St. Anselm: Reluctant Archbishop?

1974 ◽  
Vol 6 (3) ◽  
pp. 240-250 ◽  
Author(s):  
Sally M. Vaughn

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.

2021 ◽  
Vol 103 (1) ◽  
pp. 6-26
Author(s):  
Ruth A. Meyers ◽  
Katherine Sonderegger

These essays were presented at the Jubilate conference at Christ Church Cathedral in the Diocese of Southern Ohio on 2 November 2019. Meyers urges the expansion of images and metaphors used to speak of the mystery of God in liturgy while not abandoning classical masculine language for God. Expanding our language is essential, she argues, both to speak the truth about God and to uphold the dignity of every human being. Sonderegger contends that masculine language for God is a settled matter in the church and in liturgy, and that this is compatible with a particular vision of Christian feminism, one centered on the material conditions of living women.


2018 ◽  
Vol 136 (4) ◽  
pp. 223-238 ◽  
Author(s):  
Francis Young

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.


2007 ◽  
Vol 5 (2) ◽  
pp. 187-208
Author(s):  
Alan Gregory

ABSTRACTUnderstanding Coleridge's classic work On the Constitution of Church and State requires paying close attention to the system of distinctions and relations he sets up between the state, the ‘national church’, and the ‘Christian church’. The intelligibility of these relations depends finally on Coleridge's Trinitarianism, his doctrine of ‘divine ideas’, and the subtle analogy he draws between the Church of England as both an ‘established’ church of the nation and as a Christian church and the distinction and union of divinity and humanity in Christ. Church and State opens up, in these ‘saving’ distinctions and connections, important considerations for the integrity and role of the Christian church within a religiously plural national life.


2008 ◽  
Vol 38 (2) ◽  
pp. 209-246 ◽  
Author(s):  
Wendy Urban-Mead

AbstractThis article analyzes the phenomena of dancing and wedding apparel in weddings of rural members of an unusual Protestant denomination of Anabaptist origins in Matabeleland, colonial Zimbabwe. The focus is on gendered aspects of African Christian adaptation of mission teaching amongst Ndebele members of the Brethren in Christ Church. The church in North America was firm at home on the matter of dancing (it was forbidden), and internally conflicted regarding men's garb. In the decades preceding World War II, African members of the church embraced fashionable dress for grooms and dancing at wedding feasts as common practice at BICC weddings. However, in a gendered pattern reflecting Ndebele, colonial and mission ideas of women's subjection, African women's bridal wear adhered to church teaching on Plainness, while African men's did not.


Author(s):  
Feliciano Montero

El enunciado «Iglesia y política en la transición» es demasiado amplio como para abordarlo en todas sus facetas y dimensiones. Aquí se va a centrar la atención en algunas cuestiones relevantes referidas en concreto a la postura política de los católicos durante la transición. Previamente se recuerda la posición defendida públicamente por la jerarquía eclesiástica antes y durante el proceso. Lo que habitualmente se define como el «taranconismo». La discusión sobre la posición política de los católicos se centra en dos cuestiones principales: las razones del fracaso político-electoral de los demócrata- cristianos; y las vicisitudes y diversas expresiones de un cristianismo de izquierdas, relativamente influyente en el proceso de transición política, y en la propia definición de la Iglesia ante la transición.The title "Church and Politics during ttie "Transition» is too wide for analyzing it at all» In this paper we are going to pay attention to same questions about the political position of the cattiolics during fhe «Transition» First of all, we remember the position supported by the Ecclesiatical Jerarchy before and during this period that we use to cali «taranconismo» The discussion about the political position of the catholics point to two main questions: the reasons for the Crístian-democratic's polítical-electoral fail; and the vicissitudes and expressions of the left Cristian, that influenced in the political transition process, and in the meaning of the Church in front of the «Transición».


2020 ◽  
Vol 30 (29) ◽  
pp. 408-433
Author(s):  
Alphonsus Tjatur Raharso Tjatur Raharso

The concern to the situation and condition to all other members of the Church and the collaboration for the welfare of the entire Church is the expression of communio (communion) which is the character of Christ Church. The arise of Church in the mission land and its development which like the mustard seed is the fruit of the concern and collaboration of the missionaries showed by the community and Church which have been founded along the history. Considering Church resources are always limited, every form of across continents concern and collaboration should be done effectively. In the process of the evangelization in the mission land, these concern and collaboration encounter various forms of initiatives; starting from the simple, spontaneous, sporadic and individual to the consistent, coordinated organizations. These concern and collaboration often find frictions, conflicts of interest, impartialities, and injustice; especially concerning the implementation of the power of jurisdiction in the mission land and the submission to the superiority of the mission leaders. The negative excesses are seen and observed objectively and corrected to attain the more effective concerns and collaboration for the sake of the development of the mission work. The apostolic see is the central organ has explored and successfully founded an effective and sustainable missionary collaboration system, from the commissio to the mandate system. Nowadays, the missionary concern and collaboration across particular churches have not been centralized, but assigned to each local communities and particular Churches, to develop mutual collaboration according to the mutual need and projects through the written agreement to mutual minister


2021 ◽  
Vol 2 (Issue 3) ◽  
pp. 211-218
Author(s):  
Jeremiah Theophilo Izungo ◽  
Mussa S. Muneja

This study sought to establish the linkage between stewardship and discipleship in the context of Kwamrombo SDA Church in Arusha City, using 20 church members as participants. Data was collected through face-to-face interviews and the thematic approach was employed in analysis. The study holds that in order to resolve the discipleship and stewardship issues in the Kwamrombo church, members need to make decisions to equally support the church through discipleship and stewardship. If couples plan their finances together, they will be more likely to remind each other on the importance returning tithe and giving offering faithfully. They will also be of help to their children and other church members. Church programs need be conducted in a holistic approach by encompassing both spiritual and economic empowerment aspects including entrepreneurship and personal financial management. There is need for intentional discipleship program that will enable the church members to know their God given responsibilities as Disciples of Christ. Church pastors and church leaders need to launch stewardship programs that will include faithfully receiving the word of God in their lives and living in harmony with the word. This will motivate members to return tithe, give offerings and participate in discipleship programs effectively.


1992 ◽  
Vol 48 (3/4) ◽  
Author(s):  
W. Van ’t Spijker

Justification and law in the church: The theological background of reformed church law In reformed church law there is a connection between ecclesiastical structure (disciplina) and ecclesiastical doctrine (doctrina). Luther’s doctrine of justification disrupted the hierarchical structure of the church. For him, whose conception of the church started from the principle of the unique priesthood of Christ, church law was ius divinum. The Calvinists paid more attention to the church and her organisation than Luther did. Because they related the church order to the ordo salutis, the church came to serve the true doctrine, which is her primary characteristic.


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