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.

New approaches to understanding religious women's involvement in monastic reform, demonstrating how women's experiences were more ambiguous and multi-layered than previously assumed. Over the last two decades, scholarship has presented a more nuanced view of women's attitude to and agency in medieval monastic reform, challenging the idea that they were, by and large, unwilling to accept or were necessarily hostile towards reform initiatives. Rather, it has shown that they actively participated in debates about the ideas and structures that shaped their religious lives, whether rejecting, embracing, or adapting to calls for "reform" contingent on their circumstances. Nevertheless, fundamental questions regarding the gendered nature of religious reform are ripe for further examination. This book brings together innovative research from a range of disciplines to re-evaluate and enlarge our knowledge of women's involvement in spiritual and institutional change in female monastic communities over the period c. 1000 - c. 1500. Contributors revise conventional narratives about women and monastic reform, and earlier assumptions of reform as negative or irrelevant for women. Drawing on a diverse array of visual, material and textual sources, it presents "snapshots" of reform from western Europe, stretching from Ireland to Iberia. Case-studies focussing on a number of different topics, from tenth-century female saints' lives to fifteenth-century liturgical books, from the tenth-century Leominster prayerbook to archaeological remains in Ireland, from embroideries and tapestries to the rebellious nuns of Sainte-Croix in Poitiers, offer a critical reappraisal of how monastic women (and their male associates) reflected, individually and collectively, on their spiritual ideals and institutional forms.

In her ground-breaking new study, Katie Bugyis offers a new history of communities of Benedictine nuns in England from 900 to 1225. By applying innovative paleographical, codicological, and textual analyses to their surviving liturgical books, Bugyis recovers a treasure trove of unexamined evidence for understanding these women's lives and the liturgical and pastoral ministries they performed. She examines the duties and responsibilities of their chief monastic officers-abbesses, prioresses, cantors, and sacristans-highlighting three of the ministries vital to their practice-liturgically reading the gospel, hearing confessions, and offering intercessory prayers for others. Where previous scholarship has argued that the various reforms of the central Middle Ages effectively relegated nuns to complete dependency on the sacramental ministrations of priests, Bugyis shows that, in fact, these women continued to exercise primary control over their spiritual care. Essential to this argument is the discovery that the production of the liturgical books used in these communities was carried out by female scribes, copyists, correctors, and creators of texts, attesting to the agency and creativity that nuns exercised in the care they extended to themselves and those who sought their hospitality, counsel, instruction, healing, forgiveness, and intercession.

First full-length study of the role and duties of the medieval cantor. Cantors made unparalleled contributions to the way time was understood and history was remembered in the medieval Latin West. The men and women who held this office in cathedrals and monasteries were responsible for calculating the date of Easter and the feasts dependent on it, for formulating liturgical celebrations season by season, managing the library and preparing manuscripts and other sources necessary to sustain the liturgical framework of time, andpromoting the cults of saints. Crucially, their duties also often included committing the past to writing, from simple annals and chronicles to fuller histories, necrologies, and cartularies, thereby ensuring that towns, churches, families, and individuals could be commemorated for generations to come. This volume seeks to address the fundamental question of how the range of cantors' activities can help us to understand the many different ways in which the past was written and, in the liturgy, celebrated across the Middle Ages. Its essays are studies of constructions, both of the building blocks of time and of the people who made and performed them, in acts of ritual remembrance and in written records; cantors, as this book makes clear, shaped the communal experience of the past in the Middle Ages. KATIE ANN-MARIE BUGYIS is Assistant Professor in the Program of Liberal Studies at the University of Notre Dame; A.B. KRAEBEL is Assistant Professor of English at Trinity University; MARGOT FASSLER is Kenough-Hesburgh Professor of Music History and Liturgy at the University of Notre Dame and Robert Tangeman Professor Emerita of Music History at Yale University. Contributors: Cara Aspesi, Anna de Bakker, Alison I. Beach, Katie Ann-Marie Bugyis, Margot E. Fassler, David Ganz, James Grier, Paul Antony Hayward, Peter Jeffery, Claire TaylorJones, A.B. Kraebel, Lori Kruckenberg, Rosamond McKitterick, Henry Parkes, Susan Rankin, C.C. Rozier, Sigbjorn Olsen Sonnesyn, Teresa Webber, Lauren Whitnah

First full-length study of the role and duties of the medieval cantor. Cantors made unparalleled contributions to the way time was understood and history was remembered in the medieval Latin West. The men and women who held this office in cathedrals and monasteries were responsible for calculating the date of Easter and the feasts dependent on it, for formulating liturgical celebrations season by season, managing the library and preparing manuscripts and other sources necessary to sustain the liturgical framework of time, andpromoting the cults of saints. Crucially, their duties also often included committing the past to writing, from simple annals and chronicles to more fulsome histories, necrologies, and cartularies, thereby ensuring that towns, churches, families, and individuals could be commemorated for generations to come. This volume seeks to address the fundamental question of how the range of cantors' activities can help us to understand the many different waysin which the past was written and, in the liturgy, celebrated across the Middle Ages. Its essays are studies of constructions, both of the building blocks of time and of the people who made and performed them, in acts of ritual remembrance and in written records; cantors, as this book makes clear, shaped the communal experience of the past in the Middle Ages. Katie Ann-Marie Bugyis is Assistant Professor of Religious Studies at St. Martin's University; Margot Fassler is Kenough-Hesburgh Professor of Music History and Liturgy at the University of Notre Dame and Robert Tangeman Professor Emerita of Music History at Yale University; A.B. Kraebel is Assistant Professor of English at Trinity University. Contributors: Cara Aspesi, Anna de Bakker, Alison I. Beach, Katie Ann-Marie Bugyis, Margot E. Fassler, David Ganz, James Grier, Paul Antony Hayward, Peter Jeffery, Claire Taylor Jones, A.B.Kraebel, Lori Kruckenberg, Rosamond McKitterick, Henry Parkes, Susan Rankin, C.C. Rozier, Sigbjorn Olsen Sonnesyn, Teresa Webber, Lauren Whitnah

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.