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By Ben Nilson

Just about all of the good medieval shrines disappeared on the Reformation, but for numerous centuries they have been the outward and visual signal of the religious advantages believed to stream from proximity to the saint's physique, and a huge witness to the non secular lifetime of the center a long time. They have been the point of interest of prayer and pilgrimage, but in addition a serious monetary consider the lifetime of the church. dedicated to the cathedral shrines of the center a long time, this publication attracts on surviving cathedral files 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 a growing number of difficult. the writer discusses the connections among the chapel round the shrine - frequently within the so much sacred and demanding quarter of the church, at the back of the excessive altar - and alterations in church structure. ultimately he appears 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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Dimock (RS, vol. 21, 1877), p. xi. Page 14 power, money and patience. 24 The cost and effort proved prohibitive for many churches. 26 John Schalby was less certain: 'And although the Dean and Chapter of Lincoln wrote repeatedly to the apostolic see on behalf of his canonisation, . . in no way . . '27 In 1324 the canons of Lincoln tried again, this time attempting to secure the canonisation of Bishop John D'Alderby based on reports of miracles at his tomb. A 1331 letter of postulation from the bishop of Lichfield describes D'Alderby as a new light in England, with miracles as much at his tomb as elsewhere.

214. 14 I thus disagree with Duchesne: 'Any relic whatever . . was sufficient to represent him [the saint] at a distance from his resting place. To possess an object of this nature was to possess the body of the saint itself. To translate it and depose it in a church was equivalent to interring the body there': L. Duchesne, Christian Worship: Its Origin and Evolution, trans. L. McClure (5th edn, London, 1919), p. 402. An obvious exception to the uniqueness of a greater shrine occurred when there were conflicting claims as to which church possessed a (footnote continued on next page) Page 5 Major relics were physically distinguishable from other cult objects.

28 'The Register of Bishop Norburgh', LJRO, B/A/1/3, f. 15v; D. Owen, History of Lincolnshire, vol. v: Church and Society in Medieval Lincolnshire (Lincoln, 1971), p. 126. 29 Scholz, 'Canonization of Edward', pp. 478, 501. J. Duggan, 'The Cult of St Thomas Becket in the Thirteenth Century', in St Thomas Cantilupe, Bishop of Hereford: Essays in his Honour, ed. M. Jancey (Hereford, 1982), p. 22. J. Torrance, The Story of Saint Osmund, Bishop of Salisbury (Salisbury, 1978), p. 37; Canonization of St Osmund, p.

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