In the closing decades of the twelfth century, the Cistercian Order had become an important ecclesiastical and economic power in Europe. Yet it had lost its influential spokesman, Bernard of Clairvaux, and as the century drew to a close, religious sensibilities were changing. The new mendicant orders, the Franciscans and the Dominicans, and the impulses they embodied were to shift the center of gravity in Christian religious life for centuries to come. It was in this transitional period that Conrad of Eberbach gradually—between the 1180s and 1215—compiled the Exordium magnum cisterciense: The Great Beginning of Cîteaux. It is a book of history and lore, often with miraculous stories, meant to continue a great spiritual tradition, and it is also a book meant to justify and repair the Order. The Exordium magnum was in part an effort to provide a historical and formative context for those who were to be Cistercians in the thirteenth century. Conrad's combination of a historical sensibility and the edifying exempla makes the Exordium magnum a remarkably innovative book. Its unique combination of genres—narratio and exempla—is conceivable only within the intellectual world of the twelfth or early thirteenth centuries, before exempla collections came to be complied solely for edification or use in sermons. The Great Beginning of Cîteaux is a revealing book and an excellent place to begin more detailed study of the Cistercian Order between 1174 and the middle of the thirteenth century.

First published in 1995, Medieval France: An Encyclopedia is the first single-volume reference work on the history and culture of medieval France. It covers the political, intellectual, literary, and musical history of the country from the early fifth to the late fifteenth century. The shorter entries offer succinct summaries of the lives of individuals, events, works, cities, monuments, and other important subjects, followed by essential bibliographies. Longer essay-length articles provide interpretive comments about significant institutions and important periods or events. The Encyclopedia is thoroughly cross-referenced and includes a generous selection of illustrations, maps, charts, and genealogies. It is especially strong in its coverage of economic issues, women, music, religion and literature. This comprehensive work of over 2,400 entries will be of key interest to students and scholars, as well as general readers.

Bouchard provides a fresh perspective on social and ecclesiastical life in the High Middle Ages, drawing on a vast range of primary sources to reveal the surprisingly close relationship between monasteries and the nobility.

"An extremely interesting and important book... makes an important contribution to the history of medieval monastic spirituality in a formative period, whilst also fitting into wider debates on the origins, development and impact of ideas on crusading and holy war." Dr William Purkis, University of Birmingham Monastic culture has generally been seen as set apart from the medieval battlefield, as "those who prayed" were set apart from "those who fought". However, in this first study of the place of war within medieval monastic culture, the author shows the limitations of this division. Through a wide reading of Latin sermons, letters, and hagiography, she identifies a monastic language of war that presented the monk as the archetypal "soldier of Christ" and his life of prayer as a continuous combat with the devil: indeed, monks' claims to supremacy on the spiritual battlefield grew even louder as Church leaders extended the title of "soldier of Christ" to lay knights and crusaders. So, while medieval monasteries have traditionally been portrayed as peaceful sanctuaries in a violent world, here the author demonstrates that monastic identity was negotiated through real and imaginary encounters with war, and that the concept of spiritual warfare informed virtually every aspect of life in the cloister. It thus breaks new ground in the history of European attitudes toward warfare and warriors in the age of the papal reform movement and the early crusades. Katherine Allen Smith is Assistant Professor of History, University of Puget Sound.

According to the received history, the Cistercian order was founded in Cîteaux, France, in 1098 by a group of Benedictine monks who wished for a stricter community. They sought a monastic life that called for extreme asceticism, rejection of feudal revenues, and manual labor for monks. Their third leader, Stephen Harding, issued a constitution, the Carta Caritatis, that called for the uniformity of custom in all Cistercian monasteries and the establishment of an annual general chapter meeting at Cîteaux. The Cistercian order grew phenomenally in the mid-twelfth century, reaching beyond France to Portugal in the west, Sweden in the north, and the eastern Mediterranean, ostensibly through a process of apostolic gestation, whereby members of a motherhouse would go forth to establish a new house. The abbey at Clairvaux, founded by Bernard in 1115, was alone responsible for founding 68 of the 338 Cistercian abbeys in existence by 1153. But this well-established view of a centrally organized order whose founders envisioned the shape and form of a religious order at its prime is not borne out in the historical record. Through an investigation of early Cistercian documents, Constance Hoffman Berman proves that no reliable reference to Stephen's Carta Caritatis appears before the mid-twelfth century, and that the document is more likely to date from 1165 than from 1119. The implications of this fact are profound. Instead of being a charter by which more than 300 Cistercian houses were set up by a central authority, the document becomes a means of bringing under centralized administrative control a large number of loosely affiliated and already existing monastic houses of monks as well as nuns who shared Cistercian customs. The likely reason for this administrative structuring was to check the influence of the overdominant house of Clairvaux, which threatened the authority of Cîteaux through Bernard's highly successful creation of new monastic communities. For centuries the growth of the Cistercian order has been presented as a spontaneous spirituality that swept western Europe through the power of the first house at Cîteaux. Berman suggests instead that the creation of the religious order was a collaborative activity, less driven by centralized institutions; its formation was intended to solve practical problems about monastic administration. With the publication of The Cistercian Evolution, for the first time the mechanisms are revealed by which the monks of Cîteaux reshaped fact to build and administer one of the most powerful and influential religious orders of the Middle Ages.