Bibliography

John J.
Contreni
s. xx–xxi

21 publications between 1976 and 2020 indexed
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Works authored

Contreni, John J., and Pádraig P. Ó Néill [eds.], Glossae divinae historiae: the biblical glosses of John Scottus Eriugena, Millenio medievale, 1, Florence: SISMEL, Edizioni del Galluzzo, 1997.
Contreni, John J., Carolingian learning, masters and manuscripts, Variorum Collected Studies Series, 363, Hampshire: Variorum Reprints, 1992.
Contreni, John J. [introd. and facs. ed.], Codex Laudunensis 468: a ninth-century guide to Virgil, Sedulius, and the liberal arts, Armarium Codicum Insignium, 3, Turnhout: Brepols, 1984.
Contreni, John J., The cathedral school of Laon from 850 to 930: its manuscripts and masters, Münchener Beiträge zur Mediävistik und Renaissance-Forschung, 29, Munich: Arbeo-Gesellschaft, 1978.  
comments: Based on the author's dissertation (1971)
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>.
Contreni, John J., “‘Old orthodoxies die hard’: Herwagen’s Bridferti Ramesiensis glossae”, Peritia 22–23 (2011-2012, 2013): 15–52.
Contreni, John J., “Sedulius on Grammar [Review of: Löfstedt, Bengt [ed.], Sedulius Scottus: In Donati artem minorem. In Priscianum. In Eutychem, Corpus Christianorum, Continuatio Mediaevalis, 40:C, Turnhout: Brepols, 1977.]”, Peritia 4 (1985): 387–390.
Contreni, John J., “The biblical glosses of Haimo of Auxerre and John Scottus Eriugena”, Speculum 51 (1976): 411–434.

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., “John Scottus, nutritor, and the liberal arts”, in: Adrian Guiu (ed.), A companion to John Scottus Eriugena, 86, Leiden, Boston: Brill, 2019. 31–63.
Contreni, John J., “Getting to know Virgil in the Carolingian age: the Vita Publii Virgilii”, in: Valerie L. Garver, and Owen Michael Phelan (eds), Rome and religion in the medieval world: studies in honor of Thomas F. X. Noble, Surrey: Ashgate, 2014. 21–46.
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., “Dícuil (fl. c.795–825)”, Oxford dictionary of national biography, Online: Oxford University Press, 2004–.
Contreni, John J., “Martin of Laon (819–875)”, Oxford dictionary of national biography, Online: Oxford University Press, 2004–.
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.
Contreni, John J., “The Egyptian origins of the Irish: two ninth-century notes”, in: Klaus Wittstadt [ed.], St. Kilian: 1300 Jahre Martyrium der Frankenapostel, Würzburg: Bistum Würzburg, 1989. 51–54.
Contreni, John J., “The Irish contribution to the European classroom”, in: D. Ellis Evans, John G. Griffith, and E. M. Jope (eds), Proceedings of the Seventh International Congress of Celtic studies, held at Oxford, from 10th to 15th July, 1983, Oxford: D. E. Evans, 1986. 79–90.
Contreni, John J., “The Irish in the Western Carolingian Empire (according to James F. Kenney and Bern, Burgerbibliothek 363)”, in: Heinz Löwe (ed.), Die Iren und Europa im früheren Mittelalter, 2 vols, vol. 2, Stuttgart: Klett-Cotta, 1982. 758–798.
Contreni, John J., “John Scottus, Martin Hiberniensis, the liberal arts, and teaching”, in: Michael W. Herren (ed.), Insular Latin studies: papers on Latin texts and manuscripts of the British Isles, 550-1066, 1, Toronto: Pontifical Institute of Mediaeval Studies, 1981. 23–44.
Contreni, John J., “The Irish ‘colony’ at Laon during the time of John Scottus”, in: René Roques (ed.), Jean Scot Érigène et l’histoire de la philosophie: Laon 7–12 Juillet 1975, 561, Paris: CNRS Éditions, 1977. 59–67.