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The "Hystoria Constantinopolitana" of Gunther of Pairis
The armies of the Fourth Crusade that left Western Europe at the beginning of the thirteenth century never reached the Holy Land to fight the Infidel; they stopped instead at Byzantium and sacked that capital of eastern Christendom. Much of what we know today of those events comes from contemporary accounts by secular writers; their perspective is balanced by a document written from a monastic point of view and now available for the first time in English.
The Hystoria Constantinopolitana relates the adventures of Martin of Pairis, an abbot of the Cistercian Order who participated in the plunder of the city, as recorded by his monk Gunther. Written to justify the abbot's pious pilferage of scared relics and his transporting them back to his monastery in Alsace, it is a work of Christian metahistory that shows how the sack of Constantinople fits into God's plan for humanity, and that deeds done under divine guidance are themselves holy and righteous.
The Hystoria Constantinopolitana is one of the most complex and sophisticated historiographical work of its time, deftly interweaving moods and motifs, themes and scenes. In producing the first English translation and analysis of this work, Alfred Andrea has captured the full flavor of the original with its alternating section of prose and poetry. His introduction to the text provides background on Gunther's life and work and explores the monk's purpose in writing the Hystoria Constantinopolitana—not the least of which was extolling the virtues of Abbott Martin, who was sometimes accuse of laxity by his superiors in the Order.
Gunther's work is significant for its effort to deal with problems raised by the participation of monks in the Crusades, making it a valuable contribution to both crusading and monastic history. The Capture of Constantinople adds to our knowledge of the Fourth Crusade and provides unusual insight into the attitudes of the participants and the cultural-intellectual history of the early thirteenth century.
This collection of essays explores the survival of Catholic culture in sixteenth- and seventeenth-century England—a time of Protestant domination and sometimes persecution. Contributors examine not only devotional, political, autobiographical, and other written texts, but also material objects such as church vestments, architecture, and symbolic spaces. Among the topics discussed in this volume are the influence of Latin culture on Catholic women, Marian devotion, the activities of Catholics in continental seminaries and convents, the international context of English Catholicism, and the influential role of women as maintainers of Catholic culture in a hostile religious and political environment. Catholic Culture in Early Modern England makes an important contribution to the ongoing project of historians and literary scholars to rewrite the cultural history of post-Reformation English Catholicism.
For the scholastic philosopher William Ockham (c. 1285-1347), there are three kinds of heresy. The first, and most unmistakable, is an outright denial of the truths of faith. Another is so obvious that a very simple person, even if illiterate, can see how it contradicts Divine Scripture. The third kind of heresy is less clear cut. It is perceptible only after long deliberation and only to individuals who are learned, and well versed in Scripture.
It is this third variety of heresy that J.M.M.H. Thijssen addresses in Censure and Heresy at the University of Paris, 1200-1400. The book documents 30 cases in which university trained scholars were condemned for disseminating allegedly erroneous opinions in their teaching or writing, and focuses particularly on four academic censures that have occupied prominent positions in the historiography of medieval philosophy.
Thijssen grants central importance to a number of questions so far neglected by historians regarding judicial procedures, the authorities supervising the orthodoxy of teaching, and the effects of condemnations on the careers of the accused. He also places still current questions regarding academic freedom and the nature of doctrinal authority into their medieval contexts.
The Metaphor of Love in Dream Visions and Troilus and Criseyde
While covering all the major work produced by Geoffrey Chaucer in his pre-Canterbury Tales career, Chaucer from Prentice to Poet seeks to correct the traditional interpretations of these poems. Edward Condren provides new and provocative interpretations of the three "dream visions"--Book of the Duchess, Parliament of Fowls, and House of Fame--as well as Chaucer's early masterwork Troilus and Criseyde.
Condren draws an arresting series of portraits of Chaucer as glimpsed in his work: the fledgling poet seeking to master the artificial style of French love poetry; the passionate author attempting to rebut critics of his work; and, finally, the master of a naturalistic style entirely his own.
This book is one of the few works written in the past century that reevaluates Chaucer's early poetry and the only one that examines the Dream Visions in conjunction with the Troilus. It should frame the discourse of Chaucer scholarship for many generations to come.
Poetry and the Problem of the Populace After 1381
Chaucer, Gower, and the Vernacular Rising examines the spread of Greco-Roman and European literature into English during late fourteenth- and early fifteenth-century, a time when literacy was burgeoning among men and women from the non-ruling classes. The dissemination of cultural authority inherent in this process offered the radically democratizing potential for accessing, interpreting, and deploying learned texts. Focusing primarily on an overlooked sector of Chaucer’s and Gower’s early readership, namely, the upper strata of non-ruling urban classes, Lynn Arner argues that Chaucer’s and Gower’s writings, in addition to being key conduits of literary riches into English, engaged in elaborate processes of constructing cultural expertise. These writings helped to define gradations of cultural authority, determining who could contribute to the production of legitimate knowledge and granting certain socioeconomic groups political leverage in the wake of the English Rising of 1381. Chaucer, Gower, and the Vernacular Rising shows how English poetry became a powerful participant in processes of social control.
Vol. 34, no. 3 (2000) through current issue
Founded in 1966, The Chaucer Review is the journal of Chaucerian research. The Chaucer Review publishes studies of language, sources, social and political contexts, aesthetics, and associated meanings of Chaucer's poetry, as well as articles on medieval literature, philosophy, theology, and mythography relevant to study of the poet and his contemporaries, predecessors, and audiences. It acts as a forum for the presentation and discussion of research and concepts about Chaucer and the literature of the Middle Ages.
Sources in Translation, including "The Capture of Damietta" by Oliver of Paderborn
During the thirteenth century, the widespread conviction that the Christian lands in Syria and Palestine were of utmost importance to Christendom, and that their loss was a sure sign of God's displeasure with Christian society, pervaded nearly all levels of thought. Yet this same society faced other crises: religious dissent and unorthodox beliefs were proliferating in western Europe, and the powers exercised, or claimed, by the kings of Europe were growing rapidly.
The sources presented here illustrate the rising criticism of the changing Crusade idea. They reflect a sharpened awareness among Europeans of themselves as a community of Christians and the slow beginnings of the secular culture and political organization of Europe.
The Eusebius Gallicanus Sermon Collection and the Power of the Church in Late Antique Gaul
Lisa Kaaren Bailey’s Christianity’s Quiet Success: The Eusebius Gallicanus Sermon Collection and the Power of the Church in Late Antique Gaul is the first major study of the Eusebius Gallicanus collection of anonymous, multi-authored sermons from fifth- and sixth-century Gaul. Bailey sheds new light on these sermons, which were strikingly popular and influential from late antiquity to the High Middle Ages, as the large number of surviving manuscripts attests. They were used for centuries by clergy as a preaching guide and by monks and pious lay people as devotional reading. Bailey’s analysis demonstrates the extent to which these stylistically simple and straightforward sermons emphasize consensus, harmony, and mutuality as the central values of a congregation. Preachers encouraged tolerance among their congregants and promoted a model of leadership that placed themselves at the center of the community rather than above it. These sermons make clear the delicate balancing act required of late antique and warly medieval pastors as they attempted to explain the Christian faith and also maintain the clerical control considered necessary for a universal church. The Eusebius Gallicanus collection gives us fresh insight inyo the process by which the Catholic Church influenced the lives of Western Europeans.