William of Saint-Thierry (ca. 1080-1148) became abbot of the Benedictine abbey of Saint-Thierry in about 1119, holding that office for about sixteen years and writing a large number of works, some for the guidance of the monks of his abbey and others as theological treatises. But during that same time, after meeting Bernard, abbot of the Cistercian abbey of Clairvaux, he longed to become a Cistercian. He finally satisfied that dream in 1135, when he became a monk at Signy. His final work was the first of the five books that constitute the Vita Prima Sancti Bernardi. The nine chapters in this book explore William's thought as represented in his twenty works, ranging from his earliest theological writing through his contribution to the Vita Prima Sancti Bernardi. The contributors to this volume have moved scholarship on William in new directions, ranging from a comparative analysis of Bernard's and William's thought through a study of William's Christology, an analysis of individual works, a new translation of one of William's little-known works, an examination of sixteenth-century images drawn from the Vita Prima, a study of William's rhetorical skills, and a recognition of William's new take on the phrase unitas spiritus. Dr. E. Rozanne Elder's expertise as a scholar of the works of William of Saint-Thierry, combined with her decades of distinguished service as a professor of history, director of the Institute of Cistercian Studies and then of the Center for Cistercian and Monastic Studies, all at Western Michigan University, and as editorial director of Cistercian Publications for thirty-five years, has made her the best known of Cistercian scholars today. She is the one primarily responsible for moving Cistercian studies into the mainstream of medieval history and thought. As the gracious and indefatigable host of the annual Conference of Cistercian Studies that takes place each May as part of the International Medieval Studies Congress, she has created a community of scholars and friends.

The intellectual, cultural, and political renaissance that characterized the Europe of Charlemagne was threatened severely by invasions from all sides. Only Germany avoided the consequent phenomenon of feudalism. This was due to a series of rulers who provided protection to the people, reform to the Church, and patronage of cultural revival. From the thirteenth century, this cultural and political unity began to fragment, and by 1648 what had been a successful revival of the Roman Empire had been destroyed. In addition to tracing the political, cultural and religious history of medieval Germany, this volume examines the thought of outstanding German men and women, and includes an extensive account of the changing status of German Jews.

In Christianity in Culture, the author reflects upon the interaction of Christianity and culture. Although the history of the Church is often prominent in this book, the subject is not that of Church history. The history of the institution known as "church" is important to this story because the Church, like all institutions, becomes a component of culture, reflecting and influencing ideas. The Church is an institution devised to make Christianity real and tangible and, like all institutions, has changed over time in both structure and organization. The reformations of the sixteenth century, for instance, had repercussions as such that today it is no longer possible to speak simply of "the Church" without acknowledging its fragmentation. Sommerfeldt describes these competing ideas of Christianity without supporting any one side. Rather, the author provides the cultural and historical background that will enable the reader to understand the differing positions of Christianity.