Visigothic identity of Spain

[Michael Erwin]

Yes.

I'd add that social factors, not theological ones, may make  
conversions more likely. There are few theological similarities  
between whichever non-Nicaean doctrine and Islam, just as there are  
few theological similarities between various non-Chalcedonian  
doctrines (Monophysite, Monothelite, Nestorian) and Islam.

In Ethiopia, freely-practiced Monothelite Christianity went on; in  
Egypt, persecuted Monophysite and Monothelite Christians were, aiui,  
more likely to convert to Islam. Similarly, in Spain, persecuted  
'Arian' Christians may have been more likely to convert to Islam.

Basically people might tie their religious identities with their  
other identities; however, if they believe "the enemy [Islam] of my  
enemy [Catholicism] is my friend," they and their families may accept  
the combination of new religious identities with the older ethno- 
cultural, identities.

OTOH, in the 4th century, the religious divisions crosscut ethno- 
cultural divisions. Really crosscut, with Suebian practitioners of  
Egyptian mystery cults...

On Oct 21, 2006, at 10:58 PM, ualarauans wrote:

> Hails Iggwimer,

> Yes, what I was trying to say, rather disorderly, in my previous post
> is that it was more a problem of collective identity, not theology,
> which divided Arian and Catholic-Orthodox. When marching under Totila
> to meet Narses' hordes in the field, our average Goth was probably
> aware that the enemies had a different ("wrong") interpretation of
> Christ's nature than himself. He must have been said by his priest
> that he would fight for the right cause (standaiþ nu, ufgaurdanai
> hupins izwarans sunjai jah gapaidodai brunjon garaihteins – Eph.
> 6:14), he had received his absolution and a promise of paradise if he
> would fall in battle (didn't this idea correlate to the concept of
> Walhalla?). But when meditating in his soul what it actually is – to
> be Arian – he was hardly pondering all the arguments of the parties in
> Nicaea, nor recalling polemic points of theological treatises which
> deacon Gudilub did sometimes cite in their communal church. He was
> much more likely thinking of his wife, a woman of Roman descent, of
> their children, their house and a plot of arable land (haim-oþli)
> given to his grandfather after Theodoric brought the people to Italy.
> Of his parents and friends being Arian too, though firmly believing
> that Xristus-Iggws resurrects on Easter making herbs and crops grow
> again after winter death. In short, to be Arian meant for him to keep
> the way of life he got used to. The invading Byzantine armies
> threatened to destroy it. Maybe, they were bringing a higher culture
> and a better administration, but these were felt as something "alien",
> something "unnatural", still more loathsome because they were planted
> through political intrigues and military violence.
>
> This clash of cultures was apparently often comprehended within the
> predominant religious world picture as a struggle between good and
> evil. The enemy was utterly demonized. People behaved according to the
> principle "right or wrong – my kin". And many of them did not regard
> the terrestrial human life as the highest value. If we want to
> understand and explain historical events of that time, we must not
> only compare the contesting theological doctrines, but also the way
> these doctrines could get reflected in the mass consciousness of their
> bearers.
>
> Ualarauans


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