Benedictine reform and pastoral care in late Anglo‐Saxon England

This article challenges the traditional assumption that the so‐called Benedictine reform produced a clear demarcation between secular and monastic communities in late Anglo‐Saxon England and, consequently, between, on one side, those who had pastoral responsibilities towards the laity and, on the other, those characterized by monastic seclusion. Though to varying degrees, the evidence available for both reformed and newly founded Benedictine communities suggests that the late Anglo‐Saxon monks, especially those serving the urban cathedrals of Winchester, Worcester and Canterbury, could be actively involved in the delivery of such pastoral provisions as preaching, baptism, attending the dying, and burial. Monastic communities therefore represented yet another factor influencing the lively and quickly developing pastoral landscape of late Anglo‐Saxon England.     

Twelfth-century Italian confraternities as institutions of pastoral care

When studied through canon law and scholastic pastoralia produced in the universities in the thirteenth century and beyond, medieval pastoral care comes across as spiritual care, more specifically the administration of sacraments and preaching, provided by the clergy for the faithful. This article complicates that view by arguing that in the twelfth century, the laity alongside the clergy was active in the provision and organisation of pastoral care. The sources examined are the surviving statutes of five religious confraternities – along with the obituaries and sermons in two cases – in Italy that flourished in the twelfth century and before. Each of these confraternities was centred around a church, established after an apostolic ideal, included laymen and women and local pastoral clergy of all levels, met regularly to celebrate the Eucharist, prayed for the dead members and made public confessions. Members prayed for and attended to the corporal needs of each other in case of sickness. In the final analysis, these twelfth-century confraternities appear as transitional institutions between the early medieval monastic confraternities focusing on prayer and the late medieval and renaissance confraternities focusing on charity. Their study opens a window onto the lay expectations of and contribution to pastoral care in medieval Italy.     

The regular canons and the liturgy of the Latin East

ABSTRACT

The present paper examines liturgical rites practised in the crusader states from the perspective of its agents, introducing the monastic and institutional framework in which the liturgy was commissioned and performed, that is, the history of canons regular in the Latin East. The first part identifies the normative basis of the Augustinian canons’ vita communis and looks into the relationship between the clerics’ monastic customs and their liturgical observances. The second part investigates how the canons’ spiritual ideals influenced particular components and features of their liturgy, focusing on the mimetic highlights of the church year and their importance for the way in which the canons strove to impersonate the Apostles and the primitive Christian community of Jerusalem.     

Julian of Vézelay,a Twelfth-Century Critic of his Monastery's Worldly Success

Abstract

This article analyses the sermons of the Benedictine monk Julian (c. 1080 – 1165) from the small Burgundian monastery of Vézelay in the context of the other contemporary sources issuing from this monastery. It argues that Julian was a reformer who criticized his monastery for an unhealthy attachment to its newfound wealth and neglect of proper monastic practice. The themes in his preaching may further be reflected in some of the capitals of the cathedral Sainte-Madeleine at Vézelay. More broadly, his sermons provide a striking illustration of one monastery's struggle to come to terms with an influx of money in the twelfth century.     

Martin Waldseemüller's Death Date

ABSTRACT

The subject of this article is the first extant topographical engraving of Meteora, the second largest monastic complex in Greece and one of the most spectacular landscapes in the world. This late eighteenth-century print combined cartographic principles with techniques traditionally used in Byzantine painting, which situates it within a broader vernacular Greek cartographic tradition. It can also be considered a mental map of the region as envisaged by eighteenth century monks, as well as a tool for advertising the region and its monasteries at a time of political and financial distress. As with any map, the engraving simultaneously concealed and revealed, masking difficult terrestrial conditions while showing pathways to heaven.     

Cruck Construction: A Survey of the Problems

Abstract

Surviving churches and documents are analysed for what they may reveal about the architectural context of the mass in early-medieval Ireland. This shows that there is no evidence to support the widely held view that the congregation stood outside. Instead, the variable but relatively small size of these churches expresses the fact that they served smaller and more diverse communities than their high-medieval successors. The altars in large episcopal and/or monastic churches seem positioned further west than those in relatively small, pastoral churches. In part, this was probably to facilitate relatively complex eucharistic liturgies. Externally defined chancels appear for the first time in the late 11th century AD in response to an increased emphasis on the real presence of Christ in the Eucharist. Significantly, they occur at a handful of important sites whose clerics and patrons were in direct contact with Lanfranc of Canterbury, a key exponent of this doctrine.     

Divine Diplomacy in the late Eleventh Century

Abstract

The subject of the XXIV Spring Symposium of Byzantine Studies was Byzantine Diplomacy and many of the papers dealt with high-level contacts between Byzantium and other medieval states. But although Byzantines often made use of churchmen and monks as ambassadors and although there was usually a religious dimension to Byzantine diplomacy, it is worth noting that powerful monastic figures and influential houses often engaged in diplomacy on their own account. The theatre of operations was often more geographically limited, but this kind of monastic diplomacy had much in common with its lay counterpart. In both cases, it was Constantinople and the imperial court which was the centre of ‘diplomatic activity’ and, in both cases, negotiations were often delicate and long-protracted. If favours were sought, if confirmations of privileges were required, if difficulties with zealous local officials were to be overcome, then representations needed to be made at the highest level. This often meant a monastic delegation visiting Constantinople and operating in very similar ways to lay missions.     

The Calderstones,Near Liverpool

Abstract

This article is a contribution to the revisionist literature on the monastic orders in late medieval England and their art and architecture. It discusses the visual and material cultures of the Cistercians in northern England in the period immediately before the Dissolution of the Monasteries, demonstrating the enduring popularity of the Order in the late Middle Ages and that patronage of art and architecture continued until the very moment of the Suppression. Evidence is also discussed showing that monks and nuns salvaged property from their houses in the hope that their monasteries would be restored.     

Central administration versus provincial arbitrary governance: Patmos and Mount Athos monasteries in the 16th century

Abstract

The confiscation of monastic properties ordered by Selim II in 1568 served as a catalyst precipitating a process of negotiation and mutual accommodation between the centre – represented by the sultan and his jurisconsult- and the periphery articulated by the monks. Even in formulaic imperial orders, it is apparent that the monastic communities successfully negotiated the terms for the normalisation of the affair, whereas the jurisconsult accommodated the Porte's interests to the local society's needs. On the local level, the judge functioned as a mediator, addressing the monks' requirements, even if he had to transgress a number of Islamic rules and imperial orders. Thus, this case study illustrates the gradual transformation of a polity in dialogue with local communities.     

Changing to suit the times: a post-Dissolution history of Monk Bretton Priory,South Yorkshire

Abstract

The Dissolution of the Monasteries is usually seen as the final event in the lifecycle of monastic sites, and consequently is often discussed in terms of the destruction wrought or the motivations of those who profited immediately from their demise. However, the majority of former monastic sites continued to be occupied, maintained and developed in new ways for decades after these events. This paper takes the case study of Monk Bretton Priory, a fairly unremarkable monastic institution, and attempts to demonstrate how an explicitly biographical and long-term examination of a site’s post-Dissolution history can provide a more nuanced and balanced narrative.     

Preaching laughter in the thirteenth century: the exempla of Arnold of Liège (d. c.1308) and his Dominican milieu

Historians of medieval laughter have, over the past few decades, imagined the thirteenth century as a period of Christian rapprochement with laughter and humour. Whereas in the twelfth century and before, laughter was largely associated – in art, exegesis, narrative and in preaching – with diabolism and damnation, the consensus is that in the 1200s and beyond Christian culture began deploying and preaching laughter as a positive spiritual expression and strategy. Above all, scholars have identified this shift with the thought and practice of the Dominican Order. This paper enriches this narrative by analysing the neglected exempla collection of the Dominican preacher Arnold of Liège (d. c.1308). Reading Arnold's collection – which harshly forbids laughter – in relief to a number of similar compilations made by Dominicans in the same period, offers an image of how the significance of laughter had become pluralised in mendicant theology by 1300, and of how old ideas of a radically negative laughter persisted in haunting the pulpits and street corners of the thirteenth century.     

Some manuscript maps recently acquired by the departement des Cartes et plans of the bibliotheque nationale,Paris

Abstract

This paper examines the significance of a rediscovered medieval map (Public Record Office, MPCC 7) of part of the Fenlands of eastern England, previously dated to the mid‐sixteenth century but now recognized as mid‐fifteenth century. The map portrays realistically two important monastic churches, Sempringham Priory and Spalding Priory, which did not survive the Reformation and for which no other contemporary representations are known to exist. Documentary evidence suggests that the map was made at Spalding Priory to record rights to pasture animals in Pinchbeck Fen, and that it passed to the Duchy of Lancaster at the dissolution of the monasteries.