By Hugh Magennis, Mary Swan
This assortment presents a brand new, authoritative and tough examine of the existence and works of AElfric of Eynsham, crucial vernacular non secular author within the heritage of Anglo-Saxon England. The participants contain just about all of the main AElfric students operating at the present time and a few vital more recent voices. all of the chapters is a state-of-the-art piece of labor which addresses one point of AElfric's works or occupation. The chapters are organised topically, instead of via chronology, style or biography, and among them disguise the full AElfrician corpus and the most important contextual matters; attention of AElfric's Latin writings is thoroughly built-in with that of his outdated English works. AElfric reports are presently a primary section of Anglo-Saxon stories, yet whereas so far there was loads of distinctive paintings on a few facets of AElfric, this assortment offers the 1st evaluate. participants: Hugh Magennis, Joyce Hill, Christopher A. Jones, Mechthild Gretsch, M. R. Godden, Catherine Cubitt, Thomas N. corridor, Robert ok. Upchurch, Mary Swan, Clare A. Lees, Gabriella Corona, Kathleen Davis, Jonathan Wilcox, Aaron J Kleist and Elaine Treharne.
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Extra info for A Companion to Ælfric (Brill's Companions to the Christian Tradition)
H. Blair, ‘The Monastic Revival’ and ‘Learning in the New Monasticism’, in his An Introduction to Anglo-Saxon England, pp. 173–8, 356–63; John, ‘The Sources of the English Monastic Reformation’. 73 Hurt, Ælfric, pp. 11–41; Stafford, ‘Church and Society in the Age of Ælfric’. , Bishop Æthelwold. 75 Gatch, ‘The Achievement of Ælfric and his Colleagues in European Perspective’. 76 A full and balanced account of Ælfric’s theology did not appear until 1991, with the publication of Lynne Grundy’s monograph, Books and Grace.
Lfric’s Catholic Homilies: The First Series. Text; Godden, Commentary. 72 Darlington, ‘Ecclesiastical Reform in the Late Old English Period Period’; Stenton, Anglo-Saxon England, pp. 433–69; Knowles, The Monastic Order in England, pp. 57–69; P. H. Blair, ‘The Monastic Revival’ and ‘Learning in the New Monasticism’, in his An Introduction to Anglo-Saxon England, pp. 173–8, 356–63; John, ‘The Sources of the English Monastic Reformation’. 73 Hurt, Ælfric, pp. 11–41; Stafford, ‘Church and Society in the Age of Ælfric’.
83–95; ‘By the Numbers’, pp. 491–3; Howe, ‘The New Millennium’, p. 502. 99 J. Hill, ‘Authority and Intertextuality in the Works of Ælfric’. 100 ‘Authority and Intertextuality’, p. 160, quoting Desire for Origins, p. 127. 101 See, for example, Godden, ‘Anglo-Saxons on the Mind’; Lapidge, The Cult of St Swithun, pp. 553–5; but note Leinbaugh’s caution in ‘Ælfric’s Lives of Saints I and the Boulogne Sermon’: Leinbaugh regards Ælfric’s authorship of the Boulogne sermon as ‘a good possibility’ (p. 206) but still not demonstrated.