This monograph addresses the history of canon law in Western Europe between ca. 1000 and ca. 1150, specifically the collections compiled and the councils held in that time. The main part consists of an analysis of all major collections, taking into account their formal and material sources, the social and political context of their origin, the manuscript transmission, and their reception more generally. As most collections are not available in reliable editions, a considerable part of the discussion involves the analysis of medieval manuscripts. Specialized research is available for many but not all these works, but tends to be scattered across miscellaneous publications in English, German, French, Italian, and Spanish; one purpose of the book is thus to provide relatively uniform, up-to-date accounts of all major collections of the period. At the same time, the book argues that the collections are much more directly influenced by the social milieux from which they emerged, and that more groups were involved in the development of high medieval canon law than it has previously been thought. In particular, the book seeks to replace the still widely held belief that the development of canon law in the century before Gratian’s Decretum (ca. 1140) was largely driven by the Reform papacy. Instead, it is crucial to take into account the contribution of bishops, monks, and other groups with often conflicting interests. Put briefly, local needs and conflicts played a considerably more important role than central (papal) ‘reform’, on which older scholarship has largely focused.

Canon Law, Religion, and Politics extends and honors the work of the distinguished historian Robert Somerville, a preeminent expert on medieval church councils, law, and papal history.

The varied career of Adam Easton (c.1330–1397) led him from Norwich Cathedral Priory to Oxford, Avignon and Rome. Not only a monk of the Benedictine Order, he was also a scholar, theologian, diplomat and cardinal, and his work reflects the breadth of this multifaceted background. This volume presents recent research on Easton’s oeuvre, his diplomacy and the books that accompanied him on his travels. Amongst the works addressed in this volume are Easton’s Defensorium ecclesiastice potestatis, his Defensorium Sanctae Birgittae and his Office for the Feast of the Visitation of the Virgin Mary. Further evidence is also offered on his testimony during the Great Schism, on the dating of his copy of De pauperie Salvatoris, while two reassessments are made of his likeness, including his sepulchral monument at S. Cecilia in Trastevere in Rome and the Lutterworth wall painting. Finally, a catalogue of Easton’s important manuscript collection is also provided.

Rafael Merry del Val (1865-1930) was a cardinal of the Roman Catholic Church who had one of the most dazzling careers in ecclesiastical history: he was a secret supernumerary chamberlain at the age of 21, a secret participating chamberlain at the age of 26, an apostolic delegate to Canada at age 31, president of the Academy of Ecclesiastical Nobles and archbishop at age 34, secretary of state for Pius X (1903-1914) and cardinal at age 38, archpriest of St. Peter’s Basilica and prefect of the Fabric of St. Peter at age 48, secretary of the Congregation of the Holy Office at age 49. In 1953, his beatification process was introduced to the Congregation for Rites. In this study, Philippe Roy-Lysencourt presents the life of this personage, his curial charges, his relations with the popes he served (Leo XIII, Pius X, Benedict XV, and Pius XI), his apostolate, his unexpected death and the furor it caused. The book includes an inventory of sources for understanding Cardinal Merry del Val’s life, a list of his published writings, as well as a bibliography of the works written about him.

In Charlemagne’s Survey of the Holy Land, Michael McCormick rehabilitates and reinterprets one of the most neglected and extraordinary sources from Charlemagne’s revival of the Roman empire: the report of a fact-finding mission to the Christian church of the Holy Land. The roll of documents translated and edited in this volume preserves the most detailed statistical portrait before the Domesday Book of the finances, monuments (including exact dimensions), and female and male personnel of any major Christian church.

Setting these documents in the context of economic trends, archaeological evidence, and a comparison of Holy Land churches and monasteries with their contemporaries west and east, this study shows that the Palestinian church was living in decline as its old financial links with Byzantium slackened. In recounting Charlemagne’s move to outflank the Byzantine emperor, McCormick constructs a microhistory of the Frankish king’s ambitions and formidable organizational talents for running an empire.

Supplementing McCormick’s major synthesis, The Origins of the European Economy, this volume will be indispensable reading for anyone interested in medieval rulership and economics, and in the history of the Holy Land, its Christian communities, and its late antique monuments.

The Christ Party in the Corinthian Community by Ferdinand Christian Baur (1792–1860), one of the founders of modern New Testament scholarship, is now available in English for the first time. In this ground-breaking work, Baur argued for a diversity of views in the earliest strata of the Christian tradition that shaped the modern study of Paul in lasting ways. Baur's work revealed a tension between Pauline, gentile Christianity, on the one hand, and Petrine, Judaizing Christianity. In addition to Baur’s essay, this edition includes the first English translation of Ernst Käsemann's introduction to Baur's Historisch-kritische Untersuchungen zum Neuen Testament. Even if some of Baur's concrete historical results have been surpassed by subsequent scholarship, this book offers a compelling glimpse of the critical method and piercing insight into one of the shapers of modern biblical study.

This book discusses Adam of Bremen's perceptions and interpretation of the Christianization of Scandinavia in the Early Middle Ages. The views the chronicler presents in the Gesta Hammaburgensis constitute the central element of this analysis. By departing from the historiography—both the older view of the Gesta as trustworthy, and the recent view of the work as unreliable and biased—this book focuses instead on the Christianization of Scandinavia as an authorial concept. What follows is a reevaluation of the Gesta’s significance both to its medieval audience and the modern historian.

The Church and the Land is the first scholarly history of the Catholic rural life movement in the United States from its beginning in the 1920s to the present day. It tells the story of the men and women of the National Catholic Rural Life Conference (NCRLC) who labored to bring Catholic principles into effect to benefit the farm families, agricultural laborers, and others who lived in the American countrysid

A religious studies scholar argues that in antebellum America, evangelicals, not Transcendentalists, connected ordinary Americans with their spiritual roots in the natural world.

We have long credited Emerson and his fellow Transcendentalists with revolutionizing religious life in America and introducing a new appreciation of nature. Breaking with Protestant orthodoxy, these New Englanders claimed that God could be found not in church but in forest, fields, and streams. Their spiritual nonconformity had thrilling implications but never traveled far beyond their circle. In this essential reconsideration of American faith in the years leading up to the Civil War, Brett Malcolm Grainger argues that it was not the Transcendentalists but the evangelical revivalists who transformed the everyday religious life of Americans and spiritualized the natural environment.

Evangelical Christianity won believers from the rural South to the industrial North: this was the true popular religion of the antebellum years. Revivalists went to the woods not to free themselves from the constraints of Christianity but to renew their ties to God. Evangelical Christianity provided a sense of enchantment for those alienated by a rapidly industrializing world. In forested camp meetings and riverside baptisms, in private contemplation and public water cures, in electrotherapy and mesmerism, American evangelicals communed with nature, God, and one another. A distinctive spirituality emerged pairing personal piety with a mystical relation to nature.

As Church in the Wild reveals, the revivalist attitude toward nature and the material world, which echoed that of Catholicism, spread like wildfire among Christians of all backgrounds during the years leading up to the Civil War.

By 1952 the Chinese Communist Party had suppressed all organized resistance to its regime and stood unopposed, or so it has been believed. Internal party documents—declassified just long enough for historian Paul Mariani to send copies out of China—disclose that one group deemed an enemy of the state held out after the others had fallen. A party report from Shanghai marked “top-secret” reveals a determined, often courageous resistance by the local Catholic Church. Drawing on centuries of experience in struggling with the Chinese authorities, the Church was proving a stubborn match for the party.

Mariani tells the story of how Bishop (later Cardinal) Ignatius Kung Pinmei, the Jesuits, and the Catholic Youth resisted the regime’s punishing assault on the Shanghai Catholic community and refused to renounce the pope and the Church in Rome. Acting clandestinely, mirroring tactics used by the previously underground CCP, Shanghai’s Catholics persevered until 1955, when the party arrested Kung and 1,200 other leading Catholics. The imprisoned believers were later shocked to learn that the betrayal had come from within their own ranks.

Though the CCP could not eradicate the Catholic Church in China, it succeeded in dividing it. Mariani’s secret history traces the origins of a deep split in the Chinese Catholic community, where relations between the “Patriotic” and underground churches remain strained even today.

Investigating Vatican II is a collection of Fr. Jared Wicks’ recent articles on Vatican II, and presents the Second Vatican Council as an event to which theologians contributed in major ways and from which Catholic theology can gain enormous insights. Taken as a whole, the articles take the reader into the theological dynamics of Vatican II at key moments in the Council’s historical unfolding. Wicks promotes a contemporary re-reception of Vatican II’s theologically profound documents, especially as they featured God’s incarnate and saving Word, laid down principles of Catholic ecumenical engagement, and articulated the church’s turn to the modern world with a new “face” of respect and dedication to service. From the original motivations of Pope John XXIII in convoking the Council, Investigating Vatican II goes on to highlight the profound insights offered by theologians who served behind the scenes as Council experts. In its chapters, the book moves through the Council’s working periods, drawing on the published and non-published records, with attention to the Council’s dramas, crises, and breakthroughs. It brings to light the bases of Pope Francis’s call for synodality in a listening church, while highlighting Vatican II’s mandate to all of prayerful biblical reading, for fostering a vibrant “joy in the Gospel.”

Surviving in three ninth-century manuscripts, the collection of canon law known as the Collectio 400 capitulorum is a remarkable and understudied witness to the scholarly vitality of the Carolingian period. Its 404 chapters offer ecclesiastical rules and moral guidelines taken from an unusually wide variety of authoritative sources. In addition to the customary canonical texts, such as the acts of the ecumenical councils and papal letters, the compiler of this collection drew his canons from the bible, Roman law, local Gallic synods, the Church Fathers, as well as Frankish and Insular penitential works. Although the Collectio 400 capitulorum is a so-called systematic collection, eminent scholars of canon law commented on its lack of structure. Even ‘with the best will in the world’, the collection’s system eluded them. Despite its flaws, however, there is evidence that the collection gained some popularity in the ninth century, apparently providing the basis for the Poenitentiale Martenianum, directly or indirectly influencing Hrabanus Maurus and Benedictus Levita. The ninth-century appreciation is understandable for, as one of the many products of the vigorous canonical activity of the eighth and ninth centuries, the Collectio 400 capitulorum impresses in its handling of the canonical material as well as the breadth of sources and the topics covered. This book constitutes the first in-depth study of this intriguing canonical collection, with a detailed description of the extant manuscript witnesses, its sources, and its influence. The critical edition offers scholars of the early Middle Ages in general and canon law in particular access to an instructive, if unpolished, product of Carolingian legal thought.

This book serves two purposes: first, it celebrates the career of the late Maureen Tilley; second, it provides a “state of the field” look at some of the latest scholarship on Christian North Africa in late antiquity. The chapters, written by both senior scholars and the next generation of North African researchers, fills gaps in some of our understandings of the colorful people, places, and disputes that arose in the unique environment of Christian North Africa. The book centers around Augustine, Donatist studies, and North African biblical interpretation, representing Tilley’s major areas of interest, while also ensuring coverage of Tertullian (a major figure in the North African church and one of Tilley’s hobbyhorses) and the pilgrimages to North Africa and other places. It contributes to the field(s) by providing new scholarship from some of the biggest names in Christian North Africa studies (Patout Burns, Robin Jensen, Bill Tabbernee, Anthony Dupont, and Allan Fitzgerald) and in Patristic/early Christian studies writ large (Blake Leyerle and Geoffrey Dunn) while demonstrating the new trajectories of Christian North Africa research from early career (Alden Bass) and emerging (Colum Dever) scholars. The editors were Tilley’s dissertation director (the late Liz Clark) and one of her last mentees (Zach Smith), so the entire collection has a meta-view of academic genealogy – knowledge flowing from Tilley’s mentor, through colleagues and mentees, and down through and to the next generation who carry on those legacies.

This volume is an important contribution to the field of Margaret More Roper studies, early modern women's writing, as well as Erasmian piety, Renaissance humanism, and historical and cultural studies more generally.

Margaret More Roper is the learned daughter of St. Thomas More, the Catholic martyr; their lives are closely linked to each other and to early sixteenth-century changes in politics and religion and the social upheaval and crises of conscience that they brought. Specifically, Roper's major works - her translation of Erasmus's commentary on the Lord's Prayer and the long dialogue letter between More and Roper on conscience - highlight two major preoccupations of the period: Erasmian humanism and More's last years, which led to his death and martyrdom.

Roper was one of the most learned women of her time and a prototype of the woman writer in England, and this edited volume is a tribute to her life, writings, and place among early women authors. It combines comprehensive and convenient joining of biographical, textual, historical, and critical components within a single volume for the modern reader. There is no comparable study in print, and it fills a significant gap in studies of early modern women writers.

Recent decades have seen great progress made in scholarship towards understanding the major civic role played by bishops of the eastern and western churches of Late Antiquity. Brownen Neil and Pauline Allen explore and evaluate one aspect of this civic role, the negotiation of religious conflict.

Conflict and Negotiation in the Early Church focuses on the period 500 to 700 CE, one of the least documented periods in the history of the church, but also one of the most formative, whose conflicts resonate still in contemporary Christian communities, especially in the Middle East.

To uncover the hidden history of this period and its theological controversies, Neil and Allen have tapped a little known written source, the letters that were exchanged by bishops, emperors and other civic leaders of the sixth and seventh centuries. This was an era of crisis for the Byzantine empire, at war first with Persia, and then with the Arab forces united under the new faith of Islam. Official letters were used by the churches of Rome and Constantinople to pursue and defend their claims to universal and local authority, a constant source of conflict. As well as the east-west struggle, Christological disagreements with the Syrian church demanded increasing attention from the episcopal and imperial rulers in Constantinople, even as Rome set itself adrift and looked to the West for new allies.

From this troubled period, 1500 letters survive in Greek, Latin, and Syriac. With translations of a number of these, many rendered into English for the first time, Conflict and Negotiation in the Early Church examines the ways in which diplomatic relations between churches were developed, and in some cases hindered or even permanently ruptured, through letter-exchange at the end of Late Antiquity.

The anthropology that supports marriage perceives justice to be a particular reality, and for this reason marriage will always be a subject of law and of great interest to jurists and sociologists alike. With respect to the realization of justice in marriage, understood as the moment the bond is created, Catholic ecclesiology and canon law articulate an original legal category––namely, the consensual incapacity to marry.  In the last fifty years, however, and despite the juridical innovations provided by the current Code of Canon Law promulgated in 1983, American canonical practice in the sphere of marriage law has lost its foundation. The consequences of this include mechanisms of judgment that are rendered incoherent although not inactive, particularly in local tribunals reviewing claims of marriage nullity. In other words, the application of law in the Catholic Church moves forward without a clear indication of its anthropological basis. Canon law, then, on the issue of marriage is perceived to be purposefully oppressive or absolutely meaningless.

 Jurists, scholars, and members of the Roman Curia acknowledge that, more than a general response to this crisis of law and marriage, what might be needed most is greater scrutiny of the canon in which the formula for consensual incapacity appears. It is furthermore acknowledged that American canonical practice is perhaps the most influential in the world, and is responsible for shaping and sustaining the global attention given to this issue. To fully grasp the crisis and the best way forward, a profile of this canon in American jurisprudence is fundamental and demanded presently. The new course charted by canonical studies and formation of jurists, as well as the new developments in ecclesiastical legislation, will find guidance in this study provided by Catherine Godfrey-Howell, and further insight in the foreword given by the American Cardinal prelate and former Prefect of the Apostolic Signatura, Raymond Leo Cardinal Burke.

The Short History of Nikephoros of Constantinople is one of the key sources for our understanding of Byzantine history in the eighth century. This book offers a close look at that volume and its manner of representing the historical role of Byzantine emperors and ecclesiology, with particular attention to the use of images, an issue of central importance amid the period's first outburst of iconoclasm. When seen through this lens, the Short History is revealed to be more engaged with and burdened by contemporary political and ecclesiastical strife than has previously been thought.

After inquisitorial procedure was introduced at the Fourth Lateran Council in Rome in 1215 (the same year as England’s first Magna Carta), virtually all court trials initiated by bishops and their subordinates were inquisitions. That meant that accusers were no longer needed. Rather, the judges themselves leveled charges against persons when they were publicly suspected of specific offenses—like fornication, or witchcraft, or simony. Secret crimes were off limits, including sins of thought (like holding a heretical belief). Defendants were allowed full defenses if they denied charges. These canonical rules were systematically violated by heresy inquisitors in France and elsewhere, especially by forcing self-incrimination. But in England, due process was generally honored and the rights of defendants preserved, though with notable exceptions. In this book, Henry Ansgar Kelly, a noted forensic historian, describes the reception and application of inquisition in England from the thirteenth century onwards and analyzes all levels of trial proceedings, both minor and major, from accusations of sexual offenses and cheating on tithes to matters of religious dissent. He covers the trials of the Knights Templar early in the fourteenth century and the prosecutions of followers of John Wyclif at the end of the century. He details how the alleged crimes of “criminous clerics” were handled, and demonstrates that the judicial actions concerning Henry VIII’s marriages were inquisitions in which the king himself and his queens were defendants. Trials of Alice Kyteler, Margery Kempe, Eleanor Cobham, and Anne Askew are explained, as are the unjust trials condemning Bishop Reginald Pecock of error and heresy (1457-59) and Richard Hunne for defending English Bibles (1514). He deals with the trials of Lutheran dissidents at the time of Thomas More’s chancellorship, and trials of bishops under Edward VI and Queen Mary, including those against Stephen Gardiner and Thomas Cranmer. Under Queen Elizabeth, Kelly shows, there was a return to the letter of papal canon law (which was not true of the papal curia). In his conclusion he responds to the strictures of Sir John Baker against inquisitorial procedure, and argues that it compares favorably to the common-law trial by jury.

Even though the theology of Origen of Alexandria has shaped the Christian Tradition in almost every way, the controversies over his legacy have been seemingly endless. One major interpretative trend, for example, has suggested Origen’s theology is really akin to the heterodox Gnostics against whom he wrote than the actual teaching of the Gospel, since he (supposedly) had a disdainful attitude towards Creation and ultimately saw little redemptive meaning in the Passion. In Cross and Creation: A Theological Introduction to Origen of Alexandria, Mark Therrien offers an original interpretation of Origen’s theology. Focusing on some of Origen’s most important works (especially On First Principles and the Commentary on John, but ultimately making reference to his writings more broadly), this book retrieves and examines some of the foundational pillars of Origen’s theology through close readings and re-examinations of those texts. It examines eight of these theological foundations: God, Christ, the Holy Spirit, the end, the soul, the world, the cross, and deification. Moreover, by showing the connections between Origen’s understanding of these foundational pillars, it also shows the coherence of his theology as a whole. Taken collectively, what emerges from these eight chapters is that two doctrines specially shape Origen’s theology: Cross and Creation. As Therrien shows, Origen did not hold contempt for Creation. Rather, Origen thinks that Creation emerges from the very life of God as eternally foreknown and provided for in the person of Christ, the Wisdom of God the Father. Moreover, he also holds that, though fallen, Creation will be restored according to its original, eternal intention in God precisely through the Passion of Jesus Christ on the Cross. The Cross is thus not minimalized in Origen’s theology; it is rather its very center.

The cross stirs intense feelings among Christians as well as non-Christians. Robin Jensen takes readers on an intellectual and spiritual journey through the two-thousand-year evolution of the cross as an idea and an artifact, illuminating the controversies—along with the forms of devotion—this central symbol of Christianity inspires.

Jesus’s death on the cross posed a dilemma for Saint Paul and the early Church fathers. Crucifixion was a humiliating form of execution reserved for slaves and criminals. How could their messiah and savior have been subjected to such an ignominious death? Wrestling with this paradox, they reimagined the cross as a triumphant expression of Christ’s sacrificial love and miraculous resurrection. Over time, the symbol’s transformation raised myriad doctrinal questions, particularly about the crucifix—the cross with the figure of Christ—and whether it should emphasize Jesus’s suffering or his glorification. How should Jesus’s body be depicted: alive or dead, naked or dressed? Should it be shown at all?

Jensen’s wide-ranging study focuses on the cross in painting and literature, the quest for the “true cross” in Jerusalem, and the symbol’s role in conflicts from the Crusades to wars of colonial conquest. The Cross also reveals how Jews and Muslims viewed the most sacred of all Christian emblems and explains its role in public life in the West today.

How was violence understood and justified during the time of the crusades? This book argues that although just/holy war theory has long provided the framework for explaining crusading violence, cultural history gives us deeper insights into the meaning and conduct of medieval crusading warfare. Using a range of sources including histories, letters, and material culture from the twelfth and thirteenth centuries, this book provides fresh insights into medieval violence and the history of the crusades. It shows how violence was debated, defined, worried about, celebrated, and condemned, and that the boundaries of legitimate and illegitimate conduct in crusading warfare were constantly and consciously tested.

Adrian Boas, an archaeologist with four decades' experience in the field, takes a fresh approach to investigating the experiences of crusaders, pilgrims, and settlers in the crusader states during the twelfth and thirteenth centuries. The book opens up the experience of medieval travel and crusading by drawing on personal reflection and comparison with contemporary events. Topics covered include wonderment at the strangeness of the East, adjusting to life in the Levant, the horrors of warfare, the drama of fortress and battlefield, and the theatrical beauty of religious architecture, together with new perceptions of a selection of characters known and less-known. The book encourages the reader to think more deeply as to the meaning of the topics involved.