Pope Boniface VIII (1294-1303) published a decree in 1298 that transformed long-standing attitudes toward nuns into universal Church law. Referred to as Periculoso, the first word of the Latin text, this decree announced that all nuns, no matter what rule they observed and no matter where their monasteries were located, were to be perpetually cloistered. With the exception of those who were contagiously ill, nuns were under no circumstances to break the law of enclosure, either by leaving their monasteries or by inviting unauthorized persons into them. Ultimately, the decree altered the lives of nuns, while indirectly abetting the move toward alternatives to the cloister. Although historians of women religious have frequently cited Periculoso as a milestone, the text of the law and the legal comment that its publication occasioned have never before been exhaustively studied. Canon Law and Cloistered Women provides the most thorough examination to date of the landmark decree. Elizabeth Makowski surveys precedents for Periculoso as well as some of the problems Boniface VIII hoped to solve with his legislation. She further analyzes the commentary on Periculoso, much of it written by practicing lawyers, which unveils late medieval attitudes toward nuns and their male counterparts. Finally, she concludes with a discussion of the attempts to enforce the legislation. Makowski's analysis illustrates not only the contribution that similar investigations of local efforts on the Continent might make to our understanding of conventual life, but also the difficulties—so often alluded to by medieval canonists—of making the "ideal" real.

ABOUT THE AUTHOR: Elizabeth Makowski is associate professor of history at Southwest Texas State University. She is the coauthor of Wykked Wyves and the Woes of Marriage: Misogamous Literature from Juvenal to Chaucer (SUNY Press, 1989) and the author of numerous articles and book reviews. PRAISE FOR THE BOOK: "This is a significant contribution to the study of female monasticism. . . . Makowski's work is a welcome effort to understand the monastic discipline of enclosure and its application to convents. . . . What Makowski does in this fine study is to help scholars understand what [Periculoso] meant, both in the context in which it was fashioned and in the world of subsequent commentary. . . . An important book that should be required reading for all scholars of male and female monasticism."—Sixteenth Century Journal

"This is a clearly written survey of the decree and of medieval commentaries on it up to the Council of Trent. It will be of interest to historians both of legal and social history as well as throwing light upon the background of a much debated topic among religious orders."—English Historical Review "[The] work is well-written, contains helpful information on the topic in context, and should be a useful resource for those interested in this historical era as well as for those intrigued by the institutional Church's less than even-handed treatment of cloistered contemplative women through the centuries."—Studia Canonica "The clearly written survey of legal commentary on Periculoso is this book's greatest contribution. Even technical points of law are explained with sufficient clarity, so that the matters at issue can be understood even by one who is not a specialist in mediaeval canon law."—Ecclesiastical Law Journal

"This study provides insight into the way in which the leaders of the late medieval Church dealt with what they saw as the threat that women's spirituality posed to the Church and how to control it. To that extent alone, it is a valuable contribution to scholarship."—Catholic Historical Review

"Makowski has explored the comment

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.

Challenges conventional views of medieval piety by demonstrating how the ideology of charity and its vision of the active life provided an important alternative to the ascetical, contemplative tradition emphasized by most historians

The studies in this volume investigate themes of particular spiritual relevance in Aquinas's theology: friendship, charity, prayer, configuration to Christ, priesthood, preaching.

Translated with Notes and Commentary by Leah Shopkow

In 1220 Abbot William of Andres, a monastery halfway between Calais and Saint-Omer on the busy road from London to Paris, sat down to write an ambitious cartulary-chronicle for his monastery. Although his work was unfinished at his death, William’s account is an unpolished gem of medieval historical writing. The Chronicle of Andres details the history of his monastery from its foundation in the late eleventh century through the early part of 1234. Early in the thirteenth century, the monks decided to sue for their freedom and appointed William as their protector. His travels took him on a 4000 km, four-year journey, during which he was befriended by Innocent III, among others, and where he learned to negotiate the labyrinthine system of the ecclesiastical courts. Upon winning his case, he was elected abbot on his return to Andres and enjoyed a flourishing career thereafter. A decade after his victory, William decided to put the history of the monastery on a firm footing.

This text not only offers insight into the practice of medieval canon law (from the perspective of a well-informed man with legal training), but also ecclesiastical policies, the dynamics of life within a monastery, ethnicity and linguistic diversity, and rural life. It is comparable in its frankness to Jocelin of Brakelord’s Chronicle of Bury. Because William drew on the historiographic tradition of the Southern Low Countries, his text also offers some insights into this subject, thus composing a broad picture of the medieval European monastic world.

The roles of popes, saints, and crusaders were inextricably intertwined in the Middle Ages: papal administration was fundamental in the making and promulgating of new saints and in financing crusades, while crusaders used saints as propaganda to back up the authority of popes, and even occasionally ended up being sanctified themselves. Yet, current scholarship rarely treats these three components of medieval faith together. This book remedies that by bringing together scholars to consider the links among the three and the ways that understanding them can help us build a more complete picture of the working of the church and Christianity in the Middle Ages.

This book is a study of the programmatic oral performance of the written word and its impact on art and text. Communal singing and reading of the Latin texts that formed the core of Christian ritual and belief consumed many hours of the Benedictine monk's day. These texts-read and sung out loud, memorized, and copied into manuscripts-were often illustrated by the very same monks who participated in the choir liturgy. The meaning of these illustrations sometimes only becomes clear when they are read in the context of the texts these monks heard read. The earliest manuscripts of Cîteaux, copied and illuminated at the same time that the new monastery's liturgy was being reformed, demonstrate the transformation of aural experience to visual and textual legacy.

The Renaissance popes were among the most enlightened and generous patrons of arts and letters in the Europe of their day. The diaries of Pius II give us an intimate glimpse of the life and thought of one of the greatest of the Renaissance popes. Pius II (1405–1464) began life as Aeneas Silvius Piccolomini in a small town near Siena and became a famous Latin poet and diplomat. Originally an opponent of the papacy as well as something of a libertine, Aeneas eventually reconciled himself with the Roman church and became a priest, then a cardinal. Finally he was elected Pope Pius II (1458) and dedicated his pontificate to organizing a pan-European crusade against the Ottoman Empire. Pius’s Commentaries, the only autobiography ever written by a pope, was composed in elegant humanistic Latin modeled on Caesar and Cicero. This edition contains a fresh Latin text based on the last manuscript written in Pius’s lifetime and an updated and corrected version of the 1937 translation by Florence Alden Gragg.

The Renaissance popes were among the most enlightened and generous patrons of arts and letters in the Europe of their day. The diaries of Pius II give us an intimate glimpse of the life and thought of one of the greatest of the Renaissance popes. Pius II (1405-1464) began life as Aeneas Silvius Piccolomini in a small town near Siena, and became a famous Latin poet and diplomat. Originally an opponent of the papacy as well as something of a libertine, Aeneas eventually reconciled himself with the Roman church and became a priest, then a cardinal. Finally he was elected Pope Pius II (1458) and dedicated his pontificate to organizing a pan-European crusade against the Ottoman Empire. Pius's Commentaries, the only autobiography ever written by a pope, was composed in elegant humanistic Latin modeled on Caesar and Cicero. This edition contains a fresh Latin text based on the last manuscript written in Pius's lifetime and an updated and corrected version of the 1937 translation by Florence Alden Gragg.

Deno John Geanakoplos demonstrates the fusion of Byzantine and Latin cultural and ecelsiastical relations in the Renaissance.

This work, which forms an important bridge between medieval and Counter-Reformation sanctity and canonization, provides a richly contextualized analysis of the ways in which the last five candidates for sainthood before the Reformation came to be canonized.

    Detective, monk, father, herbalist, Crusader, sailor, Celt, friend—author Ellis Peters bestows all these attributes on her twelfth-century Benedictine monk-detective Brother Cadfael. As a detective, Cadfael uses his analytic mind to solve crimes and administer justice. As a man of God, he also dispenses mercy along with his famous cordials.
    Why, essays ask, is a cloistered monk solving murders? How can an author combine a valid detective and an effective healer?

Ignatios the Deacon was a key figure in the revival of literary culture that took place at Constantinople in the first half of the ninth century. He is best known for his hagiographical works, but he also wrote poems, compiled an anthology of ancient proverbs, and edited textbooks. For some time he served as bishop of Nicaea under an Iconoclastic regime, but later repented of his errors and moved into the “orthodox” camp.

Preserved in a single manuscript, Ignatios’s correspondence has remained practically unknown to scholars. Some of the letters deal with literary trifles, while others contain valuable information on the social and economic history of the period. Taken together, they afford a unique glimpse into the activity of a Byzantine intellectual, struggling to survive in a time of bitter doctrinal strife.