By Julie Kerr
Hospitality was once an essential component of medieval monastic lifestyles. In receiving site visitors the priests have been following Christ's injunction and adhering to the rule of thumb of St Benedict, in addition to taking up a massive function inside of society and delivering a necessary carrier for fellow spiritual. This booklet attracts on quite a lot of resources to discover the perform and belief of monastic hospitality in England c. 1070-c. 1250, an immense and illuminating time in a eu and an Anglo-Norman context; it examines the non secular and worldly matters compelling monasteries to workout hospitality, along the executive, monetary and different implications of receiving and taking care of site visitors. research makes a speciality of the good Benedictine homes of Southern England (Abingdon, Bury St Edmunds, Canterbury, interpreting, St Albans) for which a considerable and numerous physique of fabric survives, yet they're set within the context of different homes and different orders (chiefly the Cistercians) to teach the broader photograph in either England and Europe.
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Extra info for Monastic Hospitality: The Benedictines in England, c.1070-c.1250
Bettenson (Harmondsworth, 1984), pp. 902–3. Both works were extremely popular in the twelfth century and copies would have been owned by a number of monasteries; William of Malmesbury cites Jerome’s work in his Polyhistor Deflorationum, ed. Testroet Ouellette (Binghamton, 1982), pp. 120–1; twelfthcentury library catalogues reveal that copies of Augustine’s City of God were owned by Abingdon, Bury St Edmunds, Reading and the Cistercian abbey of Rievaulx, Corpus of Library Catalogues 4: English Benedictine Libraries, nos B2: 1, B13: 182, B71: 40; The British Academy Corpus of British Medieval Library Catalogues volume 3: The Library of what prompted monastic hospitality?
1), 1241/54: 2. For dates of his rule, see The Heads of Religious Houses in England and Wales 2, 1216–1377, ed. D. M. Smith and V. C. M. London (Cambridge, 2001), p. 40. Concern for salvation Then the King will say to those on his right, ‘Come you who are blessed and take your inheritance ... For I was hungry and you gave me something to eat, thirsty and you gave me something to drink, I was a stranger and you took me in’ ... Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you or thirsty and give you something to drink?
Ward, ‘The Vision of Thurkhill, probably by Ralph of Coggeshall’, British Archaeological Journal 31 (1875), pp. 420–59. Schmidt, ‘Vision’, p. 57. For details of this ‘mythical saint’ and the legends surrounding him, see The Oxford Dictionary of Saints, ed. D. H. Farmer, 3rd edn (Oxford, 1992), pp. 273–4. Rule of St Benedict ch. 34 (p. 134). Caesarius, Dialogue on Miracles 1, bk IV: 7 (pp. 202–3). Caesarius also relates how a knight was visited by the devil in the guise of a pilgrim, Dialogue on Miracles 2, bk VIII: 59 (pp.
Monastic Hospitality: The Benedictines in England, c.1070-c.1250 by Julie Kerr