New essays attempt to survey and map out the increasingly significant discipline of medievalism. Medievalism has been attracting considerable scholarly attention in recent years. But it is also suffering from something of an identity crisis. Where are its chronological and geographical boundaries? How does it relate to the Middle Ages? Does it comprise neomedievalism, pseudomedievalism, and other "medievalisms"? Studies in Medievalism XVII directly addresses these and related questions via a series of specially-commissioned essays from some of the most well-known scholars in the field; they explore its origins, survey the growth of the subject, and attempt various definitions. The volume then presents seven articles that often test the boundaries of medievalism: they look at echoes of medieval bestiaries in J. K. Rowling's Harry Potter books, the influence of the Niebelungenlied on Wagner's Ring cycle, representations of King Alfred in two works by Dickens, medieval tropes in John Bale's Reformist plays, authenticity in Sigrid Undset's novel Kristin Lavransdatter, incidental medievalism in Handel's opera Rodelinda, and editing in the audio version of Seamus Heaney's Beowulf. CONTRIBUTORS: KATHLEEN VERDUIN, CLARE A. SIMMONS, NILS HOLGER PETERSEN, TOM SHIPPEY, GWENDOLYN A. MORGAN, M. J. TOSWELL, ELIZABETH EMERY, KARL FUGELSO, EMILY WALKER HEADY, MARK B. SPENCER, GAIL ORGELFINGER, DOUGLAS RYAN VAN BENTHUYSEN, THEA CERVONE, WERNER WUNDERLICH, EDWARD R. HAYMES

Because Victorian authors rarely discuss conversion experiences separately from the modes in which they are narrated, Emily Walker Heady argues that the conversion narrative became, in effect, a form of literary criticism. Literary conventions, in turn, served the reciprocal function as a means of discussing the nature of what Heady calls the 'heart-change.' Heady reads canonical authors such as John Henry Newman, Charles Dickens, Charlotte BrontA", George Eliot, and Oscar Wilde through a dual lens of literary history and post-liberal theology. As Heady shows, these authors question the ability of realism to contain the emotionally freighted and often jarring plot lines that characterize conversion. In so doing, they explore the limits of narrative form while also shedding light on the ways in which conversion narratives address and often disrupt the reading communities in which they occur.

Because Victorian authors rarely discuss conversion experiences separately from the modes in which they are narrated, Emily Walker Heady argues that the conversion narrative became, in effect, a form of literary criticism. Literary conventions, in turn, served the reciprocal function as a means of discussing the nature of what Heady calls the 'heart-change.' Heady reads canonical authors such as John Henry Newman, Charles Dickens, Charlotte BrontA", George Eliot, and Oscar Wilde through a dual lens of literary history and post-liberal theology. As Heady shows, these authors question the ability of realism to contain the emotionally freighted and often jarring plot lines that characterize conversion. In so doing, they explore the limits of narrative form while also shedding light on the ways in which conversion narratives address and often disrupt the reading communities in which they occur.