Ralph d'Escures

While Anselm was still abbot of Bec and avoiding the journey to England to become Archbishop of Canterbury because of William II's authoritarian attitude, he attended the installation of his friend Ralph d'Escures as abbot of St. Martin at Séez (northwestern France). d'Escures had been at Bec with Anselm.

Orderic Vitalis, a contemporary chronicler, said he was well-educated and loved by all. The critical-of-clergy William of Malmesbury even said good things about him, although William says that d'Escures occasionally lapsed into inappropriate behavior.

Not long after becoming abbot of St. Martin, d'Escures was in England, visiting St. Martin's daughter house, Shrewsbury Abbey.* Henry I was having trouble with Robert, Earl of Shrewsbury, and some chroniclers say it was Ralph who mediated in Robert's surrender. Robert demanded homage from d'Escures, because Shrewsbury Abbey was in Robert's domain, but d'Escures refused. Pope Urban II had declared that clergy should not owe homage to secular lords, and d'Escures was willing to fight that fight.

d'Escures remained in England, and was one of the clergy who examined the body of St. Cuthbert when it was disinterred for travel, declaring it to be uncorrupted. In August 1108, he was made Bishop of Rochester at the death of Gundulf, and less than a year later attended Anselm's deathbed. He was chosen to succeed Anselm, but not appointed until April 1114. Henry I tried to appoint Faricius, the Abbot of Abingdon. The bishops and secular nobles objected, however, because Faricius was Italian and they wanted a Norman for the position.

It was now up to Pope Paschal II to grant the pallium, without which an archbishop could not be properly consecrated. Paschal was reluctant, however: just as Anselm had fought for the autonomy of the English Church from secular authority, the pope noticed an alarming amount of independence of the English Church from papal authority. England was naming bishops to dioceses without consulting with or getting approval from the pope.

d'Escures also refused to confirm a new Archbishop of York, because the candidate, Thurstan, would not profess obedience to Canterbury. Paschal supported Thurstan, but d'Escures still refused. After Paschal's death, d'Escures held out on Thurstan through two other popes, Gelasius II and Calixtus II (who finally settled the Investiture Controversy).

In July 1119, as he finished Mass and was removing his vestments, he suffered a stroke, becoming unable to speak clearly and partially paralyzed. He insisted on still being involved in important affairs, however. When King Henry I married Adeliza of Louvain (his first wife, Matilda of Scotland, had died a year earlier), d'Escures wanted to officiate. Unable to perform himself, however, he stubbornly forced his own choice of officiant on the ceremony rather than the king's choice.

Ralph d'Escures died on 20 October 1122, and was buried in the nave of Canterbury Cathedral three days later.

Thurstan was still not installed as Archbishop of York, so with Ralph gone, one would expect that the York-Canterbury controversy would end. Not quite. Tomorrow I'll tell you about the ups and downs of Thurstan's journey to York, and how he inadvertently created a pirate.

*Inciodentally, the site of the Brother Cadfael mysteries.

Anselm's Legacy

One of Anselm's last challenges was dealing with a challenge to his authority, but this time not from a secular source. England had two archbishops, Canterbury and York (seen here in 2023). Traditionally, the Archbishop of Canterbury was the primate of England with authority over the English Church. The Archbishop of York was secondary, but this was not acceptable to many of the men who sat in that seat.

In 1108, the Archbishop of York was Thomas II of York. Thomas refused to profess obedience to the Archbishop of Canterbury. The cathedral chapters of each place supported their archbishops. The lay investiture debate—whether secular lords like the king could determine religious titles—was raging, and it would have been against the church's best interests to appeal to the king for help in resolving their primacy issue.

The question had already been resolved in 1071 when Anselm's predecessor, Lanfranc, and the Archbishop of York, Thomas of Bayeaux, appealed to Pope Alexander II, who sided with Canterbury (although he refused to resolve a different dispute between the two, leaving it to the king's council).

Thomas of York's point was that he had received his pallium directly from Pope Paschal II (he had sent the dean of York Cathedral to Rome to fetch it). He therefore felt he did not owe anything to Canterbury.

An old and ill Anselm, from his sickbed, declared anathema any who failed to recognize the superiority of Canterbury. This was a sign that excommunication was on the table, and Henry stepped in, ordering Thomas to profess obedience to Canterbury. Anselm, hearing this, declared himself content. He died 21 April 1109, and was interred near Lanfranc at Canterbury Cathedral in what is now St. Thomas's Chapel. His current remains are unknown, having been relocated after a fire in the 1170s.

Anselm left a body of writing that is considered some of the sharpest intellectual discussions of Christianity in the Middle Ages. They were copied and spread far and wide, and influenced many including Bonaventure, Thomas Aquinas, Duns Scotus, and William of Ockham. He also spoke out strongly against slavery, although his declarations did not bring about any changes.

His lifelong battle to separate church authority from lay investiture had an unintended consequence, that put Pope Paschal at odds with Anselm's successor. I'll explain the Pope's problem with England and the next Archbishop of Canterbury tomorrow.

Adela of Normandy

Recent posts have mentioned three of William of Normandy's sons who had claims (some of them realized) to the throne of England. The Conqueror had several children with his wife, Matilda of Flanders. One of his daughters was known as Adela of Normandy, named for her maternal grandfather.

She has been called Henry I's favorite sister. She was born c.1067, a year before Henry, and so was close to him growing up, receiving a similar education. She was probably educated at the Abbey of Sainte-Trinité, a Benedictine nunnery in Caen founded by her father. (Her mother would be buried there after her death in 1083.) Although she would not be in a position to inherit anything from her father, her parentage made her a valuable political asset as a bride.

About her 15th birthday, therefore, she was married at Chartres Cathedral to the son and heir to Count Theobald III of Blois, Stephen-Henry. Stephen-Henry was well into his 30s at the time. The marriage linked two powerful families of northern France. They had several children, a few of whom (William, Theobald, and Philip) are seen in the above illustration with their mother.

Stephen became Count of Blois at his father's death in 1089. When the First Crusade was announced, Stephen became one of tis leaders, using money from Adela. He was present at the Siege of Nicaea, writing letters to Adela about the events. His later actions were less than noble, a fact that disturbed his wife deeply and caused her to mock him.

Adela was regent whenever he was away, showing his trust in her and her administrative ability. She made grants to build new churches, and worked with St. Ivo, Bishop of Chartres, concerning misbehavior of nuns. She made sure her children were educated, since they were likely to have illustrious political careers—except, of course, for the ones she wanted to see enter Holy Orders, like her youngest, Henry, whom she dedicated to a religious life.

She became ill in 1105, and was visited by Anselm, the Archbishop of Canterbury, currently exiled to the continent because of disputes with Adela's brother, Henry. In their conversations, Anselm made clear that excommunication of Henry was a possible next step to force Henry to comply with Anselm's demands for church autonomy. It is believed that she had a large part in convincing Henry to work with Anselm instead of against him.

She retired in 1120 to a prestigious convent at Marcigny near Cluny Abbey, where her son Henry was living. She died in 1137. Her financial support of churches and her devotion caused her to be named a saint.

Her persuasion of her brother to work with Anselm was a continuation of her support for the Church. Let us return to Anselm's story tomorrow.

Anselm and Henry Working Together

As mentioned here, the relationship between Archbishop of Canterbury Anselm and King Henry I of England was not completely adversarial. Henry wanted desperately to rule England, even if his elder brother Robert Curthose had a valid claim, and Henry wanted allies. He even apologized in a letter to Anselm (who was on the continent, having been exiled by Henry's other brother, King William II) for being crowned by Bishop Maurice of London, rather than waiting for the archbishop, as was traditional.

Anselm also approved the marriage of Henry to Matilda of Scotland, after convening a council to decide if Matilda, although she had been living in a convent as a nun for many years, had actually become a nun. Anselm helped Henry deal with some of his enemies: he supported Henry deposing Ranulph Flambard, the Bishop of Durham who had been loyal to William II but not to Henry; Anselm also threatened Robert Curthose with excommunication, when Robert (then as Duke of Normandy) wanted to invade England and take the throne from Henry. Anselm was involved in persuading Robert to accept the Treaty of Alton.

There was one crucial item where Anselm and Henry did not see eye-to-eye, and that was the question of authority between church and king. Henry still wanted approval of clerical positions (lay investiture), including that of archbishop. Anselm had to pull out his "big gun" if he was to resolve this: he made clear that Henry was facing excommunication, also sending the message obliquely through Henry's sister, Adela. For Henry, not being seen as a faithful member of the Catholic Church would undermine his attempt to be seen as a "good king" after the corruption of his predecessor.

Henry had to compromise. Henry was willing to leave investing of bishops and priests to the Church, but if those positions held lands, they needed to acknowledge that the lands were held in trust from the king and do him homage as landowners. (Anselm and Pope Paschal both agreed to this, but still hoped to eliminate this homage in the future.) Henry also asked that the excommunication of his advisors (see the first link above) be lifted. This Anselm did himself (though later Paschal criticized him for "overturning" the pope's decision without consulting him.)

Anselm was not satisfied, however, and would not return to Canterbury until the king met with him. Henry traveled to Bec in August 1106. Anselm demanded the return of all lands once belonging to Canterbury that William had confiscated. Henry had taxed married clergy, but after Anselm had forbidden clerical marriage, Henry made up for the loss of revenue by taxing all clergy. Anselm forced Henry to make clergy exempt for three years from tax. These changes were enough to satisfy Anselm, who returned. He lived two more years, attending to the duties of Archbishop of Canterbury.

Before concluding Anselm's life, we are going on a side quest. I (and far more consequential historians) have written much about William the Conqueror's sons Robert, William, and Henry. He had other children, and they also had influence. I want to introduce you Henry's older sister, Adela, who was very likely instrumental in convincing him to accept Anselm's demands. See you tomorrow.

Anselm and Henry I

I have written before of how William II of England died unexpectedly, and how his younger brother Henry quickly assumed control of England in spite of the elder brother Robert's claim (sibling rivalry among princes is especially consequential, but Robert was far away on the First Crusade), and how Henry was accepted by the nobles probably because he offered to undo the corrupt practices of William in his Charter of Liberties.

One of the other benefits of Henry being a very different person from William is that Anselm of Bec was able to resume his position at Canterbury as archbishop. Unfortunately, although Henry asked Anselm back and was going to give him all the states connected to Canterbury, he did ask Anselm to do him homage, and wanted to invest him (again) with the ring and crozier of his station. This would have meant that the king had authority to invest an archbishop, to which Anselm immediately refused. Henry even asked permission for this from Pope Paschal II, but Paschal would not grant it for the same reason that Anselm refused it.

Not everything between Anselm and Henry was hostile. Anselm supported Henry against his brother, Robert Curthose, who asserted a claim to England. Anselm also supported Henry's deposing of the Bishop of Durham, Ranulph (Ralph) Flambard, who was responsible for some of the corruption of William's administration. (Flambard was the first person to be imprisoned in the Tower of London, as well as the first person ever to escape. I told that story here.)

Anselm also supported Henry in his desire to marry Matilda of Scotland (illustration), despite Matilda's status as a nun(!). At a different council, however, Anselm established the Gregorian reforms, prohibiting marriage, concubinage, and drunkenness among clerics. He also regulated clerical dress and condemned the British slave trade. Henry supported Anselm's reforms, but still asserted that he had authority over Anselm himself. Henry dispatched three bishops to Rome to get the pope's approval for his authority, and upon their return claimed that the pope had given it. Anselm decided to travel to Rome himself to verify this, along with William Warelwast whom he had sent to Rome earlier. Upon learning of the king's deception, Pope Paschal excommunicated the three bishops who had lied for Henry.

When word of the pope's actions reached Henry, he sent a message to Anselm, telling him not to return to England. In this second exile, Anselm decided it was time to go on the offensive. He made Henry an offer he dare not refuse. I'll explain tomorrow.

Why God Man?

The early Church fathers struggled to explain exactly how salvation worked; that is, what was the actual way that Christ's death and resurrection achieved atonement for Adam's Original Sin? There were different theories of atonement, but they were not satisfactory for various reasons.

It was Anselm of Bec (also called "of Canterbury" when he became archbishop there) who in the late 11th century provided an explanation of why God had to become a man for salvation in his treatise Cur Deus Homo (literally "Why God Man?"). His explanation came to be called the satisfaction theory of atonement.

Previous theories of atonement suggested that the souls that needed saving were out of reach because satan (who held them in hell) had some kind of right or authority to keep them because of Adam's transgression. This idea made no sense to Anselm; God could not "owe" anything to satan. Anselm's view was likely influenced by the contemporaneous feudal system. In it, loyalty and duty were owed to your lord. Transgressing against your lord was unthinkable, but in those cases where it happened, you owed restitution, the restoration of what has been taken from the lord.

Original Sin, therefore, was not an act that put man in satan's power; it was a transgression against the Lord, and restitution was owed to Him, not satan. We humans owed God a debt of honor. As Anselm writes in Chapter I of Cur Deus Homo:

This is the debt which man and angel owe to God, and no one who pays this debt commits sin; but every one who does not pay it sins. This is justice, or uprightness of will, which makes a being just or upright in heart, that is, in will; and this is the sole and complete debt of honor which we owe to God, and which God requires of us. [link to translation]

Adam had failed in "uprightness of will" and transgressed. Restitution needed to be made.

How was one to do that? Man is inadequate to make restitution to the divine; we did not have that capacity in us. What was needed for divine transgression was divine restitution. For that to happen, a man was needed who was more than a man; hence, the Incarnation.

Through the birth of Jesus, there now existed someone whose divine essence gave him the supererogatory ability to "pay back" to God more than a simple man could. His death is not the only part of the restitution, however. As Aquinas later stresses, the Passion—especially the suffering and scourging he experiences prior to Crucifixion—was especially needed to pay back the honor that was taken from God by Adam and even more.*

Anselm seems to apply this salvation universally, although some later writers suggested that it only applied to some individuals.

Anselm completed this c.1098, while in exile. Why was the Archbishop of Canterbury in exile? Well, England's King William "Rufus" was the reason. William had seized all his lands, and their differences of opinion on lay investiture and the church's independence made England unsafe for Anselm, even though he retained his title. William was about to die in a suspicious hunting accident, however, and Anselm's situation could change. Could. We'll talk about that tomorrow.

*In the film Jesus Christ Superstar (1973), immediately after the 39 lashes, the scene changes and the actor is seen all cleaned up in a radiant white robe with the triumphant strains of the title song playing. This moment reveals him truly as divine. It seems to me the director was familiar with the idea that it was this particular suffering that was the "turning point" in Christ's role in guaranteeing salvation.

Theories of Atonement

Even during all the political troubles that Anselm of Bec was having with William Rufus because of Anselm's role as Archbishop of Canterbury, he was proving himself to be one of the sharpest minds of his century regarding theological writing. The prime example of this is the treatise he called Cur Deus Homo, or "Why God Human?" (sometimes translated for clarity sake as "Why God Became a Man). In it, he finally came up with a satisfactory explanation for the "mechanics" of how Christ's crucifixion and resurrection wiped out the effect of Adam's original sin and provided salvation for all mankind.

The early Church fathers had struggled with the topic of atonement and how it worked theologically. Since Adam, no human being could go to Heaven; they were all trapped in Hell with the Devil/Satan/Lucifer (and those were three different entities who were conflated over time, but I'm not going to get into that).

One idea was the "ransom theory of atonement." Augustine of Hippo explained it thusly:

The Redeemer came and the deceiver was overcome. What did our Redeemer do to our Captor? In payment for us He set the trap, His Cross, with His blood for bait. He [Satan] could indeed shed that blood; but he deserved not to drink it. By shedding the blood of One who was not his debtor, he was forced to release his debtors

The idea was that Satan could hold God's creations as captives and they needed ransoming, suggesting that Satan therefore had "rights" of ownership that had to be satisfied. This understandably bothered some people. Why didn't God just overpower Satan and take His people?

Irenaeus in the 1st century talked about the "recapitulation theory of atonement." In it, Jesus was a second Adam, succeeding where Adam had fallen. So Christ's life is like a "do over" of some kind, and humanity is re-set back to the ability to achieve salvation through free will, not stuck because of Adam's failure. Why didn't God just forgive the original sin, if he was going to forgive it after Christ went through those motions?

There is also the "penal substitution theory." This is a much later development, and promoted by Martin Luther during the Reformation. The penal substitution theory of atonement says that Christ, having voluntarily given himself up as a sacrifice, "took the hit" in place of sinners. This treated Christ as a "whipping boy," which was a profession historically in which a boy would be raised alongside a prince and made to suffer corporal punishment when the prince was a bad boy, because it wasn't appropriate to beat a prince. (It was hoped that the prince, seeing the harsh punishment meted out, would feel bad and reform his ways.) "He died for your sins" is oft quoted in this context, especially by Protestant groups.

Anselm was not comfortable that the ideas of "ransom" or "recapitulation" were proper solutions, and so decided he needed to offer his own explanation. He was influenced by his time, specifically (as Irenaeus and Augustine would not have been) by the by-then-well-developed feudal system. Anselm's solution is called the "satisfaction theory of atonement." I'll explain it tomorrow.

Anselm versus Rufus

The professional relationship between Anselm of Canterbury and King William II of England was as rocky as any similar pairing through England's Middle Ages. The ongoing debate over lay investiture—secular lords appointing priests and bishops—was ripping apart the continent as well, leading to rival popes. Anselm, like those before and after in his position as Archbishop of Canterbury, wanted the clergy to be independent.

Even as Anselm was being invested as archbishop and it seemed he and William had reconciled their differences, William made a move that caused the first big clash. William's father, William the Conqueror, had left him England, but William Senior's original possession of Normandy on the continent went to his elder son, Robert Curthose. William Junior wanted to rule Normandy as well, so planned a takeover. Plans like this required soldiers and supplies, and those required money. The quickest way to raise cash was to tell everyone to give you some.

So William sent to Anselm, asking for £1000. Anselm offered £500. William felt he was owed money for Anselm's new position (something called annates, which maybe we'll go into someday). Anselm decided to pursue his own agenda. He asked William to fill all the vacant church positions and allow Anselm to enforce canon law. William refused. Anselm withdrew any offer of funds, saying "that he [Anselm] disdained to purchase his master's favor as he would a horse or ass." William was said to reply that he didn't want Anselm's money or blessing for the endeavor, because "I hated him before, I hate him now, and shall hate him still more hereafter."

Anselm really wanted to make his appointment official by receiving a pallium from the pope; William had refused Anselm's travel for this purpose earlier. A meeting of nobles and bishops gathered to discuss this. William ordered the bishops not to treat Anselm as their archbishop, and they caved to the king. The nobles, however (many of whom did not approve of William's rule) supported Anselm. Secretly, Anselm asked two men to travel to Pope Urban II and request the pallium. They were Bishop of Exeter William of Warelwast (uncle of Bishop of Exeter Robert Warelwast mentioned here) and Archbishop Gerard of York.

They persuaded Urban to send a papal legate with the pallium. The legate met with the Bishop of Durham, who represented the king (and had argued against allowing Anselm to go get the pallium himself). William agreed that he would support Urban (over Antipope Clement III), in exchange for the right to block papal legates and intercept any papal letters to clerics. This was unacceptable, so William tried to sell the pallium to anyone who would take it and replace Anselm. No one would take it (or the price was too high). He tried to get money from Anselm for the allium; Anselm refused. William then wanted to personally put the pallium on Anselm, but Anselm refused again: this act would suggest that the king had the authority of a pope over the archbishop.

Finally, the pallium was placed on the altar at Canterbury Cathedral, and on 10 June 1095 Anselm placed it on himself (seen above in a 20th century representation by E.M.Wilmot-Buxton).

A few months later, Urban would declare the First Crusade. William continued to deny Anselm's attempts at reform and church independence, and Anselm even had to go into exile. But it was around this time that he wrote the most consequential piece of Christian theology in the Middle Ages, an essay titled Cur Deus Homo. It's time to talk about that.

Anselm Becomes Archbishop

Anselm of Bec was the natural successor to Lanfranc as Archbishop of Canterbury, but King William II "Rufus" left the see vacant so he could appropriate the revenues of its estates to himself. At Christmas 1092, William swore that no one would take the position at Canterbury while he was alive. Anselm decided it was not a good idea to pursue the position in opposition to the king, so he stayed away from England.

A few months later, William fell ill—so seriously ill that he feared that this was a punishment from God for his sinful ways. In order to atone, he summoned Anselm to hear his confession and administer last rites. Anselm was actually back in England, having been begged by the Earl of Chester to help establish a new monastery. (This was a Benedictine monastery dedicated to St. Werburgh; the abbey church is now Chester Cathedral.) William undid some of his horrible acts by releasing captives and promising to rule according to the law. He also nominated Anselm to take the position at Canterbury.

The monks at Canterbury were all for it—they carried him to the church and pushed the crozier into his hands (see the 19th-century illustration of the event)—but Anselm himself claimed advanced age (he was 60) as a reason to deny the position. Also, he was still officially abbot at Bec, and Bec refused to allow him to abandon that position. Negotiators were chosen to arrange the matter. Anselm in August gave William his conditions for assuming the archbishopric.

• William had to return the church lands he had seized
• William needed to accept the Gregorian Reforms
• William needed to listen to Anselm in spiritual matters
• William had to reject Antipope Clement III and support Urban II (William had not yet chosen sides)

William accepted these terms, but a few days later changed his mind and blocked Anselm's appointment. Public pressure made him relent, and he returned all the lands of Canterbury on the day Anselm was invested, 25 September 1093.

Traditionally, to become archbishop meant being given the pallium by the pope, and Anselm wanted to travel to Rome for that purpose to make it official. The Investiture Controversy (see several recent posts) made this dangerous. The Holy Roman Emperor and the pope in Rome had been at odds and were constantly each declaring the other deposed. This also led to the antipope situation mentioned above. William had not yet decided which pope he would support, so was not going to send Anselm to either one. Anselm was invested without a pallium.

So, let's sum up: Anselm was now Archbishop of Canterbury, Canterbury's lands were returned to it, William Rufus had repented and chosen to become a better king, and Rufus and Anselm were now on the same page. One of those statements is inaccurate, and we will be looking at the continued conflicts between Archbishop and King (and whether anyone was the winner) tomorrow.

Anselm of Canterbury

Anselm of Canterbury has been referred to in this blog a few times by one of his other names, Anselm of Bec. He was born 1033/34 in the Upper Burgundy (Italy) region. His parents were both from noble families. His father was a Lombard noble, Gundulph; his mother, Ermenberge, was the granddaughter of Conrad the Peaceful, one-time King of Burgundy. Unfortunately, wars in Burgundy caused partitioning and transferring of territory, and Anselm's parents lost many of their estates.

The loss of political power in the family did not matter to Anselm, who at the age of 15 decided to pursue a religious life. His father opposed this, and Anselm fell ill for a time, perhaps psychosomatically, after which he gave up on education and acted the carefree youth. When Ermenberge passed away, possibly when giving birth to Anselm's sister, Gundulph became obsessively religious himself and entered a monastery when Anselm was 23. Anselm left home with a single attendant and spent the next three years wandering through Burgundy and France.

His wandering drew him to the Benedictine Abbey of Bec, whose abbot was the renowned and learned Lanfranc. When Anselm's father died, the young man asked Lanfranc's advice: return home and use the wealth of the family's remaining estates to provide alms for the poor, or give them up altogether and become a monk? Lanfranc, feeling his advice would be a conflict of interest, sent Anselm to Archbishop Maurilius of Rouen. Maurilius told Anselm to become a novice at Bec. Anselm was 27.

Anselm threw himself into his studies at Bec, and in his first year produced his first of many writings, a fictional discussion of grammar that resolves some of the inconsistencies and paradoxes that arise from Latin nouns and adjectives. It begins:

Student. Concerning (an) expert-in-grammar I ask that you make me certain whether it is a substance or a quality, so that once I know this I will know what I ought to think about other things which in a similar way are spoken of paronymously.
Teacher. First tell me why you are in doubt.
S. Because, apparently, both alternatives—viz., that it is and is not [the one or the other]—can be proved by compelling reasons.
T. Prove them, then.
S. Do not be quick to contradict what I am going to say; but allow me to bring my speech to its conclusion, and then either approve it or improve it.
T. As you wish.

S. The premises

(i) Every/Everything expert-in-grammar is a man,

(ii) Every man is a substance,

[link]

It is heavily influenced by Boethius and his writings on Aristotle.  It is not casual reading for anyone today.

In 1063, when Anselm was 30, William the Conqueror asked Lanfranc to become abbot of a new abbey William built at Caen in Normandy. The monks at Bec elected Anselm to become prior, a lesser role but the person in charge in the absence of an abbot. He maintained a strict Benedictine Rule; after 15 years he was finally named abbot.

Bec attracted students from all over due to its reputation for learning during Anselm's time in charge. He continued to write, and he fought for the abbey's independence from secular influence, as well as from religious influence from people such as the archbishop of Rouen. Bec was enhanced by being granted lands in England after 1066. Anselm would sometimes visit England to check on the abbey's estates, to appear before his secular lord, William, and to visit Lanfranc, who by now was Archbishop of Canterbury. Anselm impressed William, and he was probably by then on a "short list" of candidates for Archbishop of Canterbury to succeed Lanfranc.

When Lanfranc died in 1089, however, William was gone and the throne was held by his son, William II "Rufus." Rufus had other plans. I'll tell you about Anselm's rocky path to archbishop next time.

Matilda's End

Matilda of Tuscany had become a powerful woman with a great deal of influence in northern Italy. She had a big concern, however: she was the last of the House of Canossa, and there was no one to whom to leave her position and possessions. She needed an heir. A daughter born of her first marriage to Godfrey the Hunchback, Beatrice, died within a few weeks. She also wanted allies in her ongoing hostility with Hole Roman Emperor Henry IV, and political marriages were a traditional way to make allies.

In 1089, she married Welf (the illustration is their marriage from a 14th century history by Giovanni Villani), who in 1101 would become Duke of Bavaria. Matilda was in her 40s by now, and Welf was a teenager. Cosmas of Prague in his Chronicle of Bohemians records a letter from Matilda to Welf:

Not for feminine lightness or recklessness, but for the good of all my kingdom, I send you this letter: agreeing to it, you take with it myself and the rule over the whole of Lombardy. I'll give you so many cities, so many castles and noble palaces, so much gold and silver, that you will have a famous name, if you endear yourself to me; do not reproof me for boldness because I first address you with the proposal. It's reason for both male and female to desire a legitimate union, and it makes no difference whether the man or the woman broaches the first line of love, sofar as an indissoluble marriage is sought. Goodbye.

This "letter" is now considered fictional, but it is a clue from a contemporary historian regarding what he thought the motivations would be for the teen to marry Matilda. There were 120 days of wedding festivities. Cosmas also suggests that Welf was reluctant to act the proper husband; whatever the reason, the two separated by the spring of 1095. There was no annulment or divorce, but the two were no longer together. Matilda had another idea for an heir, however.

Around 1099, she turned to her allies in Florence, the Guidi Family, adopting one member of the family, Guido Guerra. He appears in records as adoptivus filius domine comitisse Matilde ("her adoptive son accompanied count Matilda"). Unfortunately for Guido, she donated all her possessions to the Apostolic See at Canossa in 1102. Guido, realizing he had nothing to inherit, left her side. If she had not adopted Guido or made the donation, Welf would have inherited, since there is no record of the marriage being dissolved. She cut them both out of the picture with what is called the Matildine Donation.

That seems to be another story, however. Scholars now believe the Matildine Donation is a faked document from the 1130s, long after her death. The pope did not want Canossa's ownership to go outside of Italy to Bavaria, which it would have done because of the marriage to Welf. So the Church faked the Donation.

In reality, references to the Matildine Donation are only found in religious documents, not in any other secular collection of records. In her later years, Matilda had better relations with Henry IV's heir, Henry V. In May of 1111, Henry V visited her, and from that visit apparently came an inheritance agreement that Henry V would be her heir and all hostilities and penalties that had been imposed upon her by her opposition to Henry IV would be dropped.

Matilda's life became quieter in her final years. Donizo of Canossa, a monk, wrote a history of the House of Canossa, part of it especially focusing on Matilda. She continued to promote the arts and literature, especially religious literature. One work dedicated to her was the Orationes sive meditationes ("Prayers and Meditations") by Anselm of Canterbury.

She died on 24 July 1115, but her prominence in life led to legendary status in death. She became known (erroneously) as the sole benefactor of several churches and monasteries in northern Italy. She can be seen at night at the Savignano Castle, riding a white horse during the full moon. A fountain she asked the pope to bless can get a woman pregnant with a single drink from it. Scholars looking at the Investiture Controversy give her plenty of attention.

Anselm of Canterbury (also known as Anselm of Bec), who dedicated a work to her, was not an ordinary figure. Despite being Italian by birth, he rose to the highest clerical position in England, Archbishop of Canterbury. He also wrote what was probably the most significant work of theology in the history of Roman Catholicism. Let's look at him tomorrow.

La Gran Contessa

After Matilda of Tuscany's mother and husband died (from old age and assassination, respectively), Matilda became the sole Margravaine of Tuscany. There was suspicion about the "convenient" death of her husband and whether she had somehow engineered the assassination. There was also a rumor that she had been having an affair with an "old family friend," Pope Gregory VII.

She increased the animosity against herself by going to Lorraine to claim her dead husband's lands in Verdun. Godfrey the Hunchback, however, had willed it to his nephew, Godfrey of Bouillon. Godfrey was understandably opposed to this, and also argued that she should not have the estates that had been given by Godfrey's father when he married Matilda's mother. The debate went before Bishop Theodoric of Verdun, who pleased himself and the pope by ruling in Matilda's favor. (Godfrey went on to became historically famous in other ways.)

Her first large-scale political event was providing military protection for Pope Gregory when he traveled north to meet with Holy Roman Emperor Henry IV during their conflict—as Margravaine of Tuscany and heir to Canossa she technically controlled all the passes across the Apennines. Henry decided to travel south, however, and meet Gregory on Henry's terms. Gregory had excommunicated Henry and placed Germany under Interdict (so no one in Germany could receive any Sacraments). German nobles had told Henry he had to submit to the pope within a year or be deposed.

Learning of Henry's approach, Matilda told Gregory to come to Castle Canossa for safety. There was no danger, however: it turns out that Henry was coming to do penance. At the end of January 1077, Henry stood outside the gates of Canossa, barefoot in the snow, for a few days to show his sincerity. He had his wife and son and some others with him. The pope finally forgave him.

Matilda likely had a significant role in the negotiations that followed, given her political position as well as her role as host at Canossa. She continued to make waves, fighting later with Henry. Her court became a center of art and culture in northern Italy, and she became known as la Gran Contessa. She encouraged scholars to publish their works. We have a psalter written at her request by Bishop Anselm of Lucca. Johannes of Mantua made a commentary in the Song of Songs. Several works were also dedicated to her, which she had copied and distributed.

As the years went by, she became mindful of the fact that she was the last heir to the House of Canossa. Her search for an heir led to a second marriage to a man 20 years younger. That didn't work out, but she thought of another option. I'll tell you about those tomorrow.

Matilda of Tuscany

Matilda of Tuscany (c.1046 - 1115) was one of the most important figures in Italy in the second half of the 11th century. After the deaths of her father and brother, she ruled from the Castle of Canossa in northern Italy. She was said to be literate in Latin, French, and German; some believe she was taught military strategy as well, along with riding and weaponry.

As a strong female, she had a role model in her mother, Beatrice of Lorraine, who managed the regency of Matilda's brother Frederick and made alliances with other important political and religious figures. Beatrice was supportive of church and papal reforms, such as those proposed by Pope Gregory VII. Beatrice re-married; her choice of second husband was Godfrey the Bearded, Duke of Upper Lorraine, who had openly rebelled against Holy Roman Emperor Henry III. Henry, angered by her choice of his enemy as her husband, had Beatrice and Matilda arrested in 1055 and taken to Germany (Godfrey evaded capture). Henry died a year later, and the regency of his successor, the very young Henry IV, saw Godfrey reconciled with Henry's family and the women released. Upon their return to Italy, the pope (now Victor II) made clear that he valued the House of Canossa.

Matilda was understandably not inclined to look kindly on the family of her German captors. She supported Pope Gregory and his reform movement over Henry IV's choice of the Antipope Clement III. This led at a later date to Henry's forces ravaging parts of Tuscany.

Matilda was betrothed to Godfrey the Bearded's son from an earlier marriage, Godfrey the Hunchback. The elder Godfrey died on 30 December 1069 in Verdun, and records of the event tell us that Matilda was present and describe her as the wife of Godfrey the Hunchback.

The marriage was a way to consolidate Tuscany and Lorraine, but it was otherwise not typical. The two had a daughter, Beatrice, who died within a year, and the couple lived apart. Godfrey, perhaps because he learned from family history the dangers of crossing the Holy Roman Emperor, chose to support Henry IV in the Investiture Controversy, despite his wife's feelings and public stand on the matter.

By this time Beatrice—still co-regent with her daughter—was preparing her daughter for sole rule, encouraging her to be in charge of decisions and charters. When Beatrice died in 1076, Matilda became sole ruler of her parents' real estate possessions. Life was not simple, however. Godfrey had been assassinated (while relieving himself) two months earlier; if Beatrice had died first, Matilda's husband would have taken possession of her estates. As it happens, the deaths happened within a couple months in just the right order to make Matilda more powerful.

Suspicion fell on her for their deaths, as well as another accusation regarding her relationship to the pope. Let's dig into that, and into her career as ruler, next time.

War in Rome

After King Henry IV of Germany and Pope Gregory VII clashed over several issues, Henry decided to depose Gregory and put Guibert of Ravenna on the Throne of Peter as (antipope) Clement III. Henry promised to bring his army to Rome to accomplish this, but failed in his first attempt in 1081. A later attempt succeeded, however.

Henry marched into Rome on 21 March 1084. Pope Gregory barricaded himself in the Castle Sant'Angelo, which meant abandoning the papal complex. Three days later, Clement III took possession of the papacy. In return, he crowned Henry as Holy Roman Emperor.

Gregory had allies, however, one of whom was the powerful King of Sicily, Robert Guiscard. Robert brought his Norman army to Gregory's aid, prompting Henry and Guibert to abandon Rome. On their way north, Henry ravaged parts of Tuscany which were possessions of Matilda of Tuscany, who had supported Gregory. Guibert went to Ravenna, where he had been archbishop, and wielded limited power.

Although Gregory was free to resume his job as pope, Romans were upset at damage done by his Norman allies. Opposition to Gregory grew great enough that he decided to live at Monte Cassino. He died a year later, on 25 May 1085. His immediate successor (Victor III) did not relish the public life of the papacy, and did not last long before he retired. His successor was Urban II, who also had problems because of German support (and some in Rome) for Clement. Clement returned to Rome in 1089, taking up residence at the Vatican and forcing Urban to stay away from Rome.

The King of France's brother, Hugh of Vermandois, marched on Rome to deal with the antipope, prompting Clement this time to flee to Monte Cassino. Hugh captured Monte Cassino as well, however, and Clement fled to Albano, a day's journey from Rome. By this time, however, Urban had died, and Paschal II was the pope of the anti-Germany faction.

Guibert/Clement died on 8 September 1100, having outlived two popes who were his opposition and who failed to depose him. His supporters elected another antipope, Theodoric, who never wielded any real authority and lasted a year.

Who was this Matilda of Tuscany, who supported Gregory and suffered because of Henry IV? Let me tell you about la Gran Contessa tomorrow.

Antipope Clement III

The awkwardness about antipopes is that they take names that are later taken by official popes. One has to keep them straight in the historical record, because antipopes often rule for a time because they have a faction of cardinals (and rulers) and the general populace that supports them and carries out their rulings and policies. Today I want to take a look at Antipope Clement III (seen here supporting the election of Holy Roman Emperor Henry IV, from a chronicle by Otto of Freising).

He was born Guibert of Ravenna in the 1020s. Family connections helped get him appointed to the Imperial chancellorship of Italy in 1058. The appointment came from Holy Roman Empress Agnes, mother and regent for the young Henry IV. In 1061, he supported Honorius II as pope instead of Alexander II. When Germany and Empress Agnes decided to support Alexander II as the one true pope, Guibert's support of Honorius was condemned and he was dismissed from the chancellorship.

Guibert was not completely out of favor: he kept contact with the German court, and when Henry IV became Holy Roman Emperor, he made Guibert Archbishop of Ravenna. Pope Alexander II was a little reluctant to confirm to a high position in the church a man who had opposed his papacy, but to keep peace with Germany he confirmed Guibert in 1073.

In that same year, Alexander died and Gregory VII became pope. Gregory tried instituting several reforms, among which were eliminating simony (purchasing appointments), making the clergy independent of secular courts and influence, and denying secular authorities the right to appoint clergy. Archbishop Guibert spoke out against these reforms, no doubt endearing him to Henry IV. Guibert refused to attend Gregory's Synod on these matters in 1075, so Gregory suspended him.

Emperor Henry IV was opposed to Gregory's reforms; his Synod of Worms in 1076 resolved that Gregory was deposed; several Transalpine bishops agreed. Gregory excommunicated them, including Guibert. The Transalpine bishops and prelates gathered in April 1076 with Guibert presiding and declared pope Gregory himself excommunicated.

In 1080, at a further synod in June, Henry declared Gregory deposed (again) and Guibert elected as Pope Clement III. Henry promised his new pope that he would march with his army to Rome and make the papal election official. He failed at first, but ... well, let's continue this tomorrow.