Here are 100 books that Christianity and Paganism in the Fourth to Eighth Centuries fans have personally recommended if you like
Christianity and Paganism in the Fourth to Eighth Centuries.
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Ever since I traveled to Ethiopia as a child and saw its forms of Christianity, I’ve been fascinated with the ways that a religion that seems to be “pure” and ethereal actually gets mixed with folk traditions. I came to specialize in the ways that Egyptian Christianity became Egyptian. But I have also noted this phenomenon throughout religions: Buddhism, Judaism, and Islam all assimilated themselves to particular regions and village expressions. This dynamic exchange between the “great tradition” and resilient local traditions is fascinating to trace even today when many leaders claim that nothing exists except for pure religious teaching. But historians of religions know that every religion is constantly “syncretizing.”
This engaging and delightfully written little book considers how we, as readers and “observers” of the changing Roman world, should think about the changes that came with Christian domination.
How do historians of the time—both Christian and non-Christian—try to “control the narrative” with literary motifs? How, on the other hand, can we be sure that the religion spread across the countryside? And what were those strange holy men doing?
The Christianisation of the Roman world lies at the root of modern Europe, yet at the time it was a tentative and piecemeal process. Peter Brown's study examines the factors which proved decisive and the compromises which made the emergence of the Christian 'thought world' possible. He shows how contemporary narratives wavered between declarations of definitive victory and a sombre sense of the strength of the pre-Christian past, reflecting the hopes and fears of different generations faced with different social and political situations. He examines the social factors which muted the sharp intolerance which pervades the contemporary literary evidence, and…
It is April 1st, 2038. Day 60 of China's blockade of the rebel island of Taiwan.
The US government has agreed to provide Taiwan with a weapons system so advanced that it can disrupt the balance of power in the region. But what pilot would be crazy enough to run…
Ever since I traveled to Ethiopia as a child and saw its forms of Christianity, I’ve been fascinated with the ways that a religion that seems to be “pure” and ethereal actually gets mixed with folk traditions. I came to specialize in the ways that Egyptian Christianity became Egyptian. But I have also noted this phenomenon throughout religions: Buddhism, Judaism, and Islam all assimilated themselves to particular regions and village expressions. This dynamic exchange between the “great tradition” and resilient local traditions is fascinating to trace even today when many leaders claim that nothing exists except for pure religious teaching. But historians of religions know that every religion is constantly “syncretizing.”
Where most people imagine Christian belief and experience as something that takes place in the heart and mind, Cox Miller looks at the many ways that early Christianity worked through the senses.
Touch and taste, the visual experience of spectacle and image, the scents of churches and tombs, and the powerful presence of material “things” like relics all rendered Christianity a religion of physical experience more than mindful faith.
With few exceptions, the scholarship on religion in late antiquity has emphasized its tendencies toward transcendence, abstraction, and spirit at the expense of matter. In The Corporeal Imagination, Patricia Cox Miller argues instead that ancient Christianity took a material turn between the fourth and seventh centuries. During this period, Miller contends, there occurred a major shift in the ways in which the human being was oriented in relation to the divine, a shift that reconfigured the relationship between materiality and meaning in a positive direction.
The Corporeal Imagination is a groundbreaking investigation into the theological poetics of material substance in…
Ever since I traveled to Ethiopia as a child and saw its forms of Christianity, I’ve been fascinated with the ways that a religion that seems to be “pure” and ethereal actually gets mixed with folk traditions. I came to specialize in the ways that Egyptian Christianity became Egyptian. But I have also noted this phenomenon throughout religions: Buddhism, Judaism, and Islam all assimilated themselves to particular regions and village expressions. This dynamic exchange between the “great tradition” and resilient local traditions is fascinating to trace even today when many leaders claim that nothing exists except for pure religious teaching. But historians of religions know that every religion is constantly “syncretizing.”
Frank discusses the experiential world of Christian laity (rather than the literate elite) during the late Antique and Byzantine periods. What constituted the Christian religion for them? What were the key Christian experiences?
What sorts of things stimulated the senses—smells, sounds, touches? I love this book because it is beautifully written and prompts me to consider aspects of the early Christian experience I might not have considered, such as what it’s like to participate in a nocturnal (all-night) vigil or to carry a lamp in a procession.
What can we know about the everyday experiences of Christians during the fourth, fifth, and sixth centuries? How did non-elite men and women, enslaved, freed, and free persons, who did not renounce sex or choose voluntary poverty become Christian? They neither led a religious community nor did they live in entirely Christian settings. In this period, an age marked by "extraordinary" Christians-wonderworking saints, household ascetics, hermits, monks, nuns, pious aristocrats, pilgrims, and bishops-ordinary Christians went about their daily lives, in various occupations, raising families, sharing households, kitchens, and baths in religiously diverse cities. Occasionally they attended church liturgies, sought out…
A Duke with rigid opinions, a Lady whose beliefs conflict with his, a long disputed parcel of land, a conniving neighbour, a desperate collaboration, a failure of trust, a love found despite it all.
Alexander Cavendish, Duke of Ravensworth, returned from war to find that his father and brother had…
Ever since I traveled to Ethiopia as a child and saw its forms of Christianity, I’ve been fascinated with the ways that a religion that seems to be “pure” and ethereal actually gets mixed with folk traditions. I came to specialize in the ways that Egyptian Christianity became Egyptian. But I have also noted this phenomenon throughout religions: Buddhism, Judaism, and Islam all assimilated themselves to particular regions and village expressions. This dynamic exchange between the “great tradition” and resilient local traditions is fascinating to trace even today when many leaders claim that nothing exists except for pure religious teaching. But historians of religions know that every religion is constantly “syncretizing.”
A vast amount of amulets come from the early Christian period in which the potent deeds and names of Christ, angels, apostles, and even Scripture passages were inscribed on papyri to be rolled up and worn or slipped in some part of the house.
These materials essentially made the stories and the scripture of Christianity into components of healing or protective magic (and some scholars have indeed suggested that such magical services constituted the actual context for the spread of Christianity). But who was responsible for these materials—for repurposing scripture and names as materials with concrete efficacy?
In this book, De Bruyn develops a picture of scribes dedicated not so much to the spread of the Gospel as the mediation of Christian scripture for material needs like health and fear.
Making Amulets Christian: Artefacts, Scribes, and Contexts examines Greek amulets with Christian elements from late antique Egypt in order to discern the processes whereby a customary practice--the writing of incantations on amulets--changed in an increasingly Christian context. It considers how the formulation of incantations and amulets changed as the Christian church became the prevailing religious institution in Egypt in the last centuries of the Roman empire. Theodore de Bruyn investigates what we can learn from incantations and amulets containing Christian elements about the cultural and social location of the people who wrote them. He shows how incantations and amulets were…
I’m that infamous medievalist who wrote the big book on medieval race. It took 20 years of thinking and research, and a whole lot of writing, but now people are convinced that there was, indeed, such a thing as race and racism between the 11th and 15th centuries in the West (aka Christendom/Europe). I'm Perceval Professor of English and Comparative Literature, with a joint appointment in Middle Eastern studies and Women’s studies at the University of Texas at Austin.
In the European Middle Ages—the millennium-long era in the West after antiquity and before the modern period—Christianity was the first and last authority for all sources of knowledge and forms of reasoning. This important book shows in great detail how medieval Christian theology produced arguments and rationales that enabled racism against Jews during the centuries of the long medieval period.
In Figuring Racism in Medieval Christianity, M. Lindsay Kaplan expands the study of the history of racism through an analysis of the Christian concept of Jewish hereditary inferiority. Imagined as a figural slavery, this idea anticipates modern racial ideologies in creating a status of permanent, inherent subordination. Unlike other studies of early forms of racism, this book places theological discourses at the center of its analysis. It traces an intellectual history of the Christian doctrine of servitus Judaeorum, or Jewish enslavement, imposed as punishment for the crucifixion. This concept of hereditary inferiority, formulated in patristic and medieval exegesis through the…
I am an associate professor at Nottingham Trent University and my interest in the Mongols first began many years ago during my MA at Royal Holloway University. I had always been interested in the historic relationships between nomadic and agricultural societies, but what I found fascinating about the Mongols was the sheer speed and range of their expansion—how could they have conquered the greater part of the Asia within only a few decades? Exploring how the Mongols grappled with the realities of ruling such a vast imperium remains a very thought-provoking issue, so too is the question of how the peoples they overthrew accommodated themselves to Mongol rule.
As the Mongol Empire expanded it seized control over many different regions, peoples, and religious communities. Among these were many Islamic societies, especially in the Near East. In this remarkable piece of scholarship Peter Jackson examines the nature of Mongol rule in the Near East providing analysis on topics such as: how the onset of Mongol rule influenced the region’s trade, how the Mongols treated the Muslim peoples under their control, and also why the Mongols in the Near East themselves ultimately converted to Islam.
An epic historical consideration of the Mongol conquest of Western Asia and the spread of Islam during the years of non-Muslim rule
The Mongol conquest of the Islamic world began in the early thirteenth century when Genghis Khan and his warriors overran Central Asia and devastated much of Iran. Distinguished historian Peter Jackson offers a fresh and fascinating consideration of the years of infidel Mongol rule in Western Asia, drawing from an impressive array of primary sources as well as modern studies to demonstrate how Islam not only survived the savagery of the conquest, but spread throughout the empire.
The Duke's Christmas Redemption
by
Arietta Richmond,
A Duke who has rejected love, a Lady who dreams of a love match, an arranged marriage, a house full of secrets, a most unneighborly neighbor, a plot to destroy reputations, an unexpected love that redeems it all.
Lady Charlotte Wyndham, given in an arranged marriage to a man she…
I have often been asked why I became an expert on vampires. The answer always goes back to my childhood, when I went to horror and sci-fi movies and watched old vampire movies on TV. In 1976, I published my first book of poetry, The Dracula Poems. My vampire interest eventually combined with my background in Russian literature when I discovered Perkowski’s Vampires of the Slavs. I obtained my Ph.D. in Slavic Folklore from UVA and have kept up my interest in this fascinating subject ever since. I am planning another book on the period known as Magia Posthuma when there were “epidemics” of vampirism around Austro-Hungary.
Serious students of vampire folklore are aware that the motif is found all over Eastern and Central Europe. Gabor Klaniczay is a Hungarian historian whose research focuses on witches and other supernatural entities in the cultures of Austro-Hungary and its environs.
This book showed me so many things that I and other American readers get wrong. For example, most people believe that the “blood countess,” Erzebeta Bathory, drank the blood of local virgins, but Klaniczay shows that these reports were actually constructed to get her out of the way of an inheritance scheme. Klaniczay is also an expert on Central European shamanism, and this led to my assertion that vampire lore incorporates some shamanistic beliefs.
This book of essays is concerned with aspects of religion, magic, and witchcraft in medieval and early-modern Europe, with particular reference to Central Europe. Drawing on a range of theoretical and methodological work including that of Elias, Geertz, Bakhtin, and Turner, the author gives special attention to the history of the body and of gesture, of symbolism and representation, and shows how these dimensions can be related to religious and mystical beliefs and practices.
Among the topics discussed are conflicts in twelfth-century Christianity and the tensions between popular religion and learned urban Christianity; heretical and nonconformist behavior in the twelfth…
I am Professor of History at Our Lady Seat of Wisdom College in Canada. Previously a journalist and a diplomat serving in the Middle East, since returning to academia I have published several books and a wide variety of academic articles – winning the 2014 Eusebius Essay Prize. My work is focused on source analysis and the use of sources to reconstruct the truth of the past – especially in the early Middle Ages: as a result, I have been able to discover the date of Augustine of Canterbury’s death; the underlying reasons behind the need to appoint Theodore of Tarsus as bishop; and the essential story of how Bede produced his Ecclesiastical History.
This book is the best introduction there is to early Christian Anglo-Saxon England.
Mayr-Harting is an excellent scholar and a beautiful writer – in addition to being a superb lecturer and, indeed, an incredibly kind and generous human being. All of these qualities shine through in this wonderful book, which repays frequent reading – even by established academics.
Mayr-Harting’s treatment of sources is sensitive, and his commentary is always perceptive. This volume provides both narrative and some analysis, giving not only a general overview but also an introduction to the key people and issues that will take readers’ understanding of – and appreciation for – the period far beyond the preliminary.
The Coming of Christianity to Anglo-Saxon England is more than a general account of the conversion of the Anglo-Saxon kingdoms. It is a probing study of the way in which Christianity was fashioned in England, giving full weight to the variety of wealth of the traditions that contributed to early Anglo-Saxon Christianity. It is also a study in the process of Christianization, as it was carried out by churchmen who, according to Mayr-Harting, prepared themselves by prayer and study and travel as well as by social awareness to Christianize their world.
I am Professor of History at Our Lady Seat of Wisdom College in Canada. Previously a journalist and a diplomat serving in the Middle East, since returning to academia I have published several books and a wide variety of academic articles – winning the 2014 Eusebius Essay Prize. My work is focused on source analysis and the use of sources to reconstruct the truth of the past – especially in the early Middle Ages: as a result, I have been able to discover the date of Augustine of Canterbury’s death; the underlying reasons behind the need to appoint Theodore of Tarsus as bishop; and the essential story of how Bede produced his Ecclesiastical History.
Patrick Wormald’s early death was a tragedy for early medieval studies as a whole.
Thankfully his former student, Stephen Baxter – an exceptional scholar in his own right – had the energy to carry some of his mentor’s projects over the line, including this collection of some of Wormald’s best essays, articles, and book chapters relating to Bede and his world.
Patrick was also my tutor for several undergraduate courses at Oxford as well as being the supervisor for my Master's Thesis and I too owe him a great debt. This edited collection – with the advantage of updated references and comments – showcases the searing brilliance which made Wormald such a prized commentator on everything connected to the early Middle Ages.
Coupled with Campbell's Essays in Anglo-Saxon History, readers will quickly gain nuanced perspectives on elements and themes crucial in comprehending the conversion of the early English.
Written by the late Patrick Wormald, one of the leading authorities on Bede's life and work over a 30-year period, this book is a collection of studies on Bede and early English Christian society.
A collection of studies on Bede, the greatest historian of the English Middle Ages, and the early English church.
Integrates the religious, intellectual, political and social history of the English in their first Christian centuries.
Looks at how Bede and other writers charted the establishment of a Christian community within a warrior society.
Features the first map of all known or likely early Christian communities in…
This book follows the journey of a writer in search of wisdom as he narrates encounters with 12 distinguished American men over 80, including Paul Volcker, the former head of the Federal Reserve, and Denton Cooley, the world’s most famous heart surgeon.
In these and other intimate conversations, the book…
I write historical fiction set in medieval Italy, in that lesser-known territory somewhere between ancient Rome and the Renaissance. I’m fascinated by the period before the Medici, before Michelangelo, sometimes even before Dante. The seeds of the Renaissance are hidden in that turbulent time, and I love to hunt for them. I also like to write about marginalized people—the obscure, unfamous, forgotten folk plucked from the footnotes. I’m happy to introduce some of the excellent history books that help me do that. These five books are specific to Florence, the city of my heart.
To know medieval Florence, you have to have a sense of the enormous role the Church played in people’s lives. Here, Dameron concentrates on the 50-year period 1265-1321 (Dante’s lifetime), during which Florence went from something of a backwater to one of the wealthiest and most influential cities in all of Europe. Separation of church and state was simply not a thing back then; the concept would have bewildered medieval Florentines. All aspects of the city, from the legal system to charity efforts, were affected by religious institutions. This knowledgeable account will give you a rich, full picture of that aspect of medieval Florentine society.
By the early fourteenth century, the city of Florence had emerged as an economic power in Tuscany, surpassing even Siena, which had previously been the banking center of the region. In the space of fifty years, during the lifetime of Dante Alighieri, 1265-1321, Florence had transformed itself from a political and economic backwater-scarcely keeping pace with its Tuscan neighbors-to one of the richest and most influential places on the continent. While many historians have focused on the role of the city's bankers and merchants in achieving these rapid transformations, in Florence and Its Church in the Age of Dante, George…
