Marie Mayeski - Dhuoda: Ninth Century Mother and Theologian
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Dhuoda of Septimania was a remarkable Carolingian aristocrat who wrote a Liber Manualis of biblically based practical directions for her at times wayward warrior son. Her method of interpreting the Bible is of special interest: the religious experiences of the Old Testament are seen as shared family experience, rather than allegorical tales as for Origen.
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Fordham University Press University Box L Bronx NY 10458
PRINTED IN THE UNITED STATES OF AMERICA
To Robert E. McNally, S.J. (1917-1977) Mentor and Friend.
CONTENTS
Abbreviations
ix
Acknowledements
xi
Introduction
1
1.
Dhuoda in Historical Context
9
2.
Dhuoda in Theological Context
37
3.
The Syro-Phoenician Woman
65
4.
The Beatitudes and the Moral Life of the Christian
93
5.
Biblical Wisdom: Obedience and Conflict of Loyalties
117
Conclusion
141
Appendices
145
Bibliography
157
Indices
165
Page ix
ABBREVIATIONS
ACW
Ancient Christian Writers.
ANF
Ante-Nicene Fathers.
CC
Corpus Christianorum, Series Latina.
DDC
Augustine, De Doctrina Christiana.
DVV
Alcuin, De Vitiis Et Virtutibus.
Ephrem Lit
Ephmerides Liturgiensis.
HGL
Histoire Gnrale de Languedoc.
LCC
Library of Christian Classics.
MGH
Monumenta Germaniae Historica.
NCE
New Catholic Encyclopedia.
NPNF
Nicene and Post Nicene Fathers.
PL
Patrologia Latina.
RAM
Revue d'asctique et de mystique.
RB
Revue Benedictine.
REAug
Revue des tudes augustiniennes.
RecTh
Recherches de thologie ancienne et mdivale.
SC
Sources Chrtiennes.
SCH
Studies in Church History.
SL
Studia Liturgica.
TS
Theological Studies.
Page xi
ACKNOWLEDGEMENTS
This project grew slowly and over a long period of time. The list of those to whom I am indebted is proportionately long. I must, first of all, acknowledge the help and competence of the library staff of the Von der Ahe Library at Loyola Marymount University, especially Christine Anderson and Anthony Amodeo. They and their staff significantly enlarged the resources of our modest collection through interlibrary loan and various electronic bibliographic searches.
Loyola Marymount University contributed financial support through its Summer Research Grant Program and the Chilton Chair. The summer stipends provided me with the opportunity to write two of the chapters which appear here. I am particularly grateful to the College of Liberal Arts and to its dean, Mary Milligan, RSHM, for giving me the College Fellowship in spring, 1994, allowing me the time necessary to complete the manuscript.
Various colleagues read pieces of this work in progress. Jeffrey Siker, Lizette Larson-Miller, Daniel Christopher, Randall Cummings, James Fredericks, S.S., Jane Crawford and Susan Rabe were generous with their time and their constructive criticism. Any flaws in the text remain my own but without the support and assistance of these wonderful friends and scholars, this work could not have come to completion.
A special word of thanks belongs to two people who helped me with technical assistance. My brother, Simon Mayeski, introduced me to the complexities and possibilities of the computer at the beginning of this project and patiently endured lengthy telephone calls whenever I got lost in the intricacies of word-processing. Beatrice Henson-O'Neal, Administrative Secretary of the
Page xii
Marymount Institute for Faith, Culture and the Arts helped enormously with the technical details of completing the manuscript. Her patience, diligence and expertise deserve more eloquent praise than I can offer here.
Page 1
INTRODUCTION
In a recent article in Theological Studies, Randy L. Maddox from Sioux Falls College in South Dakota notes that "calls for recovering... an understanding of theology as a practical discipline have become increasingly common in recent years."1 His sources document that increased interest, particularly among German scholars whose disciplinary concern is theological method. Other evidence supports Maddox's observation. Certainly liberation theology, feminist theology and other political theologies have issued a clarion call for a theological study that is rooted and results in life and action. Using such words as 'malaise' and 'recovery' to express the dissatisfaction of many for whom theology is a matter of interest, Maddox suggests that theology served both its practitioners and its audiences better in an earlier time. His historical analysis is not a romantic panegyric in praise of any particular age, but a demonstration of the particular nature of theology from the earliest days until the twelfth century. During that time, says Maddox, theology was understood, first of all, as a "
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