Johann Herolt OP (Discipulus) of Nrnberg was the most prolific and skilful writer of model sermons in fifteenth century Europe. The Brethren of the Common Life praised him as pre-eminent among modern sermonists. Herolts collection of sermons and homiletic guides circulated widely in manuscript in mid-century, and after the advent of printing, edition after edition was published. He was one of the most published authors of the incunabular period. Some of his works are readily accessible, but others exist only in single manuscripts. This book draws new attention to these influential sermons circulating on the eve of the Reformation.

Francis of Assisi's reported reception of the stigmata on Mount La Verna in 1224 is almost universally considered to be the first documented account of an individual miraculously and physically receiving the five wounds of Christ. The early thirteenth-century appearance of this miracle, however, is not as unexpected as it first seems. Interpretations of Galatians 6:17--I bear the marks of the Lord Jesus Christ in my body--had been circulating since the early Middle Ages in biblical commentaries. These works perceived those with the stigmata as metaphorical representations of martyrs bearing the marks of persecution in order to spread the teaching of Christ in the face of resistance. By the seventh century, the meaning of Galatians 6:17 had been appropriated by bishops and priests as a sign or mark of Christ that they received invisibly at their ordination. Priests and bishops came to be compared to soldiers of Christ, who bore the brand (stigmata) of God on their bodies, just like Roman soldiers who were branded with the name of their emperor. By the early twelfth century, crusaders were said to bear the actual marks of the passion in death and even sometimes as they entered into battle. The Stigmata in Medieval and Early Modern Europe traces the birth and evolution of religious stigmata and particularly of stigmatic theology, as understood through the ensemble of theological discussions and devotional practices. Carolyn Muessig assesses the role stigmatics played in medieval and early modern religious culture, and the way their contemporaries reacted to them. The period studied covers the dominant discourse of stigmatic theology: that is, from Peter Damian's eleventh-century theological writings to 1630 when the papacy officially recognised the authenticity of Catherine of Siena's stigmata.

This book presents a detailed case study of Crux de Telcz (1434–1504), illustrating the complexity of the manuscript culture of the second half of the 15th century. The scholar reconstructs Crux’s biography using more than 150 colophons and notes, and analyzes his role as an author, translator, complier, glossator and primarily as a scribe. For comparison, Kimberly Rivers’ study on the Würzburg Franciscan scribe Johannes Sintram († 1450) is included in the book. The most conspicuous feature of the examined late medieval manuscript culture is the unprecedented number of scribe’s paratexts (contents, indexes, explanatory notes, references, identification of sources and others), accompanied by a no less unprecedented number of errors, confusions, obscurities and incoherencies. First volume of the Prague Medieval Studies (PRAMS) series.

The impetus of religious reform between ca. 1380-1520, which expressed itself in a variety of Observant initiatives in many religious orders all over Europe, and also brought forth the Devotio moderna movement in the late medieval Low Countries, had considerable repercussions for the production of a wide range of religious texts, and the embrace of other forms of cultural production (scribal activities, liturgical innovations, art, music, religious architecture). At the same time, the very impetus of reform within late medieval religious orders and the wish to return to a more modest religious lifestyle in accordance with monastic and mendicant rules, and ultimately with the commands of Christ in the Gospel, made it difficult to wholeheartedly embrace the material consequences of learning, literary and artistic prowess, as the very pursuit of such pursuits ran against basic demands of evangelical poverty and humility. This volume explores how this tension was negotiated in various Observant and Devotio moderna contexts, and how communities connected with these movements instrumentalized various types of writing, learning, and other forms of cultural expression to further the cause of religious reform, defend it against order-internal and external criticism, to shape recognizable reform identities for themselves, and to transform religious life in society as a whole.

The book offers a renewed study of the life and works of one of the most famous popular preachers and sermon authors of Renaissance Italy, providing a reference work on the figure of Roberto Caracciolo and a reading of his times.