Dark Age Nunneries -- Contents -- List of Illustrations -- Preface and Acknowledgments -- Abbreviations -- Introduction -- 1. Setting the Boundaries for Legitimate Experimentation -- 2. Holy Vessels, Brides of Christ: Ambiguous Ninth-Century Realities -- 3. Transitions, Continuities, and the Struggle for Monastic Lordship -- 4. Reforms, Semi-Reforms, and the Silencing of Women Religious in the Tenth Century -- 5. New Beginnings -- 6. Monastic Ambiguities in the New Millennium -- Conclusion -- Appendix A: The Leadership and Members of Female Religious Communities in Lotharingia, 816-1059 -- Appendix B: The Decrees on Women Religious from the Acts of the Synod of Chalon-sur-Saône, 813, and the Council of Mainz, 847 -- Appendix C: Jacques de Guise's Account of the Attempted Reform of Nivelles and Other Female Institutions in the Early Ninth Century -- Appendix D: The Compilation on the Roll of Maubeuge, c. Early Eleventh Century -- Appendix E: Letter by Abbess Thiathildis of Remiremont to Emperor Louis the Pious, c. 820s-840 -- Appendix F: John of Gorze's Encounter with Geisa, c. 920s-930s -- Appendix G: Extract on Women Religious from the Protocol of the Synod of Rome (1059) -- Appendix H: The Eviction of the Religious of Pfalzel as Recounted in the Gesta Treverorum, 1016 -- Appendix I: The Life of Ansoaldis, Abbess of Maubeuge (d. 1050) -- Appendix J: Letter by Pope Paschalis II to Abbess Ogiva of Messines (1107) -- Notes -- Bibliography -- Index -- A -- B -- C -- D -- E -- F -- G -- H -- I -- J -- K -- L -- M -- N -- O -- P -- Q -- R -- S -- T -- U -- V -- W -- Z

In Dark Age Nunneries, Steven Vanderputten dismantles the common view of women religious between 800 and 1050 as disempowered or even disinterested witnesses to their own lives. It is based on a study of primary sources from forty female monastic communities in Lotharingia—a politically and culturally diverse region that boasted an extraordinarily high number of such institutions. Vanderputten highlights the attempts by women religious and their leaders, as well as the clerics and the laymen and -women sympathetic to their cause, to construct localized narratives of self, preserve or expand their agency as religious communities, and remain involved in shaping the attitudes and behaviors of the laity amid changing contexts and expectations on the part of the Church and secular authorities. Rather than a "dark age" in which female monasticism withered under such factors as the assertion of male religious authority, the secularization of its institutions, and the precipitous decline of their intellectual and spiritual life, Vanderputten finds that the post-Carolingian period witnessed a remarkable adaptability among these women. Through texts, objects, archaeological remains, and iconography, Dark Age Nunneries offers scholars of religion, medieval history, and gender studies new ways to understand the experience of women of faith within the Church and across society during this era.

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.

Unholy passions and demonic deaths... In the fair autumn of Our Lord's grace 1431, the nuns of England's St. Frideswide's prepare for the simply ceremonies in which the saintly novice Thomasine will take her holy vows. But their quiet lives of beauty and prayer are thrown into chaos by the merciless arrival of Lady Ermentrude Fenner and her retinue of lusty men, sinful women, and baying hounds. The hard-drinking dowager even keeps a pet monkey for her amusement. She demands wine, a feast.... And her niece, the angelic Thomasine. The lady desires to enrich herself and her reputation by arranging a marriage for the devout novice. She cares nothing for the panic and despair she leaves behind her. But all her cruel and cunning schemes are brought to a sudden end with strange and most unnatural murder. As suspicious eyes turn on the pious Thomasine, it falls to Sister Frevisse, hosteler of the priory and amateur detective, to unravel the webs of unholy passion and dark intrigue that entangle the novice and prove her innocence...or condemn her.

Witchcraft. Arson. Going AWOL. Some nuns in sixteenth- and seventeenth-century Italy strayed far from the paradigms of monastic life. Cloistered in convents, subjected to stifling hierarchy, repressed, and occasionally persecuted by their male superiors, these women circumvented authority in sometimes extraordinary ways. But tales of their transgressions have long been buried in the Vatican Secret Archive. That is, until now. In Nuns Behaving Badly, Craig A. Monson resurrects forgotten tales and restores to life the long-silent voices of these cloistered heroines. Here we meet nuns who dared speak out about physical assault and sexual impropriety (some real, some imagined). Others were only guilty of misjudgment or defacing valuable artwork that offended their sensibilities. But what unites the women and their stories is the challenges they faced: these were women trying to find their way within the Catholicism of their day and through the strict limits it imposed on them. Monson introduces us to women who were occasionally desperate to flee cloistered life, as when an entire community conspired to torch their convent and be set free. But more often, he shows us nuns just trying to live their lives. When they were crossed—by powerful priests who claimed to know what was best for them—bad behavior could escalate from mere troublemaking to open confrontation. In resurrecting these long-forgotten tales and trials, Monson also draws attention to the predicament of modern religious women, whose “misbehavior”—seeking ordination as priests or refusing to give up their endowments to pay for priestly wrongdoing in their own archdioceses—continues even today. The nuns of early modern Italy, Monson shows, set the standard for religious transgression in their own age—and beyond.

More and more people-- especially millennials-- are turning to religion as a source of comfort and solace in our increasingly chaotic world. Rather than live a cloistered life of seclusion, the Daughters of Saint Paul actively embrace social media to evangelize, collectively calling themselves the #MediaNuns. In this collective memoir, eight of these Sisters share their own discernment journeys, struggles and crises of faith that they have overcome, and episodes from their daily lives. They offer practical takeaways and tips for living a more spiritually-fulfilled life, no matter your religious affiliation. -- adapted from jacket

The importance of collective behavior in early medieval Europe By the fifth and sixth centuries, the bread and circuses and triumphal processions of the Roman Empire had given way to a quieter world. And yet, as Shane Bobrycki argues, the influence and importance of the crowd did not disappear in early medieval Europe. In The Crowd in the Early Middle Ages, Bobrycki shows that although demographic change may have dispersed the urban multitudes of Greco-Roman civilization, collective behavior retained its social importance even when crowds were scarce. Most historians have seen early medieval Europe as a world without crowds. In fact, Bobrycki argues, early medieval European sources are full of crowds—although perhaps not the sort historians have trained themselves to look for. Harvests, markets, festivals, religious rites, and political assemblies were among the gatherings used to regulate resources and demonstrate legitimacy. Indeed, the refusal to assemble and other forms of “slantwise” assembly became a weapon of the powerless. Bobrycki investigates what happened when demographic realities shifted, but culture, religion, and politics remained bound by the past. The history of crowds during the five hundred years between the age of circuses and the age of crusades, Bobrycki shows, tells an important story—one of systemic and scalar change in economic and social life and of reorganization in the world of ideas and norms.