This ground-breaking volume assesses the contemporary epidemic of intimate partner violence and explores how and why cultural and religious beliefs serve to excuse battering and to work against survivors' attempts to find safety. Theological interpretations of sacred texts have been used for centuries to justify or minimize violence against women. The authors recover historical and especially medieval narratives whose protagonists endure violence that is framed by religious texts or arguments. The medieval theological themes that redeem battering in saints' lives-suffering, obedience, ownership and power-continue today in most religious traditions. This insightful book emphasizes Christian history and theology, but the authors signal contributions from interfaith studies to efforts against partner violence. Examining medieval attitudes and themes sharpens the readers' understanding of contemporary violence against women. Analyzing both historical and contemporary narratives from a religious perspective grounds the unique approach of Nienhuis and Kienzle, one that forges a new path in grappling with partner violence. Medieval and contemporary narratives alike demonstrate that women in abusive relationships feel the burden of religious beliefs that enjoin wives to endure suffering and to maintain stable marriages. Religious leaders have reminded women of wives' responsibility for obedience to husbands, even in the face of abuse. In some narratives, however, women create safe places for themselves. Moreover, some exemplary communities call upon religious belief to support their opposition to violence. Such models of historical resistance reveal precedents for response through intervention or protection.

Perhaps the least studied of Hildegard of Bingen's writings, "Solutions to Thirty-Eight Questions" is translated in this volume into English for the first time from the original Latin.
In this work of exegesis, Hildegard (1098-1179) resolves thorny passages of Scripture, theological questions, and two issues in hagiographic texts. "Solutions to Thirty-Eight Questions" joins Hildegard's "Homilies on the Gospels," which were directed to her nuns, as evidence of the seer's exegetical writing as well as her authority as an exegete. The twelfth-century saint wrote in standard genres of exegesis--homilies and "solutiones"--and her interpretations of Scripture were widely sought, including by male audiences.

Hildegard of Bingen (1098 '1179) describes the virtue of Fortitude teaching the other virtues in the fire of the Holy Spirit. Like Fortitude, Hildegard was enkindled by the Holy Spirit and edified many with her teaching.

Hildegard of Bingen's "Homilies on the Gospels" are here translated for the first time from Latin into English. Hildegard's sisters recorded and preserved her informal preaching in this collection of homilies on twenty-seven gospel pericopes. As teacher and superior to her sisters, Hildegard probably spoke to them in the chapter house, with the scriptural text either before her or recited from memory, according to Benedictine liturgical practice. The "Homilies on the Gospels" prove essential for comprehending the coherent theological Vision that Hildegard constructs throughout her works, including the themes of salvation history, the drama of the individual soul, the struggle of virtues against vices, and the life-giving and animating force of greenness ("uiriditas"). Moreover, the "Homilies on the Gospels "establish Hildegard as the only known female systematic exegete of the Middle Ages.

"Beverly Mayne Kienzle, John H. Morison Professor of the Practice in Latin and Romance Languages, Harvard Divinity School, has published several books on medieval sermons and preaching, including "Hildegard of Bingen and Her Gospel Homilies" (2009); "Hildegard of Bingen, Expositiones euangeliorum," coedited with Carolyn Muessig (2007); and "The Sermon: Typologie des sources du moyen a ge occidental," fasc. 81 '83 (2000). "

This classic translation of the correspondence of Bernard is reprinted with a new introduction which takes into account the wealth of scholarship which has appeared in the last forty years. Professor Kienzle discusses the translation of medieval and monastic letter-writing and provides a new chronology and select bibliography.

First published in 1953, James' translation set the standard for readability, accuracy, and verve; 'it is difficult to see how his translation can be improved' 'David N. Bell

In Hildegard of Bingen, Gospel Interpreter, Beverly Mayne Kienzle presents and acquaints readers with Hildegard's fifty-eight Homilies on the Gospels a dazzling summa of her theology and the culmination of her visionary insight and scriptural knowledge. Part one probes how a twelfth-century woman became the only known female Gospel interpreter of the Middle Ages. It includes an examination of Hildegard's epistemology how she received her basic theological education and how she extended her knowledge through divine revelations and intellectual exchange with her monastic network. Part two expounds on several of Hildegard's homilies, elucidating the theological brilliance that emanates from the creative exegesis she shapes to develop profound, interweaving themes. Hildegard eschewed the linear, repetitive explanations of her predecessors and created an organically coherent body of thought, rich with interconnected spiritual symbols. Part three deals with the wide-ranging reception of Hildegard's works and her inspiring legacy, extending from theology to medicine. Her prophetic voice resounds in the morally urgent areas of creation theology and the corruption of church and political leadership. Hildegard decries human disregard for the earth and its lust for power. Instead, she advocates the unifying capacity of nature, "viridity," that fosters the interconnectedness of all creation.

Hildegard of Bingen: Gospel Interpreter presents and acquaints readers with Hildegard's fifty-eight Homilies on the Gospels a dazzling summa of her theology and the culmination of her visionary insight and scriptural knowledge. Part One probes how a twelfth-century woman became the only known female Gospel interpreter of the Middle Ages. It includes an examination of Hildegard's epistemology how she received her basic theological education, and how she extended her knowledge through divine revelations and intellectual exchange with her monastic network. Part Two expounds on several of Hildegard's Homilies, elucidating the theological brilliance that emanates from the creative exegesis she shapes to develop profound, interweaving themes. Hildegard eschewed the linear, repetitive explanations of her predecessors and created an organically coherent body of thought, rich with interconnected spiritual symbols. Part Three deals with the wide-ranging reception of Hildegard's works and her inspiring legacy, extending from theology to medicine. Her prophetic voice resounds in the morally urgent areas of creation theology and the corruption of church and political leadership. Hildegard decries human disregard for the earth and lust for power. Instead, she advocates the unifying capacity of nature, "viridity," that fosters the interconnectedness of all creation.

For nearly two millennia, despite repeated prohibitions, Christian women have preached. Some have preached in official settings; others have found alternative routes for expression. Prophecy, teaching, writing, and song have all filled a broad definition of preaching. This anthology, with essays by an international group of scholars from several disciplines, investigates the diverse voices of Christian women who claimed the authority to preach and prophesy. The contributors examine the centuries of arguments, grounded in Pauline injunctions, against women's public speech and the different ways women from the early years of the church through the twentieth century have nonetheless exercised religious leadership in their communities. Some of them based their authority solely on divine inspiration; others were authorized by independent-minded communities; a few were even recognized by the church hierarchy. With its lively accounts of women preachers and prophets in the Christian tradition, this exceptionally well-documented collection will interest scholars and general readers alike.

Developed for use in upper-level courses and written entirely in Spanish, this anthology introduces students to Peninsular literature. Representative works by major literary figures in a variety of genres (fiction, poetry, drama, and essay), exemplify important literary movements from the Middle Ages to the present. This text is part of a two-volume anthology that can be used separately or in conjunction with its companion volume, Panoramas literarios: America hispana.