DOCSLIB.ORG

Y7 History Week Beginning 20/04/20 the Murder of Thomas Becket Please Spend ONE HOUR on Each Lesson This Week

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Y7 History Week Beginning 20/04/20 the Murder of Thomas Becket Please Spend ONE HOUR on Each Lesson This Week Y7 History Week beginning 20/04/20 The Murder of Thomas Becket Please spend ONE HOUR on each lesson this week. Lesson One: 1. Read the information below on the murder of Archbishop Thomas Becket in 1170. 2. Highlight or underline any reasons why Becket was killed. 3. Number the summary statements in the correct chronological (time) order. 4. Answer the questions (1 - 8) about the reading. 5. Save or print your work. The Murder of Archbishop Thomas Becket in 1170: Henry II was a very powerful king. However, there was one group Henry could not control: and that was the Church. King Henry quarrelled with the bishops about who was in charge of the church in England. Henry said that he should be able to choose the bishops. But the bishops said that the Pope, who lived in Italy and was the Head of the church, was the most important person in the church and that he should choose the bishops. Before becoming king, Henry was a very energetic man and a great soldier. He became King of England when he was 21. He spoke French and Latin and understood some English. He had a terrible temper. One writer said that one day Henry got so angry that he could not control himself. He rolled round on the floor and chewed the rushes that were used then instead of a carpet. Henry had a close friend called Thomas Becket who had been Henry’s closest advisor in the 1150s and 1160s. The job of an advisor is very important and the king needed to trust him as he was in charge of writing the king’s letters and sending out his orders. Henry and Becket worked well together and when the top job in the Church came up, Henry said Thomas should have it. In 1162 Henry made Becket Archbishop of Canterbury which placed him in charge of religion in England. This was a very powerful position. Henry wanted to make some changes to the church. For example he wanted his own courts to decide over crimes committed by priests. At the time the church had its own courts and Henry wanted to get rid of them. He hoped his friend Becket could help him. Henry was wrong! Becket did not want to help. When he became Archbishop he became very religious and refused to help Henry make the church weaker. After a big argument about it Becket ran away to France and did not come back for six years! After six years, in 1170 Henry and Becket agreed to try to work together again. However, Becket started annoying the king again. Firstly, he was met by cheering crowds. Then, he immediately excommunicated all of the bishops that had helped Henry while he was away. This meant they were kicked out of the Church and doomed to eternity in Hell. When Henry heard about this he flew into one of his rages and shouted, “Are all my men traitors and cowards? Why do you let this low-born priest treat me with such contempt? Is there no one who will rid me of this troublesome priest?” Four knights overheard this and decided they would please the king by finding Becket and killing him. The murderers came in full armour, carrying swords and axes. The Monks shouted to the Archbishop to escape but the Archbishop refused. In a mad fury, the Knights called out, “where is Thomas Becket. Traitor to the king and to the country?” the Archbishop, quite unafraid, answered. “Here I am, no traitor to the King but a priest.” “You shall die this instant,” they cried. They pulled and dragged him, trying to get him outside the cathedral, but they could not do so. Then a knight leapt at him and wounded him in the head. Another knight struck him on the head, but he still stood. At the third blow he fell to his knees, saying in a low voice, “For the name of Jesus I am about to die.” The next blow cut off the top of his head and blood white with brain and brain red with blood stained the floor. (This account of the murder of Thomas Becket, Archbishop of Canterbury, on 29 December 1170, was written by Edward Grim, a monk who saw Becket murdered.) Number the following summary statements in the correct chronological (time) order: Becket becomes Archbishop of Canterbury Henry makes up his quarrel with Becket Henry loses his temper and four knights ride to Canterbury Henry wants power over the Church and bishops in England Becket changes and becomes very holy. Becket returns to Canterbury Becket does not do as Henry wants The two men quarrel and Becket goes to France Answer the questions (1 - 8) about the reading: 1. Who was King of England when Thomas Becket was murdered? 2. Which job was Becket given by the King? 3. Give one reason why there was a power struggle between the King and the Church. 4. What did Becket do when he was given this job? 5. Where did Becket flee to after one particularly nasty disagreement with the King, and for how long? 6. What did Becket do when he finally returned to England? 7. How many knights set off to kill Becket? 8. Where and when was Becket murdered? Lesson Two: 1. Read each historical source about the murder of Archbishop Thomas Becket in 1170. 2. Highlight or underline who wrote the source, and when. 3. Complete the table on the reliability and utility (how useful) of each source. 4. Save or print your work. Source One: Henry II: Have I not raised you from the poor and humble to the summit of honour and rank? How can it be that after so many favours you are not only ungrateful but oppose me in everything. Thomas Becket: I am not unmindful of the favours which, not simply you, but God - the giver of all things - has decided to confer on me through you. But as St Peter says, '"We ought to obey God rather than men." Henry II: I don't want a sermon from you: are you not the son of one of my villeins (peasants)? Thomas Becket: It is true that I am not of royal lineage; but then, neither was St Peter (one of Jesus’s 12 apostles). Conversation between Henry II and Thomas Becket, quoted by Roger of Pontigny in his book Life of Thomas Becket (1176). Source Two: The murderers came in full armour, carrying swords and axes. The Monks shouted to the Archbishop to escape but the Archbishop refused. In a mad fury, the Knights called out, “where is Thomas Becket. Traitor to the king and to the country?” the Archbishop, quite unafraid, answered. “Here I am, no traitor to the King but a priest.” “You shall die this instant,” they cried. They pulled and dragged him, trying to get him outside the cathedral, but they could not do so. Then a knight leapt at him and wounded him in the head. Another knight struck him on the head, but he still stood. At the third blow he fell to his knees, saying in a low voice, “For the name of Jesus I am about to die.” The next blow cut off the top of his head and blood white with brain and brain red with blood stained the floor. This account was written by Edward Grim (in 1177), he was a monk who saw Becket murdered. Source Three: I have no doubt that the cry of the whole world has already filled your ears of how the king of the English, that enemy of the angels... has killed the holy one... For all the crimes we have ever read or heard of, this easily takes first place. William of Blois (Bishop of Lincoln) wrote a letter to Pope Alexander III about the death of Thomas Becket (1171). Source Four: Alan of Tewkesbury’s Collection of Thomas Becket's Letters (assembled between 1174 and 1176). This manuscript illustrates a letter from John of Salisbury, who was an eyewitness to the event. Source What does it tell us about the murder? Is it reliable (trustworthy)? Why? Is it useful to historians? Why? One Two Three Four .
Load more

Recommended publications
  • WHAT IS TRINITY SUNDAY? Trinity Sunday Is the First Sunday After Pentecost in the Western Christian Liturgical Calendar, and Pentecost Sunday in Eastern Christianity
    The Blessed Trinity with Crown, by Max Fürst (1846–1917) Welcome to OUR 15th VIRTUAL GSP class! Trinity Sunday and the Triune God WHAT IS IT? WHY IS IT? Presented by Charles E.Dickson,Ph.D. First Sunday after Pentecost: Trinity Sunday Almighty and everlasting God, who hast given unto us thy servants grace, by the confession of a true faith, to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity: We beseech thee that thou wouldest keep us steadfast in this faith and worship, and bring us at last to see thee in thy one and eternal glory, O Father; who with the Son and the Holy Spirit livest and reignest, one God, for ever and ever. Amen. WHAT IS THE ORIGIN OF THIS COLLECT? This collect, found in the first Book of Common Prayer, derives from a little sacramentary of votive Masses for the private devotion of priests prepared by Alcuin of York (c.735-804), a major contributor to the Carolingian Renaissance. It is similar to proper prefaces found in the 8th-century Gelasian and 10th- century Gregorian Sacramentaries. Gelasian Sacramentary WHAT IS TRINITY SUNDAY? Trinity Sunday is the first Sunday after Pentecost in the Western Christian liturgical calendar, and Pentecost Sunday in Eastern Christianity. It is eight weeks after Easter Sunday. The earliest possible date is 17 May and the latest possible date is 20 June. In 2021 it occurs on 30 May. One of the seven principal church year feasts (BCP, p. 15), Trinity Sunday celebrates the doctrine of the Holy Trinity, the three Persons of God: the Father, the Son, and the Holy Spirit, “the one and equal glory” of Father, Son, and Holy Spirit, “in Trinity of Persons and in Unity of Being” (BCP, p.
    [Show full text]
  • Note to Users
    NOTE TO USERS This reproduction is the best copy available. National Library Bibliothèque nationale 1*1 ofCanada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395, nie Wellington OMW~ON K1A ON4 Ottawa ON KIA ON4 Canada Canada Yw#e votm rf5mrDnœ Our hLB NMe référence The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Libraty of Canada to Bibliothèque nationale du Canada de reproduce, loan, distriiute or sell reproduire, prêter, distriiuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la fonne de microfiche/fllml de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts from it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être impximés reproduceà without the author's ou autrement reproduits sans son permission. autorisation. English Historians' Treatments of Sir Thomas More and Bishop John Fisher in the Sixteenth and Nineteenth Gmhmies by John C. R Taylor-Hood A thesis submitted to the School of Graduate Studies in partial fullillment of the requirements for the degree of Master of Arts. Deparfment of History Mernorial University of Newf'oundland St. John's nie siuteenth-oentury personages of Sir Th011185 More and Bishop John Fiiher have repeatedy appeanxî as signiticant figures in historical works.
    [Show full text]
  • Anselm & Becket
    Anselm & Becket Two Canterbury Saints’ Lives by JOHN OF SALISBURY John of Salisbury (d. 1180), a scholar, author and diplomat, was numbered among the eruditi, the learned clerks in service to Theobald and to Thomas Becket, successive archbishops of Can- terbury. Indeed, John was a member of Becket’s household and present in the cathedral when the archbishop’s infamous murder occurred, albeit from a rather ignominious position, concealed in the shadows of the darkening church. Within two years of that fateful event, John composed a brief Life of his friend, the martyr. This would be his second biography of a saint. The first was written at the behest of Archbishop Thomas Becket early in 1163 for inclusion in the dossier presented to Pope Alexander III at the Council of Tours petitioning the pope to canonize Anselm (1033– 1109), a former archbishop of Canterbury. Although neither of these biographies has secured the universal acclaim that modern scholars have bestowed on John of Salisbury’s other writings, both certainly warrant scholarly attention. This translation of the Lives of Anselm and Becket finally makes available in English all the known writings of John of Salisbury. These two works are his only contributions to the genres of biography and hagiography. In them we see how this notable Christian humanist employed his considerable rhetorical skills to create lasting literary memorials to figures of great importance in English ecclesiastical history. His profound concern for the free- dom of the Church, his loathing of tyrants and tyrannical behavior, his affection for the classics and Sacred Scripture, are themes woven into his accounts of the lives and activities of two arch- bishops of Canterbury who endured indignity and exile for the sake of Church liberty.
    [Show full text]
  • All SS Individual Windows.Pub
    THE MEDIEVAL STAINED-GLASS WINDOWS OF ALL SAINTS NORTH STREET, YORK WINDOW 1 15TH-CENTURY COATS OF ARMS These shields were originally in the East window of the Lady Chapel (window 5), where some of them are believed to be connected with the VISIONS OF OUR LADY received in All Saints by the anchoress Emma Raughton in 1421. In particular the shield at bottom right, containing six pears, belongs to the Beachamp family. In the visions Our Lady instructed that Richard Beachamp, Earl of Warwick, was to have care of the as-yet- unborn infant son of King Henry V, whose death was also foretold (he died on campaign in France in 1422). The son was to be crowned as King Henry VI in England and also in France (he was) and was to be educated by Beauchamp (he was). In the top of each of the three lights is an exuberant architectural fantasy known as a ‘canopy’. Similar canopies can be seen in many of the windows in All Saints. These canopies originally went with a different, now unknown, window. 10 1 2 9 3 8 4 5 6 7 THE MEDIEVAL STAINED-GLASS WINDOWS OF ALL SAINTS NORTH STREET, YORK WINDOW 2 The S. Thomas Window (c. 1410) In the left light is S. Thomas the Apostle, known as ‘Doubting Thomas’ because according to S. John’s Gospel he refused to believe in the resurrection of Christ until he saw and touched him. The scroll behind his head reads ‘Dominus meus et Deus meus’, ‘My Lord and my God’, Thomas’s confession of faith when the risen Christ showed himself.
    [Show full text]
  • The Cult of St Edmund, King and Martyr, and the Medieval Kings of England
    The Cult of St Edmund, King and Martyr, and the Medieval Kings of England PAUL WEBSTER Cardiff University Abstract Two notable late-medieval images depicting St Edmund King and Martyr, or his shrine, associate his cult with prayers and intercession for the king. In Lydgate’s illustrated verse life of the saint, Henry VI is shown kneeling before the shrine, while on the Wilton Diptych, Edmund is one of three saints presenting Richard II to the Virgin Mary. This article explores royal devotion to Edmund, examining efforts of kings to sustain a religious aura linked to saintly predecessors. The article considers evidence for royal visits to Bury St Edmunds abbey and gift-giving in honour of the saint. Rulers from the eleventh century onwards venerated Edmund, including Edward the Confessor (himself later canonised). Twelfth- and thirteenth-century royal pilgrimages combined visits to shrines at Westminster, Canterbury, Bury and East Anglian holy sites. Henry III named his second son in honour of the saint. Meanwhile, Edmund’s banner was carried, and gifts made in intercession or thanks, for success in battle. Despite emerging interest in the martial cult of St George, kingly giving in honour of Edmund continued in the fourteenth century, with the saint honoured alongside others, notably the Confessor and Becket. This combined devotion, it is argued, was the predominant way in which kings of England invoked the saints. St Edmund’s importance in kingly religious activity linked sanctified kingship with appeals to the attributes of a range of saints. urdered by the Danes in 869 and swiftly accorded popular veneration as a saint, Edmund, king of East Anglia from 855 M to 869, became the focus of a cult to which devotion was established in the tenth and eleventh centuries, and then sustained across the Middle Ages.1 In particular, the martyred saint attracted the attention of successive generations of the rulers of England.
    [Show full text]
  • Thomas Becket and Clerical Immunity Erika Zabinski University of St
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of St. Thomas, Minnesota University of St. Thomas, Minnesota UST Research Online School of Divinity Master’s Theses and Projects Saint Paul Seminary School of Divinity Winter 12-2015 Thomas Becket and Clerical Immunity Erika Zabinski University of St. Thomas, Minnesota, [email protected] Follow this and additional works at: https://ir.stthomas.edu/sod_mat Part of the Christianity Commons, History of Christianity Commons, History of Religions of Western Origin Commons, Practical Theology Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Zabinski, Erika, "Thomas Becket and Clerical Immunity" (2015). School of Divinity Master’s Theses and Projects. 12. https://ir.stthomas.edu/sod_mat/12 This Thesis is brought to you for free and open access by the Saint Paul Seminary School of Divinity at UST Research Online. It has been accepted for inclusion in School of Divinity Master’s Theses and Projects by an authorized administrator of UST Research Online. For more information, please contact [email protected]. THE SAINT PAUL SEMINARY SCHOOL OF DIVINITY UNIVERSITY OF ST. THOMAS Thomas Becket and Clerical Immunity A THESIS Submitted to the Faculty of the School of Divinity of the University of St. Thomas in Partial Fulfillment of the Requirements for the Degree Master of Arts in Theology © Copyright All Rights Reserved by Erika Zabinski St. Paul, MN 2015 1 I. Introduction We hear much more about the heroism of St. Thomas Becket, the martyr-archbishop of Canterbury, than we hear about the cause for which he made his stand.
    [Show full text]
  • The Tradition of the Red Mass Was Begun by Pope Innocent IV in 1243
    Mass with Bishop Timothy L. Doherty followed by a dinner for legal professionals and a presentation by Notre Dame Law Professor Richard W. Garnett The tradition of the Red Mass was begun by Pope Innocent IV in 1243 for the Ecclesial Judical Court asking the invocation of the Holy Spirit as a source of wisdom, understanding, counsel, fortitude and strength for the coming term of the court. The color red signifies the Holy Spirit and martyrdom. St. Thomas More is the patron saint of lawyers. The Diocese of Lafayette-in-Indiana will celebrate the fifth annual Red Mass on Monday, October 5, 2020, at the Cathedral of St. Mary of the Immaculate Conception in Lafayette at 5:30 pm. All government officials (federal, state, local levels, executive, legislative, judicial branches), attorneys, paralegals, law students and their spouses are cordially invited to attend. One does not have to be Catholic to join us in prayer and fellowship for the legal community. The Red Mass is a tradition in the Catholic Church which dates back to the 13th century. The first Red Mass is believed to have been celebrated in the Cathedral of Paris in 1245, and thereafter the tradition spread throughout Europe. A Red Mass was initially celebrated to mark the beginning of the annual term of the courts but can be held at other times. The word “red” was originally used to describe the Mass in 1310, because the justices of the English Supreme Court wore scarlet robes. Over time the “Red” Mass came to have a deeper theological meaning, with red symbolizing the “tongues of fire” that descended upon the Apostles at Pentecost bestowing the gifts of the Spirit.
    [Show full text]
  • St. Thomas Becket 1321 North Burning Bush Lane • Mt
    July 12, 2020—15th Sunday in Ordinary Time St. Thomas Becket 1321 North Burning Bush Lane • Mt. Prospect, IL 60056 PJG PG`7 N_,7 847- 827-9220 PJG E-_JY: [email protected] PJG +7,J7: www.shomasbecketmp.org PJG OAAJ-7 H Monday— Friday 8:00am - 1:00pm Saturday & Sunday - closed Find us on fb FACEBOOK! MASS TIMES Saturday: 4pm Sunday: 9:00am & 12:30pm 7:30am & 10:45am in Polish Weekdays: 9am Mass: Monday - Friday Friday - 7pm Mass in Polish CONFESSIONS Please check our webpage for mes and sign up: shomasbecketmp.org PARISH STAFF Business Director: Patrick Reynolds [email protected] BAPTISMS & WEDDINGS Please call the parish office Pastor: Rev. Chris Kulig Music Director: Paula Kowalkowski to make arrangements. [email protected] [email protected] (847) 298-5450 Pastor Emeritus: Rev. John Roller Administrave Assistant: PARISHIONERS When moving in or out of Deacon Couple: Krystyna Maciorowski [email protected] the parish, please nofy the Tony and Doreen Jannoa: (847) 690-9970 [email protected] Faith Formaon Coordinator: parish office. Renata Sosin: (847) 296-9051 Office Manager/Bullen Editor: [email protected] Liz Mika: [email protected] Maintenance: Mariusz Klimek Page 2 Welcome to St. Thomas Becket 15th Sunday in Ordinary Time Special Sacrament No maer who I ask about their First Communion, young or older, people have always something to share about it. The First Communion seems to be this special sacrament for everyone. Some remember the gi s they get and having family around, others explain the dress or suit and feeling fancy and some acknowledge the nice and warm feeling of receiving the Host for the first me.
    [Show full text]
  • ¨§¦94 ¨§¦35 ¨§¦35
    ST70 Catholic Services Appeal Foundation ST107 Student Recipients High School Reward Recipients per Parish per Parish 0 School Year 2015-2016 1 - 3 4 - 5 ST35 6 - 8 169 ¤£ ST65 9 - 11 ¦¨§35 ST95 ST23 g Catholic High Schools ¤£8 Parish Boundaries ¦¨§94 ST55 63 St. Stephen ¤£ ¤£10 3 St Genevieve St Timothy St Joseph 4 4 4 St Gerard 64 St Vincent de Paul Majella ST64 ST St Thomas 3 8 Totino-Grace St Mary of the Lake St Michael ST35 3 St John 3 St William 2 12 55 Providence the Baptist £ ST St. Anne Academy 2 g ¤ 3 St Odilia 1 4 g Hill-Murray Holy Name of Jesus De La Salle St Charles 1 g Guardian 1 gCristo Rey Angels Saint Agnes Benilde-St. Margaret's Jesuit g 5 St. Boniface g g Cretin-Derham Hall 1 St. Francis of 7 7 g Assisi ST ST St Ambrose Holy Family Academy of Visitation 2 2 St Joseph gHoly Angels St. Thomas Academy St Victoria St Hubert gg 2 g St Edward St Patrick 2 4 3 Nativity St Thomas 2 St Rita Guardian Angels Becket 3 St John St Thomas 2 3 1 St Bernard Neumann 1 £212 St Mary St John the Baptist 4 10 ¤ 1 4 2 ¤£ St Michael Risen Savior 2 2 ST13 ¤£52 ST25 ST5 ¤£61 Annunciation 1 St Pius 2 ST3 ST58 ST13 ¦¨§35 Bethlehem Academy ST60 g ¤£52 Divine Mercy 11 ¤£63 ¤£14 ST60 RRaammsseeyy AAnnddoovveerr HHaamm LLaakkee 35 Catholic Services Appeal Foundation A n o k a ¦¨§ Student Recipients 101 ST per Parish High School StudentS t.R Steephwen ard Recipients per PCaoriusnhtt y ST101 3 0 DDaayyttoonn AAnnookkaa ¤£10 ScRo ghers ool Year 2015-2016 1 - 3 Ro g ers ¤£61 49 65 LLiinnoo LLaakkeessST St Genevieve 4 - 5 CCoooonn RRaappiiddss ST CChhaammpplliinn
    [Show full text]
  • Sketches of Church History, from AD 33 to the Reformation
    Sketches of Church History, from AD 33 to the Reformation Author(s): Roberston, J. C. Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: This very brief overview of Christian history is a condensation of Robertson©s multi- volume series on the same subject, The History of the Christian Church from the Apostolic Age to the Reformation. Though not possessing the same depth of the larger work, Sketches is masterfully written and struc- tured in its breadth of information, making it perfectly access- ible for interested laypersons and students looking to review. As a scholar of Christian history, Robertson selects informa- tion carefully and strategically as to maximize his readers© understanding without overwhelming them with copious amounts of detail. Kathleen O©Bannon CCEL Staff Subjects: Christianity History By period Early and medieval i Contents Title Page 1 Part I 2 Chapter 1. The Age of the Apostles (A.D. 33–100) 3 Chapter 2. St. Ignatius (AD 116 6 Chapter 3. St. Justin Martyr (AD 166) 9 Chapter 4. St. Polycarp (AD 166) 12 Chapter 5. The Martyrs of Lyons and Vienne (AD 177) 14 Chapter 6. Tertullian; Perpetua and Companions (AD 181–206 16 Chapter 7. Origen (AD 185–254) 19 Chapter 8. St. Cyprian, Part I (AD 200–253) 22 Chapter 9. From Gallienus to the End of the Last Persecution (AD 261–313) 27 Chapter 10. Constantine the Great (AD 313–337) 32 Chapter 11. The Council of Nicaea (AD 325) 36 Chapter 12. St. Athanasius 39 Chapter 13. The Monks. 47 Chapter 14. St. Basil and St.
    [Show full text]
  • This Rough Magic a Peer-Reviewed, Academic, Online Journal Dedicated to the Teaching of Medieval and Renaissance Literature
    This Rough Magic A Peer-Reviewed, Academic, Online Journal Dedicated to the Teaching of Medieval and Renaissance Literature In Praise of the Saints: Introducing Hagiography into the British Literature Survey Author(s): John P. Sexton Reviewed Work(s): Source: This Rough Magic, Vol. 1, No. 2, (June, 2010), pp. 94-101. Published by: www.thisroughmagic.org Stable URL: http://www.thisroughmagic.org/sexton%20article.html _____________________________________________________________________________________________ “In Praise of the Saints: Introducing Hagiography into the British Literature Survey" by John P. Sexton Despite increased interest in hagiographic writing among scholars of early literature in the last few decades, serious study of saints’ lives in the undergraduate classroom remains rare. To some degree, this is a result of poor representation in the leading anthologies,[1] but another contributing factor has been the perception of a distinction between hagiographic and other medieval writing it terms of genre or of literary value. Such distinctions, however, are modern inventions, and do not accurately reflect the medieval reader or writer’s view. Nor is the inclusion of the literature alongside the expected “great works” difficult or jarring; a short section on hagiography can in fact be introduced into a survey course with great ease. Indeed, because many texts already common to these surveys assume a reader’s intimate knowledge of the cult of the saints, most commonly-offered surveys (especially courses such as World Literature to 1500 and the ubiquitous survey of pre-1800 British Literature) will actively benefit from the inclusion of hagiographic writing. Students exposed to hagiographic materials will understand the traditions influencing Bede’s biographical sketches, make deeper connections with Gawain’s fealty to the Marian cult, and of course illuminate 94 / TRM, June 2010 the import of the “hooly blisful martir” whose shrine the Canterbury pilgrims seek.
    [Show full text]
  • THE STORY of an ENGLISH SAINT's CULT: an ANALYSIS of the INFLUENCE of ST ÆTHELTHRYTH of ELY, C.670
    THE STORY OF AN ENGLISH SAINT’S CULT: AN ANALYSIS OF THE INFLUENCE OF ST ÆTHELTHRYTH OF ELY, c.670 – c.1540 by IAN DAVID STYLER A thesis submitted to the University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Department of History School of History and Cultures College of Arts and Law University of Birmingham August 2019 University of Birmingham Research Archive e-theses repository This unpublished thesis/dissertation is copyright of the author and/or third parties. The intellectual property rights of the author or third parties in respect of this work are as defined by The Copyright Designs and Patents Act 1988 or as modified by any successor legislation. Any use made of information contained in this thesis/dissertation must be in accordance with that legislation and must be properly acknowledged. Further distribution or reproduction in any format is prohibited without the permission of the copyright holder. ABSTRACT This thesis charts the history of the cult of St Æthelthryth of Ely, arguing that its longevity and geographical extent were determined by the malleability of her character, as narrated within the hagiographical texts of her life, and the continued promotion of her shrine by parties interested in utilising her saintly power to achieve their goals. Arranged chronologically and divided into five distinct periods, the thesis demonstrates that this symbiotic relationship was key in maintaining and elongating the life of the cult. Employing digital humanities tools to analyse textual, archaeological, material, cartographic, and documentary sources covering the cult’s eight-hundred-year history, the study charts its development firstly within East Anglia, and subsequently across the whole country, and internationally.
    [Show full text]