By Helen Foxhall Forbes
Christian theology and non secular trust have been crucially vital to Anglo-Saxon society, but this e-book is the 1st full-length learn investigating the way it permeated and underpinned society. For when the impression of the Church as an establishment is largely said, its summary theological hypothesis continues to be usually thought of to be the protect of a small informed elite. although, as this e-book makes transparent, theology had a far higher and extra major effect within the wider Saxon global than has been realised by way of smooth students. the reason of this ebook is that taking account of a lot of those ideals permits a miles larger knowing of a number of the secular techniques of Anglo-Saxon England that have been tested and mentioned by means of historians. prior reports that contact on Anglo-Saxon non secular trust and formality practices were literary or old in procedure: such reviews are useful of their personal correct yet have tended to concentration both on resources and exemplars or at the interpretation of facts to appreciate what occurred at the flooring. whereas such scholarship is critical in studying Anglo-Saxon texts and proof, it has now not often taken account of the effect of theological debate on society, and the way this is able to have affected the best way participants - relatively laity - lived their lives. in basic terms by means of studying those methods within the mild of theology and theological debate can one see the realm because the Anglo-Saxons did.Using a chain of case-studies, this publication exhibits how theology interacted with and used to be formed by means of the secular international, whereas additionally exploring the ways that lay contributors - even supposing remoted for the main half from the intricacies of theological dialogue - however have been obviously inspired by way of those and answered to them of their personal lives and activities.
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Extra resources for Heaven and Earth in Anglo-saxon England: Theology and Society in an Age of Faith
The Lives of St Oswald and St Ecgwine, 291, n. 81. There are few discussions of medieval atheism, but those studies which have been 85 86 undertaken usually focus on the later Middle Ages. See for example F. Niewöhner and O. Pluta, Atheismus im Mittelalter und in der Renaissance (Wiesbaden, 1999); O. Pluta, ‘Atheismus im Mittelalter’, in K. Kahnert and B. Mojsisch (eds), Umbrüche: Historische Wendepunkte der Philosophie von der Antike bis zur Gegenwart. Festschrift für Kurt Flasch zu seinem 70.
Moorhead, ‘Bede on the papacy’, Journal of Ecclesiastical History 60:2 (2009): 217–32; F. 50 It is worth bearing in mind that the effects of the significant developments in theology from the later eleventh century means that here too there are quite striking differences between the earlier and later Middle Ages. In some cases there are clear distinctions in approach which help to explain why these theological changes are significant in understanding how belief was set down and perceived. 52 Even here though there are visible differences among Anglo-Saxon authors.
S. Watkins, History and the Supernatural in Medieval England (Cambridge, 2007), 180–5, 230–1. 1, ll. 86–148 (and esp. 124–8), ed. M. Godden, Ælfric’s Catholic Homilies: The Second Series Text EETS, SS 5 (Oxford, 1979), 152–4: ‘Micel is betwux þære ungesewenlican mihte þæs halgan husles. and þam gesewenlican hiwe agenes gecyndes; Hit is on gecynde brosniendlic hláf. and brosniendlic wín. and is æfter mihte godcundes wordes. soðlice cristes lichama and his blód. na swa ðeah lichamlice. ac gastlice’ (‘There is a great difference between the invisible power of the holy Eucharist and the visible appearance of its own nature: in nature it is corruptible bread and corruptible wine, and after the power of the divine word, it truly becomes Christ’s body and his blood, not bodily, however, but spiritually’); Pastoral Letter I.