The Venerable Bede a Celebration

Total Page:16

File Type:pdf, Size:1020Kb

The Venerable Bede a Celebration The Venerable Bede A Celebration Monday 25 May 2020 5.15 p.m. The Venerable Bede Bede served in the monastery of Wearmouth-Jarrow for all his life, and died in Jarrow in 735 aged about 62. In 1020, his body was brought to Durham to be placed with the body of St Cuthbert. Bede’s body was brought to its final resting place in the Galilee Chapel in 1370. Introit Christ is the Morning Star Christ is the Morning Star who when the night of this world is past brings to his saints the promise of the light of life and opens everlasting day. Alleluia. The Venerable Bede Richard Lloyd The Dean welcomes the people Hymn We sing to God in praise of Bede (tune NEH 431) We sing to God in praise of Bede, The prince of scholars in his age, Christ’s servant, lover of God’s word, Once monk of Jarrow, priest and sage. For his example we give thanks, His zeal to learn, his skill to write; Like him we long to know God’s ways And in God’s word drink with delight. Grant us, good Lord, one day to come To you, all wisdom’s fountainhead, With Bede to stand before your face, Our Saviour, living from the dead. Teach us, O Lord, like Bede to pray, To make the word of God our joy, Exult in music, song and art, In worship all your gifts employ. O Christ, our glorious Morning Star, Come with the passing of the night, Bring to your saints th’eternal day, The promise of your life and light. Rosalind Brown Samuel Sebastian Wesley 3 Psalm 114 When Israel came out of Egypt : and the house of Jacob from among the strange people, Judah was his sanctuary : and Israel his dominion. The sea saw that, and fled : Jordan was driven back. The mountains skipped like rams : and the little hills like young sheep. What aileth thee, O thou sea, that thou fleddest : and thou Jordan, that thou wast driven back? Ye mountains, that ye skipped like rams : and ye little hills, like young sheep? Tremble, thou earth, at the presence of the Lord : at the presence of the God of Jacob. Who turned the hard rock into a standing water : and the flint-stone into a springing well. Glory be to the Father, and to the Son : and to the Holy Ghost; As it was in the beginning, is now, and ever shall be : world without end. Amen. Collect Almighty God, maker of all things, whose Son Jesus Christ gave to thy servant Bede grace to drink in with joy the word which leadeth us to know thee and to love thee: in thy goodness grant that we also may come at length to thee, the source of all wisdom, and stand before thy face; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever. Amen. 4 First Lesson [Exodus 25. 1 - 9] A reading from the Book of Exodus. The Lord said to Moses: Tell the Israelites to take for me an offering; from all whose hearts prompt them to give you shall receive the offering for me. This is the offering that you shall receive from them: gold, silver, and bronze, blue, purple, and crimson yarns and fine linen, goats’ hair, tanned rams’ skins, fine leather, acacia wood, oil for the lamps, spices for the anointing oil and for the fragrant incense, onyx stones and gems to be set in the ephod and for the breastpiece. And have them make me a sanctuary, so that I may dwell among them. In accordance with all that I show you concerning the pattern of the tabernacle and of all its furniture, so you shall make it. Middle Voluntary Second Lesson [John 6. 1 - 9] A reading from the Gospel according to St John. The passage Bede was translating when he died, breaking off at verse 9. Jesus went to the other side of the Sea of Galilee, also called the Sea of Tiberias. A large crowd kept following him, because they saw the signs that he was doing for the sick. Jesus went up the mountain and sat down there with his disciples. Now the Passover, the festival of the Jews, was near. When he looked up and saw a large crowd coming toward him, Jesus said to Philip, “Where are we to buy bread for these people to eat?” He said this to test him, for he himself knew what he was going to do. Philip answered him, “Six months’ wages would not buy enough bread for each of them to get a little.” One of his disciples, Andrew, Simon Peter’s brother, said to him, “There is a boy here who has five barley loaves and two fish. But what are they among so many people?” 5 Bede’s commentary on Exodus 25 All these things that the Lord directed to be offered to him in a material fashion for the making of a sanctuary by the people of earlier times should also be offered with spiritual understanding by us who desire to be the imitators of the people who saw God. For it is through freewill oblations of this sort that we may merit for him to make in us a sanctuary for himself and that he may deign to abide in our midst, that is to say, that he may consecrate a dwelling-place for himself in our hearts. We offer gold to him when we shine brightly with the splendour of the true wisdom which is in right faith; silver when with our mouth we make confession unto salvation; bronze when we rejoice in spreading that same faith by public preaching; blue when we lift up our hearts; purple when we subject the body to suffering; and scarlet twice dyed when we burn with a double love, that is, of God and neighbour. The tabernacle that was shown to Moses on the mountain is that heavenly city which we believe to have existed at that time for the holy angels alone, but which after the passion, resurrection and ascension into heaven of Christ now receives the countless multitude of radiant and holy souls. Now if we aspire to fellowship with the angels in heaven, we who are on earth should always imitate their life. They love God and their neighbour; imitate this. They come to the aid of the unfortunate; imitate this. Build a sanctuary for the Lord in accordance with the pattern that was shown to Moses on the mountain, and when our Lord and Saviour comes he and the Father will make a home with you, and then after this life he will bring you into that blessed tabernacle which you have always imitated. 6 Hymn Ring Christ, ring Mary, Benedict and Bede Ring Christ, ring Mary, Benedict and Bede, With Michael, till our hearts from sin be freed; Ring Cuthbert, Oswald, Margaret and Hild, Till, blessed Lord, our hearts with joy be filled. Let bells peal forth the universal fame, Creator Lord, of thy mysterious name; Conscience within, the boundless heavens above, Disclose to faith the hidden name of Love. Loudly proclaim with each insistent chime How thine eternity redeems our time; Past sins forgiven, and future hopes restored, Reveal thy presence with us, gracious Lord. Spirit divine, re-cast our faulty ways, Make them ring true and echo to thy praise; Through every change of circumstance and choice May we confess thee with a single voice. Call us to worship, call us to obey, Call us to pilgrimage along life's way; Rouse us from sleep; renewed in mind and heart, Call us to love thee, Lord, since Love thou art. Ring Christ, ring Mary, Benedict and Bede, With Michael, till our hearts from sin be freed; Ring Cuthbert, Oswald, Margaret and Hild, Till, blessed Lord, our hearts with joy be filled. Peter Baelz Walter Greatorex 7 The Commemoration The Shrine of The Venerable Bede The Venerable Bede, in the Preface to his History of the English Church and People, writes: “If history records good things of good men, the thoughtful hearer is encouraged to imitate what is good: or if it records evil of wicked men, the devout religious listener or reader is encouraged to avoid all that is sinful and perverse and to follow what he knows to be good and pleasing to God.” Bede lived on the edge of the world, in a land with no tradition of learning and converted to Christianity only half a century before. He had no books except for the collection that had been assembled by his first abbot, Benedict Biscop. It was a collection that contained most of the writing, theological, scriptural, scientific and literary, that had been filtered down from the legacy of the Roman Empire. With this collection Bede made himself the most learned man in western Europe. In the words of one of Bede's own prayers, let us pray together: All Open our hearts, O Lord, and enlighten our minds by the grace of your Holy Spirit, that we may seek what is well-pleasing to your will; and so order our doings after your commandments, that we may be found ready to enter into your unending joys; through Jesus Christ our Lord. Amen. 8 Bede taught himself to write Latin accurately and fluently, and in that Latin he wrote commentaries on the gospels and other Scriptures. These commentaries were as influential as those of St Augustine.
Recommended publications
  • St Cuthbert Story
    Cuthbert was born about the year 634 (about 1400 years ago!) He lived in Melrose in Southern Scotland. He liked to walk in the hills. One night, when he was helping to look after sheep he thought he saw angels taking a soul to heaven. A few days later he found out Saint Aidan had died. Cuthbert decided to become a monk. He became a monk at the monastery in Melrose where he met Boisil, the prior of the monastery. Boisil taught Cuthbert for 6 years. Before Boisil died, he told Cuthbert he would be a Bishop one day. Cuthbert liked to visit lonely farms and villages. Crowds of people came to visit him. He lived at Melrose monastery for 13 years. Cuthbert was sent to be Prior of Lindisfarne. Cuthbert taught the monks the new Roman church rules. Some of the monks did not like the new rules and Cuthbert had to be very patient with them. After 12 years, Cuthbert went to live on a quiet island 7 miles away from Lindisfarne. Cuthbert lived on this small island for 3 years. He grew barley and vegetables and his monks dug a well and built a guest house for visitors. The King asked Cuthbert to be Bishop of Hexham. Cuthbert didn’t want to but he still remembered what Boisil had said. Cuthbert did not want to be Bishop of Hexham but agreed to be Bishop of Lindisfarne instead. He was very sad to have to leave his small island. Cuthbert was Bishop of Lindisfarne for 2 years. The people loved him.
    [Show full text]
  • The Appropriation of St Cuthbert: Architecture, History-Writing, and Ecclesiastical Politics in Durham, 1083-1250
    Quidditas Volume 29 Article 4 2008 The Appropriation of St Cuthbert: Architecture, History-writing, and Ecclesiastical Politics in Durham, 1083-1250 John D. Young Flagler College Follow this and additional works at: https://scholarsarchive.byu.edu/rmmra Part of the Comparative Literature Commons, History Commons, Philosophy Commons, and the Renaissance Studies Commons Recommended Citation Young, John D. (2008) "The Appropriation of St Cuthbert: Architecture, History-writing, and Ecclesiastical Politics in Durham, 1083-1250," Quidditas: Vol. 29 , Article 4. Available at: https://scholarsarchive.byu.edu/rmmra/vol29/iss1/4 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Quidditas by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. 26 Quidditas The Appropriation of St Cuthbert: Architecture, History-writing, and Ecclesiastical Politics in Durham, 1083-1250 John D. Young Flagler College This paper describes the use of the cult of Saint Cuthbert in the High Middle Ages by both the bishops of Durham and the Benedictine community that was tied to the Episcopal see. Its central contention is that the churchmen of Durham adapted this popular cult to the political expediencies of the time. In the late eleventh and early twelfth centuries, when Bishop William de St. Calais ousted the entrenched remnants of the Lindisfarne community and replaced them with Benedictines, Cuthbert was primarily a monastic saint and not, as he would become, a popular pilgrimage saint. However, once the Benedictine community was firmly entrenched in Durham, the bishops, most prominently Hugh de Puiset, sought to create a saint who would appeal to a wide audience of pilgrims, including the women who had been excluded from direct worship in the earlier, Benedictine version of the saint.
    [Show full text]
  • St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (C
    St Cuthbert Part 1 Saint Cuthbert (634-687) Generally Cuthbert (c. 634 – 20 March 687) is a saint of the early Northumbrian church in the Celtic tradition. He was a monk, bishop and hermit, associated with the monasteries of Melrose and Lindisfarne in what might loosely be termed the Kingdom of Northumbria. After his death he became one of the most important medieval saints of Northern England, with a cult centred on his tomb at Durham Cathedral. Cuthbert is regarded as the patron saint of Northern England. His feast day is 20 March (Catholic Church and Church of England), Stained glass depicting St Cuthbert of Lindisfarne, from Gloucester Cathedral History of the St Cuthbert era Lots of small areas ruled by Kings. See map above. The population had just become Christian after a visit from Roman priests. Christian/ pagan fluctuation. There was also a conflict between the Irish way of worshiping and the Roman way. The Irish priests came from Iona on the other side of Scotland, the /west coast. New monasteries were founded, Lindisfarne, Melrose and Ripon. Vikings invade and destroy Lindisfarne in 793 and Iona (st Columbia’s stronghold) 2 years later. 1. King Edwin: Converted to Christianity in 627, which was slowly followed by the rest of his People. The politics of the kingdom were violent, and there were later episodes of pagan rule, spreading understanding of Christianity through the kingdom was a task that lasted throughout Cuthbert's lifetime. Edwin had been baptised by Paulinus of York, an Italian who had come with the Gregorian mission from Rome.
    [Show full text]
  • 69-19,257 STOLTZ, Linda Elizabeth, 1938- the DEVELOPMENT OF
    THE DEVELOPMENT OF THE LEGEND OF ST. CUTHBERT Item Type text; Dissertation-Reproduction (electronic) Authors Stoltz, Linda Elizabeth, 1938- Publisher The University of Arizona. Rights Copyright © is held by the author. Digital access to this material is made possible by the University Libraries, University of Arizona. Further transmission, reproduction or presentation (such as public display or performance) of protected items is prohibited except with permission of the author. Download date 10/10/2021 21:02:21 Link to Item http://hdl.handle.net/10150/287860 This dissertation has been microfilmed exactly as received 69-19,257 STOLTZ, Linda Elizabeth, 1938- THE DEVELOPMENT OF THE LEGEND OF ST. CUTHBERT. University of Arizona, Ph.D., 1969 Language and Literature, general University Microfilms, Inc., Ann Arbor, Michigan THE DEVELOPMENT OP THE LEGEND OP ST. CUTHBERT by Linda Elizabeth Stoltz A Dissertation Submitted to the Faculty of the DEPARTMENT OF ENGLISH In Partial Fulfillment of the Requirements For the Degree of DOCTOR OF PHILOSOPHY In the Graduate College THE UNIVERSITY OF ARIZONA 19 6 9 THE UNIVERSITY OF ARIZONA GRADUATE COLLEGE I hereby recommend that this dissertation prepared under my direction by Linda Elizabeth Stoltz entitled The Development of the Legend of St. Cuthbert be accepted as fulfilling the dissertation requirement of the degree of Doctor of Philosophy LSIL jf/r. / /9/9 Disseycation Director Date After inspection of the final copy of the dissertation, the following members of the Final Examination Committee concur in its approval and recommend its acceptance:-• Z- y£~ ir ApJ /9S? $ Lin— • /5 l*L°l ^ ^7^ /(, if6? C^u2a,si*-> /4 /f(?,7 .
    [Show full text]
  • St. Dunstan School May 2017
    V St. Dunstan School May 2017 Principal L. O’Neill Secretary S. Oh Trustee Luz del Rosario 416.528.6447 Prayer For May Superintendent Deb Finegan-Downey Loving God, 905.890.1221 In Mary You have given Parish St. Joseph Church Your church a sign of the glory to come. 5440 Durie Road May those who honour the Virgin Mother Mississauga, ON L5M 2J6 look to her as a model of holiness for all 905.826.2766 Your people. School Hours We ask this through Christ our Lord. Grades FDK-8 Amen 8:30-11:25 & 12:25 - 3:00 St. Dunstan School 1525 Cuthbert Ave. Mississauga, ON L5M 3R6 905.567.5050 http://www.dpcdsb.org/ DUNST May is the month we dedicate to Mary, the mother of our Saviour, Jesus. We celebrate Mary, who humbly and gladly accepted God’s will when she said “Yes” to our Lord. As Twitter @dunstandolphins we honour Mary and all mothers, we are reminded of the many blessing mothers bestow upon their children each and every day. Let us keep Mary and all mothers in our thoughts and prayers so that the honour and respect they deserve is not limited to one day or month in the year. We begin the month of May with Catholic Education Week, which is recognized throughout Ontario during the week of April 30 - May 5. During this week, the Catholic community celebrates the unique and distinctive contribution that Catholic schools make to our students, our community and our province. Catholic Education Week is a welcome opportunity to celebrate the mission of our Catholic schools as they strive to integrate the Gospel values of Jesus Christ in every aspect of the school’s life and curriculum.
    [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]
  • St. Patrick's Day Around the World
    St. Patrick’s Day Around The World Saint Patrick is the patron saint of Ireland. This means he is the protector and guardian of Ireland. St. Patrick’s Day is celebrated on 17th of March, which is the day that Saint Patrick died. It is traditionally an Irish holiday and festival, but it is now celebrated around the world. The shamrock is the symbol of Ireland and Saint Patrick’s Day. Its name comes from the Irish word ‘shamróg’, which refers to the three leaves on the plant. Saint Patrick used the three leaves of the shamrock to explain the Christian Trinity (the Father, the Son and the Holy Spirit). Who Was Saint Patrick? Saint Patrick was born in Wales in 385 AD. His grandfather was a priest and his father was a deacon in the Christian church. When he was only 16, he was kidnapped by pirates. He was sold as a slave in Ireland and spent six years working as a shepherd. His Christian faith became very important to him. When he escaped to Western Europe, he became a deacon for the church. Several years later, he was ordained as a priest and later, a bishop. Eventually, he went back to Ireland to teach people about Christianity. He helped to change Ireland from a pagan to a Christian country. St. Patrick’s Day in Ireland St. Patrick’s Day is a national holiday in Ireland and is celebrated across the country. It is a Christian festival, similar to Christmas and Easter. Most Irish people begin the day by going to church.
    [Show full text]
  • “Æthelthryth”: Shaping a Religious Woman in Tenth-Century Winchester" (2019)
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Doctoral Dissertations Dissertations and Theses August 2019 “ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH- CENTURY WINCHESTER Victoria Kent Worth University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/dissertations_2 Part of the Feminist, Gender, and Sexuality Studies Commons, History Commons, History of Art, Architecture, and Archaeology Commons, Literature in English, British Isles Commons, Medieval Studies Commons, Other English Language and Literature Commons, and the Religion Commons Recommended Citation Worth, Victoria Kent, "“ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH-CENTURY WINCHESTER" (2019). Doctoral Dissertations. 1664. https://doi.org/10.7275/13999469 https://scholarworks.umass.edu/dissertations_2/1664 This Open Access Dissertation is brought to you for free and open access by the Dissertations and Theses at ScholarWorks@UMass Amherst. It has been accepted for inclusion in Doctoral Dissertations by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. “ÆTHELTHRYTH”: SHAPING A RELIGIOUS WOMAN IN TENTH-CENTURY WINCHESTER A Dissertation Presented By VICTORIA KENT WORTH Submitted to the Graduate School of the University of Massachusetts Amherst in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY May 2019 Department of English © Copyright by Victoria Kent Worth 2019 All Rights Reserved “ÆTHELTHRYTH”: SHAPING
    [Show full text]
  • From Bede to Bragg: the Politics of Literature About St Cuthbert Of
    Literature and Politics in the Celtic World we know that our sole clérchiu do marbad,'not to kill clerics'.2e Arid From Bede to Bragg: complete version of Text A is introduced with the words 'i' lflonn The Politics of Literature about St Cuthbert of Lindisfarne marbhtha fil sunn,'th\s is on the basis of homicide'' Not only were the fractions for attempted murder based on the fine for homicide, attempts by more than one offender attracted the full attempt fine for each Pamela O'Neill participant co morfeisir, 'up to a group of seven persons''3o We are told elsewhere that this way of fixing the limit of multiple liability was It may be that the Cáin Phátraic I peculiar to one text: the Cáin Phátraic.3t i is still a lost text, or it may be that we have discovered nine copies of at St Cuthbert of Lindisfame, least a part of it. was not a great writer like Bede. He was not a first preacher like Aidan; he erected no magnificent building. He was not martyred for his faith or for his church. His episcopate was exceptionally short, and undistinguished by any event ofsignal importance.r These were the words of Joseph Barber Lightfoot, Bishop of Durham, in 1gg3. They are an accurate representation of the facts pertaining to cuthbert,s life. cuthbert was bom around 634 in an unknown location. His lay life included some time tending sheep. He entered the monastery of Melrose in his early adulthood around 651. He moved to Ripon, where he was guestmaster, then retumed to Melrose soon afterwards and became prior there.
    [Show full text]
  • Expressions of Personal Autonomy, Authority, and Agency in Early Anglo- Saxon Monasticism William Tanner Smoot [email protected]
    Marshall University Marshall Digital Scholar Theses, Dissertations and Capstones 2017 In the Company of Angels: Expressions of Personal Autonomy, Authority, and Agency in Early Anglo- Saxon Monasticism William Tanner Smoot [email protected] Follow this and additional works at: http://mds.marshall.edu/etd Part of the European History Commons, and the History of Religion Commons Recommended Citation Smoot, William Tanner, "In the Company of Angels: Expressions of Personal Autonomy, Authority, and Agency in Early Anglo-Saxon Monasticism" (2017). Theses, Dissertations and Capstones. 1094. http://mds.marshall.edu/etd/1094 This Thesis is brought to you for free and open access by Marshall Digital Scholar. It has been accepted for inclusion in Theses, Dissertations and Capstones by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected], [email protected]. IN THE COMPANY OF ANGELS: EXPRESSIONS OF PERSONAL AUTONOMY, AUTHORITY, AND AGENCY IN EARLY ANGLO-SAXON MONASTICISM A thesis submitted to The Graduate College of Marshall University In partial fulfillment of The requirements for the degree of Master of Arts In History by William Tanner Smoot Approved by Dr. Laura Michele Diener, Committee Chairperson Dr. William Palmer Dr. Michael Woods Marshall University May 2017 ii ACKNOWLEDGEMENTS I would like to thank all of those who helped and supported me in the process of writing and completing this thesis. I want to thank specifically my family and friends for their inexhaustible support, as well as the faculty of the history department of Marshall University for their constant guidance and advice. I finally would like to particularly thank Dr.
    [Show full text]
  • ABSTRACT Whitby, Wilfrid, and Church-State Antagonism in Early
    ABSTRACT Whitby, Wilfrid, and Church-State Antagonism in Early Medieval Britain Vance E. Woods, M.A. Mentor: Charles A. McDaniel, Ph.D. In 664, adherents of the Dionysian and Celtic-84 Easter tables gathered at the Northumbrian abbey of Whitby to debate the proper calculation of Easter. The decision to adopt the former, with its connections to the papacy, has led many to frame this encounter in terms of Roman religious imperialism and to posit a break between the ecclesiastical culture of Northumbria prior to the Synod of Whitby and afterward. This study will propose a different interpretation of the change that took place in the Northumbrian Church after 664. Rather than focusing solely on matters of religion, this project will seek also to demonstrate Whitby’s political implications. Instead of the end of alienation between the Celtic Church and the balance of Christendom, the Synod of Whitby will be identified, in the person of its main protagonist Wilfrid, as the beginning of alienation between the Northumbrian state and the hierarchy of the Church. Whitby, Wilfrid, and Church-State Antagonism in Early Medieval Britain by Vance E. Woods, B.A. A Thesis Approved by the J.M. Dawson Institute of Church-State Studies ___________________________________ Christopher Marsh, Ph.D., Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee ___________________________________ Charles A. McDaniel, Ph.D., Chairperson ___________________________________ Beth Allison Barr, Ph.D. ___________________________________ Daniel Payne, Ph.D. Accepted by the Graduate School May 2009 ___________________________________ J.
    [Show full text]
  • Shared Sanctity to Anglo-Saxon, Anglo-Norman, and English Audiences
    _full_alt_author_running_head (neem stramien B2 voor dit chapter en nul 0 in hierna): 0 _full_articletitle_deel (kopregel rechts, vul hierna in): The Hermitic Topos _full_article_language: en indien anders: engelse articletitle: 0 The Hermitic Topos 117 Chapter 4 The Hermitic Topos: “Selling” Shared Sanctity to Anglo-Saxon, Anglo-Norman, and English Audiences Maren Clegg Hyer Traditions of hermitic sanctity from early Christian writers onwards lent a powerful “cachet” to any saints and associated foundations to which they might be applied. Such traditions and associations help to explain surprisingly similar arguments and rhetorical strategies shared by both the infamous inter- polators of William of Malmesbury’s De antiquitate Glastonie ecclesie and Ord- eric Vitalis in his remarks on the history of Croyland Abbey. The Glastonbury interpolators are infamous for adding New Testament and Arthurian connec- tions to the foundation history written for them by William of Malmesbury, but they also inserted lengthy additions claiming special sanctity for Glaston- bury as a space transformed by the repeated colonization of hermitic saints. Likewise, in his Ecclesiastical History, Orderic couches a defense of Anglo-Sax- on and later English national and ecclesiastical tradition in the context of scriptural and canonical law, but he also reclaims the sanctity of that ecclesias- tical tradition at Croyland Abbey through the person of an overtly hermitic saint, St Guthlac. In both instances, the interpolators and/or authors address both post-Conquest Anglo-Saxon (or English) and Norman sensibilities, at- tempting to unify and justify the native English ecclesiastical tradition along- side Norman traditions and challenges in shared terms both audiences might respect.
    [Show full text]