In the Roman and Byzantine Near East, the holy fool emerged in Christianity as a way of describing individuals whose apparent madness allowed them to achieve a higher level of spirituality. Insanity and Sanctity in Byzantium examines how the figure of the mad saint or mystic was used as a means of individual and collective transformation in the period between the birth of Christianity and the rise of Islam. It presents a novel interpretation in revealing the central role that psychology plays in social and historical development.

Early Christians looked to figures who embodied extremes of behavior—like the holy fool, the ascetic, the martyr—to redefine their social, cultural, and mental settings by reading new values in abnormal behavior. Comparing such forms of extreme behavior in early Christian, pagan, and Jewish societies, and drawing on theories of relational psychoanalysis, anthropology, and sociology of religion, Youval Rotman explains how the sanctification of figures of extreme behavior makes their abnormality socially and psychologically functional. The sanctification of abnormal mad behavior created a sphere of ambiguity in the ambit of religious experience for early Christians, which brought about a deep psychological shift, necessary for the transition from paganism to Christianity.

A developing society leaves porous the border between what is normal and abnormal, between sanity and insanity, in order to use this ambiguity as a means of change. Rotman emphasizes the role of religion in maintaining this ambiguity to effect a social and psychological transformation.

In reality, medieval outlaws were dangerous, desperate individuals. In the fiction of the Middle Ages, however, the possibilities afforded by their position on societies’ margins granted them the ability to fill a number of transitory, transgressive roles: young adventurer, freedom fighter, and even saint. Outlawry, Liminality, and Sanctity in the Literature of the Early Medieval North Atlantic examines the development of the literary outlaw in the early Middle Ages, when traditions drawn from Anglo-Saxon England, early Christian Ireland, and Viking Age Iceland informed a generous view of itinerant criminality and facilitated the application of outlaw tropes to moral questions of conduct in both secular and religious life. Taken together, the traditions of the North Atlantic archipelago reveal a world of interconnected cultures with an expansive view of movement across boundaries both literal and conceptual, capable of finding value in unlikely places and countenancing the challenges presented by such discoveries.

Queenship and Sanctity brings together for the first time in English the anonymous Lives of Mathilda and Odilo of Cluny's Epitaph of Adelheid. Richly annotated, with an extensive introduction placing the texts and their subjects in historical and hagiographical context, it provides teachers and students with a crucial set of sources for the history of Europe (particularly Germany) in the tenth and eleventh centuries, for the development of sacred biography and medieval notions of sanctity, and for the life of aristocratic and royal women in the early Middle Ages.

*Sacred Sisters* focuses on five saints: the four female Irish saints who have extant medieval biographies (Darerca, Brigid, Íte, and Samthann), and Patrick, whose writings -- fifth-century Ireland’s sole surviving texts -- attest to the centrality of women in Irish Christianity’s development. Women served as leaders and teachers, perhaps even as bishops and priests, and men and women worked together in a variety of arrangements as well as independently. Previous studies of gender in medieval Ireland have emphasized sexism and sex-segregated celibacy, dismissing abundant evidence of alternative approaches throughout the sources, including in the Lives of Ireland’s female saints. Sacred Sisters places these generally marginalized texts at its center, exploring their portraits of empowered, authoritative, compassionate women who exemplified an accepting and affirming ethics of gender and sexuality that would be unusual in many mainstream Christian movements in the present day, let alone in the Middle Ages.

Heated debates are not unusual when confronting tough medical issues where it seems that moral and religious perspectives often erupt in conflict with philosophical or political positions. In The Sanctity of Human Life, Jewish theologian David Novak acknowledges that it is impossible not to take into account the theological view of human life, but the challenge is how to present the religious perspective to nonreligious people. In doing so, he shows that the two positions—the theological and the philosophical—aren't as far apart as they may seem.

Novak digs deep into Jewish scripture and tradition to find guidance for assessing three contemporary controversies in medicine and public policy: the use of embryos to derive stem cells for research, socialized medicine, and physician-assisted suicide. Beginning with thinkers like Plato, Aristotle, Kant, and Nietsche, and drawing on great Jewish figures in history—Maimonides, Rashi, and various commentators on the Torah (written law) and the Mishnah (oral law)—Novak speaks brilliantly to these modern moral dilemmas.

The Sanctity of Human Life weaves a rich and sophisticated tapestry of evidence to conclude that the Jewish understanding of the human being as sacred, as the image of God, is in fact compatible with philosophical claims about the rights of the human person—especially the right to life—and can be made intelligible to secular culture. Thus, according to Novak, the use of stem cells from embryos is morally unacceptable; the sanctity of the human person, and not capitalist or socialist approaches, should drive our understanding of national health care; and physician-assisted suicide violates humankind's fundamental responsibility for caring for one another.

Novak's erudite argument and rigorous scholarship will appeal to all scholars and students engaged in the work of theology and bioethics.