to his fellow countrymen in one mood, so George Dyson in a very different mood goes to the great English classic Geoffrey Chaucer to help ...
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Just as Johannes Brahms went to the Lutheran Bible to appeal to his fellow countrymen in one mood, so George Dyson in a very different mood goes to the great English classic Geoffrey Chaucer to help him to suggest that side of England which is shrewd and gay. In Dyson's music the brilliant, witty, and sympathetic word pictures of Chaucer receive their musical counterpart, and just as certain phrases stand out in the poet and have become household words, so in Dyson's music in The Canterbury Pilgrims, the Monk, the Nun, the Scholar, the Merchant, the Shipman, the wife of Bath, the poor Parson, and the Host stand in musical notation until at last the procession fades away into silence with the opening words of the Knight's tale. This end is a real inspiration and the theme which accompanies it is of great originality for the very reason that it appears strangely familiar.Less
Just as Johannes Brahms went to the Lutheran Bible to appeal to his fellow countrymen in one mood, so George Dyson in a very different mood goes to the great English classic Geoffrey Chaucer to help him to suggest that side of England which is shrewd and gay. In Dyson's music the brilliant, witty, and sympathetic word pictures of Chaucer receive their musical counterpart, and just as certain phrases stand out in the poet and have become household words, so in Dyson's music in The Canterbury Pilgrims, the Monk, the Nun, the Scholar, the Merchant, the Shipman, the wife of Bath, the poor Parson, and the Host stand in musical notation until at last the procession fades away into silence with the opening words of the Knight's tale. This end is a real inspiration and the theme which accompanies it is of great originality for the very reason that it appears strangely familiar.
James John Boyce and O. Carm
- Published in print:
- 2000
- Published Online:
- May 2008
- ISBN:
- 9780195124538
- eISBN:
- 9780199868421
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195124538.003.0022
- Subject:
- Music, History, Western
The Carmelite Order accepted the Office of the Presentation of the Virgin Mary into its liturgy in 1393. The Carmelites of Mainz composed new texts for the feast and adapted music from three other ...
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The Carmelite Order accepted the Office of the Presentation of the Virgin Mary into its liturgy in 1393. The Carmelites of Mainz composed new texts for the feast and adapted music from three other Offices — St. Thomas of Canterbury, the Three Marys, and the Nativity of Mary — to the new texts. Differences in textual length and metrical patterns between these Presentation chants and their models forced changes in phrase divisions and melodic contours as part of this process of adaptation, yielding a product that is both musically distinctive and uniquely Carmelite.Less
The Carmelite Order accepted the Office of the Presentation of the Virgin Mary into its liturgy in 1393. The Carmelites of Mainz composed new texts for the feast and adapted music from three other Offices — St. Thomas of Canterbury, the Three Marys, and the Nativity of Mary — to the new texts. Differences in textual length and metrical patterns between these Presentation chants and their models forced changes in phrase divisions and melodic contours as part of this process of adaptation, yielding a product that is both musically distinctive and uniquely Carmelite.
Colin Morris
- Published in print:
- 1991
- Published Online:
- November 2003
- ISBN:
- 9780198269250
- eISBN:
- 9780191600708
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198269250.003.0008
- Subject:
- Religion, Church History
The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the ...
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The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the administrative structure of the Roman church, with an organized body of cardinals, a chamberlain with financial authority and a chancery within the newly named ‘curia’. The whole period since 1050 had created a heritage of hostility between empire and papacy in place of ancient ideals of co‐operation.Less
The conflict continued, but narrowed to a more specific issue over the lay investiture of bishops. Compromise was negotiated in the Concordat of Worms. The period saw a transformation in the administrative structure of the Roman church, with an organized body of cardinals, a chamberlain with financial authority and a chancery within the newly named ‘curia’. The whole period since 1050 had created a heritage of hostility between empire and papacy in place of ancient ideals of co‐operation.
H. E. J. Cowdrey
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.001.0001
- Subject:
- History, British and Irish Medieval History
Lanfranc of Pavia was Archbishop of Canterbury from 1070 to 1089, and so for nineteen critical years in the history of the Anglo-Norman church and kingdom after the Norman conquest of 1066. He came ...
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Lanfranc of Pavia was Archbishop of Canterbury from 1070 to 1089, and so for nineteen critical years in the history of the Anglo-Norman church and kingdom after the Norman conquest of 1066. He came to Canterbury with long experience of intellectual and ecclesiastical currents in mid-11th-century western Europe. At first concerned with the liberal arts, after migrating to Normandy he turned to sacred study; he commented upon the Pauline Epistles and engaged Berengar of Tours in eucharistic controversy. He became prominent in the flourishing monastic life of Normandy at Bec and as abbot of Duke William's foundation of Saint-Étienne at Caen. At Canterbury, he was King William's loyal and effective collaborator in renewing and reordering church life, using councils as a principal means. By no means a ‘court-prelate’, Lanfranc may be best characterized as a monk-archbishop, a role in which he was reinforced by being ex-officio abbot of a cathedral monastery at Canterbury. Canterbury's prestige and interests were a major concern; Lanfranc claimed for the see a primacy over the whole British Isles. Towards the great pope of his day, Gregory VII (1073-85), he was surprisingly cool. This is a full scholarly study of Lanfranc. It reconsiders his career and outstanding achievements in all major aspects, focusing on his qualities of wisdom, diligence, and statesmanship.Less
Lanfranc of Pavia was Archbishop of Canterbury from 1070 to 1089, and so for nineteen critical years in the history of the Anglo-Norman church and kingdom after the Norman conquest of 1066. He came to Canterbury with long experience of intellectual and ecclesiastical currents in mid-11th-century western Europe. At first concerned with the liberal arts, after migrating to Normandy he turned to sacred study; he commented upon the Pauline Epistles and engaged Berengar of Tours in eucharistic controversy. He became prominent in the flourishing monastic life of Normandy at Bec and as abbot of Duke William's foundation of Saint-Étienne at Caen. At Canterbury, he was King William's loyal and effective collaborator in renewing and reordering church life, using councils as a principal means. By no means a ‘court-prelate’, Lanfranc may be best characterized as a monk-archbishop, a role in which he was reinforced by being ex-officio abbot of a cathedral monastery at Canterbury. Canterbury's prestige and interests were a major concern; Lanfranc claimed for the see a primacy over the whole British Isles. Towards the great pope of his day, Gregory VII (1073-85), he was surprisingly cool. This is a full scholarly study of Lanfranc. It reconsiders his career and outstanding achievements in all major aspects, focusing on his qualities of wisdom, diligence, and statesmanship.
Simon Yarrow
- Published in print:
- 2006
- Published Online:
- January 2010
- ISBN:
- 9780199283637
- eISBN:
- 9780191712685
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199283637.003.0006
- Subject:
- History, British and Irish Medieval History, History of Religion
St Frideswide is among a number of saints who exercised the imaginations of their custodian communities in the two decades on either side of the year 1200. The hagiography of this period reflects an ...
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St Frideswide is among a number of saints who exercised the imaginations of their custodian communities in the two decades on either side of the year 1200. The hagiography of this period reflects an interest in contemporary holy men and Anglo-Saxon saints. The renewed interest in hagiography was largely a response to the celebrity enjoyed by Thomas Becket at Canterbury in the wake of his martyrdom and canonization. Some monasteries revisited their existing hagiographical records with a view to updating them for possible future canonization procedures. Others began for the first time to examine the careers of their holy predecessors and record their posthumous miracles. The cult of St Frideswide is among the first of these categories. When Prior Philip of St Frideswide's, Oxford, put together his collection of miracles performed soon after the saint's translation in 1180, he was adding to an already existing body of literature on the life of the saint. In addition to this legacy, strong evidence from different sources suggests that Philip and the canons at Oxford drew inspiration for their own cult promotion from the spectacular success of the cult of Thomas Becket. This chapter examines the social and institutional circumstances behind the canons' own production of hagiography, and how it fitted into the revival of cult promotion stimulated by events at Canterbury.Less
St Frideswide is among a number of saints who exercised the imaginations of their custodian communities in the two decades on either side of the year 1200. The hagiography of this period reflects an interest in contemporary holy men and Anglo-Saxon saints. The renewed interest in hagiography was largely a response to the celebrity enjoyed by Thomas Becket at Canterbury in the wake of his martyrdom and canonization. Some monasteries revisited their existing hagiographical records with a view to updating them for possible future canonization procedures. Others began for the first time to examine the careers of their holy predecessors and record their posthumous miracles. The cult of St Frideswide is among the first of these categories. When Prior Philip of St Frideswide's, Oxford, put together his collection of miracles performed soon after the saint's translation in 1180, he was adding to an already existing body of literature on the life of the saint. In addition to this legacy, strong evidence from different sources suggests that Philip and the canons at Oxford drew inspiration for their own cult promotion from the spectacular success of the cult of Thomas Becket. This chapter examines the social and institutional circumstances behind the canons' own production of hagiography, and how it fitted into the revival of cult promotion stimulated by events at Canterbury.
Philippe Moreau
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199582570
- eISBN:
- 9780191595271
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199582570.003.0014
- Subject:
- Classical Studies, European History: BCE to 500CE
This chapter deals with children born of a union considered by ancient Romans as incestuous, mainly from a legal point of view, since we lack any evidence about their social life, with one exception ...
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This chapter deals with children born of a union considered by ancient Romans as incestuous, mainly from a legal point of view, since we lack any evidence about their social life, with one exception (Digest 23.2.57a: Flavia Tertulla's children). Romans did not doubt that such an union could result in viable descendants, in spite of Pope Gregory the Great's letter to Augustine of Canterbury, and they were only worried about kinship terms for these children. For imperial jurists, from Gaius down to Justinian, these children were not to be treated differently from the other illegitimate children (spurii). But under Justinian's reign, the legislation worsened the plight of incestuous children, mainly due to the development of a policy of deterrence towards potential incestuous pairs.Less
This chapter deals with children born of a union considered by ancient Romans as incestuous, mainly from a legal point of view, since we lack any evidence about their social life, with one exception (Digest 23.2.57a: Flavia Tertulla's children). Romans did not doubt that such an union could result in viable descendants, in spite of Pope Gregory the Great's letter to Augustine of Canterbury, and they were only worried about kinship terms for these children. For imperial jurists, from Gaius down to Justinian, these children were not to be treated differently from the other illegitimate children (spurii). But under Justinian's reign, the legislation worsened the plight of incestuous children, mainly due to the development of a policy of deterrence towards potential incestuous pairs.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0010
- Subject:
- History, British and Irish Medieval History
From the beginning of his archiepiscopate, Lanfranc insisted that the primacy of his church of Canterbury extended beyond the two English provinces of Canterbury and York to include the whole of the ...
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From the beginning of his archiepiscopate, Lanfranc insisted that the primacy of his church of Canterbury extended beyond the two English provinces of Canterbury and York to include the whole of the British Isles. His insistence upon the obedience of Bishop Herfast of Elmham to him as metropolitan culminated in a declaration that Britain was agreed to be the single jurisdiction of his own one church of Canterbury. In 1072, Lanfranc had drawn upon Bede to claim before Pope Alexander II that his early predecessors had exercised a primacy over the church of York and over the whole island called Britain including Ireland, dispensing pastoral care to all and holding ordinations and councils wherever they thought fit. Lanfranc's impact was different with regard to the three regions of Ireland, Scotland, and Wales. This was largely the result of the differing power and initiatives of the secular rulers concerned.Less
From the beginning of his archiepiscopate, Lanfranc insisted that the primacy of his church of Canterbury extended beyond the two English provinces of Canterbury and York to include the whole of the British Isles. His insistence upon the obedience of Bishop Herfast of Elmham to him as metropolitan culminated in a declaration that Britain was agreed to be the single jurisdiction of his own one church of Canterbury. In 1072, Lanfranc had drawn upon Bede to claim before Pope Alexander II that his early predecessors had exercised a primacy over the church of York and over the whole island called Britain including Ireland, dispensing pastoral care to all and holding ordinations and councils wherever they thought fit. Lanfranc's impact was different with regard to the three regions of Ireland, Scotland, and Wales. This was largely the result of the differing power and initiatives of the secular rulers concerned.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0011
- Subject:
- History, British and Irish Medieval History
When Lanfranc became Archbishop of Canterbury in 1070, he had some two-and-a-half decades of monastic life behind him. Lanfranc's episcopal model, for himself as a monk and for others who shared his ...
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When Lanfranc became Archbishop of Canterbury in 1070, he had some two-and-a-half decades of monastic life behind him. Lanfranc's episcopal model, for himself as a monk and for others who shared his pastoral care, was that of a monk-bishop who, according to his circumstances, combined the qualities of the cloister with those requisite for his wider responsibility. Lanfranc exhibited a combination of severity arising from an insistence upon authority and obedience with a pastoral care for the duly subject which arose from mercy and charity. This chapter examines Lanfranc's monastic order, his reforming of monastic life at Christ Church, his dealings with three abbeys (St. Albans, Bury St. Edmunds, and St. Augustine's at Canterbury), the body of legislation that he provided in his monastic constitutions, and his propagation of and provision for cathedral and episcopal monasteries.Less
When Lanfranc became Archbishop of Canterbury in 1070, he had some two-and-a-half decades of monastic life behind him. Lanfranc's episcopal model, for himself as a monk and for others who shared his pastoral care, was that of a monk-bishop who, according to his circumstances, combined the qualities of the cloister with those requisite for his wider responsibility. Lanfranc exhibited a combination of severity arising from an insistence upon authority and obedience with a pastoral care for the duly subject which arose from mercy and charity. This chapter examines Lanfranc's monastic order, his reforming of monastic life at Christ Church, his dealings with three abbeys (St. Albans, Bury St. Edmunds, and St. Augustine's at Canterbury), the body of legislation that he provided in his monastic constitutions, and his propagation of and provision for cathedral and episcopal monasteries.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0012
- Subject:
- History, British and Irish Medieval History
There has been considerable debate amongst historians about the process by which Lanfranc established his ultimate view of English saints. It has involved the wider question of the attitude of Norman ...
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There has been considerable debate amongst historians about the process by which Lanfranc established his ultimate view of English saints. It has involved the wider question of the attitude of Norman abbots to the traditions and observances of their English subjects. There has been a strong tendency amongst recent scholars to question whether Norman churchmen in general disparaged the sanctity of England's men and women whom they found to be venerated in their churches, and whether in particular Lanfranc purged the Canterbury calendar of many English saints and reduced or suspended the recognition of his predecessors as archbishop, Dunstan (959-988) and Elphege (1006-1012). This chapter examines the newer view and presents examples confirming that Lanfranc was not hostile to the saints of Christ Church.Less
There has been considerable debate amongst historians about the process by which Lanfranc established his ultimate view of English saints. It has involved the wider question of the attitude of Norman abbots to the traditions and observances of their English subjects. There has been a strong tendency amongst recent scholars to question whether Norman churchmen in general disparaged the sanctity of England's men and women whom they found to be venerated in their churches, and whether in particular Lanfranc purged the Canterbury calendar of many English saints and reduced or suspended the recognition of his predecessors as archbishop, Dunstan (959-988) and Elphege (1006-1012). This chapter examines the newer view and presents examples confirming that Lanfranc was not hostile to the saints of Christ Church.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0013
- Subject:
- History, British and Irish Medieval History
Like most leading churchmen of his time, Lanfranc favoured strong kings who provided peace and justice in a violent world, not least for churches, monks, and all grades of clergy. During the ...
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Like most leading churchmen of his time, Lanfranc favoured strong kings who provided peace and justice in a violent world, not least for churches, monks, and all grades of clergy. During the seventeen years of their working relationship as Archbishop of Canterbury and king of England, Lanfranc and William I undoubtedly maintained a harmony and collaboration that have few if any parallels in the history of medieval Europe. The relationship of Lanfranc and King William I was the closer and more fruitful by reason of the active part that Lanfranc took in the government and administration of the English kingdom. Aside from being a mentor of and collaborator with the king in his ecclesiastical capacity as archbishop, Lanfranc was also royal deputy and royal justice involved in matters of royal administration and justice.Less
Like most leading churchmen of his time, Lanfranc favoured strong kings who provided peace and justice in a violent world, not least for churches, monks, and all grades of clergy. During the seventeen years of their working relationship as Archbishop of Canterbury and king of England, Lanfranc and William I undoubtedly maintained a harmony and collaboration that have few if any parallels in the history of medieval Europe. The relationship of Lanfranc and King William I was the closer and more fruitful by reason of the active part that Lanfranc took in the government and administration of the English kingdom. Aside from being a mentor of and collaborator with the king in his ecclesiastical capacity as archbishop, Lanfranc was also royal deputy and royal justice involved in matters of royal administration and justice.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0014
- Subject:
- History, British and Irish Medieval History
Lanfranc's loyal and collaborative service of King William I of England in both ecclesiastical and temporal affairs stands in contrast to the coolness and distance that he showed towards the great ...
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Lanfranc's loyal and collaborative service of King William I of England in both ecclesiastical and temporal affairs stands in contrast to the coolness and distance that he showed towards the great reforming pope who from 1073 to 1085 was his contemporary in office, Gregory VII. Lanfranc's attitude may be attributed in part to Gregory's curt refusal, while still Archdeacon Hildebrand, to grant Lanfranc the papal privilege that he desperately needed in order to settle the issue of the primacy of Canterbury unless he came in person to Rome for proper discussion. With regards to partisans of the anti-pope that arose from the papal schism which began in 1084, Lanfrand remained cautiously non-committal.Less
Lanfranc's loyal and collaborative service of King William I of England in both ecclesiastical and temporal affairs stands in contrast to the coolness and distance that he showed towards the great reforming pope who from 1073 to 1085 was his contemporary in office, Gregory VII. Lanfranc's attitude may be attributed in part to Gregory's curt refusal, while still Archdeacon Hildebrand, to grant Lanfranc the papal privilege that he desperately needed in order to settle the issue of the primacy of Canterbury unless he came in person to Rome for proper discussion. With regards to partisans of the anti-pope that arose from the papal schism which began in 1084, Lanfrand remained cautiously non-committal.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0015
- Subject:
- History, British and Irish Medieval History
As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that ...
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As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that includes Wales, Scotland, and Ireland. On account of his own past career and present reputation, Lanfranc continued to be considerably concerned with persons and problems both in the Duchy of Normandy and beyond its frontiers, including the French church. Lanfranc's Norman concerns centred upon the abbey of Bec and its two leading figures: abbots Herluin and Anselm. Lanfranc's known concern with matters arising in the French church beyond the Duchy of Normandy is limited to two of his letters: one to Archbishop Manasses I of Rheims in 1080, and the other to Abbot Reynald of Saint-Cyprien at Poitiers and others regarding the Trinity and especially about the incarnation of the second Person of the Trinity.Less
As Archbishop of Canterbury, Lanfranc was the ecclesiastical head of an English church that consisted of the provinces of Canterbury and York; he claimed a primacy over the British Isles that includes Wales, Scotland, and Ireland. On account of his own past career and present reputation, Lanfranc continued to be considerably concerned with persons and problems both in the Duchy of Normandy and beyond its frontiers, including the French church. Lanfranc's Norman concerns centred upon the abbey of Bec and its two leading figures: abbots Herluin and Anselm. Lanfranc's known concern with matters arising in the French church beyond the Duchy of Normandy is limited to two of his letters: one to Archbishop Manasses I of Rheims in 1080, and the other to Abbot Reynald of Saint-Cyprien at Poitiers and others regarding the Trinity and especially about the incarnation of the second Person of the Trinity.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0017
- Subject:
- History, British and Irish Medieval History
Considered in terms of his own life and achievement, Lanfranc's exceptional stature as Archbishop of Canterbury is apparent. In particular aspects of an archbishop's life and work in church and ...
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Considered in terms of his own life and achievement, Lanfranc's exceptional stature as Archbishop of Canterbury is apparent. In particular aspects of an archbishop's life and work in church and kingdom, others would excel him, but in the succession of archbishops from Augustine to the present day, only Theodore of Tarsus approaches Lanfranc's high competence in each of the main concerns of his office, his skill in human and political relationships, and above all the enduring character and benefit of his government of the English church both in itself and as an aspect of national life. He was important as a monk-archbishop not only because of his background as monk and prior of Bec and then abbot of Saint-Étienne at Caen, but also because he was ex officio abbot of the cathedral monastery at Canterbury.Less
Considered in terms of his own life and achievement, Lanfranc's exceptional stature as Archbishop of Canterbury is apparent. In particular aspects of an archbishop's life and work in church and kingdom, others would excel him, but in the succession of archbishops from Augustine to the present day, only Theodore of Tarsus approaches Lanfranc's high competence in each of the main concerns of his office, his skill in human and political relationships, and above all the enduring character and benefit of his government of the English church both in itself and as an aspect of national life. He was important as a monk-archbishop not only because of his background as monk and prior of Bec and then abbot of Saint-Étienne at Caen, but also because he was ex officio abbot of the cathedral monastery at Canterbury.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0006
- Subject:
- History, British and Irish Medieval History
This chapter discusses the ecclesiastical background to Lanfranc's becoming Archbishop of Canterbury. In a letter probably of early 1073, Lanfranc testified to his long and stubborn resistance in ...
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This chapter discusses the ecclesiastical background to Lanfranc's becoming Archbishop of Canterbury. In a letter probably of early 1073, Lanfranc testified to his long and stubborn resistance in 1070 to accepting the promotion. Two persons were mainly instrumental in overcoming his resistance. The first was Herluin, his sometime abbot at Bec, to whom he acknowledged a lasting obedience; King William used him to assist in persuading Lanfranc. Lanfranc provides evidence that a probably still greater part in overcoming his resistance was played by Pope Alexander II. The chapter also looks at two matters that illustrate Lanfranc's approach and actions: the career and character of his predecessor at Canterbury, Archbishop Stigand; and the standpoint taken with regard to the English church by the apostolic see under Pope Alexander II.Less
This chapter discusses the ecclesiastical background to Lanfranc's becoming Archbishop of Canterbury. In a letter probably of early 1073, Lanfranc testified to his long and stubborn resistance in 1070 to accepting the promotion. Two persons were mainly instrumental in overcoming his resistance. The first was Herluin, his sometime abbot at Bec, to whom he acknowledged a lasting obedience; King William used him to assist in persuading Lanfranc. Lanfranc provides evidence that a probably still greater part in overcoming his resistance was played by Pope Alexander II. The chapter also looks at two matters that illustrate Lanfranc's approach and actions: the career and character of his predecessor at Canterbury, Archbishop Stigand; and the standpoint taken with regard to the English church by the apostolic see under Pope Alexander II.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0007
- Subject:
- History, British and Irish Medieval History
An ultimate pastoral motive lay behind Lanfranc's thoroughgoing reform and development of the structure and organisation of the Canterbury church as archbishop. Although this was in accordance with ...
More
An ultimate pastoral motive lay behind Lanfranc's thoroughgoing reform and development of the structure and organisation of the Canterbury church as archbishop. Although this was in accordance with the precedent set by Pope Alexander II's legates in their councils of 1070, Lanfranc was in a position to take the further step of re-establishing the church of Canterbury as the mother church of the kingdom of England. He did so, first, by giving attention to the cathedral church and see of Canterbury itself, and second, by claiming for Canterbury a primacy which carried authority over the English church as constituted by the provinces of Canterbury and York and also more widely over the whole of the British Isles.Less
An ultimate pastoral motive lay behind Lanfranc's thoroughgoing reform and development of the structure and organisation of the Canterbury church as archbishop. Although this was in accordance with the precedent set by Pope Alexander II's legates in their councils of 1070, Lanfranc was in a position to take the further step of re-establishing the church of Canterbury as the mother church of the kingdom of England. He did so, first, by giving attention to the cathedral church and see of Canterbury itself, and second, by claiming for Canterbury a primacy which carried authority over the English church as constituted by the provinces of Canterbury and York and also more widely over the whole of the British Isles.
H. E. J. COWDREY
- Published in print:
- 2003
- Published Online:
- January 2010
- ISBN:
- 9780199259601
- eISBN:
- 9780191717406
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199259601.003.0008
- Subject:
- History, British and Irish Medieval History
If the endeavour to assert the primacy of Canterbury was one aspect of Lanfranc's renewal of the mother church of the kingdom, a second and complementary concern was with the primatial see itself. In ...
More
If the endeavour to assert the primacy of Canterbury was one aspect of Lanfranc's renewal of the mother church of the kingdom, a second and complementary concern was with the primatial see itself. In addition to his building work in the cathedral and cathedral monastery of Christ Church, Lanfranc was remembered for his foundation, construction, and endowment near the city of three charitable institutions: the hospital of St. John the Baptist, the priory of St. Gregory the Great, and the leper hospital of St. Nicholas. Upon the death in 1075 of Bishop Siward of Rochester, Lanfranc began to use the Norman bishops of that see as his episcopal assistants; for their support he endowed and reordered their see in a manner that imitated his renewal of the see of Canterbury itself. This chapter also discusses Lanfranc's administration of the lands and income of Canterbury and his securing of Canterbury's lands and privileges.Less
If the endeavour to assert the primacy of Canterbury was one aspect of Lanfranc's renewal of the mother church of the kingdom, a second and complementary concern was with the primatial see itself. In addition to his building work in the cathedral and cathedral monastery of Christ Church, Lanfranc was remembered for his foundation, construction, and endowment near the city of three charitable institutions: the hospital of St. John the Baptist, the priory of St. Gregory the Great, and the leper hospital of St. Nicholas. Upon the death in 1075 of Bishop Siward of Rochester, Lanfranc began to use the Norman bishops of that see as his episcopal assistants; for their support he endowed and reordered their see in a manner that imitated his renewal of the see of Canterbury itself. This chapter also discusses Lanfranc's administration of the lands and income of Canterbury and his securing of Canterbury's lands and privileges.
