On 31 May 1310, at the Place de Grève in Paris, the Dominican inquisitor William of Paris read out a sentence that declared Marguerite “called Porete,” a beguine from Hainault, to be a relapsed heretic, released her to secular authority for punishment, and ordered that all copies of a book she had written be confiscated. William next consigned Guiard of Cressonessart, an apocalyptic activist in the tradition of Joachim of Fiore and a would-be defender of Marguerite, to perpetual imprisonment. Over several months, William of Paris conducted inquisitorial processes against them, complete with multiple consultations of experts in theology and canon law. Though Guiard recanted at the last moment and thus saved his life, Marguerite went to her execution the day after her sentencing. The Beguine, the Angel, and the Inquisitor is an analysis of the inquisitorial trials, their political as well as ecclesiastical context, and their historical significance. Marguerite Porete was the first female Christian mystic burned at the stake after authoring a book, and the survival of her work makes her case absolutely unique. The Mirror of Simple Souls, rediscovered in the twentieth century and reconnected to Marguerite's name only a half-century ago, is now recognized as one of the most daring, vibrant, and original examples of the vernacular theology and beguine mysticism that emerged in late thirteenth-century Christian Europe. Field provides a new and detailed reconstruction of hitherto neglected aspects of Marguerite’s life, particularly of her trial, as well as the first extended consideration of her inquisitor's maneuvers and motivations. Additionally, he gives the first complete English translation of all of the trial documents and relevant contemporary chronicles, as well as the first English translation of Arnau of Vilanova’s intriguing “Letter to Those Wearing the Leather Belt,” directed to Guiard's supporters and urging them to submit to ecclesiastical authority.

In the thirteenth century, Paris was the largest city in Western Europe, the royal capital of France, and the seat of one of Europe's most important universities. In this vibrant and cosmopolitan city, the beguines, women who wished to devote their lives to Christian ideals without taking formal vows, enjoyed a level of patronage and esteem that was uncommon among like communities elsewhere. Some Parisian beguines owned shops and played a vital role in the city's textile industry and economy. French royals and nobles financially supported the beguinages, and university clerics looked to the beguines for inspiration in their pedagogical endeavors. The Beguines of Medieval Paris examines these religious communities and their direct participation in the city's commercial, intellectual, and religious life. Drawing on an array of sources, including sermons, religious literature, tax rolls, and royal account books, Tanya Stabler Miller contextualizes the history of Parisian beguines within a spectrum of lay religious activity and theological controversy. She examines the impact of women on the construction of medieval clerical identity, the valuation of women's voices and activities, and the surprising ways in which local networks and legal structures permitted women to continue to identify as beguines long after a church council prohibited the beguine status. Based on intensive archival research, The Beguines of Medieval Paris makes an original contribution to the history of female religiosity and labor, university politics and intellectual debates, royal piety, and the central place of Paris in the commerce and culture of medieval Europe.

The rise of the Capetian dynasty across the long thirteenth century, which rested in part on the family's perceived sanctity, is a story most often told through the actions of male figures, from Louis IX's metamorphosis into "Saint Louis" to Philip IV's attacks on Pope Boniface VIII. In Courting Sanctity, Sean L. Field argues that, in fact, holy women were central to the Capetian's self-presentation as being uniquely favored by God. Tracing the shifting relationship between holy women and the French royal court, he shows that the roles and influence of these women were questioned and reshaped under Philip III and increasingly assumed to pose physical, spiritual, and political threats by the time of Philip IV's death. Field's narrative highlights six holy women. The saintly reputations of Isabelle of France and Douceline of Digne helped to crystalize the Capetians' claims of divine favor by 1260. In the 1270s, the French court faced a crisis that centered on the testimony of Elizabeth of Spalbeek, a visionary holy woman from the Low Countries. After 1300, the arrests and interrogations of Paupertas of Metz, Margueronne of Bellevillette, and Marguerite Porete served to bolster Philip IV's crusades against the dangers supposedly threatening the kingdom of France. Courting Sanctity thus reassesses key turning points in the ascent of the "most Christian" Capetian court through examinations of the lives and images of the holy women that the court sanctified or defamed.

Documents recording the interrogation of sixteen women and the nature of their unusual spiritual practices, now available in a full edition and, for the first time, a full English translation. In September 1332, in the town of Świdnica, an important economic and communication centre of what was then Silesia, a group of sixteen women stood before the Dominican inquisitor, John of Schwenkenfeld, to testify about the local community of beguines, who called themselves the Hooded Sisters or the Daughters of Odelindis. We are fortunate that the original records of this heresy interrogation have survived, preserved as a notarial instrument drawn up shortly afterwards, eventually transferred to the Papal Curia, and now kept in the Vatican Library. The documents provide unique insights into the everyday life and spirituality of this group of lay women, as they attempted to adopt the ideals of vita apostolica. They lived in the strict poverty they thought necessary for spiritual perfection, and took part in austere ascetic practices, including regular flagellation and a strict diet regime, aiming to mortify sinful flesh and help them achieve mystical union with God. Using this evidence, the authors of this book piece together a sense of who these interrogated beguines were and the nature of their spiritual practices. Were they pious illiterates, or self-trained theologians, keenly interested in debates around the doctrine of such intellectuals as Master Eckhart, John Duns Scotus and Thomas Aquinas? The book also addresses the nature of their interrogation and the conduct of Friar John of Schwenkenfeld. And it contains a full edition and, for the first time, a full English translation of the documents themselves.

Between Orders and Heresy foregrounds the dynamic, creative, and diverse late medieval religious landscapes that flourished within the spaces of social and ecclesiastical structures. This collection reconsiders the arguments put forward in Herbert Grundmann’s monumental book, Religious Movements in the Middle Ages, and challenges his traditional interpretive binary, recognized as the shared origins of many medieval religious movements. The contributors explore the social relationships fostered between secular clergy members, including parish priests, local canons, and aristocratic confessors, and examine the ways in which laypeople inspired and engaged in devotion beyond religious orders. Each essay in the volume considers a major theme in medieval religious history, such as the implementation of apostolic ideals, pastoral relationships, crusade connections, vernacular traditions, and reform. Organized to historicize and challenge the deeply embedded historiographical tendencies that have long distorted the complex dynamics of the late medieval world, Between Orders and Heresy is a major assessment of medieval religious belief and activity beyond and between the binary of orders and heresies

Even with growing popularity in the United States, there existed no English-language scholarly introduction to Marguerite Porete or her sole-surviving work Mirror of Simple Souls until now. The study of Marguerite and her work touches on so many disciplines – from religious and secular histories to theological and literary readings of her book – that the scholarship had often been lost in the divides between the disciplines. Our contributors are chosen from both sides of the Atlantic and from an array of disciplines in order to bridge this geographical and linguistic divide. The interdisciplinary nature of the interest in Marguerite and the Mirror and the implications her book has on medieval scholarship make a collection such as this companion ideal. Contributors are Marleen Cré, Imke De Gier, Dávid Falvay, Sean Field, Geneviève Hasenohr (with Zan Kocher), Jonathan Juilfs, Zan Kocher, Joanne Robinson, Elizabeth Scarborough, Robert Stauffer, Wendy R. Terry, and Justine Trombley.

Mainstream philosophy of religion has primarily focused on the truth and justification of religious beliefs even though belief is only one small facet of religious life. This collection remedies this by taking practice and embodied action seriously as fundamental elements of any philosophy of religion. Emerging and established voices across different philosophical traditions come together to consider religious actions, including public worship, from perspectives such as trauma and social ontology, sound and silence, and knowledge and hope. Embodied religious practice is viewed through the lens of liturgy, intrinsically connecting religious rituals to human existence to show clearly that, no matter where one finds oneself in terms of the so-called 'analytic-continental' divide, philosophy of religion must be concerned with more than just beliefs if it is to adequately deal with the subject matter of 'religion.' The purpose of these studies is not to reject what has gone before but to expand the focus of philosophy of religion. This approach lays the groundwork for investigations into how beliefs are situated in our theological, moral, and social frameworks. For any philosophy of religion student or scholar interested in how thinking and living well are intimately related, this is a go-to resource. It takes seriously the importance of historical religious traditions and communities, opening the space for cross-cultural and interdisciplinary debates.

In A Diabolical Voice, Justine L. Trombley traces the afterlife of the Mirror of Simple Souls, which circulated anonymously for two centuries in four languages, though not without controversy or condemnation. Widely recognized as one of the most unusual and important mystical treatises of the late Middle Ages, the Mirror was condemned in Paris in 1310 as a heretical work, and its author, Marguerite Porete, was burned at the stake. Trombley identifies alongside the work's increasing positive reception a parallel trend of opposition and condemnation centered specifically around its Latin translation. She's discovered fourteenth- and fifteenth-century theologians, canon lawyers, inquisitors, and other churchmen who were entirely ignorant of the Mirror's author and its condemnation and saw in the work dangerous heresies that demanded refutation and condemnation of their own. Using new evidence from the Mirror's largely overlooked Latin manuscript tradition, A Diabolical Voice charts the range of negative reactions to the Mirror, from confiscations and physical destruction to academic refutations and vicious denunciations of its supposedly fiendish doctrines. This parallel story of opposition shows how heresy remained an integral part of the Mirror's history well beyond the events of 1310, revealing how seriously churchmen took Marguerite Porete's ideas on their own terms, in contexts entirely removed from Marguerite's identity and her fate. Emphasizing the complexity of the Mirror of Simple Souls and its reception, Trombley makes clear that this influential book continues to yield new perspectives and understandings.

The Cambridge Companion to Christian Mysticism is a multi-authored interdisciplinary guide to the study of Christian mysticism, with an emphasis on the 3rd through the 17th centuries. Written by leading authorities and younger scholars from a range of disciplines, the volume both provides a clear introduction to the Christian mystical life and articulates a bold new approach to the study of mysticism.

Early medieval Ireland is remembered as the "Land of Saints and Scholars," due to the distinctive devotion to Christian faith and learning that permeated its culture. As early as the seventh century, however, questions were raised about Irish orthodoxy, primarily concerning Easter observances. Yet heresy trials did not occur in Ireland until significantly later, long after allegations of Irish apostasy from Christianity had sanctioned the English invasion of Ireland. In The Templars, the Witch, and the Wild Irish, Maeve Brigid Callan analyzes Ireland's medieval heresy trials, which all occurred in the volatile fourteenth century. These include the celebrated case of Alice Kyteler and her associates, prosecuted by Richard de Ledrede, bishop of Ossory, in 1324. This trial marks the dawn of the "devil-worshipping witch" in European prosecutions, with Ireland an unexpected birthplace.Callan divides Ireland’s heresy trials into three categories. In the first stand those of the Templars and Philip de Braybrook, whose trial derived from the Templars’, brought by their inquisitor against an old rival. Ledrede’s prosecutions, against Kyteler and other prominent Anglo-Irish colonists, constitute the second category. The trials of native Irishmen who fell victim to the sort of propaganda that justified the twelfth-century invasion and subsequent colonization of Ireland make up the third. Callan contends that Ireland’s trials resulted more from feuds than doctrinal deviance and reveal the range of relations between the English, the Irish, and the Anglo-Irish, and the church’s role in these relations; tensions within ecclesiastical hierarchy and between secular and spiritual authority; Ireland’s position within its broader European context; and political, cultural, ethnic, and gender concerns in the colony.