hy is Bede Interested in Kings in an Ecclesiastical History? Abigail Ver Mulm

Bede and his Ecclesiastical History of the Kings’ Involvement in Anglo-Saxon Conversion Bede’s Audience and Purpose English People One reason Bede would Christian kings (such as King praises Edwin’s decisions and Bede, also known as ‘the include the seemingly Æthelbert of Kent) as well as attitude, rather than Venerable Bede’ or ‘Saint secular activity of kings in non-Christian kings (such as Paulinus’s apology or Bede,’ was an Anglo-Saxon his Ecclesiastical History is King Penda of Mercia) both Christian merit. monk and scholar who because kings truly made sometimes allowed spent most of his life, from I find it likely, especially in an especially notable missionaries into their c. 673 to 735 CE in the twin consideration of the above impact on religious life in borders, but would meet with monasteries in Wearmouth quote, that Bede favors tales of the Anglo-Saxon kingdoms. little success without a king’s and Jarrow, where he had kings in a large part because faith and support. Conversely, access to a relatively vast William Chaney has of his audience and purpose. Christianity’s appeal to the library, making it possible explored this influence in Bede was writing to the unifying aspirations of kings for him to engage in a conjunction with the current aristocracy, almost certainly contributed variety of scholarly pursuits. Germanic cult of kingship. particularly King Ceolwulf, in to its success. Chaney suggests that an effort to encourage piety in conversion of the kings in Bede mentions a plethora of said aristocracy. Although Bede wrote a Anglo-Saxon England was kings, but two kings he The behaviors Bede is a necessary precursor to especially focuses on are variety of works, including “To the most glorious King encouraging are mostly the conversion of their Northumbrian kings Edwin works of theology and Ceolwulf…I gladly unsurprising; for instance, he people because kings and Oswald. King Edwin was poetry, Bede’s Ecclesiastical acknowledge the unfeigned emphasizes in a number of actually played a the first Northumbrian king to History of the English People enthusiasm with which…you pious kings their generosity religiously authoritative convert to Christianity. Edwin is one of two main accounts devote yourself to learn the toward the church; as a monk, role in the Germanic married a Christian of England’s early Anglo- sayings and doings of the Bede to some extent lived off of Saxon history, the other tradition. noblewoman, who brought such generosity. He also with her a missionary, men of old…Should history being the Anglo-Saxon Regardless of whether or revered war, but only what Paulinas. Edwin required tell of good men and their Chronicle(s), thus making it not this quasi-priestly could be portrayed as holy repeated signs and answers good estate, the thoughtful a favorite of his works to us understanding of kingship war; Saint-King Oswald was a from Paulinas before he listener is spurred on to today. was really a significant warrior, but Bede only speaks would convert, and Bede imitate the good; should it factor, the structure of of two wars, when it is more Bede’s Ecclesiastical History praises this delay as record the evil ends of kingship did indeed shape than likely the king engaged in Wearmouth and Jarrow are follows a tradition contemplative wisdom. wicked men, no less the church’s activity on the more violence than it seems. both near the coast on the established by Eusebius of effectively the devout and island. For instance, However, Oswald was clearly upper east side of modern Caesarea c. 300 CE. earnest listener or reader is Bede’s favorite king; to Bede, Conclusion England, in the the Anglo- However, whereas kindled to eschew what is Oswald was a righteous Saxon kingdom of Eusebius’ History of the harmful and perverse.” In Bede’s Ecclesiastical History warrior and a spiritual guide of the English People, Northumbria. Church focused primarily on Although the conversion of of his subjects— he discussion of the secular religious figures and Anglo-Saxon kings truly was personally translated Bishop rulers was historically martyrs, Bede spends an vital to the flourishing of the Aiden’s sermons from Irish. necessary because these kings absorbent amount of time church, Bede still grants Further, Bede calls Oswald “a facilitated the church’s discussing the activities of certain kings praise and saint thanks to the life he success in England, but Bede kings. This peculiar choice veneration beyond their due, lived as a king, not to a life also particularly emphasized of subject matter was the such as Edwin and Oswald. lived after laying aside royal the most pious kings for the subject of my research. For instance, while Paulinas power,” making him the only sake of his noble readers, that was the missionary that explicitly labeled saint-king in he might encourage their own converted Edwin, Bede the History. pious action. clearly focuses on and

Bibliography Armstrong, Dorsey. "Holy Queens as Agents of Christianization in Bede's Ecclesiastical History: A Reconsideration." Medieval Encounters 4, no. 3 (1998): 228-41. Bede. The Ecclesiastical History of the English People. Translated by Bertram Colgrave. Edited and annotated by Judith McClure and Roger Collins. World’s Classics. Oxford: Oxford University Press, 1994.Campbell, James. Essays in Anglo-Saxon History. London: Bloomsbury Publishing, 2003. Chaney, William A. The Cult of Kingship in Anglo-Saxon England : The Transition from Paganism to Christianity. Manchester University Press, 1970.Damon, John Edward. Soldier Saints and Holy Warriors : Warfare and Sanctity in the Literature of Early England. Aldershot: Ashgate, 2003. John, Eric. “The Social and Political Problems of the Early English Church.” In Land, Church, and People: Essays Presented to Professor H.P.R. Finberg, edited by Joan Thirsk, 39-63. Reading: Museum of English Rural Life, 1970. Markus, R.A. “Bede and the Tradition of Ecclesiastical Historiography” in Bede and his World: The Jarrow Lectures, 1958-1993, edited by Michael Lapidge, 387-399. Aldershot: Variorum, 1994. Rosenthal, Joel. "Bede's Use of Miracles in 'The Ecclesiastical History'." Traditio 31 (1975): 328-335.Stancliffe, Clare and Eric Cambridge. Oswald : Northumbrian King to European Saint. Stamford: Paul Watkins, 1995. Thacker, Alan. “Bede and history.” In The Cambridge Companion to Bede, edited by Scott DeGregorio, 170-189. Cambridge University Press, 2010. Ward, Benedicta. “Miracles and History A Reconsideration of the Miracle Stories used by Bede” in Famulus Christi: Essays in Commemoration of the Thirteenth Centenary of the Birth of the Venerable Bede, edited by Gerald Bonner, 70-76. London: SPCK, 1976.