Belief and Religion in Barbarian Europe c. 350-700

This ground-breaking study offers a new paradigm for understanding the beliefs and religions of the Goths, Burgundians, Sueves, Franks and Lombards as they converted from paganism to Christianity between c.350 and c.700 CE. Combining history and theology with approaches drawn from the cognitive science of religion, Belief and Religion in Barbarian Europe uses both written and archaeological evidence to challenge many older ideas. Beginning with a re-examination of our knowledge about the deities and rituals of their original religions, it goes on to question the assumption that the Germanic peoples were merely passive recipients of Christian doctrine, arguing that so-called 'Arianism' was first developed as an 'entry-level' Christianity for the Goths. Focusing on individual ethnic groupings in turn, it presents a fresh view of the relationship between religion and politics as their rulers attempted to opt for Catholicism. In place of familiar debates about post-conversion 'pagan survivals', contemporary texts and legislation are analysed to create an innovative cognitive perspective on the ways in which the Church endeavoured to bring the Christian God into people's thoughts and actions. The work also includes a survey of a wide range of written and archaeological evidence, contrasting traditional conceptions of death, afterlife and funerary ritual with Christian doctrine and practice in these areas and exploring some of the techniques developed by the Church for assuaging popular anxieties about Christian burial and the Christian afterlife. Series Editor's Preface: Elinor Shaffer (University of London)List of ContributorsAbbreviationsTimeline: Paul Barnaby (Walter Scott Digital Archive)Introduction: Meteoric Traces: Coleridge's Afterlife in Europe: Elinor Shaffer (University of London)1. Coleridge's English Afterlife: From De Quincey to I. A. Richards: Seamus Perry (Oxford University)2. Coleridge's Early Reception in France, from the First to the Second Empire: Michael John Kooy (University of Warwick)3. The Reception of The Rime of the Ancient Mariner through Gustave Dore's Illustrations: Gilles Soubigou (Universite Paris I Pantheon-Sorbonne, France)4. The Reception of Coleridge in Germany to World War II: Frederick Burwick (UCLA)5.Coleridge's German Reception 1945 to the Present: Hans-Werner Breunig (University of Magdeburg)6. From the Spanish Exiles to the Symbolists: Coleridge's Poetry and Poetics in Nineteenth-Century Spain: Eugenia Perojo-Arronte (University of Valladolid)7. A Path for Literary Change: Poetics and Aesthetic Criticism in Twentieth-Century Spain: Eugenia Perojo-Arronte (University of Valladolid)8. The Translation of Coleridge's Poetry and his Influence on Twentieth-century Italian poetry: Edoardo Zuccato (IULM University, Milan)9.Coleridge's Aesthetic Philosophy and Critical Writings in Italy: Franco Nasi (University of Modena and Reggio Emilia)10.On the Very Late Reception of Coleridge's Writings in Portugal: Jorge Bastos da Silva (University of Oporto)11. A Spectre or an Unacknowledged Visionary? Coleridge in Czech Culture: Martin Prochazka (Charles University, Prague)12, A Laker, a Friend to Poland, or a European Classic: Coleridge's Polish Reception: Monika Coghen (Jagiellonian University in Krakow)13. The Albatross in Russia: praised, shot and repented: Elena Volkova (Lomonosov Moscow State University)BibliographyIndex "Responding to the belief that typology was a later development of the early church, and not applicable to the earliest canonical Gospel, Jonathan Robinson stresses that typology has deep Jewish roots, and that typological modes of thought were a significant part of the Gospel's historical and cultural background. He brings this insight to bear on four of the most dramatic miracles in Mark's Gospel, discovering a surprisingly consistent typological approach. Essential to Robinson's argument is the discovery of distinctive words and phrases taken from the Septuagint, that serve as unique indictors of Mark's intent to refer back to miracles from the Jewish scriptures, pointing to influence from Jonah, David, Elisha and Moses. These references in turn provide insight into Mark's Christology, revealing that Mark presents Jesus as both the fulfilment of scriptural human types and as assuming the narrative form of Israel's God. Robinson argues that rather than imposing categories extracted from earlier Jewish literature like "divine identity" and "exalted human figures", Mark should be allowed to speak on its own terms and with its own unique voice"-- Provided by publisher