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An ancient Egyptian Book of Genesis
Haythem Bastawy

George Eliot's Adam Bede (1859) has often been examined from religious and gender studies perspectives. Jon Singleton remarks, for instance, that ‘Adam's views on the Bible seem to establish the narrative's frame of reference within a traditional Christian worldview’. 1 Tim Dolin, meanwhile, uses Adam Bede to explain that ‘Assumptions about women's nature and vocation are also carried through into the language of the fiction, where a woman's very authority to speak must constantly be

in Victorian literary culture and ancient Egypt
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The monk and scholar Bede (c. 673–735) was a key agent in the transmission of Latin learning from late antiquity to the middle ages. At the Northumbrian monastery of Wearmouth and Jarrow on the North Sea coast, he crafted a remarkable body of scholarship which established him as the leading intellectual figure of his age. His numerous Latin writings were copied and circulated across medieval Europe for centuries after his death; their popularity and reach were enhanced after the development of mechanical printing in the fifteenth century, and they continue to be read, reflected upon, and widely studied in the present day. This collection of essays offers fresh appraisals of well-known works like the Ecclesiastical history as well as lesser-studied texts such as his Martyrology and biblical capitula. The essays, which are written by established and emerging academic voices from Europe and North America, underline the interrelated nature of Bede’s scholarship and his contribution to a wide variety of literary genres. They also further our understanding of his engagement with patristic writings and demonstrate his commitment to fully Christianising areas of ancient knowledge. Bede emerges from these studies as a figure who was fully immersed in the devotional life of his community and dedicated to the practical application of his scholarship through teaching and preaching.

A resource and spiritual lesson
Paul C. Hilliard

Scholars have been able to reach a nearly harmonious agreement about Bede’s Martyrology : he should be credited with the creation of the genre of historical, narrative martyrologies. 1 Bede was one of the first recorded authors in the Latin West to add historical information to the lists of martyrs that were then in circulation. The most famous of these was the

in Bede the scholar
Earth, water, and healing in the Ecclesiastical history, commentary On Genesis, and prose Life of Cuthbert
Sharon M. Rowley

At first glance, considering Bede’s creativity and the sharpness of his critical mind in relation to miracle stories may seem to be a doomed endeavour. Thinking of ‘creativity’ in hagiographical contexts has sometimes led to concerns about fictionalising. 1 Paul Meyvaert pointed out as early as 1976 that Bede ‘accepted as true facts all the miraculous events described in

in Bede the scholar
Biblical scholarship at Wearmouth and Jarrow
Alan T. Thacker

chapter will first approach the subject from a slightly different perspective. It will examine how material produced in the older community may have affected the intellectual life of the scholars based at Wearmouth and Jarrow, above all, of course, Bede. Although other works will be considered, the paper will look primarily at Cassiodorus’s two most significant compositions: the Explanation of the

in Bede the scholar
Damian Fleming

Bede, as a scholar, was deeply concerned with the physical transmission of Scripture, languages, and language difference. As Paul Meyvaert highlights, Bede took serious effort to ‘master Greek’, exemplified in his word-by-word Commentary and Retractions on the Acts of the Apostles. 1 Bede and his community were also amongst the greatest champions of Jerome

in Bede the scholar
Alan Thacker

The Venerable Bede has often been held as creator of a single collective identity for the Germanic inhabitants of Britain: the English (gens Anglorum). This article examines how Bede crafted his notion of Englishness, reviewing his use of terms for nation, race and peoples to exclude those of whom he did not approve. It included the Northumbrians and the people of Kent whom Bede regarded as the progenitors of the English Church. It excluded the Mercians who were rivals and sometime enemies of Bede‘s own people, the Northumbrians. By the time Bede finished his account (731) the term gens Anglorum had begun to lose its usefulness in binding together the Northumbrians and Kentishmen as custodians of a unitary Church. After Bede terminology remained unstable, writers such as Boniface or Alcuin being as likely to call the people of England Saxons as Angles/English. Bedes role as the father of Englishness is thus here nuanced and seen to be historically contingent.

Bulletin of the John Rylands Library
Eoghan Ahern

Almost half a century ago, Paul Meyvaert applied himself to the question of whether or not Bede ought to be considered a real scholar. ‘As I understand it,’ he wrote, ‘real scholarship implies the application of a sound critical judgement to a given body of material, and sound judgement of this kind is seldom applied without new insights being developed: critical judgement

in Bede the scholar
Theology, preaching, and the Historia ecclesiastica gentis anglorum
Susan Cremin

Historians of the early medieval period have remarked on the special status accorded to St John and his Gospel within the Insular ecclesiastical milieu. 1 John the Evangelist’s distinguished standing both as apostle and Gospel writer received substantial expression in Insular art. 2 Bede’s homiliary attests to the prestige of this Gospel for him; out of fifty homilies

in Bede the scholar
John J. Gallagher

There can be no doubt that the Bible was the single greatest influence on Bede’s scholarly activity. As Bede himself informs us in his autobiographical postscript to the Ecclesiastical history , his career was entirely shaped by the scholarly study of the Bible: ‘From then on I have spent all my life in this monastery, applying myself entirely to the study of the

in Bede the scholar