Christianity: The First Three Thousand Years (180 page)

64
Vincent of Beauvais,
Spectrum Doctrinale
, 10.45 [my translation]: 'Adulter est in sua uxore ardentior amator. In aliena quippe uxore omnis amor turpis est, et in sua nimius.' Vincent of Beauvais,
Bibliotheca mundi. Speculum quadruplex, naturale, doctrinale, morale, historiale . . .
(4 vols., Douai, 1624; facsimile edn, Graz, 1964-5), I, 915. See also J. Boswell,
Christianity, Social Tolerance and Homosexuality: Gay People in Western Europe from the Beginning of the Christian Era to the Fourteenth Century
(Chicago and London, 1980), 164.

65
D. G. Hunter,
Marriage, Celibacy, and Heresy in Ancient Christianity: The Jovinianist Controversy
(Oxford, 2007), 1. See Frend, 717-19, and for comment on the ecumenically negative afterlife of Helvidius, D. MacCulloch, 'Mary and Sixteenth-century Protestants', in R. N. Swanson (ed.),
The Church and Mary
(
SCH
, 39, 2004), 191-217, at 213.

66
Hoare (ed.),
The Western Fathers
, 137 [
Dialogue with Gallus
, 13]; and for the Priscillianist affair, Stevenson (ed., 1989), 159-63.

67
C. Stewart,
Cassian the Monk
(Oxford, 1998), 6-19. Cassian's innuendo reinforces the impression that Martin's monastic recruits included a disproportionate number from the Gallo-Roman elite.

68
Ibid., 42-3.

69
Ibid., 19-20.

70
D. Ogliari,
Gratia et certamen: The Relationship between Grace and Free Will in the Discussion of Augustine with the So-called Semipelagians
(Leuven, 2003), 106-8, 111-53. On the problems with the 'Semi-Pelagian' label, ibid., 5-6.

71
Vincent,
Commonitorium
2.5, qu. ibid., 431 n. 12.

72
There are many translations and attempted adaptations of the Benedictine Rule. A reliable version, though without editorial annotations, is P. Barry (tr.),
Saint Benedict's Rule: A New Translation for Today
(Ampleforth, 1997).

73
C. H. Lawrence, 'St Benedict and His Rule',
History
, 67 (1982), 185-94.

10: Latin Christendom: New Frontiers (500-1000)

1
A good discussion of this process is M. Innes, 'Land, Freedom and the Making of the Medieval West',
TRHS
, 6th ser., 16 (2006), 39-74.

2
An excellent summary account of Theoderic's Ravenna is Y. Hen,
Roman Barbarians: The Royal Court and Culture in the Early Medieval West
(Houndmills, 2007), Ch. 2.

3
K. G. Cushing,
Reform and the Papacy in the Eleventh Century: Spirituality and Social Change
(Manchester and New York, 2005), 56.

4
J. H. Burns (ed.),
The Cambridge History of Medieval Political Thought c. 350-c. 1450
(Cambridge, 1988), 288-9.

5
R. Fletcher,
The Conversion of Europe: From Paganism to Christianity 371-1386
AD (London, 1997), 104-5.

6
Stringer, 108.

7
For the interior of the Church of Sant' Apollinare Nuovo in Ravenna, see Pl. 4. St Martin is to be seen at the eastern end of the main sequence of mosaics on the south arcade.

8
J. M. Wallace-Hadrill,
The Frankish Church
(Oxford, 1983), 56.

9
Chadwick, 53.

10
Ibid., 55-6.

11
J. Moorhead, 'On Becoming Pope in Late Antiquity',
JRH
, 30 (2006), 279-93,at 291.

12
R. A. Markus,
Gregory the Great and His World
(Cambridge, 1997), 91-4.

13
P. Brown,
The Rise of Western Christendom: Triumph and Diversity
AD
200-1000
(Oxford, 1997), 145-6.

14
Gregory,
Homiliae in Hiezechielem
, 1.11.6, qu. Markus,
Gregory the Great and His World
, 25.

15
C. Thomas,
Christianity in Roman Britain to
AD
500
(London, 1981), 310-14: the most likely candidate is a settlement by the fort of Birdoswald near Carlisle, which can be identified as 'Banna'.

16
For Palladius and Patrick, see Stevenson (ed., 1989), 378-84.

17
Fletcher,
The Conversion of Europe
, 87-92.

18
Stevenson (ed., 1989), 380.

19
P. O Riain, 'Irish Saints' Cults and Ecclesiastical Families', in A. Thacker and R. Sharpe (eds.),
Local Saints and Local Churches in the Early Medieval West
(Oxford, 2002), 290 - 302.

20
N. Edwards, 'Celtic Saints and Early Medieval Archaeology', in Thacker and Sharpe (eds.),
Local Saints and Local Churches in the Early Medieval West
, 225-66, at 251-2.

21
On the links to Syria, Dalrymple, 109-11, and on the
Diatessaron
, see pp. 181-2. For links of the ring-cross to Egypt via a Coptic shroud now in Minneapolis, see W. Horn, 'On the Origin of the Celtic Cross: A New Interpretation', in W. Horn, J. White Marshall and G. D. Rourke,
The Forgotten Hermitage of Skellig Michael
(Berkeley, 1990), 89-98, esp. 92.

22
M. W. Herren and S. A. Brown,
Christ in Celtic Christianity: Britain and Ireland from the Fifth to the Tenth Century
(Woodbridge, 2002), 96-7; but see arguments by W. H. C. Frend against their main thesis that the Irish and other Christians in Britain or England took their theology directly from Pelagianism,
JEH
, 55 (2004), 140.

23
D. Bachrach, 'Confession in the
Regnum Francorum
(742-900): The Sources Revisited',
JEH
, 54 (2003), 3-22, at 9-10. On the Reformation: see Ch. 17.

24
Fletcher,
The Conversion of Europe
, 92-3.

25
Ibid., 93-6.

26
L. Sherley-Price and R. E. Latham (eds.),
Bede: A History of the English Church and People
(rev. edn, London, 1968), 66-7 [1.23].

27
Ibid., 99-100 [II.1], and J. Richards,
Consul of God: The Life and Times of Gregory the Great
(London, 1980), 238-41. The extension of the misquotation to '
Not
Angels, but
Anglicans
' is much to be treasured: W. C. Sellar and R. J. Yeatman,
1066 and All That
(London, 1975 edn), 14.

28
T. Tatton-Brown,
Lambeth Palace: A History of the Archbishops of Canterbury and Their Houses
(London, 2000), esp. 15-20. On the still-mysterious Canterbury bridgehead in London represented by the Romanesque crypt of St Mary-le-Bow, see essays by M. Byrne and J. Schofield in M. Byrne and G. R. Bush (eds.),
St Mary-le-Bow: A History
(Barnsley, 2007), 21-9, 79-89. The final Court of Appeal of the Province of Canterbury is still associated with this church.

29
Sherley-Price and Latham (eds.),
Bede
, 132 [II.16].

30
R. Collins,
Early Medieval Europe 300-1000
(Houndmills, 1991), 170.

31
R. Meens, 'Ritual Purity and Gregory the Great', in R. N. Swanson (ed.),
Unity and Diversity in the Church
(
SCH
, 32, 1996), 31-43, at 35. Cf. Sherley-Price and Latham (eds.),
Bede
, 76-83 [I.27-28].

32
H. Mayr-Harting,
The Coming of Christianity to Anglo-Saxon England
(3rd edn, London, 1991), 15, 31; Collins,
Early Medieval Europe
, 165-6.

33
Sherley-Price and Latham (eds.),
Bede
, 104 [II.3]. Rochester Cathedral's dedication was also later changed. The pattern of dedications to Peter or Peter and Paul continued in the major churches of other Anglo-Saxon kingdoms: W. Rodwell, J. Hawkes, E. How and R. Cramp, 'The Lichfield Angel: A Spectacular Anglo-Saxon Painted Sculpture',
Antiquaries Journal
, 88 (2008), 48-108, at 50.

34
Collins,
Early Medieval Europe
, 173.

35
D. Tyler, 'Reluctant Kings and Christian Conversion in Seventh-century England',
History
, 92 (2007), 144-61, esp. at 146.

36
Fletcher,
The Conversion of Europe
, 259.

37
Ibid., 179. York was not an archiepiscopal see in the seventh century.

38
Sherley-Price and Latham (eds.),
Bede
, 94 [II.1]; P. Hayward, 'Gregory the Great as "Apostle of the English" ',
JEH
, 55 (2004), 19-57.

39
Richards,
Consul of God
, 259-60, 263.

40
See the emphasis on Hertford's importance over against the more-often celebrated Synod of Whitby of 664 in P. Wormald, 'The Venerable Bede and the "Church of the English" ', in G. Rowell (ed.),
The English Religious Tradition and the Genius of Anglicanism
(Wantage, 1992), 17.

41
H. Chadwick, 'Theodore, the English Church and the Monothelete Controversy', in M. Lapidge (ed.),
Archbishop Theodore: Commemorative Studies on His Life and Influence
(Cambridge, 1995), 88-95, and note his affirmation of the location of Hatfield as the place in Yorkshire rather than Hertfordshire. On Hadrian, see also M. Lapidge, 'The Career of Archbishop Theodore', ibid., 1-29, at 25-6.

42
Mayr-Harting,
The Coming of Christianity to Anglo-Saxon England
, 9.

43
Fletcher,
The Conversion of Europe
, 198, 204-13.

44
Ibid., 514-15.

45
Sherley-Price and Latham (eds.),
Bede
, 192 [III.25].

46
Ibid., 127 [II.13].

47
Richards,
Consul of God
, 264.

48
G. Graf,
Peterskirchen in Sachsen: ein patrozinienkundlicher Beitrag zum Land zwischen Saale und Neisse bis an den Ausgang des Hochmittelalters
(Frankfurt am Main, 1999).
49
R. W. Southern,
Western Society and the Church in the Middle Ages
(London, 1970), 226.
50
A. Lingas, 'Medieval Byzantine Chant and the Sound of Orthodoxy', in A. Louth and A. Casiday (eds.),
Byzantine Orthodoxies
(Aldershot, 2006), 131-50, at 142. Still later, Carolingians adopted the Byzantine eight musical modes: ibid., 142.

51
Chadwick, 64-5.

52
Maior domus
: the same phrase as the later 'majordomo'.

53
J. L. Nelson, 'Charlemagne the Man', in J. Story (ed.),
Charlemagne: Empire and Society
(Manchester, 2005), 22-37, at 24-5; on the estates of S. Germain, C. Wickham,
Framing the Early Middle Ages: Europe and the Mediterranean 400-800
(Oxford, 2005), 399-402, 404-6.

54
M. A. Claussen,
The Reform of the Frankish Church: Chrodegang of Metz and the
Regula canonicorum
in the Eighth Century
(Cambridge, 2004), 27.

55
See especially ibid., Ch. 6.

56
P. Fouracre, 'The Long Shadow of the Merovingians', in Story (ed.),
Charlemagne
, 5-21, at 6-7.

57
Chadwick, 33.

58
Ibid., 77-8.

59
M. de Jong, 'Charlemagne's Church', in Story (ed.),
Charlemagne
, 103-35, at 126.

60
B. Ward and G. R. Evans, 'The Medieval West', in Hastings (ed.), 110-46, at 115; for useful commentary on the coronation and its background, J. Nelson, 'England and the Continent in the Ninth Century: IV. Minds and Bodies',
TRHS
, 6th ser., 15 (2005), 1-29, at 6-9.

61
R. Fletcher,
The Cross and the Crescent: Christianity and Islam from Muhammad to the Reformation
(London, 2003), 51.

62
R. Collins, 'Charlemagne's Imperial Coronation and the Annals of Lorsch', in Story (ed.),
Charlemagne
, 52-70, esp. 68-9.

63
S. Coupland, 'Charlemagne's Coinage', in Story (ed.),
Charlemagne
, 211-29, at 223-7.

64
Chadwick, 89-93.

65
For wise remarks on the subject, see C. Brooke, 'Approaches to Medieval Forgery', in Brooke,
Medieval Church and Society: Collected Essays
(London, 1971), 100-120.

66
For a different and later dating to the ninth century and an attribution to the same circle of forgers as pseudo-Isidore, a hypothesis which has so far not commanded general assent, see J. Fried, Donation of Constantine
and
Constitutum Constantini
: The Misinterpretation of a Fiction and Its Original Meaning. With a Contribution by Wolfram Brandes: 'The Satraps of Constantine'
(Berlin and New York, 2007). Latin text and translation are at 129 - 45.

67
Ibid., 95-9.

68
Doig, 112-13, 127, 130-32.

69
R. McKitterick, 'The Carolingian Renaissance of Culture and Learning', in Story (ed.),
Charlemagne
, 151-66.

70
H. Mayr-Harting, 'The Early Middle Ages', in Harries and Mayr-Harting (eds.), 44-64, at 54-5. On Josiah, see pp. 60-61.

71
A. Borst,
Die karolingische Kalendarreform
(Hannover, 1998); for the reconstruction of the original, 254-98. On the Gregorian calendar reform, see p. 683.

72
C. H. Lawrence, 'St Benedict and His Rule',
History
, 67 (1982), 185-94, at 193-4.

73
De Jong, 'Charlemagne's Church', 120-22; M. Innes, 'Charlemagne's Government', in Story (ed.),
Charlemagne
, 71-89, at 85.

74
For the reconstruction of Charlemagne's prayer book, see S. Waldhoff,
Alcuins Gebetbuch fur Karl den Grossen: seine Rekonstruktion und seine Stellung in der fruhmittelalterlichen Geschichte der
Libelli Precum (Munster, 2003), 341-91.