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2 - Master Herbert: Becket's eruditus, Envoy, Adviser, and Ghost-writer?
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- By Anne J. Duggan, Emeritus Professor of History at King's College London.
- Edited by Michael Staunton
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- Book:
- Herbert of Bosham
- Published by:
- Boydell & Brewer
- Published online:
- 26 March 2019
- Print publication:
- 19 April 2019, pp 29-54
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Summary
The eruditus
HERBERT of Bosham is a first-hand witness of the whole of Becket's career from the chancellorship to his canonisation, excepting only the martyrdom itself. Yet this awkward, courageous, challenging theologian, formed in the Parisian schools and enquiring enough to learn and use Hebrew to considerable effect, is hard to fit into the eruditi about whom he left those tantalising thumbnail sketches in his catalogus. Herbert saw the eruditi in biblical terms. The catalogus eruditorum was modelled on the list of King David's mighty warriors (nomina fortium) at the end of the second Book of Kings (2 Sam.), who were described in the First Book of Chronicles as ‘the leaders of King David's powerful men, who helped him maintain his rule over all of Israel in accordance with the Lord's word that was spoken to Israel’. David's warriors had been strong in arms, but Becket's eruditi were powerful in writing (scripturis), their mission to defend the God-given authority of their ‘David’. Herbert's view of the role of the archbishop's familia was thus informed by stirring images from the heroic history of Israel. Like David's fearless warriors, the eruditi stood valiantly beside Christ's champion (Domini/Christi/athleta) in the fight for God's law.
Not all the warriors were equal, however. Herbert's conviction that theology, and especially the study of sacred scripture, was the superior science led him to express a distinct coolness towards the ‘the crowd (turba) of men learned in public law (in iure forensi)’, which the archbishop always had about him for secular disputes (ad seculi jurgia). These employed ‘not theological, but a kind of civic eloquence’, or, to put it more directly, ‘not Godly eloquence, but the language of the town’. ‘There is nothing between them and me’, wrote Herbert, possibly echoing Tertullian's famous words, ‘nor, indeed, do they share this fellowship (mensa). Different is their profession; different their fellowship’. There was thus a certain ambivalence in his attitude to the eruditi, of whom at least six were legal specialists, and there was a seventh, William Fitzstephen, the later biographer of Becket, whom Herbert ignored completely. One suspects that Herbert was not entirely at home with his new colleagues, whose expertise was so different from his own.
6 - The Benefits of Exile
- Edited by Andrew Jotischky, Iben Fonnesberg-Schmidt
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- Book:
- Pope Eugenius III (1145–1153)
- Published by:
- Amsterdam University Press
- Published online:
- 22 December 2020
- Print publication:
- 07 March 2018, pp 171-196
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Abstract
Eugenius III's itineration through France, Germany, and Switzerland in 1147–8 brought the panoply of the papacy to northern regions, allowing large numbers of petitioners or litigants to approach the travelling Curia in person and experience papal jurisdiction first hand. More importantly it brought the papacy to ordinary men and women. Special features of this study are eye-witness accounts of spectacular and memorable visits to Reims, Châlonssur- Marne, Verdun, and Trier. One witness described dancing in the streets of Verdun, where Eugenius consecrated the cathedral church and translated the relics of St Vanne, another could scarcely contain his excitement at the papal residence in the imperial city of Trier, while Châlons-sur-Marne employed a public notary to record the papal visit for posterity.
Keywords: Eugenius III; travels in France; Germany; Switzerland; visits to Besançon; Châlons-sur-Marne; Cîteaux; Cluny; Paris; Reims; Saint- Maurice d’Agaune; Trier; Verdun
When at the end of 1146 Eugenius III and his advisers decided to take the road to France, there was no lack of precedent for such a journey. Setting aside the somewhat ambiguous legacy of the five popes who had travelled to Frankish lands in Carolingian times, they could look to the much more positive examples of the reform popes from the mid-eleventh century onwards. In 1049, Leo IX had interrupted what was primarily a reforming tour of northern Germany under the patronage of the Emperor Henry III, to make an important excursion to Reims. There, on 1 October, he translated the relics of St Rémi and consecrated the cathedral, following which he presided at a council where, ‘with the advice of our fellow bishops and the assent and approval of the clergy and people, an enormous number of whom had flooded in to celebrate such an important consecration’, he issued ‘many [decrees] necessary for the Christian religion’. The Frenchborn Urban II in 1095–6 and the Burgundian-born Calixtus II in 1119–20 went even further, and turned the crisis of the schisms which confronted them into opportunities to establish the legitimacy of their papacy against imperially supported rivals. Not only were they enthusiastically received by the French monarchy, nobility, and clergy, but they presided at councils which carried forward the reform programme begun by Leo and confirmed papal leadership of the Church.
1 - ‘Justinian’s Laws, not the Lord’s’: Eugenius III and the Learned laws
- Edited by Andrew Jotischky, Iben Fonnesberg-Schmidt
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- Book:
- Pope Eugenius III (1145–1153)
- Published by:
- Amsterdam University Press
- Published online:
- 22 December 2020
- Print publication:
- 07 March 2018, pp 27-68
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Abstract
Bernard of Clairvaux famously condemned Eugenius III for allowing trained lawyers using ‘Justinian's Laws, not the Lord’s’ to present and defend cases in his presence. This chapter argues that Bernard's strictures were misplaced, since the papal court followed rather than set the trend towards greater professionalization already evident in Tuscany, Lombardy, and Provence. In these regions, elements of Roman civilian procedure were commonplace with advocates and jurists citing Justinian's Codex and Digest. When necessary, they drew on authorities from Gratian's Decretum, the new compendium of canon law, which incorporated significant elements of Roman law. A series of individual cases provides evidence of the intermingling of the two laws in what was becoming the ius commune (common law) of the Latin Church.
Keywords: Roman law; canon law; Gratian, Justinian; decretals; oath of calumny; ordo iudiciarius; ius commune; Council of Reims (1148)
The legal background
It is well known that two of Eugenius III's most distinguished contemporaries wrote with some disquiet about the direction being taken by legal practice at the papal Curia. Bernard of Clairvaux, who had recruited Eugenius into the Cistercian Order in 1138, complained in ‘Five Books on Consideration’, that ‘every day the laws make a great clamour in the [papal] palace, but they are Justinian's laws, not the Lord's (quotidie perstrepunt in palatio leges, sed Iustiniani, non Domini)’; and Master Gerhoch, provost of Reichersberg (†1169), claimed (1155/6) that lawyers (legiste) were allowed so to complicate the presentation of cases heard in his presence that Eugenius and the cardinals were scarcely able to disentangle them. ‘It would then have been better’, he added, ‘if those blood-sucking dog-flies (cinomias) sent into Pharaoh's house had not been introduced into the house of Jacob’. The pure law of the Gospels was being perverted by the empty arguments of the Roman law. ‘I am amazed’, wrote Bernard, ‘how far your religious ears can bear to listen to such arguments from advocates, and the battles of words, which are more conducive to the subversion of truth than to its discovery.’
Acknowledgements
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp xv-xv
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The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Edited by Marie-Pierre Gelin, Paul Webster
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- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016
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Thomas Becket - the archbishop of Canterbury cut down in his own cathedral just after Christmas 1170 - stands amongst the most renowned royal ministers, churchmen, and saints of the Middle Ages. He inspired the work of medieval writers and artists, and remains a compelling subject for historians today. Yet many of the political, religious, and cultural repercussions of his murder and subsequent canonisation remain to be explored in detail.
This book examines the development of the cult and the impact of the legacy of Saint Thomas within the Plantagenet orbit of the late twelfth and early thirteenth centuries - the "Empire" assembled by King Henry II, defended by his son King Richard the Lionheart, and lost by King John. Traditional textual and archival sources, such as miracle collections, charters, and royal and papal letters, are used in conjunction with the material culture inspired by the cult, to emphasise the wide-ranging impact of the murder and of the cult's emergence in the century following the martyrdom. From the archiepiscopal church at Canterbury, to writers and religious houses across the Plantagenet lands, to the courts of Henry II, his children, and the bishops of the Angevin world, individuals and communities adapted and responded to one of the most extraordinary religious phenomena of the age.
Dr Paul Webster is currently Lecturer in Medieval History and Project Manager of the Exploring the Past adult learners progression pathway at Cardiff University; Dr Marie-Pierre Gelin is a Teaching Fellow in the History Department at University College London.
Contributors: Colette Bowie, Elma Brenner, José Manuel Cerda, Anne J. Duggan, Marie-Pierre Gelin, Alyce A. Jordan, Michael Staunton, Paul Webster.
Bibliography
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
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- Boydell & Brewer
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- 25 October 2017
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- 15 December 2016, pp 208-237
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List of Contributors
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp ix-ix
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Frontmatter
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp i-iv
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List of Illustrations
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
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- Boydell & Brewer
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- 25 October 2017
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- 15 December 2016, pp vii-viii
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2 - Becket is Dead! Long Live St Thomas
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- By Anne J. Duggan, Emeritus Professor of Medieval History at King's College London, UK.
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
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- 15 December 2016, pp 25-52
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Summary
As Hugh of Horsea (nicknamed Mauclerc) scraped Becket's brains out on the paving stones in the north transept of Canterbury Cathedral on the fifth day of Christmas (29 December) 1170, he shouted to the barons who had just cut the archbishop of Canterbury down in his own cathedral, ‘Let's get out of here, knights, this one won't get up again.’ At that point, he can have had no inkling of what the future was to hold for his four baronial colleagues, the king in whose name they claimed to have acted and, of course, for the disparaged victim. Despite King Henry's best efforts to smother the story and assume the guise of injured innocence, the raw news was carried by an unknown messenger not only to the French royal court, but also to William aux blanchesmains, archbishop of Sens. The intelligence reached the French archbishop in time for him to summon a council of his province for Sunday, 24 January 1171, so that an appropriate response could be made. So it was that the details of Becket's murder were proclaimed before an assembly of bishops and abbots from the heartland of the French monarchy, and through them the news would have circulated rapidly through the various monastic and episcopal networks with which they were connected. Equally importantly, William of Sens executed the mandate of October 1170, in which Pope Alexander III ordered the imposition of an interdict on Henry II's continental lands (‘in tota terra ejus cismarina’) if the king failed to make good his undertaking at Freteval to restore the archbishop's estates as they had been before his departure. Normandy escaped the ban because, as Archbishop William explained to the pope, his colleague, Rotrou of Rouen, refused to impose the sentence in his own Norman province.
William's report, together with a personal letter and a dossier of protests from the French court, was then carried by two of Becket's clerks (Alexander of Wales and Gunther of Winchester) all the way through France to the papal court in Tusculum (Frascati), no doubt broadcasting the news to every town, bishopric and abbey through which they passed.
Index
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
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- 15 December 2016, pp 238-252
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Preface
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp x-xiv
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Thomas Becket is undoubtedly one of the best known and most written-about figures in the Middle Ages. Yet many of the political, religious and cultural repercussions of his murder, and subsequent canonisation, on the world he left behind remain to be explored in detail. Following Paul Webster's introductory exploration of existing historiography of the cult of St Thomas Becket, the main focus of this volume lies in the study of the emergence and development of the Becket phenomenon within the world from which it had been created. Anne J. Duggan's chapter highlights the way in which the creation and expansion of the cult of St Thomas are often relegated to the relative obscurity of liturgical or cultural history. In redressing the balance, Duggan examines the transformation of the murdered archbishop's status from that of victim to that of the most widely-revered medieval saint. Her article investigates the cult in the Plantagenet world and goes on to set it within the wider medieval context, considering evidence ranging from the period that followed the martyrdom down to the Reformation and beyond. In providing such broad focus, this contribution examines trends to which the other papers return in their discussion of the cult and of perceptions of St Thomas in the century following his martyrdom. Notably, these include the liturgical Becket and the efforts by the Plantagenet dynasty to build links with the religious phenomenon which Henry II had inadvertently created.
The volume then turns to aspects of the development of the cult, the reaction of religious communities to the popularity of the martyr and the impact of the conflict preceding Thomas Becket's death on the posthumous absorption of his cult into the life of monastic and hospital foundations in the Plantagenet lands. Chapters by Marie-Pierre Gelin and Elma Brenner focus on ways in which this could take place, examining different categories of religious house and the place which St Thomas occupied within them. Gelin focuses on the early development of the cult at its ‘host’ community at Canterbury, in terms of the integration of St Thomas into the iconography of the cathedral.
List of Abbreviations
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp xvi-xviii
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Contents
- Edited by Marie-Pierre Gelin, Teaching Fellow in Medieval History University College London, History Department, Paul Webster, Lecturer in Medieval History and Project Manager, Exploring the Past Pathway, Cardiff University, Cardiff School of History, Archaeology and Religion.
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- Book:
- The Cult of St Thomas Becket in the Plantagenet World, c.1170–c.1220
- Published by:
- Boydell & Brewer
- Published online:
- 25 October 2017
- Print publication:
- 15 December 2016, pp v-vi
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A companion to John of Salisbury. Edited by Christophe Grellard and Frédérique Lauchaud. (Brill's Companions to the Christian Tradition, 57.) Pp. xi + 466. Leiden–Boston: Brill, 2015. €169. 978 04 26510 3; 1871 6377
- Anne J. Duggan
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- Journal:
- The Journal of Ecclesiastical History / Volume 67 / Issue 3 / July 2016
- Published online by Cambridge University Press:
- 10 June 2016, pp. 637-638
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- July 2016
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Religious Networks in Action: The European Expansion of the Cult of St Thomas of Canterbury
- Anne J. Duggan
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- Journal:
- Studies in Church History Subsidia / Volume 14 / 2012
- Published online by Cambridge University Press:
- 17 February 2016, pp. 20-43
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- 2012
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‘Wonder not at our coming here, for unto you, Englishmen, God gave such a wondrous martyr, that he filleth nearly all the world with miracles.’ This admiring assertion, attributed to an archbishop and primate from the Nigros Monies – possibly Stephen, archbishop of Tarsus, which lies at the foot of. the Taurus Mountains in Armenia – provides a good introduction to the theme of this book, for it links Iceland, Canterbury and the eastern Mediterranean in a remarkable manner. The quotation comes from a lost life of St Thomas written in Latin by Robert of Cricklade, prior of St Frideswide in Oxford, who died in 1174; but it is known only from its transmission through one of the longest texts in Old Norse, the Thomas Saga Erkibyskups, compiled in Iceland through the thirteenth century from English Latin sources. This Anglo-Icelandic example, however, is only one part of an extraordinary phenomenon which saw the cult of the ‘wondrous martyr’ established, and not only at the official level, across the whole of the West, from Norway to Sicily and from Portugal to Poland, before the end of the twelfth century. The English martyr was probably depicted among the array of saints on the West front of Trondheim cathedral; his mosaic image stands next to that of St Silvester in the apse behind the high altar in Monreale; the headquarters of the Portuguese Templars at Tomar had a chapel with a reliquary containing fragments of his brains and blood; and French monks from Morimond brought the cult to Sulejów in the diocese of Gneisno in 1177.
The Effect of Alexander III’s ‘Rules on the Formation of Marriage’ in Angevin England (R. Allen Brown Memorial Lecture)
- Edited by C. P. Lewis
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- Book:
- Anglo-Norman Studies XXXIII
- Published by:
- Boydell & Brewer
- Published online:
- 14 February 2023
- Print publication:
- 21 July 2011, pp 1-22
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Summary
In a splendid but controversial paper read at the Fourth International Congress of Medieval Canon Law in Toronto in 1972, Charles Donahue presented the arresting argument that Pope Alexander III (1159–81) pursued a consistent policy in his judgments and consultations relating to matrimony, intended to undermine the prevailing structures supporting seigneurial and paternal control of marriage. ‘Alexander’s rules on the formation of marriage’, he wrote, ‘constitute a conscious, and at least partially successful, attempt to use the canon law to influence the course of social development.’ Further, he argued that the ‘rules’ were new, that they did diminish the influence of family and feudal lords on the choice of marriage partners, and that ‘the rules were adopted, at least partially, in order to achieve that effect.’ This broad and bold thesis was endorsed fifteen years later in 1987, in James Brundage’s major study on Law, Sex, and Christian Society in Medieval Europe, which concluded, even more emphatically, that ‘[Alexander] clearly wished to recast the law of family relationships…. He consistently sought to free marriages from the control of parents, families, and feudal overlords and [to] place the choice of marriage partners under the exclusive control of the parties themselves.’ For both scholars, Alexander’s ‘policy’ was profoundly revolutionary. And so it would have been, had such a policy existed.
To someone with even a passing knowledge of ‘the law and custom of the English realm’, to use Glanvill’s oft-repeated phrase, these confident assertions are hard to square with the evidence. The problem with the thesis is that it depended not on an examination of immediate historical circumstances, of which Professor Donahue was not unaware, but on matrimonial cases from English ecclesiastical courts recorded over a hundred or even two hundred years after Alexander’s death. These reveal a preponderance of cases relating to ‘informal marriages’, and a corresponding willingness to recognize the validity of such marriages, if they could be proved; he interpreted both findings as direct and intended consequences of ‘the Alexandrine rules’, despite the time lapse and a frank acknowledgement that ‘the barriers of evidence are most formidable to establish the proposition’.
The transformation of the Irish Church in the twelfth century1. By Marie-Thérèse Flanagan. (Studies in Celtic History, 29.) Pp. xii+298. Woodbridge: Boydell Press, 2010. £60. 978 1 84383 597 4; 0261 9865
- Anne J. Duggan
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- Journal:
- The Journal of Ecclesiastical History / Volume 62 / Issue 3 / July 2011
- Published online by Cambridge University Press:
- 03 June 2011, pp. 591-592
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- July 2011
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Contributors
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- By Rose Teteki Abbey, K. C. Abraham, David Tuesday Adamo, LeRoy H. Aden, Efrain Agosto, Victor Aguilan, Gillian T. W. Ahlgren, Charanjit Kaur AjitSingh, Dorothy B E A Akoto, Giuseppe Alberigo, Daniel E. Albrecht, Ruth Albrecht, Daniel O. Aleshire, Urs Altermatt, Anand Amaladass, Michael Amaladoss, James N. Amanze, Lesley G. Anderson, Thomas C. Anderson, Victor Anderson, Hope S. Antone, María Pilar Aquino, Paula Arai, Victorio Araya Guillén, S. Wesley Ariarajah, Ellen T. Armour, Brett Gregory Armstrong, Atsuhiro Asano, Naim Stifan Ateek, Mahmoud Ayoub, John Alembillah Azumah, Mercedes L. García Bachmann, Irena Backus, J. Wayne Baker, Mieke Bal, Lewis V. Baldwin, William Barbieri, António Barbosa da Silva, David Basinger, Bolaji Olukemi Bateye, Oswald Bayer, Daniel H. Bays, Rosalie Beck, Nancy Elizabeth Bedford, Guy-Thomas Bedouelle, Chorbishop Seely Beggiani, Wolfgang Behringer, Christopher M. Bellitto, Byard Bennett, Harold V. Bennett, Teresa Berger, Miguel A. Bernad, Henley Bernard, Alan E. Bernstein, Jon L. Berquist, Johannes Beutler, Ana María Bidegain, Matthew P. Binkewicz, Jennifer Bird, Joseph Blenkinsopp, Dmytro Bondarenko, Paulo Bonfatti, Riet en Pim Bons-Storm, Jessica A. Boon, Marcus J. Borg, Mark Bosco, Peter C. Bouteneff, François Bovon, William D. Bowman, Paul S. Boyer, David Brakke, Richard E. Brantley, Marcus Braybrooke, Ian Breward, Ênio José da Costa Brito, Jewel Spears Brooker, Johannes Brosseder, Nicholas Canfield Read Brown, Robert F. Brown, Pamela K. Brubaker, Walter Brueggemann, Bishop Colin O. Buchanan, Stanley M. Burgess, Amy Nelson Burnett, J. Patout Burns, David B. Burrell, David Buttrick, James P. Byrd, Lavinia Byrne, Gerado Caetano, Marcos Caldas, Alkiviadis Calivas, William J. Callahan, Salvatore Calomino, Euan K. Cameron, William S. Campbell, Marcelo Ayres Camurça, Daniel F. Caner, Paul E. Capetz, Carlos F. Cardoza-Orlandi, Patrick W. Carey, Barbara Carvill, Hal Cauthron, Subhadra Mitra Channa, Mark D. Chapman, James H. Charlesworth, Kenneth R. Chase, Chen Zemin, Luciano Chianeque, Philip Chia Phin Yin, Francisca H. Chimhanda, Daniel Chiquete, John T. Chirban, Soobin Choi, Robert Choquette, Mita Choudhury, Gerald Christianson, John Chryssavgis, Sejong Chun, Esther Chung-Kim, Charles M. A. Clark, Elizabeth A. Clark, Sathianathan Clarke, Fred Cloud, John B. Cobb, W. Owen Cole, John A Coleman, John J. Collins, Sylvia Collins-Mayo, Paul K. Conkin, Beth A. Conklin, Sean Connolly, Demetrios J. Constantelos, Michael A. Conway, Paula M. Cooey, Austin Cooper, Michael L. Cooper-White, Pamela Cooper-White, L. William Countryman, Sérgio Coutinho, Pamela Couture, Shannon Craigo-Snell, James L. Crenshaw, David Crowner, Humberto Horacio Cucchetti, Lawrence S. Cunningham, Elizabeth Mason Currier, Emmanuel Cutrone, Mary L. Daniel, David D. Daniels, Robert Darden, Rolf Darge, Isaiah Dau, Jeffry C. Davis, Jane Dawson, Valentin Dedji, John W. de Gruchy, Paul DeHart, Wendy J. Deichmann Edwards, Miguel A. De La Torre, George E. Demacopoulos, Thomas de Mayo, Leah DeVun, Beatriz de Vasconcellos Dias, Dennis C. Dickerson, John M. Dillon, Luis Miguel Donatello, Igor Dorfmann-Lazarev, Susanna Drake, Jonathan A. Draper, N. Dreher Martin, Otto Dreydoppel, Angelyn Dries, A. J. Droge, Francis X. D'Sa, Marilyn Dunn, Nicole Wilkinson Duran, Rifaat Ebied, Mark J. Edwards, William H. Edwards, Leonard H. Ehrlich, Nancy L. Eiesland, Martin Elbel, J. Harold Ellens, Stephen Ellingson, Marvin M. Ellison, Robert Ellsberg, Jean Bethke Elshtain, Eldon Jay Epp, Peter C. Erb, Tassilo Erhardt, Maria Erling, Noel Leo Erskine, Gillian R. Evans, Virginia Fabella, Michael A. Fahey, Edward Farley, Margaret A. Farley, Wendy Farley, Robert Fastiggi, Seena Fazel, Duncan S. Ferguson, Helwar Figueroa, Paul Corby Finney, Kyriaki Karidoyanes FitzGerald, Thomas E. FitzGerald, John R. Fitzmier, Marie Therese Flanagan, Sabina Flanagan, Claude Flipo, Ronald B. Flowers, Carole Fontaine, David Ford, Mary Ford, Stephanie A. Ford, Jim Forest, William Franke, Robert M. Franklin, Ruth Franzén, Edward H. Friedman, Samuel Frouisou, Lorelei F. Fuchs, Jojo M. Fung, Inger Furseth, Richard R. Gaillardetz, Brandon Gallaher, China Galland, Mark Galli, Ismael García, Tharscisse Gatwa, Jean-Marie Gaudeul, Luis María Gavilanes del Castillo, Pavel L. Gavrilyuk, Volney P. Gay, Metropolitan Athanasios Geevargis, Kondothra M. George, Mary Gerhart, Simon Gikandi, Maurice Gilbert, Michael J. Gillgannon, Verónica Giménez Beliveau, Terryl Givens, Beth Glazier-McDonald, Philip Gleason, Menghun Goh, Brian Golding, Bishop Hilario M. Gomez, Michelle A. Gonzalez, Donald K. Gorrell, Roy Gottfried, Tamara Grdzelidze, Joel B. Green, Niels Henrik Gregersen, Cristina Grenholm, Herbert Griffiths, Eric W. Gritsch, Erich S. Gruen, Christoffer H. Grundmann, Paul H. Gundani, Jon P. Gunnemann, Petre Guran, Vidar L. Haanes, Jeremiah M. 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Yee, Viktor Yelensky, Yeo Khiok-Khng, Gustav K. K. Yeung, Angela Yiu, Amos Yong, Yong Ting Jin, You Bin, Youhanna Nessim Youssef, Eliana Yunes, Robert Michael Zaller, Valarie H. Ziegler, Barbara Brown Zikmund, Joyce Ann Zimmerman, Aurora Zlotnik, Zhuo Xinping
- Edited by Daniel Patte, Vanderbilt University, Tennessee
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- Book:
- The Cambridge Dictionary of Christianity
- Published online:
- 05 August 2012
- Print publication:
- 20 September 2010, pp xi-xliv
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Henry II, the English Church and the Papacy, 1154–76
- Edited by Christopher Harper-Bill, Nicholas Vincent
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- Henry II
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- Boydell & Brewer
- Published online:
- 12 September 2012
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- 14 November 2007, pp 154-183
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Summary
The preponderant historical opinion of Henry II's relations with the English Church and with the papacy is easily summarised as reasonably amicable, apart from the Becket crisis, which represented an aberration from the broad accommodation that characterised the relationship between the regnum and the sacerdotium. Based very largely on the highly tendentious arguments advanced by Gilbert Foliot, bishop of London, in his open letter to Becket, Multiplicem nobis of September 1166, the general historical consensus is that it was Thomas Becket who destroyed the harmony of the English kingdom by his arrogance and lack of moderation. Gilbert had painted a very rosy picture of the pre-Becket situation:
The kingdom gave devoted and holy service to the priesthood; and the priesthood very strongly supported to good effect every command of the king. The two swords were exercised in the Church, serving the Lord Jesus with devoted service. They did not oppose one another or, taking opposite positions, challenge one another. There was one people and, as it is written, ‘with one pair of lips’, zealous in pursuing sins, rejoicing in the vigorous eradication of vices. The peace of Church and kingdom consisted in this: each cherished the other with reciprocal favour and were joined in a unanimous will. In fact we were hoping and looking for an increase of graces with your promotion, and see, from that moment, everything was turned upside down because of our sins…. A man of your prudence should have ensured that the disagreements gradually arising between the kingdom and you did not grow too serious, that the tiny spark did not flare up into so great a fire, to the ruin of many. It was managed differently, and from causes too numerous to list, disagreements were multiplied, indignation was inflamed, and hatred firmly entrenched.