By Ben Nilson
Just about all of the good medieval shrines disappeared on the Reformation, but for a number of centuries they have been the outward and visual signal of the religious merits believed to stream from proximity to the saint's physique, and an enormous witness to the non secular lifetime of the center a long time. They have been the focus of prayer and pilgrimage, but additionally a serious monetary consider the lifetime of the church. dedicated to the cathedral shrines of the center a while, this ebook attracts on surviving cathedral documents to explain their nature and improvement in England from round 1066 to 1540, displaying how the shrine itself - the monument enclosing the saint's physique - grew to become increasingly more complicated. the writer discusses the connections among the chapel round the shrine - frequently within the such a lot sacred and critical region of the church, at the back of the excessive altar - and adjustments in church structure. ultimately he appears to be like on the cathedral clergy who equipped and controlled the shrines, the pilgrims who visited them, and the fluctuating fortunes of the cathedrals which housed them.
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Luard (RS, vol. 36, 1869), p. 391. 17 Farmer, 'Cult and Canonization of St Hugh', p. 101; 'The Canonization of St. Hugh of (footnote continued on next page) Page 13 The commissioners interviewed those familiar with the saint or his reputation and examined testimonials of miracles but did not pass judgement. 18 A commission's report passed through several layers of papal bureaucracy before it was decided upon by the college of cardinals and then, if their decision was positive, by all the prelates then at the curia.
723. 11 Elias and Archbishop Anselm managed to open the tomb, upon which Dunstan sat upright and predicted Anselm's death: Eadmer of Canterbury, The Life of Anselm, Archbishop of Canterbury, ed. W. Southern (Oxford, 1972), pp. 1545. H. Caviness, The Early Stained Glass of Canterbury (Princeton, 1977), fig. 164. 13 Thomas of Monmouth, The Life and Miracles of St. William of Norwich, eds A. R. James (Cambridge, 1896), p. 214. 14 I thus disagree with Duchesne: 'Any relic whatever . . was sufficient to represent him [the saint] at a distance from his resting place.
1989), pp. 11920, hereafter referred to as the Miracula Erkenwaldi. 43 By medieval English definitions, a saint needed to be moved from a place of little dignity (buried underground) to a more exalted position (a shrine in the quire). 44 The need for translations was thus, in the first instance, a matter of religious sentiment. This improvement in location occurred in one or both of two directions. Firstly, the body was lifted vertically out of the tomb above the pavement of the church and placed in a casket on an elevated base.