The names of some of the best of these chroniclers are Eadmer
, Orderic Vitalis, and William of Malmesbury.
We have made a place to remember the pious monk Eadmer
, who received the vision.
, who knew both Goselin and Osbern, was prolific.
Both works were completed not long after Anselm's death (1109), when Eadmer sought to represent Anselm in a way he believed most people never knew.
Eadmer writes that in preparation for Robert of Normandy's participation in the crusade to Jerusalem Duke Robert ceded his estate and territory to his brother William Rufus, King of England, for a price covering the three years he expected to be away.
Eadmer writes that they received reports about much that was deplorable about the conduct of William Rufus during Anselm's absence, while they were on their way to Rome to confer with Pope Urban II about the difficulties between Anselm and the King of England.
The appeal to the emotions by this Cistercian manuscript is echoed in meditations on the Madonna and her baby by Eadmer
and other disciples of St Anselm (1033-1109).
Part 4 examines the influence of Anselm in relation to his earliest theological disciples, the collectors of his words and letters, and his most important disciple, Eadmer, author of the Life.
The many pages devoted to Eadmer might have been put in an appendix so as to allow room for discussion of, e.
In the twelfth century, Eadmer of Canterbury took these ideas to another level, arguing that Mary's excellence precluded any taint of original sin: simply by coming into existence in her mothers womb at the moment of her Immaculate Conception, the Virgin's perfection redeemed the fallen world.
33) It did not go unnoticed that Eadmer of Canterbury's theory of the Immaculate Conception directly contradicted Augustine's concept of original sin as sexual in nature and sexual in its means of communication; see Virginia Nixon, Marys Mother: Saint Anne in Late Medieval Europe (University Park: Pennsylvania State University Press, 2004), 72.
In this short sentence (which never fails to draw knowing laughter from my students), Werfel signals Peyramale's awareness of the long doctrinal development leading up to the definition in 1854--a controversial development to which such saints and theologians as Augustine, Anselm of Canterbury, Eadmer
of Canterbury, Bernard of Clairvaux, Thomas Aquinas, Ramon Lull, and John Duns Scotus had contributed, often by their objections.