This book is about the rise of Christian dualism and its influence in the Byzantine world. Before the seventh century there had been dualist religions like Gnosticism and Manichaeism which contained Christian elements, but they were theosophical movements, based on myths which were not Christian, although they could be interpreted in a Christian sense. The Christian dualism preached by Constantine of Mananalis in the mid-seventh century was truly Christian because it was based on the authority of the New Testament alone. Christian dualism began with Constantine of Mananalis who lived in the reign of Constans II, and the Byzantine Empire ended with the conquest of Constantinople by the Sultan Mehmet II in 1453. The book focuses on two areas of Christian dualism. The first is the Tondrakian movement in Armenia, which appears to be cognate with, but not identical to, Paulicianism. Superficially Bogomilism seemed to have a good deal in common with Paulicianism. The second area which the authors have only dealt with in a limited way is Bosnia, which though on the frontiers of the Byzantine world was not part of it. Tefrice became a refuge for Paulicians who were persecuted in the Byzantine Empire, and Carbeas is said also to have offered attractive terms to non-Paulician Byzantines who would come and settle in this dangerous frontier zone.
This book seeks to explore the nature of religious belief and practice in pre-Reformation England. For most people in England the main access to the Bible, and indeed to instruction in the faith, would be through hearing priests from their pulpits. The book demonstrates with immediacy and potency the diverse expressions of faith and observance. It discusses the varieties of spirituality in later medieval England and the ways in which they received expression, through participation in church services, actions like pilgrimages, charitable foundations, devotional readings and instruction. Opposition to prevailing spirituality, expressed through 'Lollardy', is also considered. There is a great deal of written evidence for both the theory and the practice of late medieval English religion and spirituality. The mass was the central ceremony of the Church: the consecration of the bread and wine to become the body and blood of Christ. Within Christianity, the principal focus of devotion was necessarily the divinity, in particular Christ, the second person of the Trinity. While there was considerable concern to accumulate spiritual benefits during life, the most important issue was to secure salvation after death. For those who sought advanced domestic spiritual satisfaction, an episcopal licence for the celebration of divine offices within a private chapel or oratory was necessary.
Noble society in the twelfth-century German kingdom was vibrant and multi-faceted, with aristocratic families spending their lives in the violent pursuit of land and power. This book illuminates the diversity of the aristocratic experience by providing five texts that show how noblemen and women from across the German kingdom, from Rome to the Baltic coast and from the Rhine River to the Alpine valleys of Austria, lived and died between approximately 1075 and 1200. The five subjects of the texts translated here cut across many of the strata of German elite society. how interconnected political, military, economic, religious and spiritual interests could be for some of the leading members of medieval German society-and for the authors who wrote about them. Whether fighting for the emperor in Italy, bringing Christianity to pagans in what is today northern Poland, or founding, reforming and governing monastic communities in the heartland of the German kingdom, the subjects of these texts call attention to some of the many ways that noble life shaped the world of central medieval Europe.
As European politics, society, economy and religion underwent epoch-making changes between 1400 and 1600, the treatment of Europe's Jews by the non-Jewish majority was, then as in later periods, a symptom of social problems and tensions in the Continent as a whole. This book discusses the history and background of the Jewish presence in fifteenth- and sixteenth-century Europe. As far as the late medieval Church was concerned, the basis for the treatment of Jews, by ecclesiastical and secular authorities, was to be found in the decrees of the Fourth Lateran Council of the Roman Church, which were issued in 1215. The book is concerned with Jewish economic activities for their own sake, and Jews' financial relations with Christian rulers. It then concentrates on other aspects of the dealings which went on between European Jews and their Christian neighbours. The book includes the Jews' own economic presence and culture, social relations between Jews and Christians, the policies and actions of Christian authorities in Church and State. It draws upon original source material to convey ordinary people's prejudices about Jews, including myths about Jewish 'devilishness', money-grabbing, and 'ritual murder' of Christian children. Finally, the book demonstrates from the outset that much of the treatment of European Jews, in the period up to the Reformation and thereafter, was to be a practical result of the controversies within 'Christendom' on the subject of authority, whether ecclesiastical or secular.
This book is the first collection of translated sources on towns in medieval England between 1100 and 1500. Drawing on a variety of written evidence for the significan and dynamic period, it provides an overview of English medieval urban history. Readers are invited to consider the challenges and opportunities presented by a wide range of sources. The merchant, for example, is seen from different angles - as an economic agent, as a religious patron and in Chaucer's fictional depiction. The prominence of London and the other major cities is reflected in the selection, but due attention is also given to a number of small market towns. Occasions of conflict are represented, as are examples of groups and societies which both contributed to and helped to contain the tensions within urban society. Changing indicators of wealth and poverty are considered, together with evidence for more complex questions concerning the quality of life in the medieval town. The book moves between the experience of urban life and contemporary perceptions of it - from domestic furnishings to legends of civic origins and plays in which townspeople enacted their own history.
This book provides a broad-ranging and accessible coverage of the role of noble women in medieval England. Throughout the Middle Ages the men and women of the nobility and gentry occupied a position at the top of the social hierarchy. Marriage for noble and gentry children was arranged by their families, with the participation on occasion of their lords and of the king, and it was relatively rare for the children themselves to take matters into their own hands. As with marriage, the woman's relationship to her husband and children has to be seen within the framework of canon and common law, the Church being concerned with the marriage itself, and the royal courts with property. The crucial importance of land as the source of wealth for noble and gentry society has been underlined in the discussion of both marriage and the family. Women's landholding is well documented, the amount of land in their hands varying according to the accidents of birth and fortune. The household was the centre and hub of the lady's life and activities, and can be regarded as a community in its own right. Men and women of the nobility and gentry living in the world were encouraged to practise their religion through attendance at Mass, private prayer on behalf of themselves and the dead, works of charity, pilgrimage, and material support of the Church. Although many women's lives followed a conventional pattern, great variety existed within family relationships, and individuality can also be seen in religious practices and patronage. Piety could take a number of different forms, whether a woman became a nun, a vowess or a noted philanthropist and benefactor to religious institutions.
This book covers one of the most controversial and shocking episodes in medieval English history, the 'tyranny' and deposition of Richard II and the usurpation of the throne by his cousin, Henry Bolingbroke, who became King Henry IV. Richard's deposition was arguably the most portentous event in the political history of late medieval England. The book represents all the principal contemporary chronicles from the violently partisan Thomas Walsingham, chronicler of St Alban's Abbey, who saw Richard as a tyrant and murderer, to the indignant Dieulacres chronicler, who claimed that the 'innocent king' was tricked into surrender by his perjured barons. Of the three most substantial contemporary chronicles which cover the earlier part of Richard's reign, two cease before 1397: namely the Westminster Chronicle, which ends in 1394, and the Chronicon Henrici Knighton, which peters out in 1395. Fortunately, the third, the Chronica Maiora of Thomas Walsingham, continues through the revolution of 1399 and well beyond, right up to 1420. The Lancastrian, French and Cistercian chronicles are the principal narrative accounts of the years 1397-1400, though they are not the only ones. The book focuses on the course of the Bolingbroke-Mowbray dispute, or his description of the early events of the 'Epiphany Rising'.
Archbishop Wulfstan of York is among the most important legal and political thinkers of the early Middle Ages. A leading ecclesiastic, innovative legislator, and influential royal councilor, Wulfstan witnessed firsthand the violence and social unrest that culminated in the fall of the English monarchy before the invading armies of Cnut in 1016. This book introduces the range of Wulfstan's political writings and sheds light on the development of English law during the early eleventh century. In his homilies and legal tracts, Wulfstan offered a searing indictment of the moral failures that led to England’s collapse and formulated a vision of an ideal Christian community that would influence English political thought long after the Anglo-Saxon period had ended. More than just dry political theory, however, Wulfstan’s works are composed in the distinctive voice of someone who was both a confidante of kings and a preacher of apocalyptic fervour. No other source so vividly portrays the political life of eleventh-century England: what it was, and what one man believed it could be.
This book offers a range of new perspectives on the character and reputation of English monasteries in the later middle ages. The later middle ages was an era of evolution in English monastic life in late medieval England. The book surveys the internal affairs of English monasteries, including recruitment, the monastic economy, and the standards of observance and learning. It looks at the relations between monasteries and the world, exploring the monastic contribution to late medieval religion and society and lay attitudes towards monks and nuns in the years leading up to the Dissolution. The book covers both male and female houses of all orders and sizes. The late medieval 'reforms' of the Benedictine Order included a relaxation of observances on diet, the common life and private property, and little of the Cistercians' primitive austerity can be found in late medieval houses of the order. Monastic spirituality can rarely be accessed through visitation evidence or administrative records, although an impression of the devotional climate within individual houses is occasionally provided by monastic chronicles. Looking beyond the statistics of foundation and dissolution alone, levels of support for the monastic ideal in late medieval England might also be assessed from the evidence of lay patronage of existing houses.
This source book offers a comprehensive treatment of the solitary religious lives in England in the late Middle Ages. It covers both enclosed anchorites or recluses and freely-wandering hermits, and explores the relation between them. The sources selected for the volume are designed to complement better-known works connected with the solitary lives, such as the anchoritic guide Ancrene Wisse, or St Aelred of Rievaulx’s rule for his sister; or late medieval mystical authors including the hermit Richard Rolle or the anchorite Julian of Norwich. They illustrate the range of solitary lives that were possible in late medieval England, practical considerations around questions of material support, prescribed ideals of behaviour, and spiritual aspiration. It also covers the mechanisms and structures that were put in place by both civil and religious authorities to administer and regulate the vocations. Coverage extends into the Reformation period to include evidence for the fate of solitaries during the dissolutions and their aftermath. The material selected includes visual sources, such as manuscript illustrations, architectural plans and photographs of standing remains, as well as excerpts from texts. Most of the latter are translated here for the first time, and a significant proportion are taken from previously unpublished sources.