This volume examines Carthusian history and culture of the later Middle Ages, with a primary but not exclusive focus on the English Province.

Monasticism, in all of its variations, was a feature of almost every landscape in the medieval West. So ubiquitous were religious women and men throughout the Middle Ages that all medievalists encounter monasticism in their intellectual worlds. While there is enormous interest in medieval monasticism among Anglophone scholars, language is often a barrier to accessing some of the most important and groundbreaking research emerging from Europe. The Cambridge History of Medieval Monasticism in the Latin West offers a comprehensive treatment of medieval monasticism, from Late Antiquity to the end of the Middle Ages. The essays, specially commissioned for this volume and written by an international team of scholars, with contributors from Australia, Belgium, Canada, England, France, Germany, Italy, the Netherlands, Spain, Switzerland, and the United States, cover a range of topics and themes and represent the most up-to-date discoveries on this topic.

Surviving in 59 complete manuscript versions, few English texts of the late medieval period seem to have achieved the popularity of Nicholas Love's fifteenth-century translation and adaptation of the Latin Meditationes Vitae Christi - The Mirror of the Blessed Life of Jesus Christ. The Mirror has received surprisingly little scholarly attention and is often contextualized in terms of its role in the theological conflict between English ecclesiastical orthodoxy and the teachings of heresiarch John Wycliff. David Falls presents a new account of the text's history which de-centralises, but does not disregard, the influence of the Wycliffite controversy. Falls interrogates preconceptions and investigates new possibilities for understanding the composition, circulation, function and use of Love's Mirror by examining both the textual modifications and additions made by Love in his adaptation of the Latin, and places these alterations in context by examining individual copies of the Mirror. The manuscript copies are read as both sites of literary consumption and nexuses of textual transition, demonstrating that it was Love's ability to inscribe his work with "functional diversity" which explains the Mirror's popularity. This book presents a nuanced picture not only of the Mirror's production, circulation and function, but also the dynamic and flourishing devotio-literary culture of late medieval England in which Love's text operated.

The German mystic Gertrude the Great of Helfta (c.1256–1301) is a globally venerated saint who is still central to the Sacred Heart Devotion. Her visions were first recorded in Latin, and they inspired generations of readers in processes of creative rewriting. The vernacular copies of these redactions challenge the long-standing idea that translations do not bear the same literary or historical weight as the originals upon which they are based. In this study, Racha Kirakosian argues that manuscript transmission reveals how redactors serve as cultural agents. Examining the late medieval vernacular copies of Gertrude's visions, she demonstrates how redactors recast textual materials, reflected changes in piety, and generated new forms of devotional practices. She also shows how these texts served as a bridge between material culture, in the form of textiles and book illumination, and mysticism. Kirakosian's multi-faceted study is an important contribution to current debates on medieval manuscript culture, authorship, and translation as objects of study in their own right.

A Companion to Late Medieval and Early Modern Siena introduces the once-powerful commune to a wider audience. Edited by Santa Casciani and Heather Richardson Hayton, this collection explores how Siena built a distinctive civic identity and institutions that endured for centuries.

This study presents research by specialists of monastic history, literature, and spirituality. Covering the period from 1150 to 1500, this volume demonstrates that monastic preaching was not only carried out in the cloister by monks, but also in public arenas by monks and nuns. The topics range from questioning if the sermons of Bernard of Clairvaux were ever preached, to an analysis of Hildegard of Bingen's preaching against the Cathars. Sermons addressed to monastic communities by secular preachers are also analysed. The diversity of monastic preaching - e.g., cloistered preaching, preaching against heretics, preaching by heretical monks, preaching by nuns - and a geographical range of monastic pastoral history is studied. Medieval Monastic Preaching offers a preliminary step in understanding how sermons and preaching shaped monastic identity in the Middle Ages.

Medieval Cistercians distinguished between material and imagined space, while the landscapes in which they lived were perceived as both physical sites and abstract topographies. Ostensibly, Cistercians lived in intensely regulated and confined physical circumstances in accordance with ideals of enclosure articulated in the Regula S. Benedicti. However, Cistercian representations of space also express ideas of transcendence and freedom. This monograph focuses on the abbeys of northern England during the period 1132-1400 (Fountains, Rievaulx, Jervaulx, Meaux, Sawley, Roche, Byland and Kirkstall) to facilitate a microhistory of cultural, textual, personnel and architectural comparisons. Post-twelfth century Cistercian history has been understudied, in comparison with research into the euphoria of the order's foundation, and has tended to focus on 'ideals' versus 'reality', whereas this study considers Cistercian houses in terms of contingency, singularity and specificity. The author engages with the work of theorists such as Michel Foucault, Pierre Bourdieu and Henri Lefebvre, all of whom have explored the cultural production of space and the meanings attributed to certain spaces by abstract reference, performative practice and institutional direction. The study is richly illustrated with 45 images of the landscape and space of these houses and enables the reader to see how one monastic order positioned itself in relation to geography, architecture, institution, community and cosmos, and dealt with the dialectic between regulation and imagination, freedom and enclosure. Patrick Geary (UCLA) commends this study as being 'based on a wide reading of Cistercian texts and blends solid text-critical historical scholarship with more conceptual approaches in a most convincing way'.