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Descriptive catalogue of inscriptions in Oxford, from the twelfth
to the sixteenth century. Inscriptions made in the mediaeval city
and university of Oxford have come down to us in many forms and
types of material - stone, glass, wood, metal, paint, ceramics -
even textiles. There are a variety of handwriting styles, and
inscriptions were written in Latin, French, or English. Some can be
seen in their original context, such as the church or chapel as the
donor intended; others have been moved to new locations, often in
order to protect and conserve them; others survive only in the
notes and drawings of long-deceased antiquaries. Now, for the first
time, the richness and variety of mediaeval Oxford's epigraphy are
revealed in this comprehensive catalogue of inscriptions from the
twelfth century to the mid-sixteenth. Each entry includes the type
of artefact, the dimensions where known, the materials and type of
lettering, a description, the text of the inscription (with a
translation of non-English text), a commentary and references to
previous notices. There is a full scholarly introduction, a
selection of illustrations, and a series of indices to facilitate
use of the catalogue. This is the first part of a two-volume work,
the second of which covers the epigraphy of the mediaeval county of
Oxfordshire.
Since its earliest days, the Christian Church sought to draw up
rules by which its members could live together in religious
communities. Whilst those of Augustine (c.400 AD) and Benedict
(c.530 AD) provided detailed guidance for monastic life, it took
another two centuries for equivalent rules for secular clergy to
become accepted on a wide scale. The earliest surviving set of
comprehensive rules for canons are those written in the mid-eighth
century by St Chrodegang (c.712-766), Bishop of Metz. Writing
initially for secular clergy at Metz Cathedral, this work shows how
Chrodegang's rule borrowed much from the Benedictine tradition,
dealing with many of the same concerns such as the housing, feeding
and disciplining of members of the community and the daily routine
of the divine offices. At a time when there was no consensus on how
clergy should live - whether they should marry or were eligible to
own property - Chrodegang's rule provided clear guidance on such
issues, and inspired reformers across Europe to consider how clergy
lived and interacted with wider society. Although his work was
superseded within a generation by the Rule of Aachen, Chrodegang
succeeded in setting the agenda for subsequent rules for canons and
as such his rule deserves to be given more weight by Church
historians than has hitherto been the case. Providing the Latin
texts and English translations of the three surviving versions of
Chrodegang's rule, (Regula Originalis Chrodegangi, Institutio
Canonicorum, Regula Longior Canonicorum) this volume provides an
invaluable resource to scholars of medieval Christian communities.
Substantial introductions to each text provide historical context
and bibliographic details, allowing them to be understood in a much
fuller way than has hitherto been possible.
Since its earliest days, the Christian Church sought to draw up
rules by which its members could live together in religious
communities. Whilst those of Augustine (c.400 AD) and Benedict
(c.530 AD) provided detailed guidance for monastic life, it took
another two centuries for equivalent rules for secular clergy to
become accepted on a wide scale. The earliest surviving set of
comprehensive rules for canons are those written in the mid-eighth
century by St Chrodegang (c.712-766), Bishop of Metz. Writing
initially for secular clergy at Metz Cathedral, this work shows how
Chrodegang's rule borrowed much from the Benedictine tradition,
dealing with many of the same concerns such as the housing, feeding
and disciplining of members of the community and the daily routine
of the divine offices. At a time when there was no consensus on how
clergy should live - whether they should marry or were eligible to
own property - Chrodegang's rule provided clear guidance on such
issues, and inspired reformers across Europe to consider how clergy
lived and interacted with wider society. Although his work was
superseded within a generation by the Rule of Aachen, Chrodegang
succeeded in setting the agenda for subsequent rules for canons and
as such his rule deserves to be given more weight by Church
historians than has hitherto been the case. Providing the Latin
texts and English translations of the three surviving versions of
Chrodegang's rule, (Regula Originalis Chrodegangi, Institutio
Canonicorum, Regula Longior Canonicorum) this volume provides an
invaluable resource to scholars of medieval Christian communities.
Substantial introductions to each text provide historical context
and bibliographic details, allowing them to be understood in a much
fuller way than has hitherto been possible.
Vita Communis - 'the common life' - is the term used for community
life among priests and other clerics, as opposed to monks and
friars. While monasticism is familiar, few are aware that pastoral
('secular') priests have lived in communities for most of the
Church's history. Many people have suggested that they could do so
again, and that this might help with some of the problems facing
solitary priests in the modern world. By exploring what was done in
the past, we can suggest what might work in the future, learning
from the successes as well as the failures of previous priestly
communities. The story of secular canons in the Western Church, as
opposed to those who were canons in religious orders, has often
been told in terms of their contribution to architecture,
literature, and the apostolate. Here, however, the author, building
on his earlier work devoted to the medieval rules governing the
secular common life, has provided a narrative of the essential
shape of the canonical life from its origins down to the present
time, and this for a general readership. He thus demonstrates the
persistent desire of many secular clergy to live in community. At a
time when priests are fewer and more isolated, this work will
provide useful models for developing structures of mutual support
for the secular clergy of our time. Abbot Geoffrey Scott
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