13 results
Community Building as a Vector of Social and Religious Change in the Life of John of Gorze (973/74–84)
- Edited by Stephen D. Church, University of East Anglia
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- Book:
- Anglo-Norman Studies XLV
- Published by:
- Boydell & Brewer
- Published online:
- 17 December 2023
- Print publication:
- 05 September 2023, pp 163-180
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Summary
Over the last two decades, scholars have made a great deal of progress in trying to understand how tenth- and eleventh-century authors represented intentional change in religious settings. Their nineteenth- and twentieth-century predecessors saw no issue with referring to such changes as ‘reforms’, and even today the term remains firmly embedded in the discourse of specialist publications. However, recent studies have argued that its current use reflects a semantic shift that took place in the 1600s. As such, it implies a programmatic logic, forward-looking dynamic, and ideological cohesiveness, all three of which are features that sit uncomfortably with the ‘messy’ reality that emerges from the primary evidence. Not only that, but the early modern conceptualization of reform is a mismatch with the way in which high medieval people perceived religious change, what they expected from it, and how they wrote about it. In response to this greater semantic awareness, specialists have become a great deal more focused on answering questions about the literary traditions and ideological trends that inspired the language of restoration and renewal in tenth- and eleventh-century sources. The narrative tropes used in these sources to describe real-life processes of spiritual and institutional change have likewise been subject to a new scrutiny. The same is true of the degree to which this language and these tropes accurately captured these complex and incremental phenomena.
Among a large number of publications that address these issues, one of the latest and most intriguing is a monograph by the German scholar Stephan Bruhn. Analysing literary sources from tenth- and early eleventh-century England, he notes that authors relied on a concept of religious change that was neither programmatic nor ideological, but social. Their argument centred on the existence of what Bruhn calls ‘communities of value’ (Wertegemeinschaften), heterogeneous cohorts of people who shared the same ethical values and interest in religious change, but who neither necessarily agreed on a course of action, nor always had a precise view of long-term outcomes. When it comes to applying his analysis to the Continent, however, Bruhn has expressed reservations. In his view, specific contextual factors and literary traditions in England created the conditions for authors to write about religious change in this manner. True as this may be, to not take up the implied challenge would be an opportunity missed.
Jean Mabillon and the Debate on the Regular Origins of Secular Canonesses in Seventeenth-Century France
- STEVEN VANDERPUTTEN
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- Journal:
- The Journal of Ecclesiastical History / Volume 74 / Issue 3 / July 2023
- Published online by Cambridge University Press:
- 15 May 2023, pp. 491-515
- Print publication:
- July 2023
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This paper reviews the classic perception that the debate on the regular origins of secular canonesses in early modern France consisted of a clash between authors who sought to legitimise the members’ current status and privileges, and prominent scholars such as Jean Mabillon whose sole aim was to present a truthful account of the past. Through a case study of the abbey of Remiremont it shows that local commentators gained a nuanced understanding of that community's past and present identities, while Mabillon and others relied on second-hand arguments and flawed methods to make a case for a regular reform.
1 - Reform, Change, and Renewal: Women Religious in the Central Middle Ages, 800–1050
- Edited by Kimm Curran, Janet Burton, University of Wales Trinity Saint David, Lampeter
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- Book:
- Medieval Women Religious, c.800-c.1500
- Published by:
- Boydell & Brewer
- Published online:
- 08 June 2023
- Print publication:
- 24 January 2023, pp 22-42
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In the final years of the fourteenth century, the Franciscan friar and chronicler Jacques de Guise recorded an account of a heated dispute between a group of early ninth-century Church reformers and the heads of several women's monastic communities in present-day Belgium and Germany. A major Church council had decreed that all communities of women religious would henceforth strictly observe the Rule of St Benedict and the message was relayed to all the convents in the area; however, the leaders of these places quickly agreed to appeal jointly against the reform. After much diplomatic wrangling involving the pope and Emperor Louis the Pious, a decision was made to hold a synod at the royal abbey of Nivelles to discuss the issue further. Bishop Walcand of Liège opened the meeting by reiter¬ating the council's precepts. But once he had finished speaking the heads of these women's communities rejected his call and responded with one voice:
First, we protest with God and all of those listening, that we have never vowed to the Rule of St Benedict. Second, we promise to remain chaste, but we will not let ourselves be forced to accept the veil. Third, we are prepared to vow ourselves to obedience to our abbesses and an honest life. Fourth, if this response is not enough, we are prepared to lodge further appeals.
These words sent shockwaves through the meeting. When Walcand sternly reminded the women of their duty to comply with the reform all remained silent, except for Abbess Doda of Sainte-Waudru in Mons. She, according to the chron¬icler, ‘spoke inappropriately’. The organisers hastily dissolved the synod and subsequently convened with a number of prominent clerical and lay lords to work out ‘a short instruction for an honest life without any vows, except for that of any Christian’, in order to give the women at least some written guidelines. This text they then sent to the heads of these women's monastic communities. They added that henceforth the heads of these women's monasteries and their subjects would be known as ‘secular religious’ instead of ‘nuns’. The account closes with the ominous statement that Walcand ended by deposing many of the heads of these women's communities as a token of their eternal punishment, and that he installed in their place noblemen as secular abbots.
‘COLUMBANUS WORE A SINGLE COWL, NOT A DOUBLE ONE’: THE VITA DEICOLI AND THE LEGACY OF COLUMBANIAN MONASTICISM AT THE TURN OF THE FIRST MILLENNIUM
- STEVEN VANDERPUTTEN
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This article analyses the Life of St. Deicolus of Lure, a monastery in the Alsace region of east France, written by the cleric Theodoric in the 970s or 980s. It argues that the text contains a notable amount of information on the existence, methodology, and limitations of an ill-understood aspect of monastic integration around the year 1000. Relying on an analysis of the narrative's second prologue as well as scattered comments elsewhere in the text, it reconstructs three phenomena. The first is attempts to (re-)establish a Luxeuil-centered imagined community of institutions with a shared Columbanian legacy through the creation and circulation of hagiographic narratives. A second is the co-creation across institutional boundaries of texts and manuscripts that were designed to facilitate these integration attempts. And the third phenomenon is the limits of this integration effort, which did not tempt those involved to propose the establishment of a distinct ‘neo-Columbanian’ observance. As such, the Life represents an attempt to reconcile the legacy of Columbanus and his real or alleged followers as celebrated at late tenth-century Luxeuil and Lure with a contemporary understanding of reformed Benedictine identity.
2 - Flemish Settlements beyond Flanders: A Review and New Perspectives on Transregional Medieval Settlement Landscapes in Britain
- Edited by Laura L. Gathagan, William North, Charles C. Rozier
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- Book:
- The Haskins Society Journal 31
- Published by:
- Boydell & Brewer
- Published online:
- 15 December 2020
- Print publication:
- 20 November 2020, pp 21-48
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There presently live five peoples in Britain, […] to these can be added in our time a sixth nation, that is the Flemish, who from their own land came to the region of Mailros in the confines of Wales at the orders of King Henry in order to settle there. Having until then gathered in the island in large numbers, no less powerful in weapons and soldiers than the indigenous population, they have made large acquisitions there for themselves as fighters under the Normans.
As the chronicler Alfred of Beverley c. 1143 describes in his Aluredi Beverlacensis Annales, large numbers of Flemings were present in Britain in the aftermath of the Norman Conquest and were resettled in South Wales on the orders of King Henry I. Studies of pre-Conquest relations suggest a growing interaction between Flanders and Britain in the late tenth century, focusing on ecclesiastical relations and political marriages across the Channel. Economical and commercial contacts are also receiving more attention. Dumolyn et al., for example, suggested the growing importance of the mercantile function of Bruges within a wider network along the North Sea from the middle of the tenth century onwards.
The Norman Conquest, in which Flemings had an active role as parts of the invasion army, would have created opportunities for migration. Following the Conquest, Flemings played a variety of roles in politics and society, whether as lords, settlers, merchants, or mercenaries. In Domesday Book, for example, men identified as Flemings held estates in twenty-seven counties, and fifteen names could be retained as tenants-in-chief.
The aim of this essay is to provide a critical overview of current research on Flemish planted rural settlements in Flanders and Britain. Drawing on a broad range of national and international literature (in languages including English, French, German, and Dutch), this essay will offer a platform for renewed research into the influence of a small yet dynamic medieval county on its North Sea neighbors. In the first section, we present an overview of historical and archaeological research into Flanders’ rural medieval landscape during the last hundred years. The second section engages with research on Flemish immigrants and settlements in twelfth-century Britain. Finally, we will indicate the potential of combining new data and techniques in Flanders and Britain for achieving a better understanding of the Flemish settlement landscapes.
31 - Monastic Reform from the Tenth to the Early Twelfth Century
- from Part II - The Carolingians to the Eleventh Century
- Edited by Alison I. Beach, Ohio State University, Isabelle Cochelin, University of Toronto
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- Book:
- The Cambridge History of Medieval Monasticism in the Latin West
- Published online:
- 16 January 2020
- Print publication:
- 09 January 2020, pp 599-617
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Reform is one of the most frequently referenced, but least understood, aspects of monasticism’s development in the tenth to early twelfth centuries. Its status as a key paradigm in discussions of that period originated with contemporary apologetic commentators who relied on reform to support a broad range of auctorial agendas. Some of these individuals were seeking to justify ongoing or recent interventions by reformist agents in the life of monastic groups, while others, writing from an a posteriori perspective, used accounts of reform as a means to construct a heroic memory for past spiritual and institutional leaders, to project certain ideals relevant to the current state of monasticism, or to justify the actions of reformers living in their own age. All, or nearly all, of these discourses supported an interpretation of monastic reform as an abrupt, sometimes traumatic, but nearly always beneficial procedure, rooted in the desire to realize a more authentic experience of the cenobitic ideal and remediate some of the challenges facing monastic communities, such as the decline of discipline, bad leadership, and interference from secular society.
2 - Universal Historiography as Process? Shaping Monastic Memories in the Eleventh-Century Chronicle Of Saint-Vaast
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- By Steven Vanderputten, Professor in Medieval History, Department of History, Universiteit Gent
- Edited by Michele Campopiano, University of York, Henry Bainton, University of York
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- Book:
- Universal Chronicles in the High Middle Ages
- Published by:
- Boydell & Brewer
- Published online:
- 23 June 2018
- Print publication:
- 30 June 2017, pp 43-64
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Until recently there was a tendency in the study of medieval universal historiography to privilege texts that were regarded as original, in that they had brought something new to the genre and could be relied upon to illustrate new trends in historical writing. Other texts were also singled out because they deviated so clearly from a particular norm or tradition that they were deemed to be exceptional, or because they had enjoyed extraordinary popularity, and therefore were thought to have impacted on a relatively large cross-section of society. Such a focus on the exceptional, or the exceptionally popular, of course refers to more general trends in how past generations of medievalists have thought about relevance when studying medieval narrative texts. But it is important to realize that such a methodological position risks overlooking a substantial body of evidence that does not match any of these criteria.
These overlooked sources belong to a group of what I call – for want of other ways to classify them – ‘boring’ universal chronicles. They lack originality as regards the contents, in that they add little to what was already being transmitted in older or more prestigious works; they represent a way of thinking about the past that was, in some way or other, behind the times; and they failed to reach an audience beyond their authors’ immediate circle, remaining virtually unread until they were discovered by modern scholars. None of these factors – or, indeed, all of these factors combined – constitutes a good argument for dismissing these texts as irrelevant to our understanding of medieval historiographical culture, and of the various (social, educational, other) uses of chronicles. Although many are known through only one or two copies, as a ‘subgenre’ works of this type are extremely well attested in the manuscript evidence and in medieval booklists. Furthermore, the simple observation that there was a demand for such texts (however redundant they may look to us from an intellectual or creative viewpoint) – and the fact that substantial numbers of such texts were acquired in addition to what we consider to be the canon of medieval historiography – justifies us asking questions about why they were produced in the first place, what interests and concerns they reflected, and who found them useful.
The First ‘General Chapter’ of Benedictine Abbots (1131) Reconsidered
- STEVEN VANDERPUTTEN
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- Journal:
- The Journal of Ecclesiastical History / Volume 66 / Issue 4 / October 2015
- Published online by Cambridge University Press:
- 02 September 2015, pp. 715-734
- Print publication:
- October 2015
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This paper reconsiders the first ‘General Chapter’ of Benedictine abbots (late 1131). To explain the timing and circumstances of this event, previous scholarship mostly referred to the influence of the Cistercians on reformist groups within ‘traditional’ monasticism. A closer look at the primary evidence reveals how the first General Chapter needs to be framed against the activities of overlapping coalitions of ecclesiastical and secular agents pursuing various political, ideological and institutional interests. It also allows the causes of the ensuing dispute with the Cluniacs to be established more securely, and provides new insights into contemporary usages of statutes and the semantics of the word ‘ordo’.
From Scandal to Monastic Penance: A Reconciliatory Manuscript from the Early Twelfth-Century Abbey of St. Laurent in Liège
- Tjamke Snijders, Steven Vanderputten
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- Journal:
- Church History / Volume 82 / Issue 3 / September 2013
- Published online by Cambridge University Press:
- 30 August 2013, pp. 523-553
- Print publication:
- September 2013
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An important element of monastic penance and conflict resolution was its repetitive, almost cyclical nature. The manuscripts that were used during these performances often proceed implicitly, which makes them difficult to contextualize and understand. This article considers a possible example of such “hidden” reconciliatory discourse in a manuscript that was produced for the congregation of St. Laurent in Liège around the turn of the eleventh century: Brussels, Royal Library 9361–9367. It examines the sin of pride in monastic dignitaries, discusses the best way to atone for it, and provides tools for the penitent to start living a more virtuous life in the future. The surviving evidence suggests that this manuscript was produced in reaction to the deeds of abbot Berenger, whose actions in 1095 were considered scandalous by contemporaries because he had led his monks into confusion and sin. The article shows how the combination of texts in this manuscript takes on a different meaning because of these politically charged circumstances, and argues that the St. Laurent manuscript was a discreet but methodical way to end the resulting estrangement between Berenger and his monks. In this interpretation, Brussels RL 9361–9367 is a rare and highly relevant testimony to the ways in which monks in the early twelfth century dealt with psychological and social tensions in the wake of an intra-group conflict.
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. Hackett, Getatchew Haile, Douglas John Hall, Nicholas Hammond, Daphne Hampson, Jehu J. Hanciles, Barry Hankins, Jennifer Haraguchi, Stanley S. Harakas, Anthony John Harding, Conrad L. Harkins, J. William Harmless, Marjory Harper, Amir Harrak, Joel F. Harrington, Mark W. Harris, Susan Ashbrook Harvey, Van A. Harvey, R. Chris Hassel, Jione Havea, Daniel Hawk, Diana L. Hayes, Leslie Hayes, Priscilla Hayner, S. Mark Heim, Simo Heininen, Richard P. Heitzenrater, Eila Helander, David Hempton, Scott H. Hendrix, Jan-Olav Henriksen, Gina Hens-Piazza, Carter Heyward, Nicholas J. Higham, David Hilliard, Norman A. Hjelm, Peter C. Hodgson, Arthur Holder, M. Jan Holton, Dwight N. Hopkins, Ronnie Po-chia Hsia, Po-Ho Huang, James Hudnut-Beumler, Jennifer S. Hughes, Leonard M. Hummel, Mary E. Hunt, Laennec Hurbon, Mark Hutchinson, Susan E. Hylen, Mary Beth Ingham, H. Larry Ingle, Dale T. Irvin, Jon Isaak, Paul John Isaak, Ada María Isasi-Díaz, Hans Raun Iversen, Margaret C. Jacob, Arthur James, Maria Jansdotter-Samuelsson, David Jasper, Werner G. Jeanrond, Renée Jeffery, David Lyle Jeffrey, Theodore W. Jennings, David H. Jensen, Robin Margaret Jensen, David Jobling, Dale A. Johnson, Elizabeth A. Johnson, Maxwell E. Johnson, Sarah Johnson, Mark D. Johnston, F. Stanley Jones, James William Jones, John R. Jones, Alissa Jones Nelson, Inge Jonsson, Jan Joosten, Elizabeth Judd, Mulambya Peggy Kabonde, Robert Kaggwa, Sylvester Kahakwa, Isaac Kalimi, Ogbu U. Kalu, Eunice Kamaara, Wayne C. Kannaday, Musimbi Kanyoro, Veli-Matti Kärkkäinen, Frank Kaufmann, Léon Nguapitshi Kayongo, Richard Kearney, Alice A. Keefe, Ralph Keen, Catherine Keller, Anthony J. Kelly, Karen Kennelly, Kathi Lynn Kern, Fergus Kerr, Edward Kessler, George Kilcourse, Heup Young Kim, Kim Sung-Hae, Kim Yong-Bock, Kim Yung Suk, Richard King, Thomas M. King, Robert M. Kingdon, Ross Kinsler, Hans G. Kippenberg, Cheryl A. Kirk-Duggan, Clifton Kirkpatrick, Leonid Kishkovsky, Nadieszda Kizenko, Jeffrey Klaiber, Hans-Josef Klauck, Sidney Knight, Samuel Kobia, Robert Kolb, Karla Ann Koll, Heikki Kotila, Donald Kraybill, Philip D. W. Krey, Yves Krumenacker, Jeffrey Kah-Jin Kuan, Simanga R. Kumalo, Peter Kuzmic, Simon Shui-Man Kwan, Kwok Pui-lan, André LaCocque, Stephen E. Lahey, John Tsz Pang Lai, Emiel Lamberts, Armando Lampe, Craig Lampe, Beverly J. Lanzetta, Eve LaPlante, Lizette Larson-Miller, Ariel Bybee Laughton, Leonard Lawlor, Bentley Layton, Robin A. Leaver, Karen Lebacqz, Archie Chi Chung Lee, Marilyn J. Legge, Hervé LeGrand, D. L. LeMahieu, Raymond Lemieux, Bill J. Leonard, Ellen M. Leonard, Outi Leppä, Jean Lesaulnier, Nantawan Boonprasat Lewis, Henrietta Leyser, Alexei Lidov, Bernard Lightman, Paul Chang-Ha Lim, Carter Lindberg, Mark R. Lindsay, James R. Linville, James C. Livingston, Ann Loades, David Loades, Jean-Claude Loba-Mkole, Lo Lung Kwong, Wati Longchar, Eleazar López, David W. Lotz, Andrew Louth, Robin W. Lovin, William Luis, Frank D. Macchia, Diarmaid N. J. MacCulloch, Kirk R. MacGregor, Marjory A. MacLean, Donald MacLeod, Tomas S. Maddela, Inge Mager, Laurenti Magesa, David G. Maillu, Fortunato Mallimaci, Philip Mamalakis, Kä Mana, Ukachukwu Chris Manus, Herbert Robinson Marbury, Reuel Norman Marigza, Jacqueline Mariña, Antti Marjanen, Luiz C. L. Marques, Madipoane Masenya (ngwan'a Mphahlele), Caleb J. D. Maskell, Steve Mason, Thomas Massaro, Fernando Matamoros Ponce, András Máté-Tóth, Odair Pedroso Mateus, Dinis Matsolo, Fumitaka Matsuoka, John D'Arcy May, Yelena Mazour-Matusevich, Theodore Mbazumutima, John S. McClure, Christian McConnell, Lee Martin McDonald, Gary B. McGee, Thomas McGowan, Alister E. McGrath, Richard J. McGregor, John A. McGuckin, Maud Burnett McInerney, Elsie Anne McKee, Mary B. McKinley, James F. McMillan, Ernan McMullin, Kathleen E. McVey, M. Douglas Meeks, Monica Jyotsna Melanchthon, Ilie Melniciuc-Puica, Everett Mendoza, Raymond A. Mentzer, William W. Menzies, Ina Merdjanova, Franziska Metzger, Constant J. Mews, Marvin Meyer, Carol Meyers, Vasile Mihoc, Gunner Bjerg Mikkelsen, Maria Inêz de Castro Millen, Clyde Lee Miller, Bonnie J. Miller-McLemore, Alexander Mirkovic, Paul Misner, Nozomu Miyahira, R. W. L. Moberly, Gerald Moede, Aloo Osotsi Mojola, Sunanda Mongia, Rebeca Montemayor, James Moore, Roger E. Moore, Craig E. Morrison O.Carm, Jeffry H. Morrison, Keith Morrison, Wilson J. Moses, Tefetso Henry Mothibe, Mokgethi Motlhabi, Fulata Moyo, Henry Mugabe, Jesse Ndwiga Kanyua Mugambi, Peggy Mulambya-Kabonde, Robert Bruce Mullin, Pamela Mullins Reaves, Saskia Murk Jansen, Heleen L. Murre-Van den Berg, Augustine Musopole, Isaac M. T. Mwase, Philomena Mwaura, Cecilia Nahnfeldt, Anne Nasimiyu Wasike, Carmiña Navia Velasco, Thulani Ndlazi, Alexander Negrov, James B. Nelson, David G. Newcombe, Carol Newsom, Helen J. Nicholson, George W. E. Nickelsburg, Tatyana Nikolskaya, Damayanthi M. A. Niles, Bertil Nilsson, Nyambura Njoroge, Fidelis Nkomazana, Mary Beth Norton, Christian Nottmeier, Sonene Nyawo, Anthère Nzabatsinda, Edward T. Oakes, Gerald O'Collins, Daniel O'Connell, David W. Odell-Scott, Mercy Amba Oduyoye, Kathleen O'Grady, Oyeronke Olajubu, Thomas O'Loughlin, Dennis T. Olson, J. Steven O'Malley, Cephas N. Omenyo, Muriel Orevillo-Montenegro, César Augusto Ornellas Ramos, Agbonkhianmeghe E. Orobator, Kenan B. Osborne, Carolyn Osiek, Javier Otaola Montagne, Douglas F. Ottati, Anna May Say Pa, Irina Paert, Jerry G. Pankhurst, Aristotle Papanikolaou, Samuele F. Pardini, Stefano Parenti, Peter Paris, Sung Bae Park, Cristián G. Parker, Raquel Pastor, Joseph Pathrapankal, Daniel Patte, W. Brown Patterson, Clive Pearson, Keith F. Pecklers, Nancy Cardoso Pereira, David Horace Perkins, Pheme Perkins, Edward N. Peters, Rebecca Todd Peters, Bishop Yeznik Petrossian, Raymond Pfister, Peter C. Phan, Isabel Apawo Phiri, William S. F. Pickering, Derrick G. Pitard, William Elvis Plata, Zlatko Plese, John Plummer, James Newton Poling, Ronald Popivchak, Andrew Porter, Ute Possekel, James M. Powell, Enos Das Pradhan, Devadasan Premnath, Jaime Adrían Prieto Valladares, Anne Primavesi, Randall Prior, María Alicia Puente Lutteroth, Eduardo Guzmão Quadros, Albert Rabil, Laurent William Ramambason, Apolonio M. Ranche, Vololona Randriamanantena Andriamitandrina, Lawrence R. Rast, Paul L. Redditt, Adele Reinhartz, Rolf Rendtorff, Pål Repstad, James N. Rhodes, John K. Riches, Joerg Rieger, Sharon H. Ringe, Sandra Rios, Tyler Roberts, David M. Robinson, James M. Robinson, Joanne Maguire Robinson, Richard A. H. Robinson, Roy R. Robson, Jack B. Rogers, Maria Roginska, Sidney Rooy, Rev. Garnett Roper, Maria José Fontelas Rosado-Nunes, Andrew C. Ross, Stefan Rossbach, François Rossier, John D. Roth, John K. Roth, Phillip Rothwell, Richard E. 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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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A Compromised Inheritance: Monastic Discourse and the Politics of Property Exchange in Early Twelfth-Century Flanders
- STEVEN VANDERPUTTEN
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- Journal:
- The Journal of Ecclesiastical History / Volume 61 / Issue 2 / April 2010
- Published online by Cambridge University Press:
- 19 March 2010, pp. 229-251
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- April 2010
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This paper explores the possibilities of assessing the social discourse of monastic groups in early twelfth-century Flanders. Through the examination of a dispute over property given by a dying noblewoman to the priory of Hesdin, it argues that both the way in which the monks and their benefactors dealt with the politics of property transfers and the discourse of the written account of these events may be interpreted, on the one hand as deliberate attempts to force a monastic understanding of property and relations with the laity upon the rural communities around Hesdin. On the other, they may be seen as the reflection of a struggle for power and status involving members of several levels of the lay elite.
Realities of Reformist Leadership in Early Eleventh-Century Flanders: The Case of Leduin, Abbot of Saint-Vaast
- Steven Vanderputten, Brigitte Meijns
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The reform movement of the later tenth and early eleventh centuries distinguishes itself from other such episodes in monastic history not so much by its impact on the existence of ecclesiastical communities throughout western Europe as by its diversity. Whereas Cluny, Gorze, and the movements initiated or inspired by William of Volpiano, Romuald of Camaldoli, Johannes of Vallombrosa, and Peter Damian have rightly attracted the most interest from scholars, there existed a number of regional movements led by individuals with a reformist agenda, carried out with as much determination, and with results as significant as their international counterparts. One such example is that of the so-called Lotharingian reforms initiated by Richard, abbot of Saint-Vanne (d. 1046), which, over the course of the first half of the eleventh century, spread across large parts of the archbishoprics of Reims, Metz, and Cologne. The exact nature of the movement has long been a subject of debate, with Kassius Hallinger proposing controversially to designate it as a Mischobservanz, or mixed observance, based primarily on the customs observed at Cluny and Gorze. The current consensus, however, seems to be that the “Richardian” understanding of monastic life was indeed original and that, like other movements of its time, it originated in a genuine reflection on ways to return to a more authentic experience of the vita regularis. To achieve this goal, Richard and his principal collaborator Poppo, abbot of Stavelot (d. 1048), introduced groups of monks and former canons to their interpretation of the Rule of Saint Benedict, fostered the creation of collective identities around the figure of patron saints, intervened in the production of scriptoria and the creation of libraries, rationalized the monastic economy, and generally attempted to create a more favorable legal and political situation for the communities coming under their care.
Canterbury and Flanders in the late tenth century
- Steven Vanderputten
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- Journal:
- Anglo-Saxon England / Volume 35 / December 2006
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- 29 June 2007, pp. 219-244
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- December 2006
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This paper provides an edition, translation and discussion of four letters written by Flemish abbots to the archbishops of Canterbury between the years 980 and 991 and preserved in two manuscripts drawn on the archiepiscopal archives in the early eleventh century (London, British Library, Cotton Tiberius A. xv and Cotton Vespasian A. xiv). The letters document the increasing importance of cross-Channel relations in the late tenth century and provide context for a number of hitherto unexplained indications of cultural, religious and financial exchanges between the county of Flanders and England.