By Sally N. Vaughn
St. Anselm's archiepiscopal occupation, 1093-1109, spanned the reigns of 2 kings: William Rufus (1087-1100) and the early years of Henry I (1100-1135). because the moment archbishop of Canterbury after the Norman Conquest, Anselm strove to increase the reforms of his instructor and mentor at Bec, and his predecessor at Canterbury, Archbishop Lanfranc (1070-1089). Exploring Anselm's thirty years as past and abbot of the massive, wealthy, Norman monastery of Bec, and instructor in its tuition, this ebook notes the wealth of studies which ready Anselm for his archiepiscopal profession. Anselm's highbrow strengths as a instructor, thinker and theologian are tested; his very hot theological texts, together with his well known Prayers and Meditations, inspired his statesmanship as he handled conflicts with the constantly adversarial King William Rufus. Sally Vaughn argues that Rufus' loss of life encouraged Anselm's competition with King Henry I, and fostered a extra subdued and civil clash among Anselm and Henry, which ended with cooperation among king and archbishop on the finish of Anselm's lifestyles: king and archbishop yoked jointly as oxen pulling the plow of the church throughout the land of britain. a last bankruptcy stories Anselm's top of strength as an excellent administrator over Canterbury and Primate over the church buildings of all Britain, during which place his fans defined him as 'Pope of one other world'. the ultimate part contains a choice of unique resource fabric together with archiepiscopal letters drawn basically from Lambeth Palace Library.
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Extra resources for Archbishop Anselm 1093-1109: Bec Missionary, Canterbury Primate, Patriarch of Another World
23 Both Schmitt and Cantor had suggested that Anselm had removed letters from the archiepiscopal collection for political reasons. Sir Richard Southern, almost immediately after Cantor’s publication, objected strenuously to Schmitt’s and Cantor’s assertions of Anselm’s oversight of L, arguing, in his first book, St. 25 But Southern’s views carried the day for the next ten years, until Walter Fröhlich reopened the debate with a paper eventually published in 1984 as Schmitt, Anselmi Opera Omnia, vols 3–5, 3:93–294.
Ii. Prologue 1. 63 Marjorie Chibnall, in Journal of Ecclesiastical History 39 (1988), 462–463. 64 Thomson, William of Malmesbury, 5. 67 Although it contains only one of Anselm’s prayers, William elsewhere mentions the collection of prayers and meditations, so he probably knew the complete set. 68 Thomson also cites William’s deep and abiding friendship with Eadmer, whom he knew intimately and whose work he quoted extensively. Canterbury’s example might have inspired William to improve Malmesbury’s level of education and its library, Thomson believes.
Orderic Vitalis, The Ecclesiastical History of Orderic Vitalis, ed. and trans. Marjorie 2 3 Chibnall, 6 vols (Oxford University Press, Oxford, 1969–1980), 2:293–294 says that Anselm arrived at Bec laden with “the treasures of Egypt,” which he identifies as the learning of secular philosophers. 4 GP, 1:110–111. 5 Gilbert Crispin, Vita Herluini, edited in J. Armitage Robinson, Gilbert Crispin, Abbot of Westminster (Cambridge University Press, Cambridge, 1911), 87–110; here at p. 100. For translation, see Sally N.