Custom, Truth, and Gender in Eleventh-Century Reform
Conrad Leyser
The Lord did not say, “I am custom”, but Truth”.’ So, allegedly, Pope Gregory VII, in words that – among medievalists at least have become almost as well known the Scriptural text to which they refer, ‘I way, truth, and life’ (John 14.6). Gregorian dictum embodies paradox centre of movement for Church Reform eleventh century, a continues shape historiographical discussion period. On one hand, his circle presented themselves uncompromising fighters truth their vision Church, prepared dismiss any appeal established practice, however venerable; on other, same moment, however, appealed explicitly past precedent broadcasting manifesto. In comment attributed Gregory, authority ‘the blessed Cyprian’ (mediated turn by Augustine) is invoked sanction rejection custom. To ‘custom’, then, reformers opposed ‘truth’ timeless absolute, notion embedded tradition moral language. Like many revolutionaries, saw restoring society pristine state from it had fallen away deaf accusation opponents such ‘reform’ was fact irreparably destructive peace community. part because eleventh-century questions about moral, particular sexual, behaviour priesthood continue be relevant modern churches, scholars take sides over Reform, depicting VII either faithful restorer or demonic innovator. This interpretative deadlock suggests, perhaps, we should look again reformers’ paradoxical emerges through use inherited My suggestion crucial century its reassertion very ancient rhetoric gender.
Studies in Church History