religion Flashcards
(122 cards)
1
Q
relics value in social quote
A
o 3- ‘the relics themselves, physical remains of saints, are essentially passive and neutral’
It is the individ who came into contact wit these objects, giving them valye and assimlitaing them into their history, who are the proper subject of historical inquiry
o 4- relics were an indispensable part of daily life
2
Q
change in religion over time quote
A
religion of late-antique med- ‘while it may not have become markedly more ‘otherworldly’ it was more emphatically ‘upperworldly’
o
3
Q
causes of cult of saint and therefore why successful
A
popular piety desire to be saved
specific physical locations- pilgrimage and privatisation
clergy
Econ social benefits
political power
gave roles
critics
4
Q
critics of cult of saints
A
- Form of idolatry- spanniard first begun work ofr lous the poous when l king of Aquitaine, 824 theodemir abbot of psalmody near nimes charged at court that c spoke against rev of images
o If they wish to adore all wood fashioned in the shape of a cross because christ hung on a cross, then it is fitting for them to adore many other things which christ did in the flesh
o Eg let boats be adored, because he often sailed in boats
o All those things, of course, are facetious and should be lamented rtahe rthan recorded
o God commanded them to bear the cross, not toa dore it
5
Q
popular piety- cult of saints
A
transition and conversion
life after death
saving In diff times- miracles
6
Q
popular piety cult of saints - transition and conversion
A
Provided an intermediary between paganism and Christianity for many in the vulgar
* Cults provided elements story telling mracles and superstitution familiar
Augustine documents in city of god, clearly documented victory of vulgar lie at roots of sudden prominence in late 4th and early 5thc by cuklt of saints
BUT- although archoelogy of hippo seems at present to offer no support for Augustine picture of the expansion fo the christain congregations
- as physical remains of saints, relics were more easily understood and appreciated by ninth c laymen and ecclesiastics than the more abstract elements of their Christian heritage
6
Q
life after death popular piety
A
relics providing an intermediary between life and death, earth and heaven- where the saints now resided
* enjoyed close intimacy with god
* christains believed that physical proximity to these bodies was beneficial, buried near a saints tomb would be raised up with the saint on the day of judgment
7
Q
salvation in diff times - popular piety
A
Carolingian Europe faced progressivle worsening political and social climate, people evryewhere like radberus looked to sainst to help them restore stability and order
- 584- desperation as gaul bubonic plague and famine in angers nantes
* Shrine of firminius mid 6thc following severe infection of unknown oigin- sizeures similar tot epilepsy, sores like suplphyr burns spread throughout countrisde enar uzes, bishop of uzes broght offering to this shrine
8
Q
miraculous - popular piety
A
- o in order for an object to be venerated as a relic- a new symbolic function had to be assigned, a function that had its origin in the fabric of the osicety in which it was to be venerated
- Gregory of Tours tells compelling stories of the healing powers of Saint Martin and his tomb, such as when his body, full of sores, was ‘completely cured’ after he anointed himself in oil from Saint Martin’s church and lay infront of the holy altar.
- ill young boy was given a mixture of dust (from the tomb of St Martin) and water to drink, which ‘restored him to his strength’ and saw his recovery
- st pauls bell was said to have resurrected a dead man
9
Q
specific physical locations- cult
A
- significant/quotes
- pilgrimage
- privatisation of the holy
10
Q
wealthier people pilgrimage
A
o Clergy and wealthy women liimtied responsibilities compared to argi labourers couldn’t leave
o . Paula of Rome, a member of one of the richest senatorial families, felt an overwhelming desire for physical contact with God and subsequently visited the site of Christs passion in Jerusalem, and ‘caressed with her lips the very slab on which the Lord had been layed’
10
Q
specific physical locations- quotes
A
relics hosued in ‘the place’ a shrine in which their miraculuous power could be conc
* ‘privileged places’- brown, visited by all inc power in cemetaries outside the city walls
* ‘inversion to ancient barriers’- deceased sainst and bones and relics enable closeness. To god
10
Q
specific physical locations pilgrimage
A
- Culture prominent in 4thc
- Boosted the popularity and longevity of the cult as sainst tombs became the cnetres of devotion and miracles
o Santiago de Compostela st jsames, major euorpean polrimage sit 8thc - Growing demand- more Christian pilgrimage sites emerging throughout the Mediterranean and Middle east, with sites such as Abu Mina in Egypt or Sainte-Foy in Conques (along the Santiago de Compostela pilgrimage route)
- wealthier people
- sources
11
Q
records pilgrimage
A
- Gregory of nyssa- in letter 2- gone to jersualme ‘for the sake oof prayer’ and to see the places that had been ouched by christs presence
12
Q
privatisation of the holy
A
term from brown
More exclusiveness, perhaps gods blessing was finite
Augustine fel ththan privatization struck him as a more grave danger than supersitition
by Lucilla, a Spanish Noblewoman in Carthage, who owned a bone of a martyr which she kissed before she took the eucharist, perhaps endeavouring to channel God’s goodwill and blessing onto herself
translations
13
Q
clergy -0 cult
A
concerned and paranoid
desire adopt movement- expand christian religion, officially so, support by rulers
13
Q
translations
A
- Empress Helen, whose translation of the Holy Cross helped to present her as a pious individual who should be aspired to
- Right hands- Relics from Saint Stephen were saved from ‘the grips of ‘pagan’ or Jewish hands’, and returned to Constantinople by Eudocia, thus giving greater ‘imperial authority’ to Byzantium, due to their ownership of these important relics.
- translation of relics had made plain in clear and abiding ritual getstures the structures of patronage and the solidarities that bound together the Christian elites of the western roman empire in its last century
§
13
Q
clergy decide relics/cult
A
abbots and monks dug finding three tombs in church of matyr st ferreolus- which had collapsed next to a river
o 165- bishop stated that ‘there is no doubty that this is the body of ferreolus and this is the head of the martyr julian
o Spring in which washed sainst head- ‘anhone who is in pain from a serious misfortune, wishes at the urging of the martyr to drink…immediately upon drinking he recovers
*
13
Q
clergy concerned and paranoid cult
A
Leg- Haltigar, Bishop of Cambrai’s Penitential dictating that penance should be done for 7 years for anyone who conjures storms or causes the death of anyone through magic and a few months penance for anyone who ‘acts as a magician for the sake of love’
Restrict- synod of frnakfurt in 794= ‘no new sinats might be venerated or invoked..but only those who were chosen by the authority of their passion or by the merit of their life are to be venerated in church
13
Q
Carolingian control of cult of saints
A
- First phase of Carolingian concern- active support of their use in secular and ecclesiastical life
o Canon item placuit of the fifth council of carthage 401 was reinvoked, requiring that all altars contain relics
o Official encouragement give n to rpatcice of swearing oaths on relics - Likewise- acting in the tradition of Gregory the great- ordered rleics placed in pagan temples newly converted to Christian churches
38- 803 charles made oath swearing practie that they must be ‘sworn either in achurch or on relics’ - Whilst Germanic- swear oath on any object
*
13
Q
clergy desire adopt cult expand christian religion
A
- Use of money - early 5th century, the Catholic church had amassed huge wealth from inheritance, as Augustine had detailed, he was in control of property twenty times greater than he had ever owned for himself,
- spending would limit ‘envy’ and would exhibit the patronage of the church.
- Gregory of tours undertook the acquisition of relics to bolster the shrine of St Julian, following his consecration
decide them
13
Q
fifth council of carthage- cult
A
- relics were encouraged through a canon in the Fifth Council of Carthage (813) which required all altars lacking relics to be destroyed, mandating that this cult of relics continues and proliferates, further increasing demand for relics
13
Q
officially clergy cult
A
8th and 9thc
council of nicea
fifth council of Carthage
canonisation
Carolingian control
13
Q
canonisation
A
Pope John XV (late 10th century) institutionalizing saint veneration.
14
council of n idea- cult
II (787) reaffirmed the veneration of relics within the Church’s theological framework, stating that the ‘cross, the revered and holy images’ and ‘other sacred cult objects’ should be encouraged as ‘the more frequently they are seen’ ‘ the more are those who see them drawn to remember’.
14
clergy preserve control
synod of mainz 813 ordered all translations be approved
14
Econ and social benefits of cult
- pilgrimage centere
relic trade
15
econ- pilgrimage centre- cult
o Towns an monasteries with famous relics became wealthy pilgrimage centers
St martin of tours
Abbey of marmoutier assc w st martin benefitted from donations land grants and patronage from frnkish kings inc Charlemagne
4thc
16
relic trade and fake relics- Econ- cult
Multiple heads of john the Baptist
Gregory of Tours, as seen with an imposter pretending to have ‘relics of the two most blessed matyrs..Felix and Vincent the Deacon’
finding that his bag was ‘filled with the roots of various plants’ ‘moles teeth, the bones of mice’, recognised this as witchcraft and expelled the imposter to Paris
17
political power cult
translation
legit and power in battle
building
18
translation cult political power
Gift giving - by the Byzantines, transferring relics from Jerusalem to the provinces. Indeed, Holy Melania brought relics from Jersualem to Nola (a province near Naples), in order to bestow honour and win loyalty to the empire
Withholding relics- patron saint of Quimper, Corentin, and his body. During the Viking invasion, the French looked after this relic for safe keeping, yet following the invasion the relic had become enshrined at Mamoutiers, much to the Quimperian’s frustrations and anger,
19
legit and power in battle - cult
St denis as patron saint of fracne reinoricng French royal legit
Holy roman emprie carrying the lance of st longinus into battle
Normans promoting st cuthberts cult establish control in Northumbria
Relics in warfare invole divine protection- Charlemagne relic collection
20
building cult
Imperial- reconstruction jerusalm walls and construction of monasteries and martyrium for Stephen the protomatyr
* monastic foundations, especially those of Paula and Melania, had imperial connec- tions, located as they were at sites associated with Helena.
21
cult gave roles women
- Petronius probes
almsgiving role
portrayalu
22
cult gave women roles- Petronius probes
demetrias granddaughter Petronius probes- douen of gens anicia – 412 publcialy dedicated herself to virginity
* Builder of shrine of saint stephern
* Cult of sains had guaranteed her a public role in the christinaized city
23
role women jobs- cult
church and almsgibing opportunity women to taek on a public role and give alms and visit sick, ofunded shrines an dpoorhouses in own names
* Expecte dto be fully visible as participants in the ceremonial of the shrines
24
portrayal of women cult
Theodoret accounts women obessed with things- his own mother visit Syrian holy men to seek healings for herself and her household- acquire dthe gridle of peter the Galatian to cure her son of disease and retains the relic as a helaing object
102- women more likely to be presented as pilgrims
- hagiohgraphical texts emphasise the hope for universal salvation trhough the conoversion of whores, wealthy matrons and pampered queens
o Achievement sof augusta Helena less important in themselves than in tehir contribution to her son Constantine in his creation of a holy polity
o 1
25
why was the cult of saints so successful
loa- served aims and advanced peoples. missions
regardless of the genuine- served people- faith, political or clergy power
26
east cult v west diff
o grabar pointed out that in the east the cult of rleics developed prior to the cult of images
o He theorized that a transistion form cult f physical obect to cult of visual rep took place in Byzantium while in the west this develpmemt never really progressed beyond the level of the iimage-reliquary
27
east v west cult similar
o Otyehr religions- 29- veneration of relics of mohammed and buddha indicate that relic cults are a common means fo religious expression shared by many societies
28
historical method consideration
- is essential to remember that he written culture of the middle ages was the product of a society in which oral communication nwas the norm, but whose religion was based upon the written word of god
o Whilst latin clerical cuture bore heavy imprint of roal ways of thinking
o Large groups of people could and idd rely on the service sof others to read and write on heir belhald- so texts not compleely inaccessible
29
holy people v saints
that holy people not nec dead, just furthered christian faith and lived a piosu life guided by the doctrinally mbued habits of chritsina charity and kindness
30
holy people popular
embodied spiritual ideals, guided communities, advised rulers, contributed to economic life, and inspired devotion through stories and miracles.
31
lt impact of holy people
* Many holy figures were later canonized as saints.
* Their influence shaped medieval Christian society, reinforcing the connection between monasticism, pilgrimage, and local identity.
32
holy people success/appeal
enduring appeal of holy figures reflects the deep integration of religion into medieval life, where spiritual charisma was a source of both power and reverence.
popular because they embodied spiritual ideals, guided communities, advised rulers, contributed to economic life, and inspired devotion through stories and miracles.
33
holy people. hist debate
trad- brown
alternative - Bartlett, Cameron
34
hist debate holy people brown
– trad view sincerity of popular rbelif in holy figures
o Living meidators between god an dordinary peole
o The appeal of holy men lay in their ability to perform miracles, provide guidance and offer protection
35
alternative holy people- Bartlett
he church paleyd a key role in elevating certain holy figures, ensuring that their popularity aligned with institutional goals
36
alternative holy people - aver Cameron
hagiographies often deliberately shaped by chirch authroitie sto promote religious orthodoxy
Holy figures not just charismatic indivdi but also tools for the institutional church to consolidate power
37
essay plan- holy people why popular
- theological spiritual significance
- monasticism elevate holy figures
- social and political figures
- Econ impact
- hagiography
38
holy people theological isggnif
perceived as possessing divine wisdom moral purity and supernatural power
mediators god and humanity0- miracle working
- rise of christian asceticism - desert men
39
holy people- role monasticism
- culture of reverence for holy iddivdi spreading their reputation across Europe
- Benedictine rule
- monasteries centre of learning and spirituality
- wandering monks and missionaries
40
benedictine rule
(6th century) and its emphasis on monastic discipline:
o Monks were seen as living examples of Christian virtue.
o Figures like St. Benedict of Nursia (d. c. 547) were admired for their wisdom and leadership.
41
monasteries as centres of learning and spirituality- holy men
o Holy abbots and hermits drew followers who sought their guidance.
o Example: St. Cuthbert (d. 687), a monk-hermit of Lindisfarne, became famous for his asceticism and miracles.
42
wandering monks and missionaries- holy men
o Holy figures such as St. Columbanus (d. 615) and St. Boniface (d. 754) spread Christianity across Europe.
o They were venerated not as saints at first, but as charismatic holy leaders.
43
holy people as social and political figures
- political advisors
protestors of their communities
role in law and justice
44
holy poeple- bishops and monks as political advisors
o Holy figures gained influence as spiritual counselors to kings and emperors.
o Example: Alcuin of York (d. 804), a scholar-monk, advised Charlemagne on religious reforms.
45
holy people as protectors of their communities
o Local populations sought their prayers and miracles in times of war, famine, or plague.
o Example: St. Amand (d. c. 675), a missionary monk, was revered for protecting towns in Francia. through prayer
46
role in law and justice- holy people
settle disputes or deliver moral judgments.
o Example: Bede (d. 735) was respected for his theological wisdom and historical writings.
ede’s mention of the synods or councils where legal decisions were made—such as the Synod of Whitby (664 AD)—illustrates the legal roles that church leaders played in settling disputes, particularly in terms of ecclesiastical jurisdiction and authority.
47
Econ impact holy people
- monastic communities pilgrimage centres
- agri development
patronage
48
monastic communtieis- holy people
: Lérins Abbey (founded in 5th century) became a center of ascetic holiness.
abbey was modeled on Egyptian desert monasticism, emphasizing solitude, asceticism, and spiritual purity, which reinforced the idea that monastic life produced holy men.
St. Honoratus (d. 429) – Founder of Lérins Abbey
* Initially lived as a hermit on the island, but his reputation attracted followers, leading to the establishment of a monastic community.
* Became Bishop of Arles, demonstrating how holy men from monastic backgrounds were elevated into positions of pow
49
monastries and holy people agri development
o The Abbey of Lérins (France, 5th century) – A major center of monasticism that was involved in the cultivation of vineyards and agricultural production, providing economic benefits to the local area.
50
holy people- patronage from rulers an dnobels
o Kings and lords donated land and wealth to monasteries led by holy figures.
o Example: Charlemagne supported monasteries led by holy abbots like Benedict of Aniane (d. 821).
51
charlemagne and holy men
standardisation
relic translation
political use
monastic expanison
52
charlemagne- standardisstion
o Charlemagne sought to regulate which holy figures were officially recognized, ensuring that venerated monks and ascetics conformed to orthodox beliefs.
o He commissioned the reform of monastic rules, particularly the Rule of St. Benedict, which emphasized discipline and holiness.
53
charlemagne translation
o Charlemagne sponsored relic translations, moving the remains of holy figures to major religious centers.
o Example: The relics of St. Benedict were transferred to Fleury Abbey, increasing its status as a pilgrimage center.
54
political use of holy figures Charlemagne
o Carolingian rulers used holy men as advisors, reinforcing the idea that ascetics possessed divine wisdom.
o Example: Alcuin of York, a monastic scholar, was one of Charlemagne’s closest advisors, showing how monastic holiness was tied to royal authority.
55
monastic expansion charlemagne
o Under Charlemagne, monasteries such as Fulda, Reichenau, and St. Gall received generous royal support, helping to preserve and promote the memory of their founders.
56
hagiography - holy people
- idealised accounts to preserve reputation- bede life of Cuthbert 720
- miracle stories- spread fame Gregory of tours st Martin history of the franks
- oral trad- many holy figures revered before formal canonisation shown popular devotion
57
example of holy man, later saint
St. Cuthbert of Lindisfarne (d. 687) – England’s Famous Hermit-Saint
* Cuthbert was originally a monk at Melrose Abbey, but later chose to live in solitude on Inner Farne Island, off the coast of Northumbria.
* Despite his isolation, pilgrims came to seek his advice, healing, and prayers, showing that even hermits could not escape widespread veneration.
* After his death, his body was found incorrupt, reinforcing his holy status.
* Cuthbert’s relics were later moved to Durham Cathedral, turning the site into a major pilgrimage center.
* Sources: Bede’s Life of Cuthbert and Ecclesiastical History of the English People document his veneration.
58
desert fathers who were they
lived lives of prayer, fasting, extreme self-denial, and often sought total isolation.
* Their reputations spread through oral tradition, written collections of their sayings, and biographies such as Athanasius' Life of St. Anthony (c. 360).
59
desert fathers who started
* ovement began with St. Anthony the Great (d. 356), the so-called "Father of Monasticism," who withdrew to the Egyptian desert.
60
desert fathers famous
include St. Paul of Thebes, St. Pachomius, St. Macarius of Egypt, and St. Simeon Stylites.
* St. Macarius of Egypt (d. 391) was said to have revived a dead man and tamed a hyena that had eaten a monk’s sandal.
61
why desert fathers so popular
- spiritual authority and wisdom
- miracles and supernatural powers - survive without food weeks, control wild animals, perform exorcisms
- models for monasticism
62
desert father spiritual authority
* Many of their teachings were preserved in the Apophthegmata Patrum (Sayings of the Desert Fathers), a widely read text in both Eastern and Western Christianity.
* Their holiness was seen as a direct connection to God, making them highly respected figures.
Example:
* St. Arsenius (d. 445) was a former tutor to the Roman imperial family who abandoned wealth to live in the desert, symbolizing the rejection of worldly power.
63
desert fathers- models monasticism
practices of fasting, solitude, and contemplation influenced Benedictine monasticism and the Irish monastic tradition.
* Later medieval monks, such as those in Cluny and Cîteaux, saw themselves as following the example of the Desert Fathers.
Example:
* St. Pachomius (d. 348) founded the first cenobitic monastic communities, where monks lived together under strict discipline rather than as individual hermits.
copied - o St. Martin of Tours (d. 397), who lived as a hermit before founding a monastery in Gaul.
64
desert fathers isolated
trad view- true hermits
revisionst- religious leaders
65
trad view- desert fathers isolated
* Early Christian writers, like Athanasius and Jerome, depicted the Desert Fathers as completely rejecting societyin pursuit of God.
* Their extreme isolation and asceticism were seen as evidence of divine favor.
66
revisionist view- desert fathers isolated
many so-called “hermits” were actually deeply involved in society.
* Peter Brown (1981, The Cult of the Saints):
o Suggests that holy men were not completely isolated but acted as spiritual mediators, judges, and advisors for communities.
* David Brakke (1995, Athanasius and the Politics of Asceticism):
o Argues that bishops like Athanasius promoted the Desert Fathers to strengthen Church authority, rather than just documenting their holiness
67
essay plan- how diff were western and eastern attitudes to holy people and saints
loa- o While both traditions venerated holy people and saints, Eastern Christianity emphasized asceticism and mystical holiness, whereas Western Christianity focused more on institutional sainthood, relic cults, and political patronage
- theological foundations
- role of holy people in orc
- canonisation and official sainthood
68
theological foundations - diff ew holy men
- e- thoesis, desert fathers, byzantine monasticism, skepticism formal canonisation
- w- empahsis canonisation relics, miracles, monastical saints, saints and papcy
69
w- saints and papcy- ew
o Popes promoted specific saints to reinforce Church authority (e.g., Charlemagne’s promotion of St. Benedict).
70
w- ew holy men - monastic saints
o Western saints often came from monastic or episcopal backgrounds (e.g., St. Benedict, St. Augustine of Canterbury).
71
thesis
o Saints and holy people were seen as partaking in divine nature through asceticism and prayer.
- o Sayings of the Desert Fathers emphasized wisdom and withdrawal from the world.
72
byzantine monasticism
o Hesychasm (mystical prayer tradition) and the veneration of monks as the highest form of holiness.
o St. Symeon the New Theologian (10th century): Claimed visions of divine light were marks of true sanctity.
73
ew- role of holy people in social
e- holy men mediators, monasteries spiritual authority, extreme ascetics st Simeon stylites 459 lived on pillar 37y attract huge crowds for advice
w- bishops holy figures, political legitimacy (Charlemagne promotion of st Benedict), pilgrimage and relic cults
74
bishops as holy figures
o Many saints were active church leaders (e.g., St. Ambrose of Milan, St. Gregory the Great).
o Western saints often had close ties to royal or papal authority.
75
ew- canonisation and official sainthood
- e- saints local veneration, if were canonised based on popular acclaim and miracles, icons
- w- cnanoisation process distinguish official saints
76
icons byzantine
o Eastern Christianity emphasized icons as a means of connection with saints, leading to theological debates such as Iconoclasm (8th–9th centuries).
77
under what circumstances did religious conversion to christianity occur
- political and elite
- missionary work
- miracles saints and holy men
- coercion conquest and forced conversion
- economic and social incentives
- women and family networks
78
religious conversion- women and family networks
Queen Clotilde and Clovis I
* Clotilde convinced Clovis to convert, shaping the Frankish kingdom’s religious future.
2. Queen Bertha of Kent
* Helped introduce Christianity to Anglo-Saxon England, paving the way for Augustine’s mission.
B. Christian Marriage Laws
* Baptized women could only marry Christian men, leading to dynastic conversions.
79
chirtsinaity conversion- economic and social incentives
- land wealth patronage
trade networks
80
chritsain conevrsion- land wealth
* Christian rulers rewarded land and titles to nobles who converted.
* The Church became a major landowner, drawing in converts through economic benefits.
81
christianisation trade next works- conversion
* Viking traders converted to access Christian markets.
* The Silk Road facilitated Christian conversions in Central Asia.
82
coercion conquest- conversion
- charlemagne and saxons
- Byzantine of balkans
83
Charlemagne and saxons
o Forced baptisms under threat of death (Capitulatio de partibus Saxoniae, 785).
o Massacred 4,500 Saxons at Verden when they resisted conversion.
o Established monasteries and churches in Saxon lands.
* Result:
o Christianity became dominant in Saxony but faced periodic resistance
84
byzantine chritsinaisation of balkans
9thc
o Bulgaria under Boris I (r. 852–889) converted after diplomatic pressure from Byzantium and Rome.
o Enforced Christian laws, destroyed pagan temples.
o Established state-controlled Christianity, aligning with Eastern Orthodoxy.
85
miracles saints catalysts for conversion
st Martin of tours
st cuthbert
86
st Martin of tours- conversion
(d. 397)
* Background: A Roman soldier-turned-monk who became Bishop of Tours.
* Conversion methods:
o Performed miracles, such as healing the sick and exorcisms.
o Destroyed pagan temples in Gaul, showcasing Christianity’s power.
o Preached to rural populations, converting many through supernatural acts.
* Impact:
o Became one of Western Europe’s most venerated saints.
o His relics attracted pilgrims, reinforcing Christian presence in rural areas.
87
st cuthbert - conversion
. 687, Anglo-Saxon England)
* Background: A monk known for his miraculous healings and prophetic visions.
* Conversion Influence:
o Became Bishop of Lindisfarne, known for evangelizing Northumbria.
o His miracles helped solidify Christianity in Northern England.
* Posthumous impact:
o His relics became a major pilgrimage site, reinforcing Christian devotion.
88
political driven conversion
- clovis i and the franks
- King Æthelberht of Kent (c. 597 AD)
- prince Vladimir of Kiev
89
prince Vladimir of Kiev conversion
Ruler of Kievan Rus, a pagan prince.
* Circumstances of conversion:
o Considered different religions for political and economic reasons.
o Chose Byzantine Christianity after marrying the Byzantine princess Anna (sister of Emperor Basil II).
o Mass baptisms followed, converting the population.
* Significance:
o Strengthened Kievan Rus' ties with Byzantium.
o Eastern Orthodox Christianity became dominant in Russia
90
King Æthelberht of Kent (c. 597 AD)
o Married Queen Bertha, a Frankish Christian princess, who brought a Christian bishop with her.
o Pope Gregory I (the Great) sent St. Augustine of Canterbury on a mission to Kent.
o Æthelberht saw Christianity as a political tool to strengthen ties with Christian Europe.
* Result:
o Converted and allowed missionaries to spread Christianity.
o Canterbury became the religious center of England.
91
clovis i and the franks- conversion
first frankish king to convert to catholic christianity rather than Arianism
* Circumstances of conversion:
o Married a Christian wife, Clotilde, who urged him to convert.
o Faced a military crisis against the Alemanni; before battle, prayed to the Christian God and won.
o Political benefits: Gained support from the Gallo-Roman Catholic elite and the Pope, securing his rule.
* Significance:
o Established Catholicism as the dominant faith in Frankia.
o Gave the Franks an ideological alliance with the Pope and Roman remnants in Gaul.
92
different regions saw diff conversion strategies
o Voluntary elite conversion (Clovis, Æthelberht, Vladimir).
o Missionary work (St. Patrick, St. Boniface).
o Miracles and saints (St. Martin, St. Cuthbert).
o Forced conversion (Charlemagne, Bulgaria).
93
who benefitted most from saints
vulgar
clergy
rulers
94
benefited most from saints- vulgar
o Salvation and hope, gave greater cause to believe in god which may have helped in an era where lack of science and fact eg plague
o Supporting economies through pikgrimage too areas like st martin ect became v popular
95
clergy- benefitted most from saints
o Expansion of Christianity for those that were pious- pilgrimage, relics drive visits
o Also therefore more money with places like x supported by Charlemagne
o Although pious frustrate dscared mysteicism and false people
96
benefitted most of saints- rulers
o Tool for political power – translations legit
o God on their side
o Privatisation from the holy
97
who benefitted most from monasteries
- role of monasteries for the clergy and monks
- centre of charity and communities
- relationship w nobility and landowners
- enters of learning and scholarship
98
benefit monasteries - clergy and monks
- spiritual devotion space
- benedictine rule
- structure discipline enad stability they offered to those living within them
- st jerome
99
st Jerome
St. Jerome's monastic life (c. 347-420 AD) – Jerome, a scholar and translator of the Bible into Latin (the Vulgate), lived as a monk in Bethlehem, demonstrating the intellectual and spiritual benefits of monastic life
100
benedictine rule
o Monks were seen as living examples of Christian virtue.
o Figures like St. Benedict of Nursia (d. c. 547) were admired for their wisdom and leadership.
101
monastrie-s enters charity and support local communities
- charity healthcare and food provisions- Abbey of Saint Martin in Tours – Known for offering shelter and food to travelers, as well as caring for the sick.
- agri and local economies- abbey of lerins discussed before
102
relationship between nobility landowners monasteries
- wealthy landowners and nobles benefited from establishing monasteries, often in exchange for spiritual services (e.g., prayers for souls, legacy preservation).
- social hierarchy
- founding monet casisno
- benedictine abbey st gall
103
founding monte cassino by st benefict
. 529) – St. Benedict’s monastery, established by his family, was granted lands by wealthy families seeking spiritual benefits for their ancestors.
104
benedictine abbey of st gall
(Switzerland, 7th century) – Founded by St. Gall, the monastery received donations from aristocrats and became a major religious and cultural center in the Carolingian Empire
105
monasteries as centres of learning and scholarship
intellectual hubs- abbey of luxeuil
- copy religious texts- vulgate bible
- spread ideas- Carolingian renaissance
106
monastic intellectual hub
Abbey of Luxeuil (France, founded in the 6th century) – Established by St. Columbanus, it became a key center of learning in the early medieval period, where monks copied and preserved important manuscripts.
107
scribe texts- monasteries
The Vulgate Bible – Translated by St. Jerome, it was copied and spread from monastic scriptoria throughout Europe., completed 405ad
108
dissemination ideas- monasteries
Carolingian Renaissance (8th-9th centuries) – Under Charlemagne, monastic schools played a key role in the revival of learning, focusing on the preservation of classical texts and the education of clergy
109
