Spiritual Progress in Carolingian Saxony: A Case from Ninth-Century Corvey

Appleby, David P.

doi:10.1353/cat.1996.0214

Cited by 5 publications

(2 citation statements)

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“…In the field of religion, Hedwig Röckelein has illuminated the Christianization of the region, with particular attention paid to the role of relics in society, and Theo Kölzer has refined our view of Carolingian involvement in fledgling Saxon foundations through the diplomatic analysis of imperial charters (Kölzer, , , ; Röckelein, , , , , , , , , ). The last 20‐odd years have also marked the emergence of interest in Carolingian Saxony by English‐language historians such as Ian Wood, Eric Goldberg, Eric Knibbs, and Robert Flierman, among others (see here especially Appleby, ; Bachrach & Bachrach, ; Carroll, ; Flierman, , , forthcoming ; Goldberg, ; Hen, ; Karras, ; Knibbs, ; Mayr‐Harting, ; Palmer, , , ; Rembold, , , forthcoming , ; Shuler, ; van Egmond, ; Wood, , , , ). Finally, it is worth noting that the role that published conference proceedings and exhibition catalogues have played in the field, especially those resulting from an 1999 exhibition and associated conferences organized by the Diözesanmuseum Paderborn, and likewise from a conference held in the same year by the Center for Interdisciplinary Research on Social Stress in San Marino (Green & Siegmund, ; Hässler, Jarnut, & Wemhoff, ; Stiegemann & Wemhoff, ).…”

Section: From National To Local Historymentioning

confidence: 99%

“…Indeed, the ninth‐century corpus provides much material for this kind of analysis, as a wide array of authors composed local Christian histories detailing the exploits of recent saints and newly imported relics. Scholars have contrasted Frankish and Saxon attitudes to the Saxon past, not only during, but also well after, the Saxon conquest; they have pointed to stages of Christianization, as revealed through accounts of the conversion and contemporary Christian observance; perhaps most interestingly, they have sought to elucidate progressive conceptions of the Saxons' role both within the wider Carolingian world and within the Christian church (Appleby, ; Becher, ; Flierman, forthcoming ; Karras, ; Palmer, ; Shuler, ). Yet although such differences can be revealing, it is also worth reflecting on the commonalities between these diverse reports.…”

Section: Introductionmentioning

confidence: 99%

See 1 more Smart Citation

Quasi una gens: Saxony and the Frankish world, c. 772–888

Rembold

2017

History Compass

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The Saxons were conquered by Charlemagne in 804, after 33 years of intermittent campaigning; they were converted to Christianity and incorporated into the Carolingian political order. Yet despite this history of conquest and incorporation, historians have largely viewed Carolingian Saxony as distinct from the Frankish world. To a large extent, this may be seen as a result of the politicization of Saxon history in the early 20th century. Early Nazi propaganda drew upon the Saxon wars as an example of German heroism and resistance, with particular attention paid to the history of conflict and warfare; unsurprisingly, there was little interest in such circles in delineating subsequent cooperation and coexistence. The postwar period, by contrast, saw a resurgence of local history, which, while serving as a corrective to earlier nationalistic approaches, did not seek to situate the history of individual Saxon Christian centres, whether monasteries or bishoprics, in their wider context. Only recently has an interest in Saxon regional history resurfaced, but even still, the connection of the region to the Frankish world remains relatively unexplored with a few notable exceptions. Recent work on the Carolingian empire has stressed its regionalism and variety, arguing for less top‐down control and more “grassroots” politics. In such a context, Carolingian Saxony need not stand as an outlier: rather, it should be analyzed both alongside, and as part of, the wider Carolingian world.

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