In order to further disentangle the reality and fiction of this view of culture versus barbarity and of reform versus wickedness, I shall analyse twelfth-century Irish vitae.
My investigation is set within the context of the current high level of interest in the workings of the late medieval parish.
Theory and Practice in Scotland and Elsewhere Medieval Scotland’s law on bastardy is set out in the lawbook Regiam Majestatem (c.1320)…In England things were different, as Michael Hicks has demonstrated. Admittedly, English heraldic practice eventually followed the French, and the formula ‘X bastard of Y’ is occasionally found for magnates’ bastards.
By the time that Hildebrand was appointed Pope Gregory VII, the Church was in dire need of change and direction.
This article suggests that Italian bishops often had recourse to spiritual penalties to exercise their coercive authority over serious offences during the tenth and early eleventh centuries.
In this paper we shall deal with the customs in Lund, the so-called Consuetudines canonice.
The monks who wrote the legend of Eugenia and those of the other transvestite women/monks were explicitly including a female in an all male monastic milieu. Women, as a rule, were not allowed in male monastic enclosures; the Rule at Cluny strictly forbade any women to enter the grounds.
The medieval Church viewed itself as Defender of the Faith, the destroyer of the unbelievers, the wrong believers. These heretics were to be reviled and feared as perverters of God’s word. The perverters of orthodoxy were, ultimately, not to be distinguished from one another, but rather known by catchphrases.
This is a question which has dogged the history of the interaction between Rome and the Black monks, and it brings a second question in its wake – what were the medieval Popes trying to do with monasticism?
Anselm’s great contributions to the history of ideas have been the province of philosophers and theologians, while historians have concentrated on his actions as monk, abbot, and Archbishop of Canterbury during the Gregorian Reform.
Was there a Gregorian Reform Movement in the Eleventh Century? Gilchrist, John CCHA Study Sessions, 37(1970) Abstract If movements were simply a matter…
It is clear that medieval Nordic law was transmitted orally long before it was written down. The Icelandic Free State law-book known as the Grágás, for example, specifically addresses its audience, reminding them that “tomorrow we go to the law mountain” Various other stylistic traits indicate previous oral transmission.