The parish, the lowest level of hierarchy in the medieval church, was the shared responsibility of the laity and the clergy. Most Christians were baptized, went to confession, were married, and were buried in the parish church or churchyard; in addition, business, legal settlements, sociability, and entertainment brought people to the church, uniting secular and sacred concerns. In The People of the Parish, Katherine L. French contends that late medieval religion was participatory and flexible, promoting different kinds of spiritual and material involvement. The rich parish records of the small diocese of Bath and Wells include wills, court records, and detailed accounts by lay churchwardens of everyday parish activities. They reveal the differences between parishes within a single diocese that cannot be attributed to regional variation. By using these records show to the range and diversity of late medieval parish life, and a Christianity vibrant enough to accommodate differences in status, wealth, gender, and local priorities, French refines our understanding of lay attitudes toward Christianity in the two centuries before the Reformation.

The book offers a new perspective on late medieval compiling activity. Additionally, it offers a more nuanced perspective on late medieval religious culture in England. Lastly, it examines three major, but understudied Middle English texts in depth: the Pore Caitif, The Tretyse of Love and A Talkyng of the Love of God.

A wide ranging survey of the medieval secular college and its context.

Francis Oakley addresses late-medieval church history in its own terms, pointing out not only discontinuities but also continuities with earlier medieval experience. "By doing so," he writes, "I hope to have avoided the distortions and refractions that occur when that history is seen too obsessively through the lens of the Reformation."

Sanctifying Signs presents a critical study of Christian literature, theology, and culture in late medieval England.

The medieval church was founded on and governed by concepts of faith and trust--but not in the way that is popularly assumed. Offering a radical new interpretation of the institutional church and its social consequences in England, Ian Forrest argues that between 1200 and 1500 the ability of bishops to govern depended on the cooperation of local people known as trustworthy men and shows how the combination of inequality and faith helped make the medieval church. Trustworthy men (in Latin, viri fidedigni) were jurors, informants, and witnesses who represented their parishes when bishops needed local knowledge or reliable collaborators. Their importance in church courts, at inquests, and during visitations grew enormously between the thirteenth and fifteenth centuries. The church had to trust these men, and this trust rested on the complex and deep-rooted cultures of faith that underpinned promises and obligations, personal reputation and identity, and belief in God. But trust also had a dark side. For the church to discriminate between the trustworthy and untrustworthy was not to identify the most honest Christians but to find people whose status ensured their word would not be contradicted. This meant men rather than women, and—usually—the wealthier tenants and property holders in each parish. Trustworthy Men illustrates the ways in which the English church relied on and deepened inequalities within late medieval society, and how trust and faith were manipulated for political ends.

The later medieval English church is invariably viewed through the lens of the Reformation that transformed it. But in this bold and provocative book historian George Bernard examines it on its own terms, revealing a church with vibrant faith and great energy, but also with weaknesses that reforming bishops worked to overcome. Bernard emphasizes royal control over the church. He examines the challenges facing bishops and clergy, and assesses the depth of lay knowledge and understanding of the teachings of the church, highlighting the practice of pilgrimage. He reconsiders anti-clerical sentiment and the extent and significance of heresy. He shows that the Reformation was not inevitable: the late medieval church was much too full of vitality. But Bernard also argues that alongside that vitality, and often closely linked to it, were vulnerabilities that made the break with Rome and the dissolution of the monasteries possible. The result is a thought-provoking study of a church and society in transformation.