By Gabriella Corona
The lifestyles and considered Saint Basil the good (329-79) have been a seminal impact on western theology and monasticism, their echoes attaining so far as Anglo-Saxon England: the hagiographic culture of this saint started in Greek, yet through the top of the 10th century had already been translated thrice into Latin and as soon as into previous English. This booklet provides a brand new variation and translation of the previous English textual content, ready by means of ?†lfric of Eynsham within the 10th century, with an version of 1 of the Latin models of the Vita Basilii. those are complemented via the 1st ever full-length examine of the hagiographies of Basil, surroundings those textual traditions opposed to their wider highbrow historical past. It outlines proof for the cult of Saint Basil in Anglo-Saxon England from the late-seventh century, including the effect of his theological suggestion, specifically upon Bede's paintings. It then strikes directly to discover the outdated English translation intimately, surroundings it within the context of the English Benedictine reform.
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Extra info for Aelfric's Life of Saint Basil the Great: Background and Context
Indeed, this letter also contains two puzzling pieces of information, for which there is no historical evidence. 48 Basil’s moral 44 E. G. Whatley, ‘Pearls before Swine: Ælfric’s Vernacular Hagiography and the Lay Reader’, in Via Crucis: Essays on Early Medieval Sources and Ideas in Memory of J. E. Cross, ed. T. Hall with the assistance of T. D. Hill and C. D. Wright (Morgantown, WV, 2002), pp. 158–84, at p. 182. 45 See below, pp. 54–73. 46 For the letter to Wulfsige, see B. , Die Hirtenbriefe Ælfrics in altenglischer und lateinischer Fassung, BaP 9, rpt.
39 In this episode (Vita Basilii, c. 7) the saint confronts Julian on matters of faith and the emperor, highly offended, threatens the destruction of Basil’s city. The saint then incites the faithful to gather their riches in order to appease Julian, to retire to a neighbouring hillock and 36 S. Keynes, ‘King Æthelstan’s Books’, in Learning and Literature in Anglo-Saxon England. Studies Presented to Peter Clemoes, ed. M. Lapidge and H. Gneuss (Cambridge, 1985), pp. 143–201. 37 W. Dugdale, Monasticon Anglicanum 4 (London, 1817), 634 and, more recently, A.
Biblical Commentaries, pp. 134 and 150; see too D. Dumville, ‘Mediterranean Manuscripts in Theodore’s England’, in Archbishop Theodore, ed. Lapidge, pp. 96–119, especially p. 100. 3 T. Charles-Edwards, ‘The Penitential of Theodore and the Iudicia Theodori’, in Archbishop Theodore, ed. Lapidge, pp. 141–74. The origin and history of Theodore’s Penitentials are somewhat complicated by the reorganisation which they underwent immediately after they were written. , p. 151). They were subsequently organised and put together in two books by a scribe who called himself the Discipulus Vmbrensium and who added a prologue and an epilogue to them.
Aelfric's Life of Saint Basil the Great: Background and Context by Gabriella Corona