The Anglo-Norman Gospel Harmony: A Translation of the ‘Estoire de l’Evangile’ (Dublin, Christ Church Cathedral C6.1.1, Liber niger) by Brent A. Pitts

Parergon ◽  
2016 ◽  
Vol 33 (2) ◽  
pp. 193-193
Author(s):  
Lindsay Diggelmann
Keyword(s):  
Anglo Norman ◽  
Christ Church

The Cult of St Edmund, King and Martyr in Medieval Ireland

2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young
Keyword(s):  
Middle Ages ◽  
Anglo Saxon ◽  
Norman Conquest ◽  
14Th Century ◽  
Patron Saint ◽  
12Th Century ◽  
Anglo Norman ◽  
Christ Church ◽  
Medieval Ireland ◽  
The Middle Ages

St Edmund, king and martyr (an Anglo-Saxon king martyred by the Vikings in 869) was one of the most venerated English saints in Ireland from the 12th century. In Dublin, St Edmund had his own chapel in Christ Church Cathedral and a guild, while Athassel Priory in County Tipperary claimed to possess a miraculous image of the saint. In the late 14th century the coat of arms ascribed to St Edmund became the emblem of the king of England’s lordship of Ireland, and the name Edmund (or its Irish equivalent Éamon) was widespread in the country by the end of the Middle Ages. This article argues that the cult of St Edmund, the traditional patron saint of the English people, served to reassure the English of Ireland of their Englishness, and challenges the idea that St Edmund was introduced to Ireland as a heavenly patron of the Anglo-Norman conquest.

St. Anselm: Reluctant Archbishop?

1974 ◽  
Vol 6 (3) ◽  
pp. 240-250 ◽  
Author(s):  
Sally M. Vaughn
Keyword(s):  
Political Position ◽  
Anglo Norman ◽  
Christ Church ◽  
The Devil ◽  
The Church

In 1079, a few months after his consecration as abbot of Bec, St. Anselm set off for England to look after the abbey's lands there. In the course of his journey he stopped to visit Lanfranc, his predecessor as prior of Bec and now archbishop of Canterbury. Milo Crispin reports that when Anselm was returning to bed one night after Matins he found a gold ring in his possession. Crossing himself to determine whether it was some kind of vision sent by the devil to tempt him, he found that the ring was no illusion. After showing it to all the officials of Christ Church, Canterbury, and failing to find the owner, he sold it, giving the proceeds to the Christ Church monks. Lanfranc, hearing the story, interpreted it as a sign that Anselm would one day succeed him as archbishop just as Anselm had earlier succeeded him as prior of Bec.Some years later, when the archbishopric was offered to Anselm, he pubicly opposed the appointment, repeatedly denying that he desired the office, and writing numerous letters refuting allegations that he was guilty of cupidity. Modern scholars, taking Anselm's protestations at face value, have cast him as a reluctant archbishop who would have preferred the quiet life at Bec to the storm at Canterbury. But is their conclusion necessarily true? Reluctance to assume important prelacies was an old medieval tradition, and one that Anselm evidently followed. An Anglo-Norman bishopric was a high and lucrative political position, often given as a reward for service to the king or duke. It was eagerly sought by careerists who desired to enrich themselves with the substantial lands and incomes that accompanied the episcopal office. The archbishopric of Canberbury was not only the highest prelacy in England, but one of the kingdom's three richest fiefs, lay or ecclesiastical. For Anselm to express a desire for such an office would be to compromise his saintly reputation and to cast himself in the mold of an ambitious courtier rather than as a servant of the Church. But certain of An-selm's actions suggest that in fact he aspired to the archbishopric, expecting to fulfil Lanfranc's prophecy and, as Milo Crispin implies, to follow in his footsteps.

V. The Medieval Sculpture of Christ Church Cathedral, Dublin

Archaeologia ◽  
1979 ◽  
Vol 106 ◽  
pp. 107-122 ◽  
Author(s):  
Roger Stalley
Keyword(s):  
Middle Ages ◽  
Point Of View ◽  
Substantial Contribution ◽  
Parallel Study ◽  
Norman Conquest ◽  
Anglo Norman ◽  
Christ Church ◽  
History Of ◽  
The Military ◽  
Art And Architecture

The invasion of Ireland by the Anglo-Norman armies in 1169–70 is not normally regarded as an event of any importance in the history of English art. Such an attitude is understandable, for Irish works in the Middle Ages rarely made any substantial contribution to artistic developments elsewhere. But the military activities of 1169–70 did have important results from an English point of view, since they greatly extended the ‘geography’ of English art and architecture. Following the Anglo-Norman conquest, Irish churches increasingly looked to England for ideas, and native styles were gradually supplanted by imported techniques. Very few of the standard histories of English architecture or sculpture devote much attention to this process, and a page or two describing the occasional Irish cathedral is normally deemed sufficient. Yet this does little justice to the Anglo-Norman achievement in Ireland, where, in just over a century, an immense amount of building was carried out. Most of this was English in style and ought to be considered within the context of English developments. Indeed, in some cases Irish evidence can considerably extend an understanding of specifically English problems: no study of West Country architecture, for example, would be complete without a parallel study of contemporary Irish work.

Afterword

2017 ◽  
Author(s):  
Heather Maring
Keyword(s):  
Eleventh Century ◽  
Anglo Saxon ◽  
Future Directions ◽  
Anglo Norman ◽  
Christ Church

In addition to summarizing briefly the book’s findings, the Afterword explains how the decorated initial “R” (pictured on the cover of Signs That Sing) in Arundel MS 16 represents hybrid poetics at work. The “R,” which begins the Vita et miracula Sancti Dunstani, is an author portrait of Osbern, an eleventh-century monk and precentor of Christ Church Cathedral Priory at Canterbury. The portrait of Osbern—as an author using hybrid signs—intersects with Exeter Riddle 26 (“Bible” or “Gospel”). These two examples span poetry and prose, the vernacular and Latin, and Anglo-Saxon and the early Anglo-Norman periods, suggesting future directions for research on hybrid poetics.

Ernulf of Rochester and Early Anglo-Norman Canon Law

1989 ◽  
Vol 40 (4) ◽  
pp. 483-510 ◽  
Author(s):  
Peter Cramer
Keyword(s):  
Twelfth Century ◽  
Canon Law ◽  
Close Friend ◽  
The Third ◽  
Ecclesiastical Law ◽  
Anglo Norman ◽  
Christ Church ◽  
Legal Judgement

Ernulf, bishop of Rochester, died aged eighty-four, on 15 March 1124. In the course of his life, he studied under Lanfranc and was a close friend of Anselm at Bec. One-time prior of Christ Church, Canterbury, his advice was apparently sought by the king; he became a much respected abbot of Peterborough; and, as bishop, he instigated the important collection of secular and ecclesiastical law, the Textus Roffensis. Of his own writing, only three letters survive: one to Anselm, pleading with him to return from exile; one to the monk Lambert of St-Bertin, answering four questions on the eucharist and a fifth concerning a passage from the prophet Joel; and the third to Walkelin of Winchester, dealing with the case of canon law which the two men had previously discussed. It is this last letter, appearing in the manuscripts with the title De incestis coniugiis, which makes of Ernulf something more than a shadow among the Anglo-Norman theologians and men of letters who came to England in the aftermath of conquest. It is in this letter-treatise that Ernulf emerges as an accomplished lawyer and juridical thinker, whose approach has departed radically from that of Lanfranc, his former teacher, and is closely comparable to the principles for legal judgement set down by Ivo of Chartres in the preface to his Decretum and Panormia. Ernulf's use of such methods, grounded in, and made possible by, the new systematic collections of canon law, helps to confirm what has already begun to be evident, that this systematic, deliberately and self-consciously rational, jurisprudence finds its way into England well before the dissemination of Gratian's Decretum in the mid-twelfth century.

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