By William Abel Pantin
This 1955 publication is an extended model of Pantin's 1948 Birkbeck Lectures at the English church within the fourteenth century. The interval observed nice adjustments, partially because of the Black demise and its outcomes. The paintings is split into 3 elements. within the first, Pantin examines social and political elements of the church, akin to the make up of the episcopacy, and the impact of the crown on church affairs. within the moment he offers with the highbrow actions and tradition of the church in a time of switch and controversy, as college schooling grew to become extra universal for clergymen and clergymen. the ultimate part discusses the spiritual literature of the interval, for either clergy and laity, and the expansion of the paranormal culture in England. the result's a scholarly yet available account of the church at a time of swift swap.
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Additional resources for The English Church in the Fourteenth Century: Based on the Birkbeck Lectures, 1948
Thus whereas in the reign of Edward III bishoprics had been given as administrative salaries or rewards, in the reign of Richard II we find them given as political rewards or retainers. As a result the bishops like others suffered from the growing vindictiveness of politics in the period. Under Richard II, there was a new and deplorable feature, whereby both the king and the baronial opposition, with the aid of the Papacy, 23 CHURCH AND STATE used episcopal translations to reward supporters and punish opponents.
A bishop or an abbot might often be pressed by the king or a magnate to give a living to one of the latter's proteges, so that while a clerk seemed to owe his promotion to one patron, in reality he owed it to some great man in the background. In this way the king, for instance, enjoyed much more patronage in fact than he appeared to do on paper. 1 It would be interesting to know how many of these applications were successful. In one case at least Edward, Prince of Wales, was scandalously successful.
About one-third of the pluralists had incomes of over £30. Only two men in the diocese of Salisbury had over £100, and only one man in each of the other two dioceses. The typical pluralist would hold one prebend in a cathedral or collegiate church together with one parish church with cure of souls. Such benefices were 'compatible', and needed no papal dispensation, which was only required for the holding of two benefices with cure of souls. In fact there seem to have been only two pluralists in the three 1 Registrant Simonis de Sudbiria, ed.