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Born at Christmas 1249 to Richard, Edmund of Cornwall was nephew to Henry III and cousin to Edward I. His eventful childhood took him to Germany when his father was elected king there. He was captured at the battle of Lewes and imprisoned for more than a year. Returning from crusade, he witnessed the brutal murder of his half-brother, which left him as heir to his father, the richest man in the kingdom. Throughout his life, Edmund played a crucial role in medieval England. As Regent of England, Earl of Cornwall and the richest man in the land, he was a leading force of the late-thirteenth century. This book considers Edmund’s life, his use of his wealth to lend to the king and others and to be a major benefactor of religious houses. His piety saw him found two new religious houses, rebuild another and bring the Holy Blood relic from Germany to Hailes abbey. His record as Regent of England for three years is assessed. The wide spread of his lands, which included 13castles and more than 800 places in 27 counties, and his tenants are set out as is his place in the local community. The basis of his wealth and its sources, including money from his lands but also from tin mining and marine dues in Cornwall, is explored and his knightly affinity and his close associates and officials are considered. On a personal level, the book examines his unsuccessful, childless marriage with the sister of the Earl of Gloucester. Edmund was a key figure throughout Edward I's rein and the late-thirteenth century. In this insightful account, the man behind England's 'greatest king' is at long last brought to the fore.
St Paul's Cathedral stood at the centre of religious life in medieval London. It was the mother church of the diocese, a principal landowner in the capital and surrounding countryside, and a theatre for the enactment of events of national importance. The cathedral was also a powerhouse of commemoration and intercession, where prayers and requiem masses were offered on a massive scale for the salvation of the living and the dead. This spiritual role of St Paul's Cathedral was carried out essentially by the numerous chantry priests working and living in its precinct. Chantries were pious foundations, through which donors, clerks or lay, male or female, endowed priests to celebrate intercessory masses for the benefit of their souls. At St Paul's Cathedral, they were first established in the late twelfth century and, until they were dissolved in 1548, they contributed greatly to the daily life of the cathedral. They enhanced the liturgical services offered by the cathedral, increased the number of the clerical members associated with it, and intensified relations between the cathedral and the city of London. Using the large body of material from the cathedral archives, this book investigates the chantries and their impacts on the life, services and clerical community of the cathedral, from their foundation in the early thirteenth century to the dissolution. It demonstrates the flexibility and adaptability of these pious foundations and the various contributions they made to medieval society; and sheds light on the men who played a role which, until the abolition of the chantries in 1548, was seen to be crucial to the spiritual well-being of medieval London.
Leach struggled to rid his countrymen of the persistent myth that the monks had been the schoolmasters of the pre-Reformation period in England. To accomplish his goal he embarked on a program of research and publication, based on a mass of hitherto unexplored documents, to establish the great antiquity of many of the nation's Latin schools and to show that they derived from clerical, but secular, colleges of Anglo-Saxon times. Showing this would, he hoped, eliminate the persistant belief that monks had been the school-masters of pre-Reformation England. Miner argues that previous readings of Leach, which suggest that his main concern is to take issue with the Reformation and argue that this great watershed in history was - at least with regard to education - a retrograde step rather than a great movement forward, have not taken into account the full range of his publications. The aim of the present study is thus to place both Leach's achievements and his more controversial theses in historical context. A separate chapter devoted to unpublished material from the Charity Commission reveals Leach's method of work and provides an analytic survey of opinions on his work by reviewers and historians. The author supplements Leach's lack of material on the school curriculum through descriptive analysis of grammatical manuscripts from the fourteenth and fifteenth centuries, showing the presence of an educational Christendom of which Leach was clearly unaware.
This gendered translation of the Benedictine Rule for women in 1517 is also a handbook for women on exercising authority, management skills and the art of good governance, including monastic property and relations with the outside world. Barry Collett here provides a modern facsimile edition of Fox's translation, written in the tumbling phrases of passionate prose that make Fox stand out as a literary figure of the English Renaissance. Collett also provides an extensive introduction that argues that Fox's experience as an administrator and senior political adviser with special responsibility for foreign affairs, mainly with Scotland and France, the political situation in 1516, and social concerns Fox shared with Thomas More, all provide keys to understanding this translation of the rule. Richard Fox was king's secretary, Lord Privy Seal and Bishop of Winchester, and founder of Corpus Christi College in Oxford. He was an administrator who reflected much on the proper exercise of authority and responsibility at all levels, especially through negotiated co-operation. He strongly supported monastic reforms, and when a group of abbesses requested a translation for sisters unable to understand Latin, this was his response. It provides a unique window into the world of female spirituality just a few months before Luther's reformation began. The exercise of God-given authority by women is described in the same-possibly stronger-terms as for men. Fox expressed no reservations about the exercise of authority by women. His indifference to sexual distinctions arose, paradoxically, from his preoccupation with the skilful use of God-given functioning of authority in a hierarchical society.
Includes its Report, 1896-19 .
This book is a continuation of The Heads of Religious Houses: England and Wales 940–1216, edited by Knowles, Brooke and London (1972), continuing the lists from 1216 to 1377, arranged by religious order. An introduction examines critically the sources on which they are based.
What impact did the Church have on society? How did social change affect religious practice? Within the context of these wide-ranging questions, this study offers a fresh interpretation of the relationship between Church, society and religion in England across five centuries of change. Andrew Brown examines how the teachings of an increasingly 'universal' Church decisively affected the religious life of the laity in medieval England. However, by exploring a broad range of religious phenomena, both orthodox and heretical (including corporate religion and the devotional practices surrounding cults and saints) Brown shows how far lay people continued to shape the Church at a local level. In the hands of the laity, religious practices proved malleable. Their expression was affected by social context, status and gender, and even influenced by those in authority. Yet, as Brown argues, religion did not function simply as an expression of social power - hierarchy, patriarchy and authority could be both served and undermined by religion. In an age in which social mobility and upheaval, particularly in the wake of the Black Death, had profound effects on religious attitudes and practices, Brown demonstrates that our understanding of late medieval religion should be firmly placed within this context of social change.
The lengthy period of the Avignon papacy in the fourteenth century created circumstances in which the burgeoning bureaucracy of the papal curia could flourish. Papal involvement in the everyday business of the church at local level reached its fullest extent in the years before the Great Schism. This book examines the impact of that involvement in Scotland and northern England, and analyses the practical effect of theories of papal sovereignty at a time when there was still widespread acceptance of the role of the Holy See. The nature and importance of political opposition, from both crown and parliament, is investigated from the standpoint of the validity of the complaints as indicated by local evidence, and a new interpretation is offered of the various statutory measures taken in England in Edward III's reign to control alleged abuses of papal power. Points of similarity and difference between Scotland and England are also given due emphasis. This is the first work to attempt to analyse the full breadth of papal involvement in late medieval Britain by utilising the rich local sources in association with material from the Vatican archives.