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The Venerable Bede's history of the Christian church in England, written in the early eighth century, still stands as a significant literary work. Translated from Latin into various other languages, Bede's fascinating history has long been widely studied. Thirteen centuries later, this thorough and reliable guide by J. Robert Wright enables today's readers to follow the major English translations of Bede's work and to understand exactly what Bede was saying, what he meant, and why his words and account remain so important. Wright'sCompanion to Bede provides the answers to most questions that careful, intelligent readers of Bede are apt to ask. Despite the countless numbers of books and articles about Bede, there is no other comprehensive companion to his text that can be read in tandem with the medieval author himself. A Giniger book
Many of our readers, we know, have neither the time nor the opportunity for reading the voluminous works that have been written from time to time on the history of the church. Still, that which has been the dwelling-place of God for the last eighteen hundred years, must be a subject of the deepest interest to all His children. We speak not now of the church as it is often represented in history, but as it is spoken of in scripture. There it is seen in its true spiritual character, as the body of Christ, and as the "habitation of God through the Spirit." TABLE OF CONTENTS PREFACE CHAPTER 1 THE ROCK FOUNDATION CHAPTER 2 THE DAY OF PENTECOST FULLY COME CHAPTER 3 THE DISCIPLES PERSECUTED AND SCATTERED CHAPTER 4 THE MISSIONARIES OF THE CROSS CHAPTER 5 THE APOSTLE PAUL CHAPTER 6 PAUL'S THIRD MISSIONARY JOURNEY A.D. 54 CHAPTER 7 THE BURNING OF ROME CHAPTER 8 THE INTERNAL HISTORY OF THE CHURCH CHAPTER 9 FROM COMMODUS TILL THE ACCESSION OF CONSTANTINE CHAPTER 10 CONSTANTINE CHAPTER 11 THE COUNCIL OF NICE CHAPTER 12 THE INTERNAL HISTORY OF THE CHURCH CHAPTER 13 THE EPISTLE TO THE CHURCH IN THYATIRA CHAPTER 14 THE SPREAD OF CHRISTIANITY OVER EUROPE CHAPTER 15 MAHOMET, THE FALSE PROPHET OF ARABIA CHAPTER 16 THE SILVER LINE OF SOVEREIGN GRACE CHAPTER 17 THE PROPAGATION OF CHRISTIANITY CHAPTER 18 THE CHURCH-BUILDING SPIRIT REVIVED CHAPTER 19 THE PONTIFICATE OF GREGORY VII CHAPTER 20 THE CRUSADES CHAPTER 21 HENRY V. AND GREGORY'S SUCCESSORS CHAPTER 22 THE ENCROACHMENTS OF ROME IN ENGLAND CHAPTER 23 THE THEOLOGY OF THE CHURCH OF ROME CHAPTER 24 INNOCENT III. AND HIS TIMES CHAPTER 25 INNOCENT AND THE SOUTH OF FRANCE CHAPTER 26 THE INQUISITION ESTABLISHED IN LANGUEDOC CHAPTER 27 THE APPROACHING DAWN OF THE REFORMATION CHAPTER 28 THE DECLINE OF PAPAL POWER CHAPTER 29 THE FORERUNNERS OF THE REFORMATION CHAPTER 30 JOHN WYCLIFFE CHAPTER 31 THE REFORMATION MOVEMENT IN BOHEMIA CHAPTER 32 THE CAPTURE OF CONSTANTINOPLE CHAPTER 33 THE REFORMATION IN GERMANY CHAPTER 34 THE FIRST PAPAL JUBILEE CHAPTER 35 LUTHER AT WARTBURG CHAPTER 36 PROTESTANTISM CHAPTER 37 THE SACRAMENTARIAN CONTROVERSY CHAPTER 38 THE COUNCIL OF BOLOGNA CHAPTER 39 THE POPISH REFUTATION CHAPTER 40 THE REFORMATION IN SWITZERLAND CHAPTER 41 THE LEADERS OF THE REFORMATION IN SWITZERLAND CHAPTER 42 THE RESULTS OF THE DISPUTATIONS CHAPTER 43 THE GENERAL PROGRESS OF REFORM CHAPTER 44 THE EXTENSION OF REFORM IN SWITZERLAND CHAPTER 45 THE REFORMATION IN GERMANY CHAPTER 46 THE OPENING OF THE COUNCIL OF TRENT CHAPTER 47 "THE INTERIM" CHAPTER 48 THE EFFECT OF THE REFORMATION IN GERMANY ON THE NATIONS OF EUROPE CHAPTER 49 THE REFORMATION IN FRENCH SWITZERLAND CHAPTER 50 THE REFORMATION IN FRANCE CHAPTER 51 THE GREAT PROGRESS OF THE REFORMATION CHAPTER 52 THE WALDENSES CHAPTER 53 THE REFORMATION IN THE BRITISH ISLES CHAPTER 54 ENGLAND CHAPTER 55 THE REIGN OF ELIZABETH
"While there has been work on the nobility as patrons of monasteries, this is the first real study of them as patrons of parish churches, and is thus the first study to tackle the subject as a whole. Illustrated with a wealth of detail, it will become an indispensable work of reference for those interested in lay patronage and the Church more generally in the middle ages." Professor David Carpenter, Department of History, King's College London This book provides the first full-length, integrated study of the ecclesiastical patronage rights of the nobility in medieval England. It examines the nature and extent of these rights, how they were used, why and for whom they were valuable, what challenges lay patrons faced, and how they looked to the future in making gifts to the Church. It takes as its focus the thirteenth century, a critical period for the survival and development of these rights, being a time of ambitious Church reform, of great change in patterns of land ownership in the ranks of the higher nobility, and of bold assertion by the English Crown of its claims to control Church property. The thirteenth century also saw a proliferation of record keeping on the part of kings, bishops and nobility, and the author uses new evidence from a range of documentary sources to explore the nature of the relationships between the English nobility, the Church and its clergy, a relationship in which patronage was the essential feature. Dr Elizabeth Gemmill is University Lecturer in Local History and Fellow of Kellogg College. University of Oxford.
This book is not meant to be a definitive exploration of the whole of the two churches in any case. The attempt would be absurd. But the book is not meant, either, to be an intense exploration of "certain aspects" of the two churches. It is meant rather to be an extended essay about the connected differences between the two churches, to use "aspects" as touchstones for comparison. It is meant to be a comparison of two total styles. These are not architectural styles, although there is a marked and significant difference between English and Italian ecclesiastical architecture in the thirteenth century. The nonarchitectural style of the thirteenth-century Italian church might in fact be called sustained Romanesque, or perhaps sustained Burgundian. Comparing England (or Britain) with Italy in order to expose more fully one or both is not a new idea. Historians, like Tacitus and Collingwood, have made the comparison, and so have poets, like Browning and, with superb intellectuality, Clough. This is, at least locally, where angels feared to tread. The famous Venetian Anonymous wrote from the other side in his Relation (of about 1500), and condensed for us his comparison in the observation that unlike the Italians the English felt no real love, only lust. The spring bough and the melon-flower, Collingwood's city and field—the long continuity of the difference is startlingly apparent. Explaining the continuity (and perhaps there is no more difficult sort of historical explanation—its difficulty is painful to the mind) is not the job that this book sets itself. But it would be dull and dishonest to ignore the fact that the continuity exists. All that this book has to say may be no more than that the thirteenthcentury Italian church was in fact, as Browning warned, a melon-flower. The book may be only a gloss on amore. The symbol is more inclusive, more evocative, less guilty of excluding the essential but undefined, than detailed description can be. Melon-flower and amore, however, fortunately for the purpose of this book, say very little about the intricate, connected detail of administrative history. Collingwood's (after Tacitus's) city against field presses less deeply but says more. The general difference between the styles of the English and Italian churches has a great deal to do, and very directly, with the fact that the inhabitants of Italy were continually city-dwellers and the inhabitants of Britain were essentially not. Although this book is about both England and Italy, it approaches them differently. The thirteenth-century Italian church is, particularly in English and French, practically unknown. Before it can be explained or analyzed, it must be recreated, formed again in detail. The job is in part really archaeological. The outline of past existence must be uncovered. This is not at all true of the thirteenth-century English church. It has been well explored. This disparity in past observation forces my book to talk much more of Italy than of England; but, if it is a book about one church rather than the other, it is a book about England. England is meant to be seen, for a change, against what it was not. In this sort of profile it has a different look. England may no longer seem a country in the frozen North, incapable, in the distance, of responding fully to Lateran enthusiasm. Its full response to ecclesiastical government may seem clearly connected with its, of course relatively, full response to secular government.