Huguccio was an important lawyer of the medieval church, bishop of Ferrara, and one of the greatest representatives of twelfth-century scholasticism. In this book-length study of this influential figure, Wolfgang P. Müller provides a critical account of the biographical information on the man and his writings. He discusses the various aspects of Huguccio's career and thought as well as the manuscript tradition of some of his works. The author's scholarship rests on direct consultation and painstaking analysis of enormous quantities of manuscript material. This book provides the point of departure for anyone wishing to study Huguccio first-hand. It will be worthy reading for students of medieval canon law and an essential addition to all libraries supporting research in medieval studies.

In this 1980 volume, friends and former pupils of Walter Ullmann contribute essays on subjects originally studied under his supervision.

This latest volume in the ongoing History of Medieval Canon Law series covers the period from Gratian's initial teaching of canon law during the 1120s to just before the promulgation of the Decretals of Pope Gregory IX in 1234.

It is impossible to understand how the medieval church functioned -- and in turn influenced and controlled the lay world within its care -- without understanding the development, character and impact of `canon law', its own distinctive law code. However important, this can seem a daunting subject to non-specialists. They have long needed an attractive but authoritative introduction, avoiding arid technicalities and setting the subject in its widest context. James Brundage's marvellously fluent and accessible book is the perfect answer: it will be warmly welcomed by medievalists and students of ecclesiastical and legal history.

Jurists, or legal scholars, have had a profound impact on the development of the law. Their emergence can be traced back to ancient Rome and traced through the centuries to today. Since their inception, jurists have worked in like-minded schools united by the particular project they were pursuing. The project can be described by the goal they sought and the methods they used to achieve it. These projects were heavily influenced by their historical context and as such they pursued different goals by different methods. This proved helpful to later jurists who used the writings of previous schools to learn from both their successes and their failures. However there was one crucial element that all jurists throughout the ages have had in common: their attempts to understand and explain the law. This book is an intellectual history of the work of Western jurists from ancient Rome to the present. It describes how the law has been reshaped by the work of these successive schools. For each school, the book introduces its emergence within its historical context, the prevailing aims and methods of scholars working in it; and its legacy for legal thought and scholarship.

The early Christian and medieval practice of spiritual marriage, in which husband and wife mutually and voluntarily relinquish sexual activity for reasons of piety, plays an important role in the development of the institution of marriage and in the understanding of female religiosity. Drawing on hagiography, chronicles, theology, canon law, and pastoral sources, Dyan Elliott traces the history of spiritual marriage in the West from apostolic times to the beginning of the sixteenth century.

This volume deals with the problem of State and Church in the Middle Ages from a new angle. It not only shows how and why the medieval popes pursued a policy of world domination, but also discloses the ideas by which the papal monarchs were primarily influenced.

The papers collected in this volume fall into three main groups. Those in the first group are concerned with the origin and early development of the idea of natural rights. The author argues here that the idea first grew into existence in the writings of the 12th-century canonists. The articles in the second group discuss miscellaneous aspects of medieval law and political thought. They include an overview of modern work on late medieval canon law. The final group of articles is concerned with the history of papal infallibility, with especial reference to the tradition of Franciscan ecclesiology and the contributions of John Peter Olivi and William of Ockham.

The second volume in Jane Chance’s study of the history of medieval mythography from the fifth through fifteenth centuries focuses on the time period in Western Europe between the School of Chartres and the papal court at Avignon. This examination of historical and philosophical developments in the story of mythography reflects the ever-increasing importance of the subjectivity of the commentator. Through her vast and wide-ranging familiarity with hitherto seldom studied primary texts spanning nearly one thousand years, Chance provides a guide to the assimilation of classical myth into the Christian Middle Ages. Rich in insight and example, dense in documentation, and compelling in its interpretations, Medieval Mythography is an important tool for scholars of the classical tradition and for medievalists working in any language.

Spicing erudition with wit, Professor Kelly takes a new look at medieval attitudes toward love, sexuality, and marriage, and he corrects a number of long-standing misconceptions embodied in the concept of courtly love. Through a close examination of canon law, the common practice of clandestine marriage, writings on mysticism, and medieval poetry - particularly Gower's 'Confessio amantis' and Chaucer's romances and their sources - he concludes that medieval lovers favored matrimony and did not consider sexual passion incompatible with virtue. His evidence contradicts the theory, closely associated with C.S. Lewis, that extramarital love was preferred in the Middle Ages, and that the sexual pleasures celebrated by poets were necessarily regarded as immoral by society at large. By placing religious and cultural conventions in their proper context, Professor Kelly shows that the hopes and fears of medieval lovers were much the same as those of lovers of all other ages.