Wide-ranging examination of women's achievements in and influence on many aspects of medieval culture. Medieval women were normally denied access to public educational institutions, and so also denied the gateways to most leadership positions. Modern scholars have therefore tended to study learned medieval women as simply anomalies, and women generally as victims. This volume, however, argues instead for a via media. Drawing upon manuscript and archival sources, scholars here show that more medieval women attained some form of learning than hitherto imagined, and that women with such legal, social or ecclesiastical knowledge also often exercised professional or communal leadership. Bringing together contributors from the disciplines of literature, history and religion, this volume challenges several traditional views: firstly, the still-prevalent idea that women's intellectual accomplishments were limited to the Latin literate. The collection therefore engages heavily with vernacular writings (in Anglo-Saxon, Middle English, French, Dutch, German and Italian), and also with material culture (manuscript illumination, stained glass, fabric and jewelry) for evidence of women's advanced capabilities. But in doing so, the contributors strive to avoid the equally problematic view that women's accomplishments were somehow limited to the vernacular and the material. So several essays examine women at work with the sacred languages of the three Abrahamic traditions (Latin, Arabic and Hebrew). And a third traditional view is also interrogated: that women were somehow more "original" for their lack of learning and and dependence on their mother tongue. Scholars here agree wholeheartedly that women could be daring thinkers in any language; they engage readily with women's learnedness wherever it can be found.

Transforming Relations is a collection of original essays on the history of Jews and Christians in antiquity, the Middle Ages, and the modern era that honors the influential work of Michael A. Signer (1945-2009). Reflecting the breadth of Signer's research and pedagogical interests, the essays treat various aspects of the Jewish-Christian relationship through the centuries, from the divine law in antiquity to philosemitism in contemporary Christianity, from scriptural interpretation in the twelfth century to Christian Hebraism in the fifteenth, and from the presentation of Christianity in the Talmud and Midrashim to modern Christian understandings of Judaism. The essays are unified in their emphases on two principles that pervade Signer's own scholarly work: that the sacred texts shared by Jews and Christians serve simultaneously as a point of convergence and divergence for the two religious communities, and that modern practitioners of Judaism and Christianity must recognize and appreciate the other as part of a living tradition. A fitting tribute to Signer's wide-ranging work, the volume aims to complement and continue his passionate and learned work of transforming relations between Jews and Christians. It will appeal to a broad readership, including historians of Judaism and Christianity, scholars of the Middle Ages, students of the history of biblical exegesis, and systematic theologians.

These ten essays by John Van Engen situate religion in the history of medieval Western Europe: as an unavoidable presence in everyday life, as a conceptual framework for social and political life, as a force integral to its historical dynamics. Four of the essays are bibliographical and retrospective in nature, reviewing the field broadly, but also pointing toward a more dialectical approach to understanding the interaction of religion and society in the European middle ages. Other studies deal with large topics usually subsumed under the abstract term 'Christianization'. They grapple with learned sources as well as those associated with 'popular' religion, and show what can be gained from an imaginative use of all that lawyers and theologians said about religion in their society. The essays, finally, look for the quality and dynamic of change, even inventiveness, released by religious action and conviction in medieval European society.

A historical investigation of the phenomena of religious conversion from ancient to modern times. This volume explores the subject of religious conversion over broad expanses of time and space, considering cases from the thirteenth through the twentieth centuries and from settings across the world. Leading scholars from a variety of historical sub-fields address the theme at a moment when the utility of the concept of conversion is vigorously debated. The historical settings treated here stretch from thirteenth-century England to sixteenth-century southern India and Andean Peru, from Bohemia to China during the age of the Reformations, from the fifteenth-century Low Countries to seventeenth-century New France and from the nineteenth-century Minnesota borderlands to late colonial Zimbabwe and modern India. The book's broad mixture of examples and approaches will both encourage a deepening of specialist knowledge about particular places and times, and spark new thinking about religious change, cultural appropriations, and interactive emergence across discipline and fields. This book is one of two collections of essays on religious conversion drawn from the activities of the Shelby Cullum Davis Center for Historical Studies at Princeton University between 1999 and 2001. The other volume, Conversion in Late Antiquity and the Early Middle Ages, is also published by the University of Rochester Press.

The Devotio Moderna, or Modern Devout, puzzled their contemporaries. Beginning in the 1380s in market towns along the Ijssel River of the east-central Netherlands and in the county of Holland, they formed households organized as communes and forged lives centered on private devotion. They lived on city streets alongside their neighbors, managed properties and rents in common, and worked in the textile and book trades, all the while refusing to profess vows as members of any religious order or to acquire spouses and personal property as lay citizens. They defended their self-designed style of life as exemplary and sustained it in the face of opposition, their women labeled "beguines" and their men "lollards," both meant as derogatory terms. Yet the movement grew, drawing in women and schoolboys, priests and laymen, and spreading outward toward Munster, Flanders, and Cologne. The Devout were arguably more culturally significant than the Lollards and Beguines, yet they have commanded far less scholarly attention in English. John Van Engen's magisterial book keeps the Modern Devout at its center and thinks through their story anew. Few interpreters have read the Devout so insistently within their own time and space by looking to the social and religious conditions that marked towns and parishes in northern Europe during the fifteenth century and examining the widespread upheavals in cultural and religious life between the 1370s and the 1440s. In Sisters and Brothers of the Common Life, Van Engen grasps the Devout in their humanity, communities, and beliefs, and places them firmly within the urban societies of the Low Countries and the cultures we call late medieval.

The "long twelfth century"-1050 to 1215-embraces one of the transformative moments in European history: the point, for some, at which Europe first truly became "Europe." Historians have used the terms "renaissance,""reformation,"and "revolution" to account for the dynamism of intellectual, religious, and structural renewal manifest across schools, monasteries, courts, and churches. Complicating the story, more recent historical work has highlighted manifestations of social crisis and oppression. In European Transformations: The Long Twelfth Century, nineteen accomplished medievalists examine this pivotal era under the rubric of "transformation": a time of epoch-making change both good and ill, a release of social and cultural energies that proved innovative and yet continuous with the past. Their collective reappraisal, although acknowledging insights gained from over a century of scholarship, fruitfully adjusts the questions and alters the accents. In addition to covering such standard regions as England and France, and such standard topics as feudalism and investiture, the contributors also address Scandinavia, Iberia, and Eastern Europe, women's roles in medieval society, Jewish and Muslim communities, law and politics, and the complexities of urban and rural situations. With their diverse and challenging contributions, the authors offer a new point of departure for students and scholars attempting to grasp the dynamic puzzle of twelfth-century Europe.

Wide-ranging examination of women's achievements in and influence on many aspects of medieval culture. Medieval women were normally denied access to public educational institutions, and so also denied the gateways to most leadership positions. Modern scholars have therefore tended to study learned medieval women as simply anomalies, and women generally as victims. This volume, however, argues instead for a via media. Drawing upon manuscript and archival sources, scholars here show that more medieval women attained some form of learning than hitherto imagined, and that women with such legal, social or ecclesiastical knowledge also often exercised professional or communal leadership. Bringing together contributors from the disciplines of literature, history and religion, this volume challenges several traditional views: firstly, the still-prevalent idea that women's intellectual accomplishments were limited to the Latin literate. The collection therefore engages heavily with vernacular writings (in Anglo-Saxon, Middle English, French, Dutch, German and Italian), and also with material culture (manuscript illumination, stained glass, fabric and jewelry) for evidence of women's advanced capabilities. But in doing so, the contributors strive to avoid the equally problematic view that women's accomplishments were somehow limited to the vernacular and the material. So several essays examine women at work with the sacred languages of the three Abrahamic traditions (Latin, Arabic and Hebrew). And a third traditional view is also interrogated: that women were somehow more "original" for their lack of learning and and dependence on their mother tongue. Scholars here agree wholeheartedly that women could be daring thinkers in any language; they engage readily with women's learnedness wherever it can be found.

The "long twelfth century"--1050 to 1215--embraces one of the transformative moments in European history: the point, for some, at which Europe first truly became "Europe." Historians have used the terms "renaissance," "reformation," and "revolution" to account for the dynamism of intellectual, religious, and structural renewal manifest across schools, monasteries, courts, and churches. Complicating the story, more recent historical work has highlighted manifestations of social crisis and oppression. In "European Transformations: The Long Twelfth Century," nineteen accomplished medievalists examine this pivotal era under the rubric of "transformation" a time of epoch-making change both good and ill, a release of social and cultural energies that proved innovative and yet continuous with the past. Their collective reappraisal, although acknowledging insights gained from over a century of scholarship, fruitfully adjusts the questions and alters the accents. In addition to covering such standard regions as England and France, and such standard topics as feudalism and investiture, the contributors also address Scandinavia, Iberia, and Eastern Europe, women's roles in medieval society, Jewish and Muslim communities, law and politics, and the complexities of urban and rural situations. With their diverse and challenging contributions, the authors offer a new point of departure for students and scholars attempting to grasp the dynamic puzzle of twelfth-century Europe. "In "European Transformations: The Long Twelfth Century," Thomas F. X. Noble and John Van Engen have assembled an impressive array of distinguished medievalists to explore geographical regions and a variety of themes to expose the best current thinking about what was and what was not distinctive about the twelfth century. Their collective efforts will be much cited for the innovative and well-argued contributions in this volume." --Paul Hyams, Cornell University

The scope of this collection of original essays covers the years 1050 to 1215, but it really begins in the summer of 1096, when marauding crusaders attacked Jewish communities in three Rhineland cities. These violent episodes disrupted what had been a fairly peaceful history of coexistence between Jews and Christians for more than two centuries. Although the two groups inhabited fundamentally different religious universes, Jews and Christians lived in the same towns, on the same streets, and pursued their lives with minimal mutual interference and often with considerable cooperation. The events of 1096 destroyed that status quo. Relations between the two communities deteriorated, and the Jewish communities suffered as a result.

The contributors' careful analyses of people, events, and texts provide a balanced perspective on the fate of twelfth-century Jewish communities. They reveal that there is considerable evidence that old routines and interactions between Christians and Jews persisted throughout this period. From the perspective of the editors and contributors, this sense of complementarity, of interaction or action and reaction, needs to better inform the medieval story. The essays in this volume therefore intentionally highlight areas of common or parallel activity: in vernacular literature, in biblical exegesis, in piety and mysticism, in the social context of conversion, in relations with prelates and monarchs, in coping in a time of change, renewal, and upheaval. Most importantly, the editors and contributors insist on integrating both Jewish and Christian perspectives into the larger history of a very complex and increasingly urban twelfth-century Europe.

In the summer of 1096, marauding crusaders attacked Jewish communities in three Rhineland cities. These violent episodes disrupted what had been a fairly peaceful history of coexistence between Jews and Christians for more than two centuries. Although the two groups inhabited fundamentally different religious universes, Jews and Christians lived in the same towns, on the same streets, and pursued their lives with minimal interference, often with considerable cooperation. However, the events of 1096 caused relations between the two communities to deteriorate, with Jewish communities suffering as a result. The careful analyses of people, events, and texts provide a balanced perspective on the fate of twelfth-century Jewish communities. The contributors reveal considerable evidence that old routines and interactions between Christians and Jews persisted throughout this volatile period. The essays intentionally highlight areas of common or parallel activity: in vernacular literature, in biblical exegesis, in piety and mysticism, in the social context of conversion, in relations with prelates and monarchs, in coping in a time of change, renewal, and upheaval. Most importantly, the contributors insist on integrating both Jewish and Christian perspectives into the larger history of a very complex and increasingly urban twelfth-century Europe. Contributors: John Van Engen, Jeremy Cohen, Ivan G. Marcus, Robert Chazan, Jonathan M. Elukin, William Chester Jordan, Walter Cahn, Jan M. Ziolkowski, Michael A. Signer, Elliott R. Wolfson, Susan Einbinder, Maureen Boulton, Alfred Haverkamp, Gerard Nahon, and Robert C. Stacey.

These ten essays by John Van Engen situate religion in the history of medieval Western Europe: as an unavoidable presence in everyday life, as a conceptual framework for social and political life, as a force integral to its historical dynamics. Four of the essays are bibliographical and retrospective in nature, reviewing the field broadly, but also pointing toward a more dialectical approach to understanding the interaction of religion and society in the European middle ages. Other studies deal with large topics usually subsumed under the abstract term 'Christianization'. They grapple with learned sources as well as those associated with 'popular' religion, and show what can be gained from an imaginative use of all that lawyers and theologians said about religion in their society. The essays, finally, look for the quality and dynamic of change, even inventiveness, released by religious action and conviction in medieval European society.