"An extremely interesting and important book ... makes an important contribution to the history of medieval monastic spirituality in a formative period, whilst also fitting into wider debates on the origins, development and impact of ideas on crusading and holy war." Dr William Purkis, University of Birmingham. Monastic culture has generally been seen as set apart from the medieval battlefield, as "those who prayed" were set apart from "those who fought". However, in this first study of the place of war within medieval monastic culture, the author shows the limitations of this division. Through a wide reading of Latin sermons, letters, and hagiography, she identifies a monastic language of war that presented the monk as the archetypal "soldier of Christ" and his life of prayer as a continuous combat with the devil: indeed, monks' claims to supremacy on the spiritual battlefield grew even louder as Church leaders extended the title of "soldier of Christ" to lay knights and crusaders. So, while medieval monasteries have traditionally been portrayed as peaceful sanctuaries in a violent world, here the author demonstrates that monastic identity was negotiated through real and imaginary encounters with war, and that the concept of spiritual warfare informed virtually every aspect of life in the cloister. It thus breaks new ground in the history of European attitudes toward warfare and warriors in the age of the papal reform movement and the early crusades. Katherine Allen Smith is Assistant Professor of History, University of Puget Sound.

"An extremely interesting and important book... makes an important contribution to the history of medieval monastic spirituality in a formative period, whilst also fitting into wider debates on the origins, development and impact of ideas on crusading and holy war." Dr William Purkis, University of Birmingham Monastic culture has generally been seen as set apart from the medieval battlefield, as "those who prayed" were set apart from "those who fought". However, in this first study of the place of war within medieval monastic culture, the author shows the limitations of this division. Through a wide reading of Latin sermons, letters, and hagiography, she identifies a monastic language of war that presented the monk as the archetypal "soldier of Christ" and his life of prayer as a continuous combat with the devil: indeed, monks' claims to supremacy on the spiritual battlefield grew even louder as Church leaders extended the title of "soldier of Christ" to lay knights and crusaders. So, while medieval monasteries have traditionally been portrayed as peaceful sanctuaries in a violent world, here the author demonstrates that monastic identity was negotiated through real and imaginary encounters with war, and that the concept of spiritual warfare informed virtually every aspect of life in the cloister. It thus breaks new ground in the history of European attitudes toward warfare and warriors in the age of the papal reform movement and the early crusades. Katherine Allen Smith is Assistant Professor of History, University of Puget Sound.

In the West, monastic ideals and scholastic pursuits are complementary; monks are popularly imagined copying classics, preserving learning through the Middle Ages, and establishing the first universities. But this dual identity is not without its contradictions. While monasticism emphasizes the virtues of poverty, chastity, and humility, the scholar, by contrast, requires expensive infrastructure—a library, a workplace, and the means of disseminating his work. In The Monk and the Book, Megan Hale Williams argues that Saint Jerome was the first to represent biblical study as a mode of asceticism appropriate for an inhabitant of a Christian monastery, thus pioneering the enduring linkage of monastic identities and institutions with scholarship. Revisiting Jerome with the analytical tools of recent cultural history—including the work of Bourdieu, Foucault, and Roger Chartier—Williams proposes new interpretations that remove obstacles to understanding the life and legacy of the saint. Examining issues such as the construction of Jerome’s literary persona, the form and contents of his library, and the intellectual framework of his commentaries, Williams shows that Jerome’s textual and exegetical work on the Hebrew scriptures helped to construct a new culture of learning. This fusion of the identities of scholar and monk, Williams shows, continues to reverberate in the culture of the modern university. "[Williams] has written a fascinating study, which provides a series of striking insights into the career of one of the most colorful and influential figures in Christian antiquity. Jerome's Latin Bible would become the foundational text for the intellectual development of the West, providing words for the deepest aspirations and most intensely held convictions of an entire civilization. Williams's book does much to illumine the circumstances in which that fundamental text was produced, and reminds us that great ideas, like great people, have particular origins, and their own complex settings."—Eamon Duffy, New York Review of Books

In Inventing William of Norwich Heather Blurton offers a revisionist reading of Thomas Monmouth's account of the saint's life that contains the earliest account of a Christian child ritually murdered by Jews. She demonstrates how innovations in literary forms in the twelfth century shaped the articulation of medieval antisemitism.

This book examines Latin narratives produced in the aftermath of the First Crusade and challenges the narrative of supposed brutality and amorality of warfare in this period--instead focusing on the moral and didactic concerns surrounding warfare and violence with which medieval authors wrestled. The battle oration, a rousing harangue exhorting warriors to deeds of valour, has been regarded as a significant aspect of warfare since the age of Xenophon, and has continued to influence conceptions of campaigning and combat to the present day. While its cultural and chronological pervasiveness attests to the power of this trope, scholarly engagement with the literary phenomenon of the pre-battle speech has been limited. Moreover, previous work on medieval battle rhetoric has only served to reinforce the supposed brutality and amorality of warfare in this period, highlighting appeals to martial prowess, a hatred for ‘the enemy’ and promises of wealth and glory. This book, through an examination of Latin narratives produced in the aftermath of the First Crusade and the decades that followed, challenges this understanding and illuminates the moral and didactic concerns surrounding warfare and violence with which medieval authors wrestled. Furthermore, while battle orations form a clear mechanism by which the fledgling crusading movement could be explored ideologically, this comparative study reveals how non-crusading warfare in this period was also being reconceptualised in light of changing ideas about just war, authority and righteousness in Christian society. This volume is perfect for researchers, students and scholars alike interested in medieval history and military studies.

This is Volume One of a two-volume collection that brings together contributions from cultural and military history to offer an examination of religious rites employed in connection with warfare as well as their transformative and power- and identity-building potential across political communities of medieval Northern, Central, and Eastern Europe. Covering the period ca. 900 and 1500, the work takes theoretical, textual and practical approaches to the research on religious warfare, and investigates the connections between, and significance and function of crucial war rituals such as pre-, intra- and postbellum rites, as well as various activities surrounding the military life of individuals, polities, and corporates. Contributors are Robert Antonín, Robert Bubczyk, Dariusz Dąbrowski, Jesse Harrington, Carsten Selch Jensen, Sini Kangas, Radosław Kotecki, Gregory Leighton, Kyle C. Lincoln, Jacek Maciejewski, Yulia Mikhailova, Max Naderer, László Veszprémy, and Dušan Zupka.

“Warrior monks”—the misnomer for the Iberian military orders that emerged on the frontiers of Europe in the twelfth century—have long fascinated general readers and professional historians alike. Proposing “ecclesiastical knights” as a more accurate name and conceptual model—warriors animated by ideals and spiritual currents endorsed by the church hierarchy—author Sam Zeno Conedera presents a groundbreaking study of how these orders brought the seemingly incongruous combination of monastic devotion and the practice of warfare into a single way of life. Providing a detailed study of the military-religious vocation as it was lived out in the Orders of Santiago, Calatrava, and Alcantara in Leon-Castile during the first century, Ecclesiastical Knights provides a valuable window into medieval Iberia. Filling a gap in the historiography of the medieval military orders, Conedera defines, categorizes, and explains these orders, from their foundations until their spiritual decline in the early fourteenth century, arguing that that the best way to understand their spirituality is as a particular kind of consecrated knighthood. Because these Iberian military orders were belligerents in the Reconquest, Ecclesiastical Knights informs important discussions about the relations between Western Christianity and Islam in the Middle Ages. Conedera examines how the military orders fit into the religious landscape of medieval Europe through the prism of knighthood, and how their unique conceptual character informed the orders and spiritual self-perception. The religious observances of all three orders were remarkably alike, except that the Cistercian-affiliated orders were more demanding and their members could not marry. Santiago, Calatrava, and Alcantara shared the same essential mission and purpose: the defense and expansion of Christendom understood as an act of charity, expressed primarily through fighting and secondarily through the care of the sick and the ransoming of captives. Their prayers were simple and their penances were aimed at knightly vices and the preservation of military discipline. Above all, the orders valued obedience. They never drank from the deep wellsprings of monasticism, nor were they ever meant to. Offering an entirely fresh perspective on two difficult and closely related problems concerning the military orders—namely, definition and spirituality—author Sam Zeno Conedera illuminates the religious life of the orders, previously eclipsed by their military activities.

The fighting bishop or abbot is a familiar figure to medievalists and much of what is known of the military organization of England in this period is based on ecclesiastical evidence. Unfortunately the fighting cleric has generally been regarded as merely a baron in clerical dress and has consequently fallen into the gap between military and ecclesiastical history. This study addresses three main areas: which clergy engaged in military activity in England, why and when? By what means did they do so? And how did others understand and react to these activities? The book shows that, however vivid such characters as Odo of Bayeux might be in the historical imagination, there was no archetypal militant prelate. There was enormous variation in the character of the clergy that became involved in warfare, their circumstances, the means by which they pursued their military objectives and the way in which they were treated by contemporaries and described by chroniclers. An appreciation of the individual fighting cleric must be both thematically broad and keenly aware of his context. Such individuals cannot therefore be simply slotted into easy categories, even (or perhaps especially) when those categories are informed by contemporary polemic. The implications of this study for our understanding of clerical identity are considerable, as the easy distinction between clerics acting in a secular or ecclesiastical capacity almost entirely breaks down and the legal structures of the period are shown to be almost as equivocal and idiosyncratic as the literary depictions. The implications for military history are equally striking as organisational structures are shown to be more temporary, fluid and 'political' than had previously been understood.

An examination of written and other responses to conflict in a variety of forms and genres, from the thirteenth to the seventeenth century. War and violence took many forms in medieval and early modern Europe, from political and territorial conflict to judicial and social spectacle; from religious persecution and crusade to self-mortification and martyrdom; from comedic brutality to civil and domestic aggression. Various cultural frameworks conditioned both the acceptance of these forms of violence, and the protest that they met with: the elusive concept of chivalry, Christianity and just wartheory, political ambition and the machinery of propaganda, literary genres and the expectations they generated and challenged. The essays here, from the disciplines of history, art history and literature, explore how violence and conflict were documented, depicted, narrated and debated during this period. They consider manuals created for and addressed directly to kings and aristocratic patrons; romances whose affective treatments of violence invitedprofoundly empathetic, even troublingly pleasurable, responses; diaries and "autobiographies" compiled on the field and redacted for publication and self-promotion. The ethics and aesthetics of representation, as much as the violence being represented, emerge as a profound and constant theme for writers and artists grappling with this most fundamental and difficult topic of human experience. JOANNA BELLIS is the Fitzjames Research Fellow in Oldand Middle English at Merton College, Oxford; LAURA SLATER holds a Postdoctoral Fellowship from The Paul Mellon Centre for Studies in British Art in London. Contributors: Anne Baden-Daintree, Anne Curry, David Grummitt, Richard W. Kaeuper, Andrew Lynch, Christina Normore, Laura Slater, Sara V. Torres, Matthew Woodcock,

This book contributes to the flourishing interest in memory and the crusades. It offers a nuanced understanding of how medieval authors presented the crusades. It opens up new avenues for research into medieval texts and songs about the crusading movement.