By Stephanie Hollis
This research of literature via clerics who have been writing to, for, or aboutAnglo-Saxon ladies within the eighth and early ninth centuries indicates thatthe place of girls had already declined sharply sooner than the Conquest a declare at variance with the normal scholarly view. Stephanie Hollis argues that Pope Gregory's letter to Augustine and Theodore's Penitentialimplicitly exhibit the early church's view of ladies as subordinate to males, and continues that a lot early church writing displays conceptions of womanhood that had hardened into tested typical by means of the later center a long time. To help her argument the writer examines the indigenous place of ladies ahead of the conversion of the Anglo-Saxons to Christianity, and considers purposes for the early church's concessions in appreciate of ladies. Emblematic of advancements within the conversion interval, the institution and eventual suppression of abbess-ruled double monasteries kinds a unique concentration of this research. STEPHANIE HOLLIS is Senior Lecturer in Early English, Universityof Auckland, New Zealand.
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Additional info for Anglo-Saxon Women and the Church: Sharing a Common Fate
E. Latham (Harmondsworth, 1984). 9. Page 16 encounter, in the official documentation, occasional testimony to considerations that bear a recognizable relation to the Sermon on the Mount, however faint. The Libellus Responsionum in Bede's History the dialogue version of Gregory I's letter of reply to questions from Augustine is a private communication that has found its way into the public record. Its authenticity has been doubted because Boniface was repeatedly told by Rome that it had no record of such a letter ever having been sent.
The constituting metaphors and subject matter of vernacular literature reflect the social primacy of kinship and comradeship relations, and women as well as men are represented in warrior-heroic modes. Anglo-Saxon culture, then, was more inclined to foreground the likeness of women to men. In the monasteries, the social primacy of kinship and comradeship favoured the acceptance of women religious as sisters in Christ who were members of his body. Just as marriage is conceived in the vernacular literature as a form of comitatus relationship, so too monks and clerics regarded monastic women as fellow soldiers in Christ, co-sharers in the struggles and aspirations of a pioneer church whose survival had yet to be assured.
When the edition cited contains a translation, the editor's translation has usually been adopted. For the two prose Lives of Cuthbert, Eddius's Life of Wilfrid, Felix's Life of Guthlac and the Whitby Life of Gregory the Great, I quote from Colgrave's translations. Translations of Bede's History are mostly taken from the edition of Colgrave and Mynors (Oxford, 1969); occasionally, if the meaning has not been sacrificed, I quote from the much more idiomatic translation of L. Sherley-Price, Bede: A History of the English Church and People, rev.
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