Medieval Monks and Their World: Ideas and Realities: Studies in Honor of Richard E. Sullivan (Brill's Series in Church History)
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These essays examine the ideas that were important to monks and the intersections between the monks and the secular world. The volume explores the ideas and realities that shaped the lives of monks over the medieval millennium.
this regard is the deﬁnition he oﬀered up of exile itself in the Epitaphium Arsenii (Life of Wala), composed between 836 and 851—the more salacious passages stemming from after his retirement as abbot of Corbie.35 In the course of the work’s extended dialogue, the novice Theophrastus wonders at the fact that if Wala had always walked with God, then how could his banishment truly be considered “exile”? His knowing elder, Paschasius, could not have agreed more: 34 The one brief exception was when
vassal for two diﬀerent pieces of land, and the system at ﬁrst did not involve the kings at all. England was somewhat precocious in involving royal power in ﬁef-holding, since after 1066 its kings insisted that their great barons held from them in ﬁef, but even there ﬁefs were not immediately lifetime holdings, and feudal relations between king and vassal became systematic only under Henry II. On the Continent it was not until the twelfth century that Louis VI and Louis VII in France and
Ecclesiastics, like their secular brethren, arranged commemoration and celebration of the anniversaries of the death of their kin. Their entrance into the monastic life may have magniﬁed their concern for the souls of their family. Prayer for the souls of the relatives of the brothers of SaintPère of Chartres was in fact so important to the community that Abbot William established a single date for commemoration.49 “I, William, abbot of Saint-Père, at the request and with the consent of the
the Vulgate alters this reading, and instead of giving the reader two clauses each with two items, it simply enumerates three activities in which the new Christians persevered: the teachings of the Apostles, the fellowship of the breaking of the bread, and prayers.91 Nevertheless, despite this lacuna in the Vulgate, Chrodegang throughout this chapter, and indeed throughout the whole Rule, has recognized the overwhelming importance of community—koinonia—in re-creating the ideals of the Jerusalem
again suggests that the local clergy themselves were often in need of further instruction. (That the question should have arisen in the ﬁrst place is indicative of a more serious problem altogether.) Amiel de Rieux, vicar of the church of Unac, voluntarily submitted to Bishop Fournier when he realized that he had made a mistake in one of his sermons by telling his parishioners that while the soul would go to heaven on Judgment Day, the body would stay in the ground.32 Ibid., 3:14–53. Jean-Marie