<研究ノート>一二世紀初頭のサン・レオナール参事会教会に於ける律修化・巡礼・教会制度

Abstract

In this paper I seek to shed light on the theme of the gap between the ideal and reality concerning regularization of the canonical order at the beginning of the twelfth century. In Pax et Concordia, which was issued to the members of the Saint Leonard collegiate church around 1100-1105, Pierre, the bishop of Limoges, drew a sharp distinction between spiritual rights (spiritualia) and temporal rights (temporalia). Only the former was considered worthy of his dignity and consideration. The reconciliation achieved under Pierre's leadership was indeed one aspect envisaged in the regularized ecclesiastical system described in Pax et Concordia. Nevertheless, analyzing church history solely in terms of traditional arguments such as "restoration of the primitive church and its clerical life, " "the practice of apostolic life, " and "the rooting out of simony and Nicolaism" is not necessarily sufficient to fully explain the reality of regularization. Through regularization both spiritual and temporal rights were returned from the canon seculars to the canon regulars. At the same time, the various rights that had been temporarily accumulated by members of the canon regulars were divided, while spiritual rights were assumed to be subject to diocesan authority. Diocesan authority did not consider immovable property and the income derived from it as part of its own spiritual rights, and therefore entrusted property and income to the canon regulars. Alternatively, the diocesan authority considered income from the oblations derived from pilgrimages and the cult of relics as well as some movable property as spiritual rights, and demanded that members of the collegiate church of Saint Leonard share them equally. The end result of regularization was less recognition of the independence of the community of the Saint Leonard collegiate church than an increase of pressure on the community from the diocesan authority. Members of the community were not allowed to light a single votive candle without permission. As a result, the Saint Leonard community could not help but consider regularization as the imposition of diocesan authority from above. This conclusion is diametrically opposed to the common belief that the promotion of regularization was a response to pressure from below as an expression of the spiritual aspirations of the people. In the final analysis, the question of the regularization of Saint Leonard needs to be viewed from within the framework of the exercise of diocesan authority. That is, it returns to being a question of ecclesiastical institutions, involving upholding the dignity of the diocesan authority and bolstering its finances through its policies towards pilgrimages.