Around the year 1200, the Cistercian Engelhard of Langheim dedicated a collection of monastic stories to a community of religious women. Martha G. Newman explores how this largely unedited collection of tales about Cistercian monks illuminates the religiosity of Cistercian nuns. As did other Cistercian storytellers, Engelhard recorded the miracles and visions of the order's illustrious figures, but he wrote from Franconia, in modern Germany, rather than the Cistercian heartland. His extant texts reflect his interactions with non-Cistercian monasteries and with Langheim's patrons rather than celebrating Bernard of Clairvaux. Engelhard was conservative, interested in maintaining traditional Cistercian patterns of thought. Nonetheless, by offering to women a collection of narratives that explore the oral qualities of texts, the nature of sight, and the efficacy of sacraments, Engelhard articulated a distinctive response to the social and intellectual changes of his period. In analyzing Engelhard's stories, Newman uncovers an understudied monastic culture that resisted the growing emphasis on the priestly administration of the sacraments and the hardening of gender distinctions. Engelhard assumed that monks and nuns shared similar interests and concerns, and he addressed his audiences as if they occupied a space neither fully sacerdotal nor completely lay, neither scholastic nor unlearned, and neither solely male nor only female. His exemplary narratives depict the sacramental value of everyday objects and behaviors whose efficacy relied more on individual spiritual formation than on sacerdotal action. By encouraging nuns and monks to imagine connections between heaven and earth, Engelhard taught faith as a learned disposition. Newman's study demonstrates that scholastic questions about signs, sacraments, and sight emerged in a narrative form within late twelfth-century monastic communities.

Around the year 1200, the Cistercian Engelhard of Langheim dedicated a collection of monastic stories to a community of religious women. Martha G. Newman explores how this largely unedited collection of tales about Cistercian monks illuminates the religiosity of Cistercian nuns. As did other Cistercian storytellers, Engelhard recorded the miracles and visions of the order's illustrious figures, but he wrote from Franconia, in modern Germany, rather than the Cistercian heartland. His extant texts reflect his interactions with non-Cistercian monasteries and with Langheim's patrons rather than celebrating Bernard of Clairvaux. Engelhard was conservative, interested in maintaining traditional Cistercian patterns of thought. Nonetheless, by offering to women a collection of narratives that explore the oral qualities of texts, the nature of sight, and the efficacy of sacraments, Engelhard articulated a distinctive response to the social and intellectual changes of his period. In analyzing Engelhard's stories, Newman uncovers an understudied monastic culture that resisted the growing emphasis on the priestly administration of the sacraments and the hardening of gender distinctions. Engelhard assumed that monks and nuns shared similar interests and concerns, and he addressed his audiences as if they occupied a space neither fully sacerdotal nor completely lay, neither scholastic nor unlearned, and neither solely male nor only female. His exemplary narratives depict the sacramental value of everyday objects and behaviors whose efficacy relied more on individual spiritual formation than on sacerdotal action. By encouraging nuns and monks to imagine connections between heaven and earth, Engelhard taught faith as a learned disposition. Newman's study demonstrates that scholastic questions about signs, sacraments, and sight emerged in a narrative form within late twelfth-century monastic communities.

In these articles Professor McGuire explores the riches of the Cistercian exemplum tradition. These texts are made up of brief stories, often with a miraculous content, which provided moral support for novices and monks in Cistercian abbeys all over Europe in the High Middle Ages. The Cistercians have been seen mainly in terms of their great writers like Bernard of Clairvaux and the impressive buildings they left behind. But Cistercian literature also provides us with more humble insights from daily life, shedding light on questions of sexuality, anger, depression, and bonds of friendship, also between monks and nuns. They bring a freshness of insight and immediate experience, and their seeming naivety lets us be aware of monks' commitment to each other in individual and community bonds. In Cistercian storytelling, the Gospel's message meets an historical context and bears witness to a transformation of Christian life and idealism, while at the same time allowing us precious insights into how ordinary men and women, not just monks and nuns, lived and thought.

Caesarius was a monk at the Cistercian monastery of Heisterbach in Germany, where he served as Master of novices. For their instruction and edification, he composed his lengthy Dialogue on Miracles in twelve sections between 1219 and 1223. The many surviving manuscripts of this and other works by Caesarius attest to his stature in the history of Cistercian letters. This volume contains sections one through six of Caesarius of Heisterbach’s Dialogue on Miracles, the first complete translation into English of an influential representation of exempla literature from the Middle Ages. Caesarius’s stories provide a splendid index to monastic life, religious practices, and daily life in a tumultuous time.

In Creating Cistercian Nuns, Anne E. Lester addresses a central issue in the history of the medieval church: the role of women in the rise of the religious reform movement of the thirteenth century. Focusing on the county of Champagne in France, Lester reconstructs the history of the women’s religious movement and its institutionalization within the Cistercian order. The common picture of the early Cistercian order is that it was unreceptive to religious women. Male Cistercian leaders often avoided institutional oversight of communities of nuns, preferring instead to cultivate informal relationships of spiritual advice and guidance with religious women. As a result, scholars believed that women who wished to live a life of service and poverty were more likely to join one of the other reforming orders rather than the Cistercians. As Lester shows, however, this picture is deeply flawed. Between 1220 and 1240 the Cistercian order incorporated small independent communities of religious women in unprecedented numbers. Moreover, the order not only accommodated women but also responded to their interpretations of apostolic piety, even as it defined and determined what constituted Cistercian nuns in terms of dress, privileges, and liturgical practice. Lester reconstructs the lived experiences of these women, integrating their ideals and practices into the broader religious and social developments of the thirteenth century—including the crusade movement, penitential piety, the care of lepers, and the reform agenda of the Fourth Lateran Council. The book closes by addressing the reasons for the subsequent decline of Cistercian convents in the fourteenth century. Based on extensive analysis of unpublished archives, Creating Cistercian Nuns will force scholars to revise their understanding of the women’s religious movement as it unfolded during the thirteenth century.

Winner of the 2016 Georgia Author of the Year: Inspirational-religious books. Respected speaker, author, and Patheos blogger Carl McColman introduces Cistercian spirituality as "the hidden jewel of the Church," presenting a surprisingly contemporary path grounded in monastic tradition. This accessible and comprehensive guide highlights a unique focus on simplicity, living close to the earth, and contemplative prayer, all of which make Cistercian spirituality relevant today. Steeped in chant and silence, grounded in down-to-earth work and service, and immersed in the mystical wisdom of teachers ancient (Bernard of Clairvaux) and modern (Thomas Merton), Cistercian spirituality's beautifully humble path has for centuries made monasteries places of rest, retreat, and renewal. Now, Carl McColman offers the first practical introduction to this ancient, contemplative spirituality for all people. Hailed by reviewers of his many books as playful, and profound, McColman draws on his experience as a lay Cistercian to provide insight into the relevance of the tradition to contemporary issues and spiritual practice. He explains how silence, simplicity, stability, stewardship of the earth, contemplation, ongoing conversion, and devotion to Mary combine to offer a rich and unique path to discipleship and intimacy with God.

This volume explores the enduring presence and participation of the dead in the lives of premodern people from the Carolingian period to the end of the Middle Ages. Unlike modern states, which erect barriers to separate the dying and the deceased from their families, friends, and associates, premodern societies in western Europe fostered an on-going relationship between the living and the dead that was mutually beneficial to both parties. As these studies show, the dead had many means at their disposal to communicate their needs and disaffection, including ghostly visitations and unquiet corpses. For their part, medieval authors told stories about the fate of the dead and the geography of the afterlife to dissuade sinful behaviour and foster virtue in preparation for the Last Judgment. Premodern hauntings also serve as a useful metaphor for the uncertainty of archival research in recovering past voices and for the racial presumptions that inform our reconstruction of the western Middle Ages. This book will appeal to scholars and students of history and literature, especially those interested in the concept of death in the medieval period. The chapters in this book were originally published in the Journal of Medieval History.

This study follows the transmission and reception of Caesarius of Heisterbach's Dialogus miraculorum (1219–1223), one of the most compelling and successful Cistercian collections of miracles and memorable events, from the Middle Ages to the present day. It ranges across different media and within different interpretive communities and includes brief summaries of a number of the exempla.

Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.

There are so many Christians who do not appreciate the magnificent dignity of their vocation to sanctity, to the knowledge, love and service of God. There are so many Christians who do not realize what possibilities God has placed in the life of Christian perfection — what possibilities for joy in the knowledge and love of Him. There are so many Christians who have practically no idea of the immense love of God for them, and of the power of that Love to do them good, to bring them happiness. Why do we think of the gift of contemplation, infused contemplation, mystical prayer, as something essentially strange and esoteric reserved for a small class of almost unnatural beings and prohibited to everyone else? It is perhaps because we have forgotten that contemplation is the work of the Holy Ghost acting on our souls through His gifts of Wisdom and Understanding with special intensity to increase and perfect our love for Him. These gifts are part of the normal equipment of Christian sanctity. They are given to all in Baptism, and if they are given it is presumably because God wants them to be developed. Their development will always remain the free gift of God and it is true that His wise Providence sees fit to develop them less in some saints than in others. But it is also true that God often measures His gifts by our desire to receive them, and by our cooperation with His grace, and the Holy Spirit will not waste any of His gifts on people who have little or no interest in them.