Bibliography
John J. Contreni
s. xx–xxi
Contreni
Works authored
comments: Based on the author's dissertation (1971)
Contributions to journals
Contreni, John J., “ [Review of: Forte, Anthony J., Friguli commentarius in evangelium secundum Matthaeum, Rarissima Mediaevalia: Opera Latina, 6, Münster: Aschendorff Verlag, 2018.]”, The Medieval Review (21 November, 2019). URL: <https://scholarworks.iu.edu/journals/index.php/tmr/article/view/28938/33702>.
Contributions to edited collections or authored works
Contreni, John J., “Carolingian monastic schools and reform”, in: Alison I. Beach, and Isabelle Cochelin (eds), Cambridge history of medieval monasticism in the Latin west, Cambridge: Cambridge University Press, 2020. 450–465.
abstract:
In the late 820s, a group of disgruntled monks traveled from the monastery of Moyenmoutier to the imperial court of Louis the Pious (r. 814–40) in Aachen. They did so in order to lodge a complaint against their abbot, whom they accused of mismanagement and unsatisfactory leadership for his refusal to allow the monks access to the resources they needed to “live a regular life.” The dispute had already simmered for quite a while. Two imperial missi—Bishop Frotharius of Toul (814–849/50) and Abbot Smaragdus of Saint-Mihiel (d. c. 840)—had been sent to make sense of the situation, which itself was the result of an earlier settlement between the community, the emperor, and the abbot. They wrote in their report that the trust between monks and abbot had been broken to such an extent “that without [Louis’] judgment, nothing would be done,” and that the monks “would rather be expelled from the monastery and live like beggars on the road” than be thwarted by false promises again. In order to prevent the situation from escalating any further, the missi gave the monks permission to travel to Aachen to present their grievances directly; in their report they warned Louis about this, giving him time to prepare.
(source: First paragraph)
abstract:
In the late 820s, a group of disgruntled monks traveled from the monastery of Moyenmoutier to the imperial court of Louis the Pious (r. 814–40) in Aachen. They did so in order to lodge a complaint against their abbot, whom they accused of mismanagement and unsatisfactory leadership for his refusal to allow the monks access to the resources they needed to “live a regular life.” The dispute had already simmered for quite a while. Two imperial missi—Bishop Frotharius of Toul (814–849/50) and Abbot Smaragdus of Saint-Mihiel (d. c. 840)—had been sent to make sense of the situation, which itself was the result of an earlier settlement between the community, the emperor, and the abbot. They wrote in their report that the trust between monks and abbot had been broken to such an extent “that without [Louis’] judgment, nothing would be done,” and that the monks “would rather be expelled from the monastery and live like beggars on the road” than be thwarted by false promises again. In order to prevent the situation from escalating any further, the missi gave the monks permission to travel to Aachen to present their grievances directly; in their report they warned Louis about this, giving him time to prepare.
(source: First paragraph)
Contreni, John J., “Women in the Age of Eriugena”, in: Willemien Otten, and Michael I. Allen (eds), Eriugena and Creation: proceedings of the Eleventh International Conference on Eriugenian Studies, held in honor of Edouard Jeauneau, Chicago, 9–12 November 2011, Turnhout: Brepols, 2014. 31–50.
abstract:
Eriugena’s discussion of the fall in Periphyseon IV includes a remarkable dialogue between God and Adam in which God rebuffs Adam’s attempt to place primary blame on Eve. In Eriugena’s view, Adam, not the woman, was culpable in the first instance for “deserting God” for the companionship of the woman. This essay focuses on historical women who inhabited the chronological and geographical world of Eriugena in order to appreciate better the historical context in which he lived and worked. Carolingian women whose actions were recorded most often engaged in activities that confronted or challenged authority. A sixth-century guidebook for noble women owned by Wulfad of Bourges, Eriugena’s close friend, clearly recommends subservient status for Christian women. At the same time, Carolingian moralists adopted a more balanced model that contrasts markedly with patristic and post-Carolingian attitudes toward women. The dialogue in Periphyseon IV would seem to share this more moderate model.
abstract:
Eriugena’s discussion of the fall in Periphyseon IV includes a remarkable dialogue between God and Adam in which God rebuffs Adam’s attempt to place primary blame on Eve. In Eriugena’s view, Adam, not the woman, was culpable in the first instance for “deserting God” for the companionship of the woman. This essay focuses on historical women who inhabited the chronological and geographical world of Eriugena in order to appreciate better the historical context in which he lived and worked. Carolingian women whose actions were recorded most often engaged in activities that confronted or challenged authority. A sixth-century guidebook for noble women owned by Wulfad of Bourges, Eriugena’s close friend, clearly recommends subservient status for Christian women. At the same time, Carolingian moralists adopted a more balanced model that contrasts markedly with patristic and post-Carolingian attitudes toward women. The dialogue in Periphyseon IV would seem to share this more moderate model.
Contreni, John J., “Bede’s scientific works in the Carolingian age”, in: Stéphane Lebecq, Michel Perrin, and Olivier Szerwiniack (eds), Bède le Vénérable: entre tradition et posterité, 34, Villeneuve d'Ascq, 2005. 247–259.
Hleno.revues.org: <link>
Contreni, John J., “Carolingian biblical culture”, in: Gerd van Riel, Carlos Steel, and James J. McEvoy (eds), Johannes Scottus Eriugena. The Bible and hermeneutics. Proceedings of the Ninth International Colloquium of the Society for the Promotion of Eriugenian Studies held at Leuven and Louvain-la-Neuve, June 7–10, 1995, 1.20, Leuven: Leuven University Press, 1996. 1–23.
