The Christology of the Anglo-Saxon Homilies
Total Page：16
File Type：pdf, Size：1020Kb
The Christology of the Anglo-Saxon Homilies Naomi Ruth Bennett Department of Anglo-Saxon, Norse and Celtic Corpus Christi College University of Cambridge A Dissertation Submitted for the Degree of Doctor of Philosophy in 2012. To Tom, with love Scio enim quod redemptor meus vivat Job 19.25 i DECLARATIONS This dissertation is the result of my own work and includes nothing which is the outcome of work done in collaboration. The dissertation does not exceed the regulation length, including footnotes and references, but excluding the bibliography. This dissertation is written in conformance with the ASNC style-sheet. Naomi Ruth Bennett 12/12/12 ii The Christology of the Anglo-Saxon Homilies Naomi Bennett ABSTRACT This thesis examines the representations of Christ in the Old English homilies, by analysing as separate groups the homilies of Ælfric, Wulfstan, and the anonymous collections in the Blickling Homiliary and the Vercelli Book. The introduction outlines the background and contexts of the homilies, their significance, and previous work in the field. A definition of Christology is given for this context, as well as a brief examination of the Christology of other Old English texts. The chapters of the thesis follow rough chronological order, beginning with the Blickling Homiliary. Although this homiliary is incomplete and its homilies are anonymous, one can gain some sense of the compiler’s attitudes, and it is a valuable record of preaching at the time. The majority of the homilies are for penitential feasts, and due to this penitential purpose there is an emphasis on Christ’s future role as Judge, rather than a personal relationship with Christ. Christ is a fairly abstracted and inactive figure, more divine than human, and his involvement in the world is often represented by intermediaries, such as the saints. Nonetheless the image of Christ is on the whole a gently compassionate one, with the homilists’ overall goal being to encourage listeners to emulate Christ and his saints in order to be with them in Heaven. The collection’s anonymity and early date suggests a more popular conception of Christ than some of the later, more deliberate collections. The Vercelli Book, of which the content is also anonymous and roughly contemporary with the Blickling Book, exhibits perhaps the most uniform Christology of any of the Old English homily collections. Whereas the Blickling Homiliary follows the sequence of the Church’s calendar, the compiler of the Vercelli Book made what is effectively a florilegium and thus had greater freedom to choose texts to fit his intended message for the collection as a whole. The Vercelli Book focuses heavily, though not exclusively, on penance and judgement, and Christ is most often portrayed as an enthroned judge, whilst the judgement itself rests less upon him than on an individual’s actions and the petitioners’ pleas. There is little emphasis on Christ’s life, though the saints’ actions reflect his teachings. The poetry of the Vercelli Book is also examined where relevant. Ælfric’s portrayal of Christ is both comprehensive and consistent. With a strong focus on scripture, Christ takes more of a predominant role. Augustine’s heavy influence brings with it the notion of grace, which allows Ælfric to focus more on the Bible’s positive messages, and less on eschatology. Ælfric depicts Christ particularly as Redeemer, significant both for individuals and humankind; his portrayal has the same gentleness as that of the Blickling Homiliary. The homilies follow the liturgical calendar, hence their wide scope. Ælfric’s varied yet deliberate presentation of Christ exemplifies his broad theological aims and his use of a wide range of sources. His homilies aimed to evoke a response from his listeners, in penitential acts, praise of God, receiving the sacraments, and thus meriting salvation. Wulfstan’s relatively succinct corpus of homilies spends little time on the gospels, and emphasises far more the need to live a good Christian life, through education in prayer, the catechism and creed. God is usually the background authority figure, with the Antichrist often taking a more prominent and defined role than Christ. Even so, the legalistic and authoritative divinity can be associated with Christ, who must be appeased for fear of the end of the world and imminent judgement, and who also mirrors the earthly rulers with whom Wulfstan would have interacted on a regular basis. In conclusion, I have found that the depiction of Christ is a telling reflection of the intents and styles of each homilist or collator. Whilst the anonymous homilies may show contradictions, the overall trajectory is coherent, and both Wulfstan and Ælfric exhibit consistent and deliberate Christologies, usually distinct from their theologies. The depiction of Christ is by no means uniform, but reflects both a wide range of sources and images, and the abilities of the respective homilists to adapt them to their own purposes, settings and audiences. iii TABLE OF CONTENTS Dedication i Declarations ii Abstract iii Contents iv Acknowledgements xi Chapter I: Waldend and Wyrhta ealra Gesceafta: Introduction 1 Introduction 1 Christology 2 Anglo-Saxon Christology 3 Overview 3 Bede’s Christology 4 Previous work 7 Contribution of this thesis 11 Texts 12 Anonymous homilies 13 Sources 14 Patristic and Carolingian influence 14 Apocryphal texts and Irish influence 15 Biblical sources 15 Preaching in Anglo-Saxon England 16 Background 16 Old English homiletic literature 17 Production 18 Function 19 Teaching and delivery 20 iv Content 20 Summary 21 Chapter II: Se Goldbloma: The Blickling Homiliary 22 Introduction 22 Overview 22 Purpose 23 Eschatology 24 Manuscript history 25 Language 26 Influences 26 Scope 27 Christology 27 Saints’ Lives 30 XIV. The Birth of John the Baptist (Sancte Iohannes Baptista Spel) 31 XV. The Passion of Peter and Paul (Spel be Petrus ond Paulus) 33 XVI. The Feast of St Michael the Archangel (To S. Michaheles Mæssan) 36 XVII. The Feast of St Martin (To Sancte Martines Mæssan) 38 XVIII. St Andrew (S. Andreas) 39 Summary 41 The Marian Homilies 41 I. Incarnation of the Lord (In Natali Domini) 42 XIII. Assumption of the Virgin Mary (S. Maria Mater Domini Nostri) 45 Summary 49 The Lenten Homilies 49 II Quinquagesima Sunday 50 III Dominica Prima in Quadragesima 53 IV Dominica Tertia in Quadragesima 56 v V Dominica V in Quadragesima 58 VI Palm Sunday 59 Summary 63 The Rogationtide Homilies 63 VIII Rogation Monday 64 IX Rogation Tuesday 65 X Rogation Wednesday 66 Summary 68 From Easter to Pentecost 68 VII Dominica Pascha 68 XI Ascension Thursday 71 XII Pentecost Sunday 74 Summary 76 Conclusions 77 Chapter III: Æfter his agenum gewyrhtum 7 geearnungum: The Vercelli Book 78 Introduction 78 The Vercelli Manuscript 78 Selection and Organisation of Homilies 81 Christ in the Homilies 82 Vercelli Poetry 83 Eschatological Homilies 84 Introduction 84 II. De Die Iudicii 84 IV. 85 Soul and Body I 87 VIII. 88 IX. 89 vi X. 91 XV. Alia omelia de Die Iudicii 94 Summary 96 Exegetical/Liturgical Homilies 96 Introduction 96 I. De Parasceue 96 V and VI. 98 V. To Middanwintra. Ostende nobis Domine. 98 VI. Incipit narrare miracula 100 XVI. Omelia Epyffania Domini 101 XVII. De Purificatione Sancta[e] Maria[e] 104 Summary 105 Rogationtide Homilies 106 Introduction 106 XI. Spel to forman Gangdæge 106 XII. Spel to oðrum Gangdæge 107 XIII. Spel to þriddan Gangdæge 108 XIX, XX and XXI. 109 XIX. 109 XX. 111 Summary 113 Unspecified Homilies 113 Introduction 113 III. 114 VII. 115 XIV. Larspel to swylcere tide swa man wile. 116 XXII. 117 vii Homiletic Fragment I 118 Summary 118 Saints’ Lives 119 Introduction 119 XVIII. De Sancto Martino Confessore 119 XXIII. 121 Hagiographic poetry 122 Andreas 123 Elene 125 Dream of the Rood 127 Summary 128 Conclusion 129 Chapter IV: We gelyfon on ðone ancennedan Godes Sunu, Hælend Crist, þone ðe se Ælmihtiga Fæder for ure alysednysse asende: The Homilies of Ælfric 130 Introduction 130 Ælfric 130 Homiletic texts 131 Audience 133 Style 134 Adaptation of sources 135 Ælfric’s use of New Testament texts 138 Major topics 140 Theology 142 Ælfric’s Christ 142 Ælfric’s names for Christ 143 Christ’s role in Salvation History 145 Creation, and Christ’s two natures 147 viii Redemption 148 Judgement 152 Practical Applications 153 Christological typology in Ælfric’s homilies: some examples 155 Conclusion 163 Chapter V: Crist is eallra cristenra heafod: The Homilies of Wulfstan 164 Introduction 164 Wulfstan’s homilies 164 Wulfstan 164 Edition 165 Homiletic texts 166 Other writing 168 Style 169 Theology 171 Adaptation of sources 171 Penance 172 Christ 173 Structure 174 The Eschatological Homilies 175 Christ 176 Who is Antichrist? 176 Allowing Antichrist power 178 What Antichrist does 180 Summary 180 Catechetical homilies 181 Xa, Xb and Xc. Her ongynð be Cristendome, etc. 182 XI Incipit de visione Isaie Prophete quam vidit super Iudam et Hierusalem 183 ix XII. De falsis deis. 183 VI. Incipiunt sermones Lupi Episcopi. 184 VII and VIIa. De Fide Catholica. 185 VIIIa, VIIIb and VIIIc. Sermo de Baptismate, etc. 186 IX. De Septiformi Spiritu. 188 Summary 188 Archiepiscopal functions 188 XVIa and XVIb. Verba Ezechiel Prophete. 189 XV. Sermo de Cena Domini. 189 XVII. Lectio Secundam Lucam. 190 XVIII. De dedicatione ecclesiae. 191 XIV. Sermo in XL. 191 XIII. Sermo ad Populum. 192 Summary 192 Evil Days 193 XX. Sermo Lupi 193 XIX and XXI 195 Summary 196 Conclusion 196 Chapter VI: Ordfruma and Ende: Conclusion 197 Bibliography 201 Abbreviations 201 Primary texts and translations 201 Dictionaries, grammars and databases 203 Secondary texts 205 x ACKNOWLEDGEMENTS This thesis would never have been completed without the help and support of many people, who are due a great deal of thanks.