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Thesis--Columbia University. / Vita. "Selected bibliography": p. 139-143.

The aim of the thesis is to trace the development of the parochial ministry in the archdeaconry of Huntingdon from 1109 to 1547 and to examine the effects on this ministry of patronage exercised by the crown, the laity, the monasteries; the clergy, the colleges and the pope. The Introduction describes the area of ministry,namely the archdeaconry and the different types of parish within it. This is followed by a discussion of the source materials used in this study. The thesis is divided into three main sections under the headings, 'Patronage and Patrons', 'The Clergy' and 'The Church and The Laity'. The section on 'Patronage and Patrons' examines the use and abuse of the patronage system. The appropriation of churches by the monastic houses and its effect on the parishes is examined in detail. Disputes which affected all forms of patronage are also considered. The section on 'The Clergy' deals with their life and work in the archdeaconry. The attempts made by the bishops to provide an educated clergy is examined in detail. The problems connected with absenteeism and pluralism and the effects on ministry are considered. The section on 'The Church and The Laity' relies very much on mid-fifteenth-century documents as little material is available for the earlier period. The section shows how much the laity were involved in the life of the Church, especially in their membership of fraternities and guilds. Wills which provide details of life during this later period are examined. A special section on the controversial subject of the response of both the clergy and the laity to the sixteenth century reforms follows. In the final chapter observations are made on the whole period and some conclusions are drawn on the work of the Church throughout four and a half centuries.

Thesis--Münster. / Vita. Includes bibliographical references (p. 151-152).

Made available in DSpace on 2014-06-11T19:26:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-02-07Bitstream added on 2014-06-13T20:15:21Z : No. of bitstreams: 1 souza_ld_me_assis.pdf: 728346 bytes, checksum: 17357721b1c7e1153830b574a21d0ca5 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A dissertação tem como objetivo compreender a teoria política medieval no século XIV, tendo como referencial as obras sobre o tema elaboradas pelo franciscano Guilherme de Ockham (1280?-1349). A abordagem feita por nós da política medieval do século XIV concentrou-se na pesquisa sobre a relação entre o poder espiritual (Igreja) e o poder temporal (Reino), visando entender qual era a posição de Ockham diante da discussão da plenitudo potestatis. Analisamos como o franciscano interpretou os argumentos, os termos e os textos que eram utilizados para provar a proeminência do poder espiritual sobre o poder temporal. Para ele, competia à teologia, em primeiro lugar, sondar que tipo de poder deviam exercer os sacerdotes dentro da sociedade cristã. Procuramos compreender o motivo que levou Ockham a colocar a questão da pobreza evangélica das ordens mendicantes, especialmente a posição defendida pelos franciscanos entre os temas políticos. Nas discussões sobre o poder temporal e espiritual, Ockham defendeu posições que o aproximam de outros teólogos do século XIV e de teorias mais antigas. Porém, sua posição política possui elementos de originalidade que reintroduzem os princípios teológico- cristãos no centro das discussões sobre o poder. / This dissertation has as objective to comprehend the medieval political theory in the fourteenth century regarding to the work about this theme done by the Franciscan William of Ockham (1280?.1349). In the approach that we made about the medieval politics of the fourteenth century, we focused our research in the relation between the spiritual power (Church) and the temporal power (Kingdon) aiming to understand which was the Ockham.s position referring to the discussion of plenitudo postestatis. We analyzed how the Franciscan interpreted these arguments, term and texts which were used to prove the superiority of the spiritual power over the temporal power. He believed it was the theology role to tell what sort of power the clergyman should exert n the Christian society. We try to comprehend the reason that took Ockham to insert the evangelical poverty in the beggar orders, especially in the view of the Franciscan. In the discussions about the spiritual and the temporal power, Ockham supported the opinions which approach from others fourteenth century theologian and more ancient theories. Nevertheless his position has original elements which reintroduce the theological-christian principles in the center of the discussion about the power.

This study examines how English laypeople and clergy of lower ranks were taught the basic principles of Christian doctrine as articulated in the Apostles’ Creed and Articles of Faith. Chapter one addresses the theological and historical background. Over the course of the twelfth century, school-based theologians came to place an increasing emphasis on faith as a cognitive state while at the same time moral theologians sought to make sure that all Christians had a basic participation in the life of the Church. These trends led to an effort by the Church as an institution to make sure that all Christians had at least a basic understanding of the Christian religion. Chapter two examines how the episcopate carried out a drive to ensure this basic level of understanding through the venues of councils, synods, and deanery and archdeaconry meetings. In all three of these venues, the requirements of making sure the laity know the Creed and Articles of Faith were passed on to parochial clergy, and through these clergy to the laity. Chapter three concerns one particular aspect of presenting the basics of doctrine to the laity, viz., preaching. An examination of a sample of three works of religious instruction for clergy and three sets of model sermons shows how parochial clergy, Franciscans, and Dominicans preached the basics of Christian doctrine. The distribution of the manuscripts of these works shows a broad distribution among parochial clergy, Augustinian canons, and Franciscan and Dominican friars. Such a broad distribution suggests that the Augustinian canons may have been carrying out a good deal of pastoral care and catechetical instruction and that the ready access of preaching aids to clergy indicates that those with responsibility of preaching Christian doctrine to laypeople would have had resources available to do so. Chapter four concerns vernacular literature as a means of religious instruction. Most thirteenth-century literature of religious instruction was in Anglo-Norman, a language spoken and read by aristocrats, clergy, and the upwardly mobile. Three Anglo-Norman works, the Château d’amour by Robert Grosseteste, the Mirour de Seinte Eglyse by Edmund of Abingdon, and the Manuel des pechez by William of Waddington all contain the foundational Christian doctrines contained in the Articles of Faith. The manuscript distribution of all three show that they were owned by both clergy and laity, indicating that they served as teaching aids for clergy, and also that they served to provide laypeople who could afford copies of them with unmediated religious instruction. The broad conclusion of this thesis is that the available evidence shows that the basic principles of Christian doctrine were available both to the lower clergy who would preach and teach the Creed and Articles of Faith and also to the laity who would receive this preaching and instruction.

This study examines how English laypeople and clergy of lower ranks were taught the basic principles of Christian doctrine as articulated in the Apostles’ Creed and Articles of Faith. Chapter one addresses the theological and historical background. Over the course of the twelfth century, school-based theologians came to place an increasing emphasis on faith as a cognitive state while at the same time moral theologians sought to make sure that all Christians had a basic participation in the life of the Church. These trends led to an effort by the Church as an institution to make sure that all Christians had at least a basic understanding of the Christian religion. Chapter two examines how the episcopate carried out a drive to ensure this basic level of understanding through the venues of councils, synods, and deanery and archdeaconry meetings. In all three of these venues, the requirements of making sure the laity know the Creed and Articles of Faith were passed on to parochial clergy, and through these clergy to the laity. Chapter three concerns one particular aspect of presenting the basics of doctrine to the laity, viz., preaching. An examination of a sample of three works of religious instruction for clergy and three sets of model sermons shows how parochial clergy, Franciscans, and Dominicans preached the basics of Christian doctrine. The distribution of the manuscripts of these works shows a broad distribution among parochial clergy, Augustinian canons, and Franciscan and Dominican friars. Such a broad distribution suggests that the Augustinian canons may have been carrying out a good deal of pastoral care and catechetical instruction and that the ready access of preaching aids to clergy indicates that those with responsibility of preaching Christian doctrine to laypeople would have had resources available to do so. Chapter four concerns vernacular literature as a means of religious instruction. Most thirteenth-century literature of religious instruction was in Anglo-Norman, a language spoken and read by aristocrats, clergy, and the upwardly mobile. Three Anglo-Norman works, the Château d’amour by Robert Grosseteste, the Mirour de Seinte Eglyse by Edmund of Abingdon, and the Manuel des pechez by William of Waddington all contain the foundational Christian doctrines contained in the Articles of Faith. The manuscript distribution of all three show that they were owned by both clergy and laity, indicating that they served as teaching aids for clergy, and also that they served to provide laypeople who could afford copies of them with unmediated religious instruction. The broad conclusion of this thesis is that the available evidence shows that the basic principles of Christian doctrine were available both to the lower clergy who would preach and teach the Creed and Articles of Faith and also to the laity who would receive this preaching and instruction.

Orientador: Eduardo Basto de Albuquerque / Banca: Ana Paula Tavares Magalhães / Banca: Ricardo Gião Bortolotti / Resumo: A dissertação tem como objetivo compreender a teoria política medieval no século XIV, tendo como referencial as obras sobre o tema elaboradas pelo franciscano Guilherme de Ockham (1280?-1349). A abordagem feita por nós da política medieval do século XIV concentrou-se na pesquisa sobre a relação entre o poder espiritual (Igreja) e o poder temporal (Reino), visando entender qual era a posição de Ockham diante da discussão da plenitudo potestatis. Analisamos como o franciscano interpretou os argumentos, os termos e os textos que eram utilizados para provar a proeminência do poder espiritual sobre o poder temporal. Para ele, competia à teologia, em primeiro lugar, sondar que tipo de poder deviam exercer os sacerdotes dentro da sociedade cristã. Procuramos compreender o motivo que levou Ockham a colocar a questão da pobreza evangélica das ordens mendicantes, especialmente a posição defendida pelos franciscanos entre os temas políticos. Nas discussões sobre o poder temporal e espiritual, Ockham defendeu posições que o aproximam de outros teólogos do século XIV e de teorias mais antigas. Porém, sua posição política possui elementos de originalidade que reintroduzem os princípios teológico- cristãos no centro das discussões sobre o poder. / Abstract: This dissertation has as objective to comprehend the medieval political theory in the fourteenth century regarding to the work about this theme done by the Franciscan William of Ockham (1280?.1349). In the approach that we made about the medieval politics of the fourteenth century, we focused our research in the relation between the spiritual power (Church) and the temporal power (Kingdon) aiming to understand which was the Ockham.s position referring to the discussion of plenitudo postestatis. We analyzed how the Franciscan interpreted these arguments, term and texts which were used to prove the superiority of the spiritual power over the temporal power. He believed it was the theology role to tell what sort of power the clergyman should exert n the Christian society. We try to comprehend the reason that took Ockham to insert the evangelical poverty in the beggar orders, especially in the view of the Franciscan. In the discussions about the spiritual and the temporal power, Ockham supported the opinions which approach from others fourteenth century theologian and more ancient theories. Nevertheless his position has original elements which reintroduce the theological-christian principles in the center of the discussion about the power. / Mestre