Oswald of Worcester and the Lost Ideologies of Tenth-Century Anglo-Saxon Monastic Reform

2021 ◽  
Vol 131 (2) ◽  
pp. 407-427
Author(s):  
Thomas Kearns
Keyword(s):  
Tenth Century ◽  
Anglo Saxon ◽  
Monastic Reform

The Old English Benedictine Rule: writing for women and men

2003 ◽  
Vol 32 ◽  
pp. 147-187 ◽  
Author(s):  
Rohini Jayatilaka
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Reform Movement ◽  
Anglo Saxon ◽  
Way Of Life ◽  
Monastic Reform ◽  
Monastic Life ◽  
Benedictine Reform ◽  
The Status ◽  
Linguistic Level

The Regula S. Benedicti was known and used in early Anglo-Saxon England, but it was not until the mid-tenth-century Benedictine reform that the RSB became established as the supreme and exclusive rule governing the monasteries of England. The tenth-century monastic reform movement, undertaken by Dunstan, Æthelwold and Oswald during the reign of Edgar (959–75), sought to revitalize monasticism in England which, according to the standards of these reformers, had ceased to exist during the ninth century. They took as a basis for restoring monastic life the RSB, which was regarded by them as the main embodiment of the essential principles of western monasticism, and in this capacity it was established as the primary document governing English monastic life. By elevating the status of the RSB as the central text of monastic practice in England and the basis of a uniform way of life the reformers raised for themselves the problem of ensuring that the RSB would be understood in detail by all monks, nuns and novices, whatever their background. Evidence of various attempts to make the text accessible, both at the linguistic level and at the level of substance, survives in manuscripts dating from the mid-tenth and eleventh centuries; the most important of these attempts is a vernacular translation of the RSB.

Monastic tower-naves and tower-nave origins

2019 ◽  
pp. 109-132
Author(s):  
Michael G. Shapland
Keyword(s):  
Tenth Century ◽  
Eighth Century ◽  
Reform Movement ◽  
High Status ◽  
Late Antique ◽  
Anglo Saxon ◽  
Burial Practices ◽  
Monastic Reform ◽  
Monastic Life ◽  
Secular Power

This chapter traces the origins of the tower-nave form in Anglo-Saxon monasteries, where they occur from at least the early eighth century onwards. It seeks the architectural meanings underlying the tower form, which were drawn from Carolingian and Late Antique practice and related to high-status secular power and burial. Thus, many monastic tower-naves in England were constructed as private, often royal, chapels and burying-places, as a result of the expression of these meanings by their builders. The evidence for monastic tower-naves increases significantly during the mid–late tenth century, a period which coincided with the Monastic Reform, whose leaders were personally responsible for this apparent spate of tower-nave construction. These tower-naves were built in seeming fulfilment of key tenets of the Reform movement: the patronage of the king in monastic life, the regularization of burial practices, and the increased emphasis on the integrity of monastic space.

Anglo-Saxon Towers of Lordship

2019 ◽  
Author(s):  
Michael G. Shapland
Keyword(s):  
Tenth Century ◽  
Dual Function ◽  
High Status ◽  
Anglo Saxon ◽  
Free Standing ◽  
Norman Conquest ◽  
Monastic Reform ◽  
European Tradition ◽  
The Social ◽  
Secular Power

It has long been assumed that England lay outside the Western European tradition of castle-building until after the Norman Conquest of 1066. It is now becoming apparent that Anglo-Saxon lords were constructing free-standing towers at their residences all across England during the tenth and eleventh centuries. Initially these towers were exclusively of timber, and quite modest in scale. There followed the ‘tower-nave’ churches, towers with only a tiny chapel located inside, which appear to have had a dual function as buildings of elite worship and symbols of secular power and authority. This book gathers together the evidence for these remarkable buildings, many of which still stand incorporated into the fabric of Norman and later parish churches and castles. It traces their origin in monasteries, where kings and bishops drew upon Continental European practice to construct centrally planned, tower-like chapels for private worship and burial, and to mark gates and important entrances, particularly within the context of the tenth-century Monastic Reform. Adopted by the secular aristocracy to adorn their own manorial sites, many of the known examples would have provided strategic advantage as watchtowers over roads, rivers, and beacon systems, and acted as focal points for the mustering of troops. The tower-nave form persisted into early Norman England, where it may have influenced a variety of high-status building types. The aim of this book is to establish the tower-nave as an important Anglo-Saxon building type, and to explore the social, architectural, and landscape contexts in which they operated.

The Leofric Missal and tenth-century English art

1977 ◽  
Vol 6 ◽  
pp. 145-173 ◽  
Author(s):  
Robert Deshman
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Bodleian Library ◽  
Medieval Art ◽  
Anglo Saxon ◽  
Monastic Reform ◽  
Artistic Activity ◽  
History Of

One of the most crucial and problematic periods in the history of English medieval art is the tenth century. Already in the first half of the century there were signs of renewed artistic activity after the comparatively barren period of the ninth century when the Viking invasions rent the fabric of Anglo-Saxon society. But a full revival did not occur until the second half of the tenth century under the impetus of monastic reform and strong royal support. It was then that English artists created the so-called ‘Winchester Style’, which was to exercise a powerful influence in England and also on the continent for more than a century. Despite the research of many scholars, most notably Homburger and Wormald, there are still many more questions than answers about the sources and development of tenth-century English art. Among the most important works from this time are the Anglo-Saxon drawings and initial which were added to the so-called Leofric Missal (Oxford, Bodleian Library, Bodley 579). Through a consideration of their style, technique, ornament and iconography I hope to take a step towards a clearer understanding of this period of artistic renaissance.

Conclusion

2019 ◽  
pp. 209-214
Author(s):  
Michael G. Shapland
Keyword(s):  
Future Study ◽  
Final Section ◽  
Tenth Century ◽  
Future Research ◽  
Anglo Saxon ◽  
Architectural Practice ◽  
Monastic Reform ◽  
Widespread Adoption ◽  
Ecclesiastical Architecture

This final section summarizes the main conclusions of the book. It rehearses the number of known tower-naves and their categorization into ‘lordly’ and ‘monastic’ types. It traces their origins in Continental ecclesiastical architecture, and their more widespread adoption following the tenth-century Monastic Reform in England. Tower-naves went on to be constructed by secular elites at their residences, and to influence aspects of Norman architectural practice. The chapter concludes by suggesting directions for future research into this topic, particularly in elucidating further examples of tower-naves and the great potential for scholarship on Anglo-Saxon lordly residences more generally. It is appended with a provisional list of uncertain tower-naves, in the hope that future study can bear their origins out.

Perceptions of the Anglo-Saxon past in the tenth-century monastic reform movement

1997 ◽  
Vol 33 ◽  
pp. 61-74 ◽  
Author(s):  
Simon Coates
Keyword(s):  
Collective Memory ◽  
Tenth Century ◽  
Reform Movement ◽  
Anglo Saxon ◽  
Reform Movements ◽  
Monastic Reform ◽  
The Past ◽  
State Of Affairs

Retrospection is a recognized characteristic of reform movements. An appeal to the past legitimates ideological concerns which seek to replace a state of affairs considered decadent and decayed. Reforming rhetoric depends on the past as a means of proving its value and credibility. Such preservation of the past as a key organizing principle in transforming events is necessarily selective and often has a tendency towards schematization and simplification. Not only does the reforming agenda determine what aspects of the past are remembered, and hence what aspects are buried, but it also determines who is responsible for the act of remembering itself. ‘Different groups of people remember things in different ways.’ The purpose of this paper is to examine the manner in which the Anglo-Saxon past was perceived and utilized during the tenth-century monastic reform movement. It will be shown how, under an influence which was heavily Benedictine in inspiration, the collective memory of monks created a picture of the Anglo-Saxon past which was ‘all of a piece and all monastic’. The past was closely linked to the exercise of power. It will thus be shown how this monastic view of the past competed with an alternative tenth-century view and was ultimately to triumph over its competitor.

scholarly journals The northern world of the Anglo-Saxon mappa mundi

2018 ◽  
Vol 47 ◽  
pp. 275-305
Author(s):  
Helen Appleton
Keyword(s):  
Old English ◽  
Urban Space ◽  
Eleventh Century ◽  
Tenth Century ◽  
Urban Spaces ◽  
British Library ◽  
Anglo Saxon ◽  
The Mediterranean

AbstractThe Anglo-Saxon mappa mundi, sometimes known as the Cotton map or Cottoniana, is found on folio 56v of London, British Library, Cotton Tiberius B. v, which dates from the first half of the eleventh century. This unique survivor from the period presents a detailed image of the inhabited world, centred on the Mediterranean. The map’s distinctive cartography, with its emphasis on islands, seas and urban spaces, reflects an Insular, West Saxon geographic imagination. As Evelyn Edson has observed, the mappa mundi appears to be copy of an earlier, larger map. This article argues that the mappa mundi’s focus on urban space, translatio imperii and Scandinavia is reminiscent of the Old English Orosius, and that it originates from a similar milieu. The mappa mundi’s northern perspective, together with its obvious dependence on and emulation of Carolingian cartography, suggest that its lost exemplar originated in the assertive England of the earlier tenth century.

scholarly journals Illustrations of damnation in late Anglo-Saxon manuscripts

2003 ◽  
Vol 32 ◽  
pp. 231-245 ◽  
Author(s):  
Sarah Semple
Keyword(s):  
Ninth Century ◽  
Tenth Century ◽  
Anglo Saxon ◽  
Late Ninth Century ◽  
Religious Devotion ◽  
Divine Punishment

‘Many tribulations and hardships shall arise in this world before its end, and they are heralds of the eternal perdition to evil men, who shall afterwards suffer eternally in the black hell for their sins.’ These words, composed by Ælfric in the last decade of the tenth century, reflect a preoccupation in the late Anglo-Saxon Church with perdition and the infernal punishments that awaited sinners and heathens. Perhaps stimulated in part by anxiety at the approach of the millennium, both Ælfric and Wulfstan (archbishop of York, 1002–23) show an overt concern with the continuation of paganism and the evil deeds of mankind in their sermons and homilies. Their works stress the terrible judgement that awaited sinners and heathens and the infernal torment to follow. The Viking raids and incursions, during the late eighth to ninth and late tenth centuries, partially inspired the great anxiety apparent in the late Anglo-Saxon ecclesiastical leadership. Not only were these events perceived as divine punishment for a lack of religious devotion and fervour in the English people, but the arrival of Scandinavian settlers in the late ninth century may have reintroduced pagan practice and belief into England.

Two composite texts from Archbishop Wulfstan's ‘commonplace book’: theDe ecclesiastica consuetudineand theInstitutio beati Amalarii de ecclesiasticis officiis

1998 ◽  
Vol 27 ◽  
pp. 233-271
Author(s):  
Christopher A. Jones
Keyword(s):  
Twentieth Century ◽  
Old English ◽  
Tenth Century ◽  
British Library ◽  
Anglo Saxon ◽  
Editorial Work

The great monument of tenth-century Anglo-Saxon monastic liturgy, theRegularis concordia, has been particularly fortunate in its twentieth-century devotees. The most prominent was Dom Thomas Symons, who published numerous learned articles on the text and, in 1953, an edition and translation that are still immensely valuable. More recently, Lucia Kornexl has re-edited theConcordiawith its continuous Old English gloss from London, British Library, Cotton Tiberius A. iii, and provided an exhaustive collation against the second Latin copy in London, British Library, Cotton Faustina B. iii. Building on this detailed editorial work, Kornexl's introductory chapters also suggest new and helpful ways of regarding the transmission of this text and the authority of its two extant manuscripts.

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