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The Rise of Western Christendom: Triumph and Diversity 200-1000 Ad (Making of Europe) ペーパーバック – 2003/1/13
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- 本の長さ625ページ
- 言語英語
- 出版社Blackwell Pub
- 発売日2003/1/13
- 寸法15.24 x 3.66 x 22.86 cm
- ISBN-100631221387
- ISBN-13978-0631221388
商品の説明
レビュー
"This outstanding revision of The Rise of Western Christendom will make this the book for the next generation and will stimulate countless revisions of long–accepted interpretations of the period 400–1000." Thomas F. X. Noble, University of Notre Dame
"[The first edition] was a historical masterpiece before. But the author′s mind has moved on: The second edition contains further development, has filled out a great deal of detail, revised much in the light of more recent work, and, especially, has made it very much more useful for serious students by providing references and notes." Robert Markus, University of Nottingham
"A new book by Peter Brown always makes my heart beat faster...The addition of a dazzling range of new scholarly material makes the book a far more thorough treatment...My students will be reading it." Bryn Mawr Classical Review
"In the second edition of his The Rise of Western Christendom: Triumph and Diversity, AD 200–1000, Brown sets shimmering fragments of historical insight into a mosaic that is all the more splendid for its well–judged architecture, resulting in what may come to stand as the most satisfying contribution of an unusually distinguished career. With time, The Rise of Western Christendom may emerge as a milestone in the search for an account of the fall of Rome that genuinely breaks free of Gibbon′s spell." Kate Cooper, Times Literary Supplement.
"With its dexterous and confident handling of an array of subjects and disciplines, and its exhaustive and detailed endnotes and bibliography, this book has encapsulated and synthesized a burgeoning field of scholarship at the point of perhaps its greatest creativity and imagination" The Atlantic Monthly
"The Rise of Western Christendom is a work of uncommon originality, prodigious learning, and literary grace." Robert Louis Wilken, National Review
"It is an ashtonishing story, told in a way that keeps general themes clearly in sight while lovingly attending to the particularities of people, pracises and beliefs" First Choice
著者について
登録情報
- 出版社 : Blackwell Pub; 第2版 (2003/1/13)
- 発売日 : 2003/1/13
- 言語 : 英語
- ペーパーバック : 625ページ
- ISBN-10 : 0631221387
- ISBN-13 : 978-0631221388
- 寸法 : 15.24 x 3.66 x 22.86 cm
- カスタマーレビュー:
著者について
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The study commences with the Christianisation of the late Roman Empire. The traditional narrative of the post Roman period tells of the Roman Church playing the role of unifier of the West during the "chaos" of the post-Roman world through Christianising the regions beyond the old limes. Brown however looks beyond the macro-level to examine the emerging of many "micro-Christendom's" which though sharing a common Roman Christianity, go on to develop unique self-contained Christian worlds. These were effectively "mini-Romes", each with its own set of peculiarities and characteristics. These micro-Christendom's include Ireland, Northumbria, regions of Gaul, Italy and Spain. Critical in the process was the role of local holy men and women and saints in bringing the "high" culture of Rome to local communities and adapting them to local conditions. This view of the era stands in contrast to older histories which emphasise the role of macro-policy decisions taken in Rome and Aachen in the Christianisation of Western Europe rather than what happened on the ground at the local level.
Brown also places the development of Western European Christianity within the wider context of the Mediterranean world. He notes that throughout the period, the centre of gravity for Christianity remained in the East, centred on Constantinople in whose cultural orbit the West moved. This for example, is reflected in the self conscious adoption by Charlemagne of Byzantine models when he built his church in the new capital at Aachen. This approach stands in contrast to earlier histories which generally look at the process of change in Western Europe as being driven largely from within without regard to external influences. (The point is brought home in a striking fashion through music if one were to listen to the reconstruction by Ensemble Organum of the Old Roman Chant of the Western Church (ultimately supplanted by the Gregorian Chant) which though sung in Latin appears barely distinguishable in its musical form from the Byzantine Chant).
The narrative ends with the Carolingian period with Charlemagne crowned Holy Roman Emperor, bringing most of Western Europe under the political control of a single rule for the first time since Roman times even if not long lasting. This conventionally is taken to be the definitive break between Later Antiquity and its aftermath - and the Medieval period. This was also a period when Islam acquires hegemony in the Eastern and Southern Mediterranean and Byzantium is pushed back to its Anatolian heartland, leaving the West in the end as dominant in the Christian world.
Brown however does more than set out an interpretation of the period he studies. He touches on some of the key debates that underpin scholarship of the period. The classical view enunciated by Gibbons would hold that Rome fell in a sudden cataclysm that took Europe into the "Dark Ages" - until it gradually pulled itself out of that darkness many centuries later. A later view developing in the 60s and 70s however suggests a gradual decline of Rome that began well before the 5th century and a continuation of Roman life after the fall of the Western Empire over many centuries with a slow transition to the Middle Ages. Brown is perhaps one of the best known exponents of the latter view, for example in "The World of Late Antiquity". An inflection of the gradualist argument is the famous Pirenne thesis which saw a continuity of Roman life in the West well after the end of the last Western Emperor's reign in 476 ACE, exemplified by the uninterrupted trade and religious connections of the West with the Mediterranean World. According to Pirenne, the break with the Roman past came later with the coming of Islam and the rupture of communication with Eastern Christendom by Muslim control of the Mediterranean.
Brown accepts that the Pirenne thesis now needs to be abandoned on account of the evidence provided by archaeology of a serious economic and demographic collapse and a contraction in the scale of life in the Late Roman Empire, bringing to an end the material and political underpinnings of the Roman state by the 5th century ACE. There was no smooth continuity. This appears to reflect a current trend in scholarship that swings the pendulum towards the older view of Gibbons (eg see Ward Perkin's "The Fall of Rome"). However, Brown's argument in favour of a gradual transformation of the Roman world into Medieval Europe over several centuries in this work remains compelling, even if this change occurred against the backdrop of the trauma of the Roman collapse in the West and a reduced and more localised scale of life in Western Europe. As such, his argument may represent a contemporary synthesis of the views emphasising sudden collapse and those in favour of the gradual change thesis.
Brown also addresses the corollary arguments about how "dark" the period really was. On this, he is on firmer ground, painting a picture of innovation and change during the post-Roman age rather than collapse and stagnation. That change involves not just Christianisation but also the development of local identities succeeding the former "Roman" identity. The narrative considers how at a certain point in time, the peoples of Gaul, Britain and Italy forgot that they once had been Romans and instead self-identify both as Christian and also as Britons, Franks, Burgundians and Lombard's - and also as English and Irish (these two peoples never having been Roman in the first place). It was no longer the Christian Empire of Constantine and Theodosius that the successor states looked to for self-identification - but the ancient kingdom of Israel as revealed in the Old Testament. Further, the dark ages may have been a golden age for Europe's peasants freed as they were from the extractive machinery of Roman taxation following the collapse of the Roman polity. Indeed, an important feature of the Carolingian State, that succeeds the post-Roman period was the restoration of generalised taxation of the land across most of Western Europe as the Romans had once done.
This is a work that searches for "l'histoire profonde" or deep history - looking beyond the top layers at the layers underneath overlaying one and another. Indeed, the physical remains of the past speak to the multiple layers of history in a tangible way. Many Christian churches and shrines for example were built on previously pagan sites. In the East, a further layer of Islamic culture may have covered a Christian past and before that a Hellenic past, all of which still continue to peer through the layers and enliven the present. The author cogently makes the point with his description of the use of Neolithic axes and other implements by Medieval Church builders who included them in the stonework, believing that these were magical stones that would ward of lighting (presumably contrary to Christian belief but reflecting older folk traditions). The builders did not realise that these were in fact artefacts created by their own ancestors in the distant past.
Histoire profonde is indeed a hallmark of the Annales school of history that was highly influential in the Francophone tradition of history writing for most of the 20th century. Peter Brown is thought to be one of the few leading historians in the Anglophone tradition who has been influenced by the Annales school. The emphasis of the Annales historians on the detailed study of particular regions bounded by their specific geography, the examination of mentalities or ways of thinking (in contrast to the traditional nineteenth century emphasis on political history) and the study of change over very long periods (the longue duree) are all hallmarks of the study. The Annales perhaps anticipated the contemporary interest in cultural history and Brown in his early embrace of the Annales method was perhaps ahead of his time. This work indeed is a masterpiece of the genre.
Brown selbst gab zu (S. 1), dass eine Überarbeitung vor allem wegen der Explosion der Forschung notwendig war, Seit der ersten Auflage erschien unter anderem die betreffenden Bände der "Cambridge Ancient History", an denen auch Brown mitgewirkt hatte. Alleine die Bibliographie hält keinem Vergleich mehr mit dem Vorgänger stand. Eine völlig neue und umfangreiche Einleitung führt in den Gegenstand der Betrachtungen ein. Hinzu kommen nun wissenschaftliche Fussnoten, die dieses Lesebuch (den Brown ist m.E. einer der am besten erzählenden Historiker überhaupt), zu einem wissenschaftlichen Kompendium machen.
Kurz zum Inhalt selbst: in insgesamt 20 Kapiteln beleuchtet Brown die Werdung der christlichen Welt. Denn nicht nur Europa ist in seinem Blickfeld, sondern vielmehr die Wirkung der christlichen Mission in der alten Welt ab 200. Dabei betrachtet er sowohl das nestorianische Mesopotamien, als auch die Mission nach China, den byzantinischen Bildersturm, die Christianisierung Deutschlands und die irische Missionstätigkeit, als auch das Frankenreich und den Einbruch des Islam.
Ich kann dieses Buch gar nicht genug loben. Jeder, der sich für das frühe Christentum, die Spätantike, den Umbruch in der alten Welt nach dem Aufkommen des Islam oder das Frühmittelalter hat hier ein wirkliches neues Standardwerk in den Händen. Vor allem muss man die klare und dennoch verspielte Sprache des Autors loben. Brown bezeiht nicht nur neueste Forschungen ein, sondern präsentiert sie auch sehr ansprechend und leicht verständlich. Einziger Kritikpunkt: man hätte neue Karten und ein paar Abbildungen einfügen können, vielleicht sogar müssen. Dennoch: ein einmaliges Werk über die Zeit des frühen Christentums und des sich formierenden Europas.
Peter Brown is an eminent historian, and for good reason. He reads widely, and he has good eyes and an excellent brain. His history of "The Rise of Western Christendom" upsets multiple historical cliches, the most famous perhaps being Edward Gibbon's boast that he had described "the triumph of barbarity and religion." One can understand how Gibbon came to this conclusion, but Peter Brown can describe what actually happened. There is a huge difference.
I'll give you one example of my own historical goof, when I wrote the following:
"In December of the year 406, a bitter winter chill enabled hordes of barbarian warriors--some 15,000--to walk with their horses, wives and children across the Rhine River. Once across the river, they plundered and destroyed at their leisure, seizing the city of Rome four years later."
This is entirely wrong. The "barbarians" were coming under attack from Attila and his Huns, and so they wrote to Rome for permission to cross the river in self-defense. The Romans consented, only requiring that the new refugees accept military service.
This sensible policy ended in disaster: famine broke out, and the refugees resorted to raiding the local farms for food to eat. In the end, they finally attacked Rome itself. But it was not a deliberate and planned invasion. Like so much in human history, it was something that "just happened."
That is just one sample of the erudition on display in this wonderful book. To the best of my knowledge, it has no serious competition.
I should note that Peter Brown gives good attention to the expansion of Christianity in the East, and that he was so dedicated to the truth about this era that he revised the original book and issued a second edition only seven years after the first edition appeared.
Why? Because discoveries about this era are suddenly pouring in at a huge rate.
This is your go-to book for the era. Period.
If you're up to to a wonderful romp through the history of the early church, read this book, read parts of it a second time and then put it on your reference shelf because there isn't a better early Church history resource available.
The title is misleading since the author spends as much time discussing the Eastern Church as he does the Western one and that's okay because in so doing he is able to paint a more complete picture of what was happening in the different geographical regions and diverse cultures Christianity entered.
The author debunks a lot of myths and we learn that great hoards of barbarians did not sweep down from the North and in one mighty and overwhelming swoop conquer Rome. Beards, unleavened bread and the "Holy Spirit proceeding from the Father" and not the "Father and the Son" were not the only reasons for the split between the Eastern and Western Church and that split was a along time coming and a long time taking effect. Forget an exact date. It does not exist.
Clarifying historical events aside, Dr Brown provides the reader a well researched and clear picture of early Christianity and the major players who had a part in it. The sensitive student of the early church will wonder how God got so much accomplished during such a messy period.
If you are a student of world or Christian history, this is a must read book.
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