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<i>Memory and Community in Sixteenth-Century France</i> eds. by David P. LaGuardia, and Cathy Yandell (review)

Memory and Community in Sixteenth-Century France eds. by David P. LaGuardia, and Cathy... Reviews 229 backers saw themselves in a post-Roman Iberia. Philip Rousseau posits that while Gregory of Tours inhabited a ‘new’ age, his thought-world and moral compass — both as a historian and as a bishop — remained firmly rooted in the ‘ancient practices and edifices’ of a vanished Roman world. Shifting to the late antique Muslim East, Jack Tannous’s chapter on the Life of Simeon of the Olives (c. 750) highlights the difficulties of uncovering accurate details about Christians living under Muslim rule when our sources are limited and defective. Yannis Papadogiannakis, on the other hand, sees in the seventh- century erotapokriseis by Anastasius of Sinai a revealing day-to-day guidebook for Christians in a freshly Muslim world. Stefan Elders argues provocatively that Amandus of Maastricht’s (c. 584–676) missionary activity in the region of Ghent in the 620s and 630s must be understood from the wider vantage of late antique politics at a time when the Merovingian and Byzantine courts allied. Stressing the similarities between Amandus’s forced baptisms with East Roman imperial tradition, Elders proposes that the missionary worked under the auspices of the Merovingian king Dagobert I (r. 623–638), rather than the papacy in Rome as is commonly supposed. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Parergon Australian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)

<i>Memory and Community in Sixteenth-Century France</i> eds. by David P. LaGuardia, and Cathy Yandell (review)

Broomhall, Susan
Parergon , Volume 34 (2) – Feb 13, 2018
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Publisher
Australian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)
Copyright
Copyright © The author
ISSN
1832-8334

Abstract

Reviews 229 backers saw themselves in a post-Roman Iberia. Philip Rousseau posits that while Gregory of Tours inhabited a ‘new’ age, his thought-world and moral compass — both as a historian and as a bishop — remained firmly rooted in the ‘ancient practices and edifices’ of a vanished Roman world. Shifting to the late antique Muslim East, Jack Tannous’s chapter on the Life of Simeon of the Olives (c. 750) highlights the difficulties of uncovering accurate details about Christians living under Muslim rule when our sources are limited and defective. Yannis Papadogiannakis, on the other hand, sees in the seventh- century erotapokriseis by Anastasius of Sinai a revealing day-to-day guidebook for Christians in a freshly Muslim world. Stefan Elders argues provocatively that Amandus of Maastricht’s (c. 584–676) missionary activity in the region of Ghent in the 620s and 630s must be understood from the wider vantage of late antique politics at a time when the Merovingian and Byzantine courts allied. Stressing the similarities between Amandus’s forced baptisms with East Roman imperial tradition, Elders proposes that the missionary worked under the auspices of the Merovingian king Dagobert I (r. 623–638), rather than the papacy in Rome as is commonly supposed.

Journal

Parergon – Australian & New Zealand Association of Medieval & Early Modern Studies, Inc. (ANAZAMEMS, Inc.)

Published: Feb 13, 2018

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