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ix  Acknowledgments We thrive in an academic community when we take up, with fondness and gratitude, the society of its members. During the ten years of this book’s evolution, I have accumulated several debts, not all of which can be mentioned here: Brad Gregory, Hester Gelber, Kathryn Miller,Paula Findlen,and Hans Ulrich Gumbrecht,my professors at Stanford; my fellow graduate students Abosede George, Alexander Bay, Suzanne Miller, Erika Monahan, Ian Read, and Junko Takeda. I am especially grateful to Brad for his mentorship and example as scholar and teacher. Thanks also to Dallas Denery, Igor Gorevich, Geoffrey Koziol, Steven Lee, John Ott,and Jay Rubenstein for discussions that improved the final product. For his kindness and hospitality alone, my debt to Guy Lobrichon would be great, but he also introduced me to the school of Laon and the protoscholastics . This would have been a different study without his advice, one much poorer in its theological investment. The Geballe Dissertation writing fellowship at the Stanford Humanities Center allowed me to meet Johannes Fabian, Stephen Justice, Robert Royalty, and Christen Smith—encounters that liberated my project from its disciplinary confines. Supplementation from Stanford University’s Graduate Research Opportunity grant allowed me to spend five months in Paris in 2004. I thank the staff at the Bibliothèque nationale de France Chambre des manuscrits, the Bibliothèque de l’Arsenal, and the Institut de Recherche et d’Histoire des Textes. I thank the History Department at George Washington University, where I expanded the chronological scope and refined the focus of this work. Andrew Zimmerman, Linda Levy Peck, and Marcie Norton were especially generous with ideas and advice. Jeffrey Cohen warmly welcomed a fellow medievalist. Jennifer Davis and Philip Rousseau of the Catholic University of America commented at length on my exploration of patristic material; thanks also to Katharine Jansen for our conversations about Franciscan peacemakers. My short time in Washington, D.C., would have been poorer without the friendship of David Silverman, Dean Kostantaras, Arun Adarkar, and Fiona Shrikhande. x ACKNOWLEDGMENTS Duke University and the Research Triangle have provided me with abundant resources, literary and collegial. As librarian and friend, Margaret Brill remains a pillar of strength. John Martin receives special thanks for his constant encouragement and attentiveness. Adriane Lentz-Smith,Emily Burrill, Katherine Charron, and Christian Lentz provided an important critical eye during the writing process. It has been an honor and a delight to confer on subjects of shared interest with Thomas Robisheaux, William Reddy, Malachi Hacohen, Dirk Bonker, Bruce Hall, Ronald Witt, Francis Newton, as well as Fiona Somerset of the University of Connecticut, Julie Mell of North Carolina State University, Richard E. Barton of UNC Greensboro, and Kevin Uhalde of Ohio University. I owe much to historians that I have never met but whose approaches to church reform and languages of peace inspired my own: Gerd Tellenbach, Herbert Cowdrey, Ian S. Robinson, Robert A. Markus, Karl Morrison, Amy Remensnyder, and Thomas Sizgorich. While I retain the hope of meeting some of them, I lament the passing of others, especially those who have left much, much too soon. In a digital age, I must also acknowledge the great efforts by my fellow historians to make their research and translations available online for academics and nonacademics alike. Peter Potter at Cornell University Press gave this manuscript a flattering amount of attention and shepherded it through the review and editorial process with a sure yet gentle hand: my gratitude to him and Kitty Liu for making the experience so enjoyable, and to Marian Rogers, Susan Specter, and Kate Mertes,who saw this book into production. I thank the Press’s two reviewers for their careful reading of the manuscript and thorough comments . I hope I have done justice to this collective effort. A portion of what I discuss in chapter 1 was previously published in “No Peace for the Wicked: Conflicting Visions of Peacemaking in an EleventhCentury Monastic Narrative,” Viator: Medieval and Renaissance Studies 39, no. 1 (Spring, 2008), 23–49. I thank Teresa Nava Andersen, Jonathan Ajo-Franklin, Dana Green, and Carol Pal for their enduring friendship. Brett Whalen has been a colleague and friend from our time together in graduate school; he remains my yardstick for professionalism and scholarship. Stephen D. White,a constant inspiration , teaches by example that we should not let the semblance of answers prevent us from making the question more complex; he exemplifies the beneficent restlessness at the heart of medieval notions of peace...

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