Medieval thought: an introduction (review)

172 Reviews experienced by Christian mystics as an actual metaphysical identity, but rather was perceived by them only as the 'appearance' of such: given the background psychological development. This, I think, is better explained as an identity of 'operation' with God, who, by then, was perceived more in Aristotelian terms. These details, however, are not the main point of Pike's argument, and do not detract from it. They are presented as a tentative framework to allow a proper characterization of the mystics' perceptions of their own experience. His aim is to argue for an approach to such texts that is not reductive of then experiential content. Walter Stace, William Forgie, Ninian Smart, and others, have argued that there is no specifically theistic mystical experience, but only a common, experientially contentless, experience of Self, an introvertive state, upon which theistic interpretations of various kinds supervene. Ecclesiastic pressure is often the reason given to explain the Christian 'dualistic' account, rather than a more 'natural', monistic picture. Their thesis, Pike argues, fails to do justice to the texts, being similar to reducing all 'aches' to one particular kind. In fact, he concludes, it is misleading to say that their contentless state 'is even one among the various states that constitute the extension of this class' (p. 115). This is an important book. Pike's analysis is not concerned with the epistemological status of the texts. His purpose is rather to defend the possibility of perception and identification as immediately presented discernible givens of medieval Christian mysticism. In conclusion, he endorses Garside's Revised Principle that, in the cases studied at least, their accounts should be counted as 'an interpretation not descriptive of phenomenological content only if there are adequate phenomenological and conceptual (including epistemological) reasons to do so' (p. 174). Neil W . Brown Catholic Institute of Sydney Price, Betsy B., Medieval thought: an introduction, Oxford, Basil Blackwell, 1992; paper; pp. ix, 261; R.R.P. AUS$34.95 [distributed in Australia by Allen & Unwin]. This a very brave effort 'to introduce the Middle Ages, which, designated here as from the late fourth through the late fifteenth century, was an intellectually vital era' (p. 2). Within these ultimately unmanageable parameters, the task is accomplished. W e have at last a worthy successor to David Knowles's Evolution ofmedieval thought and one which might safely take the place of the latter upon class reading lists. The book is organized upon the basis of a single assumption, namely that medieval thought was Christian thought. This assumption allows a unity Reviews 173 satisfying to the reader. The eight chapters into which the exercise is divided rest firmly upon a first which analyses the Christian concept of the person, and the person's relationship with God and the community. The importance of the doctrine of creation in Christian history and in the emergence of the individual, and that of the liturgy in community discipline, arerightlysingled out. Chapter two copes with the early organization of doctrine in support of the Christian community. The tensions between classical and Christian learning, in their various forms, occupy the next and central sections. There are some excellent pages on auctoritates and a useful discussion of the impact of the different European vernacular languages upon the intellectual scene. This prepares for interesting suggestions about the nature of scholasticism, and that diminution of the Roman Church's intellectual authority which preceded the Reformation. The book pays welcome attention to the sheer energy of the period and the atmosphere of constant debate within its inhabitants lived. Those who persist in regarding the Middle Ages as a period of intellectual darkness and superstition are sent on their way with a determination wholly delightful to medievalists. Equally delightful is the way in which those who wish to stop and listen to the message are equipped, encouraged, and given energy for their own efforts. Thoughtful notes for further reading accompany each chapter and seven impressive appendices supply the student with excellent aids, including glossaries, lexicons and dictionaries, sources and translations, guides to abbreviations, palaeographical and linguistic tools, further bibliographies, and an outline chronology. There is no quarter allowed, however, to feminists. N o woman's name appears in the...