By Sally N. Vaughn
St. Anselm's archiepiscopal profession, 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 previous and abbot of the massive, wealthy, Norman monastery of Bec, and instructor in its college, this booklet notes the wealth of reports which ready Anselm for his archiepiscopal profession. Anselm's highbrow strengths as a instructor, thinker and theologian are tested; his extremely popular theological texts, together with his well known Prayers and Meditations, prompted his statesmanship as he handled conflicts with the constantly adverse King William Rufus. Sally Vaughn argues that Rufus' demise prompted 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 existence: king and archbishop yoked jointly as oxen pulling the plow of the church in the course of the land of britain. a last bankruptcy studies Anselm's top of energy as a great 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 encompasses a number of unique resource fabric together with archiepiscopal letters drawn essentially from Lambeth Palace Library.
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Extra resources for Archbishop Anselm 1093-1109: Bec Missionary, Canterbury Primate, Patriarch of Another World
36 Niskanen, The Letter Collections, 19. 37 As a good Benedictine monk, Anselm sought to teach by word and example, and thus his letter collections were a record of both his words and his deeds, and thus the example which he meant to set for the emulation of his disciples and successors, whether as abbots of monasteries, in regard to N, Anselm’s prioral and abbatial collection, or as archbishops—and most specifically as archbishops of Canterbury. This view seems to me to be quite different, and broader philosophically and theologically, than Cantor’s connection of L strictly to the Investiture Contest.
It is entirely plausible that William received training in historical research and writing in the Bec/Canterbury tradition, probably from Eadmer— and perhaps even a bit from Anselm himself. For Bec customs were translated to Canterbury, where many Bec monks lived and taught, and they came to think For example, he paraphrases and summarizes VA in GP, 1:111–117, continuing and also drawing on HN in GP, 1:117–215, with, as we shall see, interesting additions of his own. 78 GP, 1:112–113. 79 GP, 1:194–195.
70 Introduction 21 than the otherwise sparse information Eadmer imparts about Lanfranc. Clearly William’s account is unique, dependent neither on Vita Herluini nor the later Vita Lanfranci. Indeed it shows a softer side of Lanfranc available in no other sources, including the archbishop’s own correspondence. William told also of Lanfranc’s affability and generosity, of his skill at arguing lawsuits and ferreting out, with the help of Dunstan’s spirit, the trickery of his foes. 77 Nevertheless, scattered throughout are little details not found in either of these works.