Saint Gregory of Tours (538-594) was born to become a bishop. Many of his ancestors were powerful senators, and all but five of the previous Tours bishops were in fact blood relatives. His family was well respected, pious, and of a good pedigree. Upon the death of his father, Gregory was sent as a boy to live with his uncle, Bishop Gallus (later canonized as a saint). It is important to consider Gregory’s family when commenting on his spiritual convictions. In his mind, he probably felt like a vanguard carrying on the family’s noble legacy. Gregory’s enthusiastic belief in miracles was only natural, considering that much of his family consisted of saints and martyrs.
In his prolific writings, both historical and spiritual, Bishop Gregory of Tours emphasized miracles. The bishop recorded even the most obscure occurrences of a divine intervention, such as the conversion of an Arian. His opinion was that people were sceptical, non-superstitious. In their minds, miracles were a thing of the past. To prove God’s continual influence, Gregory recorded every recent small miracle to be known. These were everyday miracles, such as the transformation of grapes into wine, or the random sightings of angels/demons. Gregory recorded these miracles because the people needed inspiration, and saints’ behaviours were to be emulated.
Miracles were used as the validation of Christianity. A saint would perform an incomprehensible feat, and the faithful would thus be reassured. Further still, the work of the saints undermined pagan beliefs. So, as the apostle Paul commanded, the function of miracles served to convert the heathens. Bishop Gregory and the other saints devoted their lives to Jesus, which meant undermining the false profits. The clergy engaged in burning down heretic temples and destroying false idols. In one popular tale regarding St. Martin, the bishop challenged a group of pagans. Standing in front of a tree, St. Martin proclaimed that if the tree were to be cut, God would divert the falling obstacle from the bishop’s path. The pagans obliged the bishop and chopped the tree down. According to legend, the tree should have toppled St. Martin, but with the outreach of his hand, the bishop propelled the falling limb to swing around and nearly squash his opponents. The purpose of this miracle was to undermine the heathens and assure the faithful. By writing down such a miracle, Bishop Gregory achieved this goal.
According to Gregory’s own admission, he was not a gifted writer. His command of the Latin language was almost substandard, and he was untrained in the classics. For him, despite these hurtles, recording “the church” history was important. As noted by scholars, the all-encompassing history written by Gregory was profound. At the time of his death, it had been over a century since anyone had attempted to write such a grandiose history. Perhaps this is why Gregory felt compelled to write, despite his educational deficiencies.
In the end, Gregory’s priorities are clear. He wished to spread the word of God. The best way to win converts and glorify his faith was through the perpetuation of miracles. At a time when Christianity was battling pagan beliefs for European dominancy, the propaganda function of miracles is unmistakable. However, scholars do not doubt that Bishop Gregory believed every word that which he wrote. According to church doctrine, “natural science” was creation, miracles, and the resurrection. Unlike pagan spirituality, the three components of “natural science” affirmed the idea of inevitability – everything was essentially God’s will. Clearly, Gregory believed that his work was God’s will, his entire life was.
Medieval Chroniclers -- A blog for the use of participants in Nipissing University's HIST 5216
Thursday, September 30, 2010
Tales of Morality and Consequence- Gregory of Tours' History of the Franks
I found that morality and the consequences that occur if one does not live up to a moral standard run deep within the pages of this book. For instance, in Book II vii, a poor man over heard a secret conversation between two men in a church that they are going to bring back Aetius from battle alive so that his wife will not be in such misery, but he is told not to tell her the secret. Unfortunately, the man does go and tell Aetius' wife the news and is instantly struck with blindness. There are many more instances of this in the book where people do not follow the instructions or wills of others, including God, so they are punished by blindness or death for this indiscretions. I believe that one purpose for these tales of consequence are to in still in the people who read them a sense of caution in the life choices they make. Perhaps he is trying to direct his readers into a path of life that is God fearing and moral, so that he can keep order in among the people in his society. Consequently, the events and people that reside in Gregory's histories do not have an sense of free will for their lives are directed by the will of leaders and ultimately by God. I believe that this common of this age where Church and state were one entity and God was the leader and sovereign of the people of the Middle Ages, thus this is an integral part of the lives of the readers of Gregory's histories.
The first two books of The History of the Franks are of varying styles and content. The beginning of the first book is appears to be a summary of the Bible. The structure of this book was also very similar to the way the Bible is formatted, in a series of numbered verses. Albeit, in my opinion, as well as noted by Goffart in his response to Gregory's histories, this structuring choice left the narrative as a whole very fragmented. It appears that Gregory was melding together various snippets of history and putting them under numbered verses, but many of them had no connection with the one previous. There was so much history put into such a small volume, which perhaps resulted in the loss of fluidity throughout the prose.
Furthermore, I find it very intriguing that in order to tell the history of a specific people who live in a specific time period that Gregory of Tours thought it necessary to tell the history from the beginning of time. He starts the first book off with the birth of Adam and Eve, and ends it the death of Saint Martin. This could perhaps have been written in this manner because it clearly demonstrated the importance that Gregory placed on the Church, the Bible, and God's will over the people, whom would be the readers of his history. Nonetheless, this choice of “introduction” into the history of the Franks still did leave me with a few unanswered questions: 1) Was he trying to put the history into context by starting it from the beginning of time? 2) Did this have something to do with the fact that the people in the Middle Ages had a teleologic view on the world, thus it only seemed logical for him to create the linear trail of history for his audience. Also, was this influenced by the reader's fear of the end of the world that was detailed in the Book of Revelations?
For the most part, Gregory's histories are very much based on narratives and mystically occurrences, and it would be hard to decipher what is actual fact and what is a stretch of the truth. However, they are very informative in that they are a detailed description on how societies in the 6th century were run, the key players who shaped the events, wars, and society of that time period, as well as the core societal values of the time.
The first two books of The History of the Franks are of varying styles and content. The beginning of the first book is appears to be a summary of the Bible. The structure of this book was also very similar to the way the Bible is formatted, in a series of numbered verses. Albeit, in my opinion, as well as noted by Goffart in his response to Gregory's histories, this structuring choice left the narrative as a whole very fragmented. It appears that Gregory was melding together various snippets of history and putting them under numbered verses, but many of them had no connection with the one previous. There was so much history put into such a small volume, which perhaps resulted in the loss of fluidity throughout the prose.
Furthermore, I find it very intriguing that in order to tell the history of a specific people who live in a specific time period that Gregory of Tours thought it necessary to tell the history from the beginning of time. He starts the first book off with the birth of Adam and Eve, and ends it the death of Saint Martin. This could perhaps have been written in this manner because it clearly demonstrated the importance that Gregory placed on the Church, the Bible, and God's will over the people, whom would be the readers of his history. Nonetheless, this choice of “introduction” into the history of the Franks still did leave me with a few unanswered questions: 1) Was he trying to put the history into context by starting it from the beginning of time? 2) Did this have something to do with the fact that the people in the Middle Ages had a teleologic view on the world, thus it only seemed logical for him to create the linear trail of history for his audience. Also, was this influenced by the reader's fear of the end of the world that was detailed in the Book of Revelations?
For the most part, Gregory's histories are very much based on narratives and mystically occurrences, and it would be hard to decipher what is actual fact and what is a stretch of the truth. However, they are very informative in that they are a detailed description on how societies in the 6th century were run, the key players who shaped the events, wars, and society of that time period, as well as the core societal values of the time.
Wednesday, September 29, 2010
Summary, and Brief Relflections of "The Life of St. Martin" by Sulpitius Severus
Of all of the readings this week, I found the life of St. Martin as written by Sulpitius Severus the most interesting. I have never read of the life of any Saint before, and this was a truly enlightening experience. Acts of religious purity, and relentless do-goodedness are relentlessly constant through the first six chapters describing the life of St. Martin. Of the two “Lives of Saints” readings that we were assigned, I feel the life of St. Martin to be the most vivid, and also has the luxury of including an authors preface; so it is the one to be discussed.
The first chapter contains Sulpitius Severus’ thoughts on the purpose of writing about figures of great importance. He believes that he will do something new, and that past works were written with the notion of emulation or imitation as its purpose. This “new” approach is said to be one that would make “readers roused to the pursuit of true knowledge, heavenly warfare and divine virtue.” It is very clear that the author has put great thought into this work as he states that once something is published or communicated, it cannot be undone, and as such he would rather stay quite rather than communicate a false idea. Then, by extension, all happenings in the life of St. Martin are true beyond a doubt. Sulpitius Severus asks us, as readers, to “give full faith to things narrated.”
According to Severus, St. Martin was born in Italy, and his parents were heathens. At the behest of his father he joined the military and later resigned. At the age of 12, he wished to live the life of a hermit, however that wish would be short-lived as he was, at the mercy of a legislative act, re-enlisted into the military. In the army, he existed as a monk, rather than a soldier and he was known to have “patience and humility [that] passed what seemed to be possible by human nature.” As for his military pay, he only took what was required to keep body and soul together. St. Martins acts of relentless benevolence continue when he clothes a half naked man at a gate entrance on a cold winters eve. This man had been ignored by everyone else, and St. Martin, had to cut his current clothes (already poultry because of similar acts of kindness) in half to clothe the man. That night St. Martin is met with a vision, and is “filled with will of God”, and decides he is to be baptized and leave the military.
When St. Marin attempts to leave the military, his withdrawal is seen as cowardice. St. Martin counters by saying he would gladly enter the battle with no weapon and armor and trust in the will of Christ to keep him safe. This does not come to pass because the upcoming melee was abandoned via peaceful means, and as such this is seen as an act of protection by God, of St. Martin. St. Martin then converts a robber, and later defeats the devil with words of extreme faith in God. Chapter six ends with a description of how St. Martin prayed away the effects of poison.
I find this piece to be very interesting because it informs the divine providence attitude of the time. The common thought of the time being that no act of earth, however small, was acted without God’s will. Thus St. Martin is presented as a vessel of God’s will. I think it is very easy in today’s day and age to look at this piece cynically (which I tend to do), but it would be a disservice to the work if one did. While the life described here is nearly unbelievable, it was believed by the author. The commentary in the first chapter that the author gives clearly shows that the author is a smart man. Severus is aware that communication once shared cannot be revoked. I believe him to be sincere when he states he would rather speak nothing than speak falsely, and I believe that he believes beyond a doubt in the life of St. Martin. This informs the context of the time very well, and certainly helped me understand the period in which this piece was written. If it wasn’t for the self reflexive comments made by Severus at the onset of “The Life of St. Martin”, I suspect I wouldn’t have understood the context in the fuller manner that I do now.
The first chapter contains Sulpitius Severus’ thoughts on the purpose of writing about figures of great importance. He believes that he will do something new, and that past works were written with the notion of emulation or imitation as its purpose. This “new” approach is said to be one that would make “readers roused to the pursuit of true knowledge, heavenly warfare and divine virtue.” It is very clear that the author has put great thought into this work as he states that once something is published or communicated, it cannot be undone, and as such he would rather stay quite rather than communicate a false idea. Then, by extension, all happenings in the life of St. Martin are true beyond a doubt. Sulpitius Severus asks us, as readers, to “give full faith to things narrated.”
According to Severus, St. Martin was born in Italy, and his parents were heathens. At the behest of his father he joined the military and later resigned. At the age of 12, he wished to live the life of a hermit, however that wish would be short-lived as he was, at the mercy of a legislative act, re-enlisted into the military. In the army, he existed as a monk, rather than a soldier and he was known to have “patience and humility [that] passed what seemed to be possible by human nature.” As for his military pay, he only took what was required to keep body and soul together. St. Martins acts of relentless benevolence continue when he clothes a half naked man at a gate entrance on a cold winters eve. This man had been ignored by everyone else, and St. Martin, had to cut his current clothes (already poultry because of similar acts of kindness) in half to clothe the man. That night St. Martin is met with a vision, and is “filled with will of God”, and decides he is to be baptized and leave the military.
When St. Marin attempts to leave the military, his withdrawal is seen as cowardice. St. Martin counters by saying he would gladly enter the battle with no weapon and armor and trust in the will of Christ to keep him safe. This does not come to pass because the upcoming melee was abandoned via peaceful means, and as such this is seen as an act of protection by God, of St. Martin. St. Martin then converts a robber, and later defeats the devil with words of extreme faith in God. Chapter six ends with a description of how St. Martin prayed away the effects of poison.
I find this piece to be very interesting because it informs the divine providence attitude of the time. The common thought of the time being that no act of earth, however small, was acted without God’s will. Thus St. Martin is presented as a vessel of God’s will. I think it is very easy in today’s day and age to look at this piece cynically (which I tend to do), but it would be a disservice to the work if one did. While the life described here is nearly unbelievable, it was believed by the author. The commentary in the first chapter that the author gives clearly shows that the author is a smart man. Severus is aware that communication once shared cannot be revoked. I believe him to be sincere when he states he would rather speak nothing than speak falsely, and I believe that he believes beyond a doubt in the life of St. Martin. This informs the context of the time very well, and certainly helped me understand the period in which this piece was written. If it wasn’t for the self reflexive comments made by Severus at the onset of “The Life of St. Martin”, I suspect I wouldn’t have understood the context in the fuller manner that I do now.
King Clovis' Lessons in Gregory of Tours' "History"
Gregory of Tours, in The History of the Franks, presents a well-regarded account of a history that Goffart contends may have otherwise been lost. The books seem to present the focus on God’s approval of those who follow and the series of unfortunate events that befalls those who do not. This focus on the barbarian acts of the non-believers provides an interesting narrative which imposes a moral lesson on a predetermined history. Early in the first book Gregory acknowledges the common fear of the end of the world – an event drawing nearer, as creating a sense of urgency in the social climate. In fact, this sort of determinist approach helps define Gregory’s context. Gregory is writing as though he is presenting a completely factual history, which for his time he likely was; however, the facts are based on the ultimate ‘source’ of The Bible and the focus on divine intervention as the explanation for his ‘miracles.’ Heralded as a history, I would question how much of this is interpreted and/or imagined and how much is factually based. That being said, I believe that the entertaining narrative is an effective way to relay some factual history while presenting the moral beliefs of the Christian faith while looking to divinity as a cause of events beyond human understanding and explanation.
Of particular interest for me in this week’s readings was Book II of The History of the Franks. The fascinating tales, centered mainly around Clovis – the first Merovingian King to convert to Christianity – presented many interesting issues that do shed light on the society and culture of which Gregory wrote.
The first of these issues is the emphasis on women in the influence of Christian fate. Clovis’ marriage to Clotilda seems to be the main impetus for his conversion into Catholicism. According to Gregory, she continued to persuade Clovis to consider the one God over his many idols as she believed that this would bring him true salvation and good fortune during his reign. Their son, dying during baptism, was seen as proof that this was not so for Clovis; however, Clotilda would prove an encouraging partner with firm resolve.
During battle Clovis asked his wife’s God for assistance and pardon for his disbelief and as soon as he did the battle turned. This brings forth a second theme which is the advantages (political, etc.) that came along with conversion. Following Clovis’ acceptance of the Christian faith, his fortune turned around and he was able to prove himself to God and have God bestow advantages over other Kings unto him in return. I found this fascinating especially in the conflict between the Arians and the Catholics.
Finally, the affect Christianity had on Clovis’ behaviour is an interesting point that may or may not qualify as a theme but is worth noting. While Gregory depicts the influence of Christianity on Clovis as being primarily a positive, I felt like there were many negative outcomes deriving from the ‘invincible’ disposition that Clovis adopted following his conversion. While this perception may be an undertone that was unintentional I do wonder what we can extract from this and maybe present a counterfactual debate to Gregory’s history.
Of particular interest for me in this week’s readings was Book II of The History of the Franks. The fascinating tales, centered mainly around Clovis – the first Merovingian King to convert to Christianity – presented many interesting issues that do shed light on the society and culture of which Gregory wrote.
The first of these issues is the emphasis on women in the influence of Christian fate. Clovis’ marriage to Clotilda seems to be the main impetus for his conversion into Catholicism. According to Gregory, she continued to persuade Clovis to consider the one God over his many idols as she believed that this would bring him true salvation and good fortune during his reign. Their son, dying during baptism, was seen as proof that this was not so for Clovis; however, Clotilda would prove an encouraging partner with firm resolve.
During battle Clovis asked his wife’s God for assistance and pardon for his disbelief and as soon as he did the battle turned. This brings forth a second theme which is the advantages (political, etc.) that came along with conversion. Following Clovis’ acceptance of the Christian faith, his fortune turned around and he was able to prove himself to God and have God bestow advantages over other Kings unto him in return. I found this fascinating especially in the conflict between the Arians and the Catholics.
Finally, the affect Christianity had on Clovis’ behaviour is an interesting point that may or may not qualify as a theme but is worth noting. While Gregory depicts the influence of Christianity on Clovis as being primarily a positive, I felt like there were many negative outcomes deriving from the ‘invincible’ disposition that Clovis adopted following his conversion. While this perception may be an undertone that was unintentional I do wonder what we can extract from this and maybe present a counterfactual debate to Gregory’s history.
Gregory of Tours Reflections...I will put Goffart up tomorrow
Gregory of Tours Reflections
Book 1 has three core elements that stand out, which includes the spectacle of
martyrdom, the punishment for those who reject Christ, and the teleological path of religion.
One of the major themes of the First Book that stands out is remembering and honouring those who died in the name of Christ, ie., martyrs. This is seen by the constant mentioning all those who died in the name of Christ, such as Liminius, Antolianus, Stephen, and Mark the Evangelist, who received the “glorious crown of martyrdom”. For Christians, martyrdom is one of the highest praises one can achieve, as a person is dying for the ultimate Good, as they are dying in the name of the Lord. By sacrificing themselves in the present, they are allowing themselves to live in Heaven for eternity with the Lord. At the beginning of the book, Gregory of Tours mentions that he has written the book to keep alive the memory and spirit of those who died, and by acknowledging those martyrs, he is preventing their memories from fading into oblivion.
A second theme in the book that jumps out is the fact that anybody who turns away from the Lord is met with oppression and punishment. This is seen in a number of instances. An example is with the Israelites who turned to idolatry and other sins. For turning away from the Lord, they met punishment as God sent Nebuchadnezzar to hold them captive at Babylon. Also, the evil ruler Nero, who had sexual intercourse with mother and sister alike, was seen as being the most evil of Christian persecutors. For subduing Christians for so long, a revolt stirred up against him, which forced him to take his own life.
A third theme found in Book 1 is that of teleology. Religion believes in the process from creation to the Book of Revelation, from the beginning of days to the end of days. The fact that the book starts off with the story of Creation, and continues in a linear process of events, shows the teleological nature of the book.
Book 2
The Second Book by Gregory of Tours is a continuation of the first book, but it is also a departure in another sense. Unlike the first book, the second one does not continue a linear path from Creation onwards, but rather tells a linear progression of Tours. It also sets to discuss the lives and works of saints, as well as tell about the hundreds of people who were butchered during this phase.
The second book, much like the first, highlights the importance and dedication of martyrs. Trasamund, an evil tyrant, began torturing and murdering Christians who would not renounce their faith. A young girl is depicted as having suffered cruel punishment by the rack and being pierced with pincers, before having her head cut off. Despite the torture, the girl refused to renounce her faith, suffering in the present so she could enjoy a peaceful eternity. King Huneric saw the importance of martyrdom for Christian followers, so instead of killing them, he believed it would be worse for the Christian follower to be sentenced into exile. By doing this, Huneric would be preventing the believer from following through in enjoying life eternal”. The importance of martyrdom is taken further by the construction of churches to those dying for the Christian cause. The importance of the construction of these churches is that they serve as public history, as a public reminder of those who gave their lives for the Lord. They had their status’ elevated above regular Christians, since they actually died for the cause, thus becoming deserving of public appraisal and memory.
Another comparison between the first two books is the fact that those who pronounce faith in the Lord will be rewarded, while those who denounce Him will be punished. Examples of people punished by turning away from the Lord are the two priests who turned their backs on Sidonious. They removed Sidonous, a devout follower of God, from all power and rank, and accosted him. Since they removed one of God’s own, and ruled through debauchery and sin, one of them died sitting on the toilet (Elvis?) and one later died at a table feast. An example of someone who was rewarded for his follower of God was Clovis, the ruler of Tours. Tours for a period of time was ruled by non Christians, as Clovis refused time and time again to accept God, despite the pleas of his wife. When engaged in a battle, on the verge of defeat, realizing his own gods had failed him, Clovis accepted Christianity. As a result, Clovis was able to defeat the enemy, before expanding the wealth and the size of his country at the hands of others who did not have God on their side. Clovis prevented his soldiers from pillaging people, and engaging in illicit activities, and brought back money to give to the church.
Book 1 has three core elements that stand out, which includes the spectacle of
martyrdom, the punishment for those who reject Christ, and the teleological path of religion.
One of the major themes of the First Book that stands out is remembering and honouring those who died in the name of Christ, ie., martyrs. This is seen by the constant mentioning all those who died in the name of Christ, such as Liminius, Antolianus, Stephen, and Mark the Evangelist, who received the “glorious crown of martyrdom”. For Christians, martyrdom is one of the highest praises one can achieve, as a person is dying for the ultimate Good, as they are dying in the name of the Lord. By sacrificing themselves in the present, they are allowing themselves to live in Heaven for eternity with the Lord. At the beginning of the book, Gregory of Tours mentions that he has written the book to keep alive the memory and spirit of those who died, and by acknowledging those martyrs, he is preventing their memories from fading into oblivion.
A second theme in the book that jumps out is the fact that anybody who turns away from the Lord is met with oppression and punishment. This is seen in a number of instances. An example is with the Israelites who turned to idolatry and other sins. For turning away from the Lord, they met punishment as God sent Nebuchadnezzar to hold them captive at Babylon. Also, the evil ruler Nero, who had sexual intercourse with mother and sister alike, was seen as being the most evil of Christian persecutors. For subduing Christians for so long, a revolt stirred up against him, which forced him to take his own life.
A third theme found in Book 1 is that of teleology. Religion believes in the process from creation to the Book of Revelation, from the beginning of days to the end of days. The fact that the book starts off with the story of Creation, and continues in a linear process of events, shows the teleological nature of the book.
Book 2
The Second Book by Gregory of Tours is a continuation of the first book, but it is also a departure in another sense. Unlike the first book, the second one does not continue a linear path from Creation onwards, but rather tells a linear progression of Tours. It also sets to discuss the lives and works of saints, as well as tell about the hundreds of people who were butchered during this phase.
The second book, much like the first, highlights the importance and dedication of martyrs. Trasamund, an evil tyrant, began torturing and murdering Christians who would not renounce their faith. A young girl is depicted as having suffered cruel punishment by the rack and being pierced with pincers, before having her head cut off. Despite the torture, the girl refused to renounce her faith, suffering in the present so she could enjoy a peaceful eternity. King Huneric saw the importance of martyrdom for Christian followers, so instead of killing them, he believed it would be worse for the Christian follower to be sentenced into exile. By doing this, Huneric would be preventing the believer from following through in enjoying life eternal”. The importance of martyrdom is taken further by the construction of churches to those dying for the Christian cause. The importance of the construction of these churches is that they serve as public history, as a public reminder of those who gave their lives for the Lord. They had their status’ elevated above regular Christians, since they actually died for the cause, thus becoming deserving of public appraisal and memory.
Another comparison between the first two books is the fact that those who pronounce faith in the Lord will be rewarded, while those who denounce Him will be punished. Examples of people punished by turning away from the Lord are the two priests who turned their backs on Sidonious. They removed Sidonous, a devout follower of God, from all power and rank, and accosted him. Since they removed one of God’s own, and ruled through debauchery and sin, one of them died sitting on the toilet (Elvis?) and one later died at a table feast. An example of someone who was rewarded for his follower of God was Clovis, the ruler of Tours. Tours for a period of time was ruled by non Christians, as Clovis refused time and time again to accept God, despite the pleas of his wife. When engaged in a battle, on the verge of defeat, realizing his own gods had failed him, Clovis accepted Christianity. As a result, Clovis was able to defeat the enemy, before expanding the wealth and the size of his country at the hands of others who did not have God on their side. Clovis prevented his soldiers from pillaging people, and engaging in illicit activities, and brought back money to give to the church.
Week 2 Readings
The readings this week had three important aspects. The first is the retelling of historically important moments in Christianity for the (then) modern Franks. The majority of this lies in Books I and II of Gregory of Tours. His first book is dedicated to the retelling of Christian history – i.e. a survey of Old Testament stories – until the time of Gregory himself. This is important to note as it sets the stage for understand the importance of the Church within the lives of Europeans at the time of the History of the Franks being written. Other readings for this week had central moments that the authors considered to be important within this theme. For example, Sulpitius Severus wrote on the life of St. Martin, which helped to establish St. Martin’s reputation of a wonder-working saint throughout the Middle Age. In particular, the writings about the Saints Gall and Martin reflect a desire on the part of the author to place important Christian figures into the narrative of Frankish history. It is important to note that many of the writers either knew, or had first-hand knowledge about much of what they wrote. Sulpitius Severus knew St. Martin while he was still alive, and Gregory of Tours wrote much on the time period immediately preceding his bishopric installation. The Narratives also discuss much of the miracles that Gregory knew and at times, witnessed first-hand that occurred during or immediately before his lifetime. As Goffart points out, both Gregory’s Histories and Life of the Fathers list “historical events involving real people in their relationship to the saints” (pg. 131). These stories are important, as they highlight not simply beliefs of the Frankish and Christian (Catholic) population in Gaul during this time, but also the societal importance that was placed on faith during this era. These hagiographic stories allow readers today to better understand that history for the Middle Ages revolved around the influence of God, and Church, not human action. Though Gregory dedicates Book II to the history of Frankish Kings, he is sure to include many tales of Christianity within it, most notably the conversion of the well-known Frankish King Clovis. These stories would not have been widely read by the common layman, but rather the nobility and other members of the clergy, though they could be easily read aloud to parishioners, should priests and bishops choose to do so. The goal of many of these stories was to allow for a common history to form for the emerging group of Franks that had come together through the conquests of Clovis and to instil an increased amount of respect towards the Church, its members, and the Saints themselves.
Friday, September 24, 2010
Assignment for September 30
As we discussed the class this past Thursday, there are three different reading assignments for next week.
1. Everyone will read the following pages from Walter Goffart’s Narrators of Barbarian History 112 – 122
2. Group one will also read Narrators pages 122-27 and Gregory's books one and two.
3. Group two will read Narrators 127 - 38 and 146-53, skim Gregory's books one and two, and read the following two online excerpts from Saints' lives:Life of St. Martin (by Sulpicius Severus) -first six chaptersLife of St. Gall (by Gregory of Tours)- entire excerpt
Here's the followup assignment:
All students will attempt to come to a basic understanding of Gregory's social status and environment. Using both Walter Goffart's discussion and books one and two of the History of the Franks, you will attempt to understand and explain Gregory's values, his audience, their factual and imaginative knowledge of the world, and particularly what Gregory believed they needed to know as background for recent historical events. You also want to think about who and what is presented as important in Gregory's History. And what, of course, is missing?
Group two will have a special responsibility to explain the place of miracles and saints’ lives in Gregory’s life as a believing Christian, a bishop, and a historian. What do miracle stories say about Gregory's priorities?
What would you entitle this book if it was yours?
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