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Expressions of Personal Autonomy, Authority, and Agency in Early Anglo- Saxon Monasticism William Tanner Smoot [email protected]

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Expressions of Personal Autonomy, Authority, and Agency in Early Anglo- Saxon Monasticism William Tanner Smoot Smoot17@Live.Marshall.Edu Marshall University Marshall Digital Scholar Theses, Dissertations and Capstones 2017 In the Company of Angels: Expressions of Personal Autonomy, Authority, and Agency in Early Anglo- Saxon Monasticism William Tanner Smoot [email protected] Follow this and additional works at: http://mds.marshall.edu/etd Part of the European History Commons, and the History of Religion Commons Recommended Citation Smoot, William Tanner, "In the Company of Angels: Expressions of Personal Autonomy, Authority, and Agency in Early Anglo-Saxon Monasticism" (2017). Theses, Dissertations and Capstones. 1094. http://mds.marshall.edu/etd/1094 This Thesis is brought to you for free and open access by Marshall Digital Scholar. It has been accepted for inclusion in Theses, Dissertations and Capstones by an authorized administrator of Marshall Digital Scholar. For more information, please contact [email protected], [email protected]. IN THE COMPANY OF ANGELS: EXPRESSIONS OF PERSONAL AUTONOMY, AUTHORITY, AND AGENCY IN EARLY ANGLO-SAXON MONASTICISM A thesis submitted to The Graduate College of Marshall University In partial fulfillment of The requirements for the degree of Master of Arts In History by William Tanner Smoot Approved by Dr. Laura Michele Diener, Committee Chairperson Dr. William Palmer Dr. Michael Woods Marshall University May 2017 ii ACKNOWLEDGEMENTS I would like to thank all of those who helped and supported me in the process of writing and completing this thesis. I want to thank specifically my family and friends for their inexhaustible support, as well as the faculty of the history department of Marshall University for their constant guidance and advice. I finally would like to particularly thank Dr. Laura Michele Diener for the significant time she spent in reviewing and advising my work. iii TABLE OF CONTENTS Abstract vi Chapter I: Introduction 1 Chapter II: Practical Communal Autonomy 29 Autonomy in Foundation 30 Monastic Rules 43 Abbot Election 54 Chapter III: Individual Temporal Autonomy and Authority 67 Choice of Residence 68 Monastic Networks 85 Secular Relationships and Political Power 113 Chapter IV: Autonomy in Contemplative Desire and Retirement 123 Desire for Freedom in God 123 St. Aidan of Lindisfarne 126 St. Cuthbert of Lindisfarne 131 St. Guthlac of Crowland 145 Chapter V: Social Understanding of Contemplative Eremitism and Spiritual Liberation 151 Contemplative Desire 152 Hermitic Surroundings 161 Spiritual Autonomy 179 Chapter VI: Conclusion 205 References 214 Appendix A: Office of Research Integrity Approval Letter 220 iv Appendix B: VITA 221 v ABSTRACT In this thesis I examine the opportunities for individual agency and social and spiritual autonomy in the seventh-and-eighth-century Anglo-Saxon kingdoms occasioned by the introduction and development of Christian monasticism. The term “autonomy” concerns the degree to which individuals managed to determine the social order and nature, as well as spiritual character, of their ensuing lives through an adherence to monastic practice. Early Anglo-Saxon Christianity assumed a monastic character, and from the outset coenobitic communities acquired and maintained certain rights regarding their internal governance and social development from their ecclesiastic and secular superiors, which conceptually separated religious households from those of the secular nobility. I argue that monastic foundation and participation functioned as an alternative means for social engagement, and spiritually justified and legitimized otherwise culturally unorthodox behaviors such as anchoritic retreat. I consider monasticism’s social and spiritual consequences on individual self-determination. I argue that monastic participation constituted a considerable degree of both collective communal and personal autonomy in regards to an institution’s physical foundation, inner governance through the establishment of a monastic rule, and ability to select subsequent abbots and rulers independent of external influence. I consider the active lives of monastics such as Wilfrid of Ripon, Hild of Whitby, and Ceolfrith of Wearmouth and Jarrow to further suggest the considerable degree of autonomy monastic leaders exercised in their administration of vast monastic properties. I additionally argue that despite the temporal wealth and authority that often accompanied monastic administration, monasticism’s introduction of contemplative eremitism constituted a legitimate alternative to the social obligations inherent in coenobitic practice, and represented an extreme expression of individual autonomy. I finally consider the hagiographic narratives and contemporary social image of vi anchoritic saints such as St. Cuthbert of Lindisfarne and St. Guthlac of Crowland. I argue that regardless of any power and authority achievable within the physical and temporal world, contemporary religious writers understood complete contemplative withdrawal from society as the ultimate expression of spiritual autonomy, whereby an anchorite positioned their mind towards God alone, and therefore freed themselves from the trivialities and distractions of the world. vii CHAPTER I INTRODUCTION The introduction and growth of Christianity in England during the seventh and eighth centuries precipitated an extraordinary period of social redefinition and restructuring within the existing Anglo-Saxon kingdoms, as the new religion conveyed the concepts and practical mechanisms of a parallel continental Christian culture. In addition to theological considerations, the Anglo-Saxons’ assimilation within a broad and shared Christian tradition influenced the future development of numerous aspects of domestic society, from economic transactions and land ownership rights, to political and judicial codification, to literary and poetic expression. The subsequent introduction of pre-established traditions and institutions of continental Christendom, in particular those of coenobitic and anchoritic monasticism, provided a means through which individual monastic adherents expressed a degree of self-determination otherwise unknown within contemporary secular society. The most prominent Anglo-Saxon religious communities of the seventh and eighth-centuries drew organizational and spiritual influence from well-developed continental monastic conventions, inaugurating a social alternative within an Anglo-Saxon society complete with its own expected norms and obligations, as they established themselves alongside secular households. From the outset, Anglo-Saxon monastic communities seemingly enjoyed certain institutional rights, which at once solidified their expected role within secular society, while simultaneously exempting monastics from participating in specific secular social duties and obligations. While monastic foundation and governance assumed various forms in the seventh and eighth centuries, the novel career opportunities monastic communities provided for both young and old raises important questions as to the character of contemporary Anglo-Saxon society, and an individual’s role within it as it acclimatized to the development of a parallel 1 religious social order. What did monastic adherence mean for those individuals who both established and entered coenobitic communities of the seventh and eighth centuries? What was an individual monk’s practical relationship to both their new coenobitic community and the broader secular society they previously inhabited? What opportunities existed within a monastic context for self-determination and individual autonomy in regards to one’s career choice, manner and order of living, material security and aggrandizement, and expression of spiritual desire? How did seventh-and-eighth-century Anglo-Saxons understand individual self-determination and autonomy? The purpose of this thesis is to investigate the opportunities for individual monastic expressions of self-determination and autonomy in regards to an individual’s social and spiritual life occasioned by the development of monasticism in the Anglo-Saxon kingdoms of the seventh and eighth centuries. I examine the relationship individual monks maintained between both their monastic and secular societies, and what their participation within each of these two social systems meant in regards to their ability to condition various aspects of their lives, from the order of their daily existence within a particular religious house, to the character of their spiritual and contemplative behaviors in eremitic solitude. I also consider the differences in practical monastic self-determination, often achieved through coenobitic foundation and administration, and contemporary religious society’s conception as to what constituted true and absolute liberation from all manners of worldly influence, frequently expounded within hagiographic literature through an association with anchoritic behaviors. What does the term personal “autonomy” here reference? The word itself has its foundations in the Greek autos (self) and nomos (law); therefore, proving appropriately applicable to those behaviors expressed by early English monastics, whereby their personal 2 inclinations as to their position within religious and secular society anticipated like results. Contemporary writers convey an understanding of individual religious, and specifically coenobitic and anchoritic monastic, expression as inherently liberating in contrast to secular preoccupation. While charters, law codes, and historical synodical records all reveal an exercised self-governance among monastic communities as
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