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Competition and cooperation?

14 Reichenau and its amici viventes: ­competition and cooperation? Régine Le Jan In the ninth century religious and political domains were closely intertwined:  empire was identified with ecclesia and the royal palace with the sacrum palatium.1 As miles Christi, the emperor, in close cooperation with the bishops, was in charge of the Church – i.e. of Christian society and its salvation – while Carolingian elites, deeply filled by Christian values, were anxious about salvation. Church reform had been a constant preoccupation of Carolingian rulers since at least

in Religious Franks

The church as sacred space places the reader at the heart of medieval religious life, standing inside the church with the medieval laity in order to ask what the church meant to them and why. It examines the church as a building, idea, and community, and explores the ways in which the sanctity of the church was crucial to its place at the centre of lay devotion and parish life. At a time when the parish church was facing competition for lay attention, and dissenting movements such as Lollardy were challenging the relevance of the material church, the book examines what was at stake in discussions of sanctity and its manifestations. Exploring a range of Middle English literature alongside liturgy, architecture, and material culture, the book explores the ways in which the sanctity of the church was constructed and maintained for the edification of the laity. Drawing on a wide range of contemporary theoretical approaches, the book offers a reading of the church as continually produced and negotiated by the rituals, performances, and practices of its lay communities, who were constantly being asked to attend to its material form, visual decorations, and significance. The meaning of the church was a dominant question in late-medieval religious culture and this book provides an invaluable context for students and academics working on lay religious experience and canonical Middle English texts.

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Religion and power in the Frankish Kingdoms: studies in honour of Mayke de Jong

This book, written in honour of Mayke De Jong, offers twenty-five essays focused upon the importance of religion to Frankish politics. It deals with religious discourse and political polemic in studies that take up the themes of identity, and the creative deployment of the language of the Old Testament within Frankish society. The book explores how the use of ethnic rhetoric in a Christian context shaped medieval perceptions of community. It shows that the Carolingian way of dealing with the Adoptionist challenge was to allow a conversation between the Spanish bishops and their Frankish opponents to take place. Charlemagne's role in the Vita Alcuini as a guardian of orthodoxy who sought to settle a controversy by organising and supervising a theological debate was striking. The book also discusses the admonition of an abbot of Frankish origin who came from southern France and made his monastic career in southern Italy. It showcases three letter manuscripts that share certain features but are different in other aspects. The first manuscript is a collection of the Moral Letters from Seneca to his pupil Lucilius , Paris , BnF, lat. 8658A. The book demonstrates that the lists of amici, viventes et defuncti reflected how the royal monastery was interacting with ruling elites, at different levels, and how such interactions were an essential part of its identity. It also examines the context of Monte Cassino's fading into the background, in the conviction that both political and religious concerns were at play.

Hidden narratives of Jewish settlement and movement in the inter-war years

sixty-five – a growth from around 100 individuals to over 300. 6 Most of this increase was due to inward migration from other parts of Britain, most notably the East End of London. It reflected, as a pull factor, the growth of Southampton whose population increased from just over 100,000 to over 175,000 from 1901 to 1931. 7 It also represented the push factor – the economic misery and intense competition within primary immigrant settlement areas such as the East End. While the fledgling Jewish communities of Basingstoke and Aldershot struggled to survive in the

in Anglo-Jewry since 1066
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Reading sacred space in late medieval England

. Furthermore, increased competition among the parish churches, cathedrals, and pilgrimage sites of medieval England meant that sanctity was increasingly valuable as a form of symbolic capital that could improve a church’s social as well as sacred status in the world. Sacred spaces such as Canterbury Cathedral were a multimedia project and a community concern. They were constructed out of a fusion of architecture, iconography, material culture, and narrative practice. Master builders and artists worked together to create sacred spaces from stone, stained glass and sculpture

in The church as sacred space in Middle English literature and culture
Consecration, restoration, and translation

The final section of this chapter will show how this map places St Bartholomew’s in direct competition with its ecclesiastical neighbours. Promoting the sanctity of the church as more potent than that of St Paul’s, Westminster Abbey and even Canterbury Cathedral, the text makes clear that St Bartholomew’s is not only the most sacred space in medieval London but in the world of Christian pilgrimage. All roads lead to St Bartholomew’s and to the confirmation of The Book’s assertion that ‘trewly God is yn this place’. The architexture of The Book of the Foundation: The

in The church as sacred space in Middle English literature and culture
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The change in mentality

halakhic position of Rabbenu Tam, it is rooted in a mentality of competition for those Jews whom the Christians, from the Jewish point Goldin, Apostasy and Jewish identity.indd 114 20/08/2014 12:34:47 Conclusions: The change in mentality 115 of view, had tried to convert in missionary fashion. The halakhic decision here derives from the mental attitude towards this competition. The power with which it dismissed the sympathetic attitude that might have been expected towards the exceptional case of a child who died after his parents had converted him to Christianity

in Apostasy and Jewish identity in High Middle Ages Northern Europe
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Régine Le Jan in her study of the nomina amicorum viventium, or ‘living friends’, of the monastery of Reichenau. These comprise members of the Carolingian royal family, bishop, abbots, priests and lay counts. Le Jan interprets the list as a representation of an ordered Christian society that embodies not only the connections between the monastery and the secular world but also competition between aristocratic families and the underlying ideas of peace, love and unity in Carolingian ideology Excerpts from Justinian’s Novels relating to Church property preserved in

in Religious Franks

times ‘quhen neid is to the honor of the town’. 116 In Dunfermline, a significant proportion of guild money went directly to the support of the parish church, and the guild supervized the collection of ‘light silver’, a fund used for the lighting of the parish church with candles. 117 Although some historians have suggested that guilds acted in competition with the parish and drew away its revenues

in Death, life, and religious change in Scottish towns, c.1350–1560

(meanings) may vary considerably’ among participants.36 This is compounded because the ritual process also acts as a space for social negotiation and competition, functioning as what Mary Louise Pratt has called a ‘contact zone’ in which ‘peoples geographically and historically separated come into contact with each other and establish ongoing relations’.37 Pratt’s concept is rooted in imperial encounters, which The construction of sacred space 39 frequently involve ‘conditions of coercion, radical inequality, and intractable conflict’, but it can be adapted to see the

in The church as sacred space in Middle English literature and culture