Modern scholarship has examined the life and works of Robert Grosseteste (ca. 1170-1253) mainly in a philosophical or episcopal context, yet Grosseteste wrote many treatises on pastoral theology, spent some years as a regent master in theology at the University of Oxford, and maintained interest in theological discourse throughout his time as Bishop of Lincoln. This book offers the first scholarly study of Grosseteste as theologian, taking account of the whole range of his theological writing both in published and unedited sources. Ginther reveals the central focus of Grosseteste's theology as the person and work of Christ, with the person of Christ as the interpretive key by which humanity comes to see the Trinity in the created world and the means by which humanity may participate in the divine. Surveying some of the major doctrinal issues of the thirteenth century, this book offers a thorough introduction to the theology of the period.

Starting with the premise that the history of a medieval subject cannot be properly written "without recourse to the materials it produced," Lesley Smith's Masters of the Sacred Page provides an illuminating study of theology in the Middle Ages. She focuses on the dramatic transformations of the discipline in the twelfth century and uses a collection of contemporary manuscripts as a guide to its changes and developments. Smith points out that the medieval masters of theology had a much wider view of their subject than the modern academic tendency for neatness and division can easily admit, and she places their discipline squarely within the rapidly evolving intellectual and educational context of the twelfth-century university. Her approach avoids two of the most common weaknesses of modern historical studies of medieval theology. In the first place, those histories have a tendency to be distorted by a reliance on easily available printed editions of medieval texts, the bulk of which are summae and other logical, systematic treatments. This preponderance, however, often reflects the concerns and interests of nineteenth- and twentieth-century editors more than it does the medieval masters. Biblical commentaries, sermons, and manuals for pastoral use have only recently begun to be edited and printed in numbers reflecting their importance and widespread use in the Middle Ages; Smith includes such material in her study. In the second place, traditional histories have a tendency to remove the study of theology from the actual environment of the medieval university and therefore fail to account for the complex relations between theology, the arts, and the burgeoning disciplines of medicine and law. By refusing to follow this trend, Smith has greatly improved our awareness of the situation of medieval theology. Using the manuscript books themselves as witnesses, Smith shows how theology competed with other disciplines for students (as well as teachers), how it attempted to define itself, and how it cooperated with other disciplines to foster new development in book technology--and new traditions in the social and intellectual culture of the medieval university.

"The books included in the present volume are those which, loosely speaking, we call 'The Apocrypha.' They have a strange and piercing interest of their own. They are very old; most of them are very noble of sentiment and high of purpose; yet for one reason or another they have been tightly rejected from the Holy Scriptures into which they sought admission. The origin of most of them is doubtful."-From the Introduction.

This introductory guide, written by a leading expert in medieval theology and church history, offers a thorough overview of medieval biblical interpretation. After an opening chapter sketching the necessary background in patristic exegesis (especially the hermeneutical teaching of Augustine), the book progresses through the Middle Ages from the eighth to the fifteenth centuries, examining all the major movements, developments, and historical figures of the period. Rich in primary text engagement and comprehensive in scope, it is the only current, compact introduction to the whole range of medieval exegesis.

In one series, the original writings of the universally acknowledged teachers of the Catholic, Protestant, Eastern Orthodox, Jewish, and Islamic traditions have been critically selected, translated, and introduced by internationally recognized scholars and spiritual leaders. Until now, the mainstream historiography of Wycliffism has largely ignored the positive spirituality that Wycliffite dissenters associated with their faith. Even anthologies of Wycliffite writings have focused on their key polemical tenets rather than their spirituality. Wycliffite Spirituality offers a new, refreshing approach with a collection of texts showing that Wycliffites were as keenly interested in the spiritual life as many of their contemporaries and that Wycliffites reflected at length on such questions as how best to live a virtuous active life in the world, how most appropriately to approach God in prayer, how to understand traditional prayers such as the Our Father and Ave Maria, and how to live up to Christ's expectations for ministers and others in the church. WyclifÆs writings on spirituality, the English texts composed by his followers, and records from heresy trials that disclose information about suspects' spiritual practices and devotional lives reveal that late medieval dissenters practiced a vibrant Christianity deserving of further study. Book jacket.

In 987, when Hugh Capet took the throne of France, founding a dynasty which was to rule for over 300 years, his kingdom was weak and insignificant. But by 1100, the kingdom of France was beginning to dominate the cultural nd religious life of western Europe. In the centuries that followed, to scholars and to poets, to reforming churchmen and monks, to crusaders and the designers of churches, France was the hub of the universe. La douce France drew people like a magnet even though its kings were, until about 1200, comparatively insignificant figures. Then, thanks to the conquests and reforms of King Philip Augustus, France became a dominant force in political and economic terms as well, producing a saint-king, Louis IX, and in Philip IV, a ruler so powerful that he could dictate to popes and emperors. Spanning France's development across four centuries, Capetian France is a definitive book. This second edition has been carefully revised to take account of the very latest work, without losing the original book's popular balance between a compelling narrative and an fascinating examination of the period's main themes.

First English translation of one of the most influential French poems of the Middle Ages. The anonymous Ovide moralisé (Moralized Ovid), composed in France in the fourteenth century, retells and explicates Ovid's Metamorphoses, with generous helpings of related texts, for a Christian audience. Working from the premise that everything in the universe, including the pagan authors of Graeco-Roman Antiquity, is part of God's plan and expresses God's truth even without knowing it, the Ovide moralisé is a massive and influential work of synthesis and creativity, a remarkable window into a certain kind of medieval thinking. It is of major importance across time and across many disciplines, including literature, philosophy, theology, and art history. This three volume set offers an English translation of this hugely significant text - the first into any modern language. Based on the only complete edition to date, that by Cornelis de Boer and others completed in 1938, it also reflects more recent editions and numerous manuscripts. The translation is accompanied by a substantial introduction, situating the Ovide moralisé in terms of the reception of Ovid, the mythographical tradition, and its medieval French religious and intellectual milieu. Notes discuss textual problems and sources, and relate the text to key issues in the thought of theologians such as Bonaventure and Aquinas.