LITMIR.BIZ

The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish , Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.

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Marriage is often described as a melding of two people into one. But what—or who—must be lost, fragmented, or buried in that process? We have inherited a model of marriage so flawed, Frances E. Dolan contends, that its logical consequence is conflict. Dolan ranges over sixteenth- and seventeenth-century Puritan advice literature, sensational accounts of «true crime,» and late twentieth-century marriage manuals and films about battered women who kill their abusers. She reads the inevitable Taming of the Shrew against William Byrd's diary of life on his Virginia plantation, Noel Coward's Private Lives , and Barbara Ehrenreich's assessment in Nickel and Dimed of the relationship between marriage and housework. She traces the connections between Phillippa Gregory's best-selling novel The Other Boleyn Girl and documents about Anne Boleyn's fatal marriage and her daughter Elizabeth I's much-debated virginity. By contrasting depictions of marriage in the sixteenth and seventeenth centuries and our own time, she shows that the early modern apprehension of marriage as an economy of scarcity continues to haunt the present in the form of a conceptual structure that can accommodate only one fully developed person. When two fractious individuals assert their conflicting wills, resolution can be achieved only when one spouse absorbs, subordinates, or eliminates the other. In an era when marriage remains hotly contested, this book draws our attention to one of the histories that bears on the present, a history in which marriage promises both intimate connection and fierce conflict, both companionship and competition.

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By the early fourteenth century, the city of Florence had emerged as an economic power in Tuscany, surpassing even Siena, which had previously been the banking center of the region. In the space of fifty years, during the lifetime of Dante Alighieri, 1265-1321, Florence had transformed itself from a political and economic backwater—scarcely keeping pace with its Tuscan neighbors—to one of the richest and most influential places on the continent. While many historians have focused on the role of the city's bankers and merchants in achieving these rapid transformations, in Florence and Its Church in the Age of Dante , George W. Dameron emphasizes the place of ecclesiastical institutions, communities, and religious traditions. While by no means the only factors to explain Florentine ascension, no account of this period is complete without considering the contributions of the institutional church. In Florence, economic realities and spiritual yearnings intersected in mysterious ways. A busy grain market on a site where a church once stood, for instance, remained a sacred place where many gathered to sing and pray before a painted image of the Virgin Mary, as well as to conduct business. At the same time, religious communities contributed directly to the economic development of the diocese in the areas of food production, fiscal affairs, and urban development, while they also provided institutional leadership and spiritual guidance during a time of profound uncertainty. Addressing such issues as systems of patronage and jurisdictional rights, Dameron portrays the working of the rural and urban church in all of its complexity. Florence and Its Church in the Age of Dante fills a major gap in scholarship and will be of particular interest to medievalists, church historians, and Italianists.

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How are martyrs made, and how do the memories of martyrs express, nourish, and mold the ideals of the community? Sanctifying the Name of God wrestles with these questions against the background of the massacres of Jews in the Rhineland during the outbreak of the First Crusade. Marking the first extensive wave of anti-Jewish violence in medieval Christian Europe, these «Persecutions of 1096» exerted a profound influence on the course of European Jewish history. When the crusaders demanded that Jews choose between Christianity and death, many opted for baptism. Many others, however, chose to die as Jews rather than to live as Christians, and of these, many actually inflicted death upon themselves and their loved ones. Stories of their self-sacrifice ushered the Jewish ideal of martyrdom—kiddush ha-Shem, the sanctification of God's holy name—into a new phase, conditioning the collective memory and mindset of Ashkenazic Jewry for centuries to come, during the Holocaust, and even today. The Jewish survivors of 1096 memorialized the victims as martyrs as they rebuilt their communities during the decades following the Crusade. Three twelfth-century Hebrew chronicles of the persecutions preserve their memories of martyrdom and self-sacrifice, tales fraught with symbolic meaning that constitute one of the earliest Jewish attempts at local, contemporary historiography. Reading and analyzing these stories through the prism of Jewish and Christian religious and literary traditions, Jeremy Cohen shows how these persecution chronicles reveal much more about the storytellers, the martyrologists, than about the martyrs themselves. While they extol the glorious heroism of the martyrs, they also air the doubts, guilt, and conflicts of those who, by submitting temporarily to the Christian crusaders, survived.

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Between the years 350 and 500 a large body of Latin artes grammaticae emerged, educational texts outlining the study of Latin grammar and attempting a systematic discussion of correct Latin usage. These texts—the most complete of which are attributed to Donatus, Charisius, Servius, Diomedes, Pompeius, and Priscian—have long been studied as documents in the history of linguistic theory and literary scholarship. In Grammar and Christianity in the Late Roman World , Catherine Chin instead finds within them an opportunity to probe the connections between religious ideology and literary culture in the later Roman Empire. To Chin, the production and use of these texts played a decisive role both in the construction of a pre-Christian classical culture and in the construction of Christianity as a religious entity bound to a religious text. In exploring themes of utopian writing, pedagogical violence, and the narration of the self, the book describes the multiple ways literary education contributed to the idea that the Roman Empire and its inhabitants were capable of converting from one culture to another, from classical to Christian. The study thus reexamines the tensions between these two idealized cultures in antiquity by suggesting that, on a literary level, they were produced simultaneously through reading and writing techniques that were common across the empire. In bringing together and reevaluating fundamental topics from the fields of religious studies, classics, education, and literary criticism, Grammar and Christianity in the Late Roman World offers readers from these disciplines the opportunity to reconsider the basic conditions under which religions and cultures interact.

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As the Ottoman Empire advanced westward from the fourteenth to the sixteenth centuries, humanists responded on a grand scale, leaving behind a large body of fascinating yet understudied works. These compositions included Crusade orations and histories; ethnographic, historical, and religious studies of the Turks; epic poetry; and even tracts on converting the Turks to Christianity. Most scholars have seen this vast literature as atypical of Renaissance humanism. Nancy Bisaha now offers an in-depth look at the body of Renaissance humanist works that focus not on classical or contemporary Italian subjects but on the Ottoman Empire, Islam, and the Crusades. Throughout, Bisaha probes these texts to reveal the significant role Renaissance writers played in shaping Western views of self and other. Medieval concepts of Islam were generally informed and constrained by religious attitudes and rhetoric in which Muslims were depicted as enemies of the faith. While humanist thinkers of the Renaissance did not move entirely beyond this stance, Creating East and West argues that their understanding was considerably more complex, in that it addressed secular and cultural issues, marking a watershed between the medieval and modern. Taking a close look at a number of texts, Bisaha expands current notions of Renaissance humanism and of the history of cross-cultural perceptions. Engaging both traditional methods of intellectual history and more recent methods of cross-cultural studies, she demonstrates that modern attitudes of Western societies toward other cultures emerged not during the later period of expansion and domination but rather as a defensive intellectual reaction to a sophisticated and threatening power to the East.

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Day of Reckoning: Power and Accountability in Medieval France applies recent approaches to literacy, legal studies, memory, ritual, and the manorial economy to reexamine the transformation of medieval power. Highlighting the relationship of archives and power, it draws on the rich documentary sources of five of the largest Benedictine monasteries in northern France and Flanders, with comparisons to others, over a period of nearly four centuries. The book opens up new perspectives on important problems of power, in particular the idea and practice of accountability. In a violent society, medieval lords tried to delegate power rather than share it—to get their men to prosecute justice or raise money legitimately, rather than through extortion and pillage. Robert F. Berkhofer III explains how subordinates were held accountable by abbots administering the extensive holdings of Saint-Bertin, Saint-Denis, Saint-Germain-des-Prés, Saint-Père-de-Chartres, and Saint-Vaast-d'Arras. As the abbots began to discipline their agents and monitor their conduct, the «day of reckoning» took on new meaning, as customary meeting days were used to hold agents accountable. By 1200, written and unwritten techniques of rule developed in the monasteries had moved into the secular world; in these practices lay the origins of administration, bureaucratic power, and governance, all hallmarks of the modern state.

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The School of Nisibis was the main intellectual center of the Church of the East in the sixth and early seventh centuries C.E. and an institution of learning unprecedented in antiquity. Fear of God and the Beginning of Wisdom provides a history both of the School and of the scholastic culture of the Church of the East more generally in the late antique and early Islamic periods. Adam H. Becker examines the ideological and intellectual backgrounds of the school movement and reassesses the evidence for the supposed predecessor of the School of Nisibis, the famed School of the Persians of Edessa. Furthermore, he argues that the East-Syrian («Nestorian») school movement is better understood as an integral and at times contested part of the broader spectrum of East-Syrian monasticism. Becker examines the East-Syrian culture of ritualized learning, which flourished at the same time and in the same place as the famed Babylonian Rabbinic academies. Jews and Christians in Mesopotamia developed similar institutions aimed at inculcating an identity in young males that defined them as beings endowed by their creator with the capacity to study. The East-Syrian schools are the most significant contemporary intellectual institutions immediately comparable to the Rabbinic academies, even as they served as the conduit for the transmission of Greek philosophical texts and ideas to Muslims in the early 'Abbasid period.

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What should historians do with the words of the dead? Inquisition and Power reformulates the historiography of heresy and the inquisition by focusing on depositions taken from the Cathars, a religious sect that opposed the Catholic church and took root in southern France during the twelfth century. Despite the fact that these depositions were spoken in the vernacular, but recorded in Latin in the third person and rewritten in the past tense, historians have often taken these accounts as verbatim transcriptions of personal testimony. This belief has prompted some historians, including E. Le Roy Ladurie, to go so far as to retranslate the testimonies into the first-person. These testimonies have been a long source of controversy for historians and scholars of the Middle Ages. Arnold enters current theoretical debates about subjectivity and the nature of power to develop reading strategies that will permit a more nuanced reinterpretation of these documents of interrogation. Rather than seeking to recover the true voice of the Cathars from behind the inquisitor's framework, this book shows how the historian is better served by analyzing texts as sites of competing discourses that construct and position a variety of subjectivities. In this critically informed history, Arnold suggests that what we do with the voices of history in fact has as much to do with ourselves as with those we seek to 'rescue' from the silences of past.

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Righteous Persecution examines the long-controversial involvement of the Order of Preachers, or Dominicans, with inquisitions into heresy in medieval Europe. From their origin in the thirteenth century, the Dominicans were devoted to a ministry of preaching, teaching, and pastoral care, to «save souls» particularly tempted by the Christian heresies popular in western Europe. Many persons then, and scholars in our own time, have asked how members of a pastoral order modeled on Christ and the apostles could engage themselves so enthusiastically in the repressive persecution that constituted heresy inquisitions: the arrest, interrogation, torture, punishment, and sometimes execution of those who deviated in belief from Roman Christianity. Drawing on an extraordinarily wide base of ecclesiastical documents, Christine Caldwell Ames recounts how Dominican inquisitors and their supporters crafted and promoted explicitly Christian meanings for their inquisitorial persecution. Inquisitors' conviction that the sin of heresy constituted the graver danger to the Christian soul and to the church at large led to the belief that bringing the individual to repentance—even through the harshest means—was indeed a pious way to carry out their pastoral task. However, the resistance and criticism that inquisition generated in medieval communities also prompted Dominicans to consider further how this new marriage of persecution and holiness was compatible with authoritative Christian texts, exemplars, and traditions. Dominican inquisitors persecuted not despite their faith but rather because of it, as they formed a medieval Christianity that permitted—or demanded—persecution. Righteous Persecution deviates from recent scholarship that has deemphasized religious belief as a motive for inquisition and illuminates a powerful instance of the way Christianity was itself vulnerable in a context of persecution, violence, and intolerance.

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