AND ABBOT /ELFRIC of Eynsaam
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EXPLORATIONS OF SPIRITUALITY IN THE WRïïlNGS OF THE VENERABLE BEDE, KING ALFRED AND ABBOT /ELFRIC OF EYNSaAM by Scott DeGregorio A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy, Graduate Department of English in the University of Toronto O Copyright by Scott DeGregorio 1999 National Library Bibliothèque nationale 1*1 of Canada du Canada Acquisitions and Acquisitions et Bibliographie Services services bibliographiques 395 Wellington Street 395. rue Weilington OttawaON KlAW OctawaON K1AW Canada Canada The author has granted a non- L'auteur a accordé une licence non exclusive licence allowing the exclusive permettant à la National Library of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sel1 reproduire, prêter, distribuer ou copies of this thesis in microform, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/film, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fkom it Ni la thèse ni des extraits substantiels may be printed or othenMse de celle-ci ne doivent être irnprîrnés reproduced without the author's ou autrement reproduits sans son permission. autorisation. ABSTRACT Explorations of Spirituality in the Writings of the Venerable Bede, King Alfred, and Abbot Ælfkic of Eynsham Scott DeGregorio Doctor of Philosophy, 1999 Graduate Department of English University of Toronto This thesis challenges the resistance of past scholarship to consider the spintuality of the Anglo-saxon period. By comparison with the vast body of scholarship on the spirituality of the later Middle Ages, the history of Anglo-saxon spirituality remaîns to be written. As a step toward such a broad historical account, this study examines the literary expressions of spirituality in the Old Englîsh and Latin writings of three of the period's most prolific authors, the Venerable Bede (d. 739, King Alfied of Wessex (d. 899), and Abbot Elfric of Eynsham (d. 1010). Chapter 1 considers the history of the word "spirituality" and tracks some shifts in conceptualization that have occurred in recent years; it also attempts to account for the near omission of Anglo-saxon material fiom the extant histones of medieval spirituality that have shaped understanding of the field, and to point the way out of this quandary. Chapter 2 explores conceptions of prayer and contemplation in Bede's Latin biblical exegesis, and argues that in treating these subjects Bede consciously stressed active ideals and downplayed contemplative ones, in an effort to shape the kind of spiritual lifestyle he believed was needed to hrther his plan for church reform. Chapter 3 examines the connections between reading, writing, and spiritual- ity in the Old English writings of King Alfred and in his Latin vita wntten by the Welsh clenc Asser. It challenges the assertion that the representation of Alfred's spirituality in Asser's text should be dismissed out of hand on the grounds that it is a fabricated piece of literary fiction with no bais in fact. By considering the role of reading and textuality in early medieval spirituality in general and in Alfred's translations of Augustine, Boethius, and Gregory the Great in particular, 1 provide a valorizing framework for understanding Alfred's spirituality, reconfiguring it from the purely fictive, to one grounded in the Living of texts and topoi. Chapter 4 studies the relationship between models of sainthood and modes of spirituality by contrasting the approaches and aims of Ælfric and the anonymous Blickling hagiographers in the Old English legends of SS Peter and Paul and St Andrew. 1 argue that Elfric's battle against gedwyld ("errer") may have extended to the way these saints were depicted in the anonymous tradition, and that his "iconic" depictions served on the one hand to underscore the power and glory of these apostles, and on the other to incite Anglo- Saxon Christians to venerate them with an attitude of wonder and penitential awe. These three explorations have as their linking aim an elucidation of Bede, Alfred, and Elfric as "spiritud writers," in the sense that their works manifest an abiding concem to direct and enhance the way their audiences understand and appropriate the Christian message. But instead of unifonnity, my chapters try to convey a sense of the diversity of the themes and concerns that went into Anglo-saxon spiritual writing, and to lay a fondation for future study of it. For my mother, who made me go to university Acknowledgments It is a pleasure to thank the many people who made this thesis possible. David Townsend happily agreed to act as my supervisor and in the earlier stages patiently helped me develop the topic. Always generous with his time and eager to share his ideas, he played a major role in the formation of this thesis, which he read and re-read in its many stages. My cornmittee, Toni Healey and William Robins, were no less instrumental as readers of this thesis, making countless suggestions and coxections towards its improvement. Professor Robins was especially generous with his time when 1 needed someone to talk to, and his uncompromising skepticism and eye for detail pushed me again and again to rethink my ideas and articulate them with greater precision. The inherent difficult of my subject ofien forced me to seek the wisdom of other scholars whose expertise in their fields is outmatched only by their unflagging willingness to share their wisdom with others. For kindly replying to queries made in person or by electronic mail, 1 would like to thank David and Ian McDougall and the rest of the staff at the Dictionary of OZd EngZish, Michael Herren, Andrew Hughes, George Rigg, Roger Reynolds, John Magee, Isabeile Cochelin, Susan Akbari, Milton McC. Gatch, Michael Lapidge, Malcolm Godden, Greg Rose, Catherine Cubitt, Sarah Foot. Nicholas Watson, Walter Goffart, Paul Szarmach, Graham Jones, and Dennis MacDonald. Others scholars showed an especially keen interest in my work and expressed their enthusiasm by taking time out of their hectic schedules to read parts of the thesis in ciraft. Their input helped me to refine my ideas and at times saved me from numerou errors and infelicities. Here 1 would like to thank Roberta Frank, Brian Stock, Allen Frantzen, Arthur Holder, Alan Thacker, Chnstopher Jones, Joyce Hill, Stephen Harris, David Howlett, Mary Clayton, Hugh Magemis, E. Gordon Whatley, Jim Earl, Karen Jolly, Samantha Zacher, and Kate Rambridge. 1 owe special thanks to Professor George Hardin Brown of Stanford University for his willingness to corne to Toronto and act as external examiner in the thesis defense; and to Caroline Suma, librarian at the Pontifical institute of Mediaeval Studies, for meeting several special requests made dunng the course of my research. My graduate career, and hence this thesis, would never have happened were it not for some special professors at the University of Massachusetts-Lowell, where 1 did rny B.A. Professors David Landman, P. Christopher Smith, and the late Robert Griffin were the greatest of inspirations, three selfless men who in every way fulfill the well known dictum of Chaucer's clerk. While it was their enthusiasm and intelligence that encouraged me to pursue an M.Litt. at the University of St Andrews, Scotland, it was the professors whom 1 met there, particularly Ian Johnson and the late George Jack, whose genius as scholars and kindness as human beings made me want to go on to do a Ph.D. 1 consider myself very fortunate to have known these teachers and to have benefited from their leaming and fiiendship, and hope to pass on to my students the knowledge and values that these men taught me. My greatest debt, however, here as in other areas of my life, is undoubtedly to rny mother, Jacqueline DeGregorïo, who not only provided financial support whenever the coffers threatened to run dry, but more importantly gave me the encouragement and determination to finish this project that only a loving mother can. This thesis is dedicated to her. Benedicta Ward's High King of Heaven: Aspects of Early English Spirituality (London: Mowbray, 1999), appeared after this thesis had been submitted and is therefore not mentioned in my bibliography nor accounted for in my discussion of past work in the field in Chapter 1. Given the paucity of work done on Anglo-saxon spirituality, it is surprising indeed that her book and my thesis have appeared at roughly the sarne time. Her study does not, however, attempt to provide the kind of broad overview of the subject that is so desperately needed; rather, like mine, it aims to lay the groundwork for such a study by discussing a few relevant themes and figures within the tradition. Her focus, however, is restricted mainly to early Anglo- Saxon England, particularly the works of Bede, and the book itself incorporates much of her earlier published scholarship which is mentioned in my thesis. In any case, despite our shared interest in Anglo-saxon spirituality, there is little overlap between her work and mine. Die 8 Septembris Scott DeGregorio In Nativitate B. Mariae Virginis vii Table of Contents ABSTRACT ...................... .... ...................................................... ii DEDICATION ................................................................................ iv ACKNOWLEDGEMENTS ..................................... ... .......................