This volume of essays in honour of Dame Jinty Nelson celebrates the way in which Jinty has used her profound understanding of Frankish history as a frame for reflecting upon the nature of early medieval culture and society in general. It includes a tabula gratulatoria of those very many others who wish to express their appreciation of Jinty's work and their warm personal gratitude to her. She has remained at King's throughout her entire career. Her early career was combined with young motherhood, a tough experience that has made her strongly supportive of colleagues trying to balance work and family. Although she continued to write about early medieval inauguration rituals, a new departure came with the 1977 paper 'On the limits of the Carolingian Renaissance'. The book discusses what factors determined and informed their particular take on the Frankish world, and how this compares to law-codes and charters. It considers the possibility that land was sometimes taken in early medieval Europe, whether by kings or local lords, for what they claimed was the common good. Whenever only meagre information was available, it was impossible to make sense of the past, that is, to take a prosaic approach to a sense of oblivion. The book explores both the roots of the historical interpretation and the stimuli for change, by considering the long historiographical tradition, attitudes to textual sources, and the changing political environment. The subjects of queens and queenship have figured prominently among Nelson's publications.
Between 858 and 869, an unprecedented scandal played out in Frankish Europe, becoming the subject of gossip not only in palaces and cathedrals. It was in these years that a Frankish king, Lothar II, made increasingly desperate efforts to divorce his wife, Queen Theutberga, and to marry instead a woman named Waldrada, the mother of his children. Lothar, however, faced opposition to his actions. Kings and bishops from neighbouring kingdoms, and several popes, were gradually drawn into a crisis affecting the fate of an entire kingdom. This book offers eye-opening insight not only on the political wrangling of the time, but also on early medieval attitudes towards issues, including magic, penance, gender, the ordeal, marriage, sodomy, the role of bishops, and kingship.
Errors in early Carolingian copies of the Admonitio generalis
‘… but they pray badly using corrected
books’: errors in early Carolingian copies
of the Admonitio generalis
Two of the founding texts of the CarolingianRenaissance are the Epistola de
litteris colendis and the so-called Admonitio generalis.1 Together with a letter
to the lectors (Karoli epistola generalis, issued in the name of Charlemagne c.
786) they set out a policy for the control of the Christian faith through the
control of the Latin in which the Faith was put into words.2 Correctio, in the
classical sense of amendment, improvement or
an integral part of
mainstream historical research’.1 The process of deconfessionalisation and secularisation in Europe and the United States in the latter part of the twentieth
century had made it possible to study medieval Christianity more on its own
terms, instead of looking at it as the origin of particular trends in the Catholic
Church that were often regarded as backward and/or an aberration of true
Christianity. The cultural phenomenon known as the ‘CarolingianRenaissance’,
or ‘Frankish reform movement’, for example, is now mainly understood as ‘the
conviction has underpinned all her work, most recently in thinking about
concepts of translation. It was an approach that others immediately
appreciated. Janet Nelson quickly became one of the most respected early
Although she continued to write about early medieval
inauguration rituals, a new departure came with the 1977 paper
‘On the limits of the CarolingianRenaissance’, ten pages
German philosopher Jürgen Habermas has written extensively on the European Union.
This is the only in-depth account of his project. Published now in a second
edition to coincide with the celebration of his ninetieth birthday, a new
preface considers Habermas’s writings on the eurozone and refugee crises,
populism and Brexit, and the presidency of Emmanuel Macron. Placing an
emphasis on the conception of the EU that informs Habermas’s political
prescriptions, the book is divided into two main parts. The first considers the
unfolding of 'social modernity' at the level of the EU. Among the
subjects covered are Habermas's concept of juridification, the
latter's affinities with integration theories such as neofunctionalism, and
the application of Habermas's democratic theory to the EU. The second part
addresses 'cultural modernity' in Europe – 'Europessimism'
is argued to be a subset of the broader cultural pessimism that assailed the
project of modernity in the late twentieth century, and with renewed intensity
in the years since 9/11. Interdisciplinary in approach, this book engages
with European/EU studies, critical theory, political theory, international
relations, intellectual history, comparative literature, and philosophy. Concise
and clearly written, it will be of interest to students, scholars and
professionals with an interest in these disciplines, as well as to a broader
readership concerned with the future of Europe
Dealing with the Adoptionist controversy at the court of Charlemagne
Raaijmakers and Van Renswoude in this volume.
M. de Jong, ‘Sacrum palatium et ecclesia: l’autorité religieuse royale sous les
Carolingiens (790–840)’, Annales: histoire, sciences sociales 58:6 (2003), 1243–69.
Cavadini, Last Christology, pp. 71–3. See also G. Brown, ‘The CarolingianRenaissance’, in R. McKitterick (ed.), Carolingian Culture. Emulation and Innovation
(Cambridge, 1994), 1–51, who, at p. 31, calls this a ‘set-piece debate’.
Christys, Christians in al-Andalus, pp. 14–27.
U. Vones-Liebenstein, ‘Katalonien zwischen Maurenherrschaft und
afterwards, Alcuin presented
Charlemagne with the unique compendium with which we are concerned here.
On the patronage of culture in the early medieval West, see Y. Hen, Roman
Barbarians. The Royal Court and Culture in the Early Medieval West (Basingstoke,
2007); Y. Hen, ‘Court and culture in the Barbarian West: a prelude to the
CarolingianRenaissance’, in Le corti nell’alto medioevo, Settimane 62 (Spoleto,
2015), pp. 627–50, and see there for further bibliography. See also the various papers
in R. McKitterick (ed.), Carolingian Culture. Emulation and Innovation
used to distinguish the
Christian present from the pagan Roman past. It was subsequently employed, with ‘a
different content in each case’, to articulate ‘the consciousness of an era that
refers back to the past of classical antiquity precisely in order to comprehend itself as the
result of a transition from the old to the new’. Hence, not only from the late
middle-ages, when the foundations of the contemporary world were laid, but in the CarolingianRenaissance and comparable moments of cultural innovation, ‘modernity’ was
the foundations of the contemporary world were laid, but in the
CarolingianRenaissance and comparable moments of cultural innovation,
‘modernity’ was heralded ‘whenever the consciousness of a new era developed
in Europe through a renewed relationship to classical antiquity’ (Habermas,
1996a: 39). As with the ‘querelle des anciens et des modernes, the dispute with
the protagonists of a classicistic aesthetic taste in late seventeenth-century
France, it was always antiquitas, the classical world, which was regarded as the
normative model to be imitated’. It was only