Table of Contents PRESIDENTIAL ADDRESS: Frances Cabrini, American Exceptionalism, and Returning to Rome . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Kathleen Sprows Cummings 1 ARTICLES: Vernacular Bible Reading in Late Medieval and Early Modern Europe: The “Catholic” Position Revisited . . . . . . . . . . . . . . . . . . . Wim François 23 James Murray: a Forgotten Champion of Religious Freedom . . . . Lawrence A. Uzzell 57 The Arabist and Explorer Alois Musil (1868–1944) and His Unfulfilled Career as a Biblical Scholar . . . . . . . . . . . . . . . . . . . . . Tomáš Petráček 92 Religious Health Care, Empire, and Christian-Muslim Relations in Western Tanzania, 1920s–1960s . . . . . . . . . . . . . . . . . . Salvatory Stephen Nyanto 113 Peter Damian and the Communication of Local Reform . . . . . . . . . Kathryn L. Jasper 197 Beyond Guadalupe: the Eucharist, the Cult of Saints, and Local Religion in Eighteenth-Century Mexico City . . . . . . . . . . . . . . . Brian R. Larkin 223 Brown and Black Boundaries: Nazism and German Catholicism in the Summer of 1933 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Skye Doney 268 Promoting the Poor: Catholic Leaders and the Economic Opportunity Act of 1964 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Lawrence J. McAndrews 298 Saint Geneviève and the Anointing of the Sick . . . . . . . . . . . . . . . . Thomas M. Izbicki 393 Lateran IV’s Decree on Confession, Gratian’s De Penitentia, and Confession to One’s Sacerdos Proprius: A Re-evaluation of Omnis Utriusque in Its Canonistic Context . . . . . . . . . . . . . . . . . . . . . . . Atria A. Larson 415 A Professionalizing Priesthood: The Cathedral Chapter of San Juan, Puerto Rico, 1650–1700 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . David M. Stark 438 Education in the Name of the Lord: The Rise and Decline of the Catholic Labor Schools . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . William S. Cossen 475 The Holy See’s Eastern Policy—the Yugoslav Example . . . . . . . . . Miroslav Akmadža 499 “Containing Heresy and Errors”: Thomas of Bailly and the Condemned Extracts of the Mirror of Simple Souls . . . . . . . . . . . . . . . . . . . . . . . . . Troy J. Tice 614 Building an Ecclesiastical Real Estate Empire in Late Imperial China . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Hongyan Xiang 636 A Tale of Emigrants, Clerics, and Gestapo Agents: The Experiences of Johann Friedrich, Catholic Emigration Agent in Hamburg, 1911–41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Kevin Ostoyich 659 The Diocese of Lafayette’s Crusade to Save Catholicism: Nationalizing Creole Communities in Southwest Louisiana in the Interwar Period . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Christopher Landry 686 FORUM ESSAY: Epiphanius of Cyprus: A Cultural Biography of Late Antiquity. By Andrew S. Jacobs and Epiphanius of Cyprus: Imagining an Orthodox World By Young Richard Kim . . . . . . . . . . . . . . . . . . Robin Darling Young; Jon F. Dechow; David Maldonado Rivera; Andrew S. Jacobs; Young Richard Kim 528 iii JOURNEYS IN HISTORY: Recovering the Multiple Worlds of the Medieval Church: Thoughtful Lives, Inspired Critics, and Changing Narratives . . . . . . . . . . . . John Van Engen 589 REVIEW ARTICLE: More Scholarship on Vatican Council II . . . . . . . . . . . . . . . . . . . . . . . Jared Wicks, S.J. 322 BOOK REVIEWS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137, 348, 541, 707 REPORT OF THE EDITOR . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162 NOTES AND COMMENTS . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165, 359, 567, 733 PERIODICAL LITERATURE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178, 370, 578, 746 OTHER BOOKS RECEIVED . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 192, 388, 585, 760 iv Volume 104 (2018) Compiled by Orysia Mack Abbreviations: biog.: biography b.n.: brief notice men.: mentioned obit.: obituary rev.: review Abelard, Peter men., 396, 422, 596 Academic training, clergy men., 438–74 Academy of American Franciscan History Announces books published, 740–44 Academy of Hungary in Rome Co–sponsors conference on Holy See and Catholics in the Postwar World (1918–1922), 571–73 Acadians men., 60, 65, 688 Africanization men., 123, 129–33 Aid to the child men., 298–321 Akmadža, Miroslav The Holy See’s Eastern Policy—the Yugoslav Example, 499–527 Alan of Lille men., 416, 423 Albertus Magnus men., 393–414 Albigensians men., 29, 34, 36 Alexander II, Pope men., 204 Ambrogina of Saint Charles, Venerable (Filomena D’Urso) men., 733 America magazine men., 6–7, 10, 159–60, 299–300, 304, 309–12 American Academy of Religion (AAR) To hold Annual Meeting, 738 American Catholic Historical Association (ACHA) Announces 2018 awards, 165–70 Announces 2018 meeting, 170–71 Announces 2019 meeting, 567 Announces 2020 meeting, 733 Announces election results, 733 Announces new executive secretary– treasurer, 567 Announces office relocation, 567 Call for Papers, 733 men., 1–22, 159–60 American Catholic History Research Center and University Archives, The Catholic University of America ACHA 2018 Award for Distinguished Service, 168–69 American Catholicism men., 1–22, 159–60, 168–69, 298–321, 475–98, 661 American Civil War men., 157–58 American exceptionalism men., 1–22 American Society of Church History (ASCH) To hold annual meeting, 739–740 Americanization men., 686–706 Analecta Augustiniana Publishes articles commemorating 500th Anniversary of the Reformation, 365 Anderson, R. Bentley, S.J., men., 567 Anello, Robert L., M.S.A. Minor Setback or Major Disaster? The Rise and Demise of Minor Seminaries in the United States, 1958–1983, rev., 559– 61 Anglicization men., 686–706 Anheier, Peter men., 284–85 Annales de Bretagne et des Pays de l’Ouest Publishes articles on, “Tolérance et Intolérance des Religions en Europe, XVIe–XVIIIe siècle,” 366 v vi GENERAL INDEX Annali dell’Istituto storico italo–germanicco in Trento—Jahrbuch des italienischdeutschen historischen Instituts in Trient Publishes issue on science and religion, 366 Anointing men., 393–414 Anthony of Padua, Saint men., 235, 261, 264–67 Anti–Catholicism men., 10, 57–91, 274, 555–56, 557, 558– 59, 663, 679, 699–700 Anti–communism men., 478, 481–82, 498 Anti–Hellenism men., 535 Anti–Judaism men., 173, 605 Antonino of Florence men., 595 Aquinas, Thomas, Saint men., 254, 302, 393–414, 458, 602, 624– 26 Archaeology men., 172 Archive for Reformation History—Archiv fűr Reformationsgeschichte Publishes essays on Reformation, 365 Arianism men., 532 Aristotle men., 624–25 Arrom, Silvia Marina Volunteering for a Cause: Gender, Faith, and Charity in Mexico from the Reform to the Revolution, rev., 565–66 Arthur, James Rev. of R. Bruno–Jofré and J. Igelmo Zaldivar, eds., 348–49 Arundel, Thomas, Archbishop men., 32–33 Ashmore, Susan Youngblood men., 314–15, 320 Ateneu Universitari Sant Pacià Holds conference, “Che cos’e stato il 1968,” 171 Athanasius, Saint men., 529–30, 707–08 Athens Institute for Education and Research Sponsors “16th Annual International Conference on History and Archaeology: From Ancient to Modern,” 172 Augustine of Hippo, Saint men., 419, 537–38, 575, 624 Augustinians men., 718–19 Australasian Catholic Record Publishes articles commemorating 500th Anniversary of the Reformation, 365– 66 Austro–Hungarian Empire men., 92, 98–99, 106–08 Avril, Joseph men., 420, 425–27 Bake, Alijt men., 609, 611 Baldwin, John men., 416 Balsamo, Jean, Thomas Nicklas, and Bruno Restif, eds. Un Prélat Français de la Renaissance: Le Cardinal de Lorraine entre Reims et l’Europe, rev., 352–53 Barry, Colman J., O.S.B. men., 660–62, 665 Bartholomew of Exeter men., 423 Bauer, František, Archbishop men., 99, 104–05 Baufet, William, Bishop men., 632–33 Bauman, Robert men., 314–15 Bea, Augustin men., 328–29, 332, 346 Becciu, Giovanni Angelo, Cardinal Appointed prefect of the Congregation for the Causes of Saints by Pope Francis, 568 Bede, Venerable men., 395 Bedouin tribes men., 96–97, 106, 108–09 Beghards men., 34, 46, 53 Beguines men., 26, 36–38, 46, 53, 589–613, 614– 635 Beidelman, Thomas O. men., 120 Bellarmine, Robert men., 410 Benedict XIII, Pope men., 252 Benedict XV, Pope (Giacomo della Chiesa) men., 12–13 Benedict XVI, Pope (Joseph Ratzinger) men., 103, 356, 553, 568 Benedictines men., 416 GENERAL INDEX Beneš, Carrie E. Rev. of K. L. Jansen, 711–12 Benson, Robert men., 602 Berkowitz, Edward men., 315 Bernard of Clairvaux, Saint men., 220, 589–613, 631 Berning, Wilhelm, Bishop men., 279, 675–76, 681 Bertram, Adolf J., Cardinal men., 290 Biasi, Girolamo Mari, Venerable men., 734 Bible translation men., 23–56 Biblical humanists men., 43–53 Biblical scholarship men., 92–112 Bireley, Robert L., S.J. obit., 367–69 Bitel, Lisa men., 397–98 Blackstone, William men., 90 Blanton, Virginia Rev. of C. Sanok, 709–10 Blenk, James Hubert, Bishop men., 690, 697 Bodnar, John men., 663–64 Boin, Douglas Rev. of L. W. Hurtado, 143–44 Bonaventure, Saint men., 393–414, 602 Boniface of Tuscany men., 206, 214 Bonwetsch, Nathanael men., 535 Bookbinder, Hyman men., 319 Bordoni, Maria Antonella, Venerable men., 360 Bornewasser, Franz Rudolf, Bishop men., 268–97 Bouchelle, Elizabeth men., 479 Boxer Uprising men., 648, 657 Boyer, Paul men., 315 Boyle, Leonard men., 600, 618 Bresette, Linna men., 481 vii Briand, Jean–Olivier, Bishop men., 57–91 British Empire men., 57–91, 113–136 Brugger, E. Christian The Indissolubility of Marriage at the Council of Trent, rev., 717–718 Brundin, Abigail, Deborah Howard, Mary Laven The Sacred Home in Renaissance Italy, rev., 714–15 Bruno–Jofré, Rosa and Jon Igelmo Zaldivar, eds. Catholic Education in the Wake of Vatican II, rev., 348–49 Bruyère, Elizabeth, Venerable men., 360 Burden, John Rev. of W. H. Hartmann and K. Pennington, eds., 543–44 Burgess, John P. Holy Rus’: The Rebirth of Orthodoxy in the New Russia, rev., 156–57 Burns, Jeffrey M. and Timothy J. Johnson, eds. Franciscans and American Indians in PanBorderlands Perspective: Adaptation, Negotiation, and Resistance, b.n. from Academy of American Franciscan History, 740 Bynum, Caroline Walker men., 612 Caamaño Dones, Josué men., 460 Cabrini, Frances, Saint men., 1–22 Cadalus (Antipope Honorius II) men., 204, 216–17 Cahensly, Peter Paul men., 659–685 Cahenslyist controversy men., 660–63 Cahiers de civilisation médiévale Publishes articles, “Lettres en contexte (Xe–XIIe siècles),” 364 Calvin, John men., 591–93 Canadian Catholic Historical Association Announces annual conference, 737 Canadian Catholicism men., 576–77 Canon law men., 336, 357, 393–414, 415–37, 519, 543–44, 602–03, 632, 730 Canonization men., 1–22, 156–57, 266, 359, 567–68 viii GENERAL INDEX Canossa, House of men., 206 Capuchins men., 234, 359, 369 Carbone, Vincenzo, Agostino Marchetto, ed. Il “Diario” conciliare di Monsignor Pericle Felici. Segretario Generale del Concilio Ecumenico Vaticano II, rev., 322–47 Career patterns, clergy men., 438–74 Carleton, Guy men., 57–91 Carolingian period men., 395, 416, 425–26, 596, 599 Carroll, James T. Elected ACHA Vice–President, 733 Casaroli, Agostino men., 499–527 Cathars men., 29, 36, 265, 601 Cathedral chapter men., 438–74 Catholic Board for Mission Work Among the Colored People men., 695–96, 704 Catholic education men., 348–49, 703–05 Catholic Labor men., 353–54 Catholic labor schools men., 475–98 Catholic social doctrine men., 336 Catholic Worker Movement men., 573–74 Catholic Worker magazine men., 318 Catholic Youth men., 277, 281, 284–85, 295 Cazenave, Noel men., 314 Celenza, Christopher S. The Intellectual World of the Italian Renaissance: Language, Philosophy, and the Search for Meaning, rev., 544–46 Cellini, Jacopo Universalism and Liberation: Italian Catholic Culture and the Idea of International Community 1963–1978, rev., 723–24 Cenobitism men., 589–613 Censorship men., 23–56 Chapelle, Placide Louis, Bishop men., 697 Charles de Lorraine, Cardinal men., 352–53 Chaucer, Geoffrey men., 601 Chenu, M.D. men., 595 Cherry, Vivian Exhibition, “Love is the Measure: Photos of Dorothy Day and Catholic Worker Movement,” 573–74 China, late imperial men., 636–658 Chojnacki, Ruth Rev. of R. D. Cubas Ramacciotti, 561– 63 Christensen, Mark Nahua and Maya Catholicisms: Texts and Religion in Colonial Central Mexico and Yucatan, b.n. from Academy of American Franciscan History, 744 Christian–Muslim relations men., 113–136 Christian, William A. Jr. men., 230, 251, 257 Rev. of P. J. O’Banion, ed. and trans., 148–49 Christianization men., 589–613 Christiano, Kevin J. Rev. of G. Zubrzycki, 726–28 Christocentric devotions men., 223–67 Church History Publishes special issue commemorating 500th Anniversary of the Reformation, 174 Church History & Religious Culture Publishes articles commemorating 500th Anniversary of the Reformation, 174 Church of England men., 62, 66–67, 71, 75–76, 88, 91, 116, 550–51 Church–state relations men., 268–97, 298–321, 337, 499–527 Cicognani, Amleto men., 8, 20, 328, 330 Civil Rights men., 166 Clancy–Smith, Julia men., 116 Clancy, Raymond S. men., 476, 479 Clark, Elizabeth A. men., 538 GENERAL INDEX Clayson, William men., 314–15, 320 Clement II, Pope men., 209–10 Cloward, Richard men., 315 Codicè, Giuseppe, Venerable men., 733 Cohen, Mark R. Rev. of D. Fernández–Morera, 541–43 Cohen, Thomas M. Rev. of D. Rex Galindo, 563–65 Cold War men., 478, 499–527 Collège des Bernardins Holds colloquy, “Le Concile de Florence (1437–1439): Histoire et Mémoires,” 171–72 Collegiality men., 330–31, 339–42, 346 Colonial Mexico men., 223–67 Colonialism men., 113–136, 636–658 Colonna, Vittoria biog., 547–48 Columba, Saint men., 404, 409 Comaroff, Jean and John men., 115, 120 Commonweal magazine men., 11, 304, 309–10 Communication men., 197–222 Community Action Program men., 298–321 Concordat (Reichskonkordat) men., 268–97 Confession men., 415–37 Congregation of Priests of the Most Holy Sacrament men., 360 Congregation of the Benedictine Sisters of Divine Providence of Voghera men., 359–60 Congregation of the Handmaids of the Sacred Heart of Jesus in Agony men., 360 Congregation of the Holy Spirit (Spiritans) men., 687, 693, 697, 702, 705 Congregation of the Missionary Handmaids of Christ the King men., 360 Congregation of the Most Holy Redeemer men., 359 ix Congregation of the Religious Sisters of the Reparation of Our Lady of Fatima men., 360 Congregation of the Sisters of Charity of Ottawa men., 360 Congregation of the Sisters of Charity men., 733 Congregation of the Sisters of Jesus the Redeemer (Patronage of Saint Joseph) men., 734 Congregation of the Sisters of Saint Anne men., 734 Congregation of the Sisters of the Cross and Passion of Jesus Christ men., 734 Connor, Charles P. Rev. of J. Loughery, 557–58 Consedine, William men., 303, 306–07, 319 Constable, Giles men., 597 Consumerism men., 475–98 Conway, John men., 272 Conway, Martin Rev. of P. Misner, 353–54 Conzen, Kathleen Neils men., 661 Cooper, Frederick men., 123 Corbellini, Sabrina men., 26–27, 32, 40, 52 Corrigan, Michael, Archbishop men., 5–6, 10, 19, 357 Cortinovis, Cecilio Maria, Venerable (Antonio Pietro Cortinovis) men., 359 Cossen, William S. Education in the Name of the Lord: The Rise and Decline of the Catholic Labor Schools, 475–98 Councils, church men., 570–71 Council at Reims men., 427 Council of Constantinople men., 532 Council of Florence men., 171–72 Council of Trent men., 23–56, 147, 262, 353, 369, 394, 401, 410–11, 413–14, 462, 716–17 Council of the Indies, Spanish Empire men., 438–74 x GENERAL INDEX Cox, Harvey men., 320–21 Cox, Jeffrey men., 115, 120 Crăciun, Maria Rev. of B. Heal, 549–50 Cramahé, Hector men., 57–91 Creeds men., 140–41 Creole men., 686–706 Cristianesimo nella storia Publishes articles on “I sinodi siroorientali: Sinodalità siriaca in terra di Persia (IV–VII secolo),” 364 Cristianesimo nella storia Publishes articles on “La ricerca storica internazionale sul cattolicesimo romano tra Cinquecento e Novecento: Per uno stato dell’arte,” 173 Croce, Giuseppe Maria, ed. Vincenzo Tizzani. Effemeridi Romane, Volume Primo: 1828–1860, rev., 151–53 Cronin, John men., 304–05, 319 Crowley, J.P. men., 320 Cruzadad Evangelica Secular Institute men., 733 Cuba men., 727–29 Cuban Catholicism men., 355–56 Cubas Ramacciotti, Ricardo Daniel The Politics of Religion and the Rise of Social Catholicism in Peru (1884– 1935): Faith, Workers and Race before Liberation Theology, rev., 561–63 Cucchiara, Martina men., 679–80 Cult of Saints men., 223–67 Cummings, Kathleen Sprows Frances Cabrini, American Exceptionalism, and Returning to Rome, Presidential Address, 1–22 Cuno, Wilhelm men., 677 Curcio–Nagy, Linda men., 226, 256, 258 Curtis, Sarah A. men., 115 Cushwa Center for the Study of American Catholicism men., 1 Sponsors conference, “Global History and Catholicism,” 361–62, 573, 736 To hold Eleventh Triennial Conference on the History of Women Religious, 737–38 Cyprian men., 419 Czech church men., 33, 41, 52–53, 92–112, 154, 499– 527 Damasus men., 427–32 Damian, Peter, Saint men., 197–222 Daughters of Mary men., 113–136 Davies, Gareth men., 315 Day, Dorothy men., 318–19, 573–74 De La Torre Curiel, Jose Refugio Twilight of the Mission Frontier: Shifting Interethnic Alliances and Social Organization in Sonora, 1768–1855, b.n. from Academy of American Franciscan History, 743–44 De Rhodes, Alexander men., 715–16 De Soto, Domingo men., 410 Dechow, Jon F. Jacobs and Kim Forum Essay, 531–36 Decretals, papal men., 29, 415–37, 602, 618 Deggs, Mary Bernard men., 696–97 DeJong, Greta men., 314–15, 320 Délille, Henriette, Venerable Mother men., 568–69, 696 Della Casa, Mother Antonietta men., 4 Deniaud, Toussaint men., 124 Desrey, Pierre men., 31, 47–49 Devotio Moderna men., 589–613 Diocese of Lafayette men., 686–706 Ditchfield, Simon men., 3 Doerries, Reinhard R. men., 661 Dolan, Jay P. men., 17, 21, 321, 684, 695 GENERAL INDEX Domenic Loricatus, Saint men., 207–08 Domenico, Roy Obit. of A. Reinerman, 744–45 Rev. of R. Perin, ed., 554–55 Dominguez, Freddy C. Rev. of T. M. McCoog, S.J., 551–52 Dominic, Saint men., 364 Dominicans men., 95, 234, 254–56, 364, 396, 403, 406–07, 409–10, 412, 434, 455, 458, 546–47, 595, 615, 635, 731 Doney, Skye Brown and Black Boundaries: Nazism and German Catholicism in the Summer of 1933, 268–97 Donnelly, Joseph men., 475–98 Döpfner, Julius, Cardinal men., 326, 334, 338 Dormady, Jason H. Rev. of S. M. Arrom, 565–66 Drake, H. A. Rev. of C. Nixey, 708–09 Draper, Lincoln men., 442, 452, 454, 456, 462 Drexel, Katharine, Saint men., 12, 19–20, 568, 692–93, 695–96, 703–05 Driscoll, John men., 485 Duchesne, Philippine, Saint men., 14–15, 20 Dugan, Katherine Elected to ACHA Executive Council, 733 Dulles, Avery, Cardinal men., 361 Dungan, Ralph men., 304–05 Durandus de Sancto Porciano men., 409 Dutch Reformed Communities men., 589–613 Early Christian pluralism men., 528–40 Early Church men., 141–43, 143–44 Early European Books from ProQuest Digital collection of rare books, 363 Early Modern Church History men., 23–56 Eastern Church men., 138–39, 364 Eastern European emigration men., 664, 666–68, 675 xi Eastern Policy men., 499–527 Ecclesiology men., 197–222 Eckhart, Master men., 609, 621–22 École Biblique men., 94–98 Economic Opportunity Act of 1964 men., 298–321 Ecumenism men., 133, 533 Education men., 475–98 Elbourne, Elizabeth men., 115 Eleventh Century men., 197–222 Eliot, George men., 606 Elizabeth Ann Seton, Saint men., 170–71 Elm, Kaspar men., 606 Emigrant Halls men., 659–685 Emonet, Pierre, S.J., Jerry Ryan, trans., Thomas M. McCoog, S.J., ed. Ignatius of Loyola: Legend and Reality, rev., 716–17 Endres, David J. Many Tongues, One Faith: A History of Franciscan Parish Life in the United States, b.n. from Academy of American Franciscan History, 740–41 Engammare, Max men., 25, 43, 353 English Reformation men., 550–51 Enríquez Agrazar, Lucrecia Raquel men., 440, 454, 468 Epiphanius of Salamis, Saint men., 528–40 Erasmus, Desiderius men., 43–44, 46, 48, 51–53, 398, 533, 594, 607 Ergotism men., 393–414 Estudios Eclesiásticos Publishes articles commemorating 500th Anniversary of the Reformation, 576 Ethnography men., 686–706 Études d’histoire religieuse Publishes articles related to French Canadian Catholicism, 576–77 xii GENERAL INDEX Eucharist men., 223–67, 415–37 Eugene III, Pope men., 169–70, 608 Evans, Richard J. men., 666–67 Extreme Unction men., 393–414 Faggioli, Massimo Rev. of G. M. Croce, ed., 151– 53 Rev. of J. Cellini, 723–24 Falletti Di Barolo, Carlo Tancredi, Venerable men., 733 Farrelly, Maura Jane Anti–Catholicism in America, 1620–1860, rev., 555–57 Fedalto, Giorgio Le Chiese Orientali: Sintesi Storica, rev., 138–39 Fejérdy, András Pressed by a Double Loyalty: Hungarian Attendance at the Second Vatican Council, 1959–1965, rev., 153–56 Felici, Pericle, Archbishop men., 322–47 Felipe de Jesús men., 226, 266 Fernández Mellen, Consolación men., 452, 467 Fernández–Morera, Darío The Myth of the Andalusian Paradise: Muslms, Christians, and Jews under Islamic Rule in Medieval Spain, rev., 541–43 Field, Sean men., 609, 614–17, 619–20, 623 Fiema, Vincenz men., 668–69 First Lateran Council men., 402 Flagler College Hosts Colloquium on Culture and Religion in La Florida, 569–70 Hosts Tibesar Lecture, “Exploring the Franciscan Legacy in Spanish Florida: Historical and Archaeological Evidence,” 569 Fleming, Julia A. Rev. of S. Tutino, 720–21 Fogarty, Gerald P., S.J. men., 17 Receives ACHA 2018 Distinguished Scholar Award, 166–67 Folger institute Holds conference, “Exploring Entangled Histories: Britain and Europe in the Age of the Thirty Years’ War, c. 1590–1650,” 172 Fonte Avellana men., 197–222 Forden, Melchior, Venerable men., 733 Fordham University’s Center on Religion and Culture Sponsors conference, “Dulles at 100: Celebrating the Legacy and Promise of the Thought of Avery Cardinal Dulles, S.J.,” 361 Formigão, Emanuele Nunes, Venerable men., 360 Fourth Lateran Council men., 415–37, 632–33, 711 France men., 636–658 Frances G. Harpst Center for Catholic Thought and Culture, University of San Diego Exhibition, “Love is the Measure: Photos of Dorothy Day and Catholic Worker Movement,” 573–74 Francis of Assisi, Saint men., 364 Francis Xavier, Saint men., 5 Francis, Pope men., 1–2, 19, 298–99, 359–60, 567–68, 733 Francisca de los Ángeles men., 226 Franciscan Studies Publishes issue on John of Capistrano, 172–73 Franciscans men., 172–73, 235, 254–55, 265, 318, 349–50, 364, 396, 501, 563–65, 569, 606, 615, 623, 638, 647, 651, 654, 679, 727–29, 740–44 Francisco Arnaldo de Isasi, Bishop men., 438–39, 465 François, Wim Vernacular Bible reading in late Medieval and early Modern Europe: The “Catholic” Position revisited, 23–56 Franke, Hans men., 676–77 French Catholicism men., 720–21 Friedrich, Johann men., 659–685 GENERAL INDEX Friendship men., 197–222 Frings, Josef, Cardinal men., 326–28, 338 Fuchs, Albert men., 280–87, 289, 291–95, 297 Gannett, Cinthia and John C. Brereton, eds. Traditions of Eloquence: The Jesuits and Modern Rhetorical Studies, rev., 137–38 Ganster, Paul men., 441, 452 García y García, Antonio men., 417, 427–33, 543–44 Gaudium et spes men., 130–34, 340, 345–46, 502 Gender men., 475–98 Geneviève of Paris, Saint men., 393–414 George III, King of England men., 67, 73–77, 86, 90–91 Gerace, Tony men., 485 German Caritas Association men., 670, 675 German Catholic Migration men., 659–685 German Catholicism men., 268–97, 659–685 Germany, Kent men., 314–15, 320 Gerson, Jean men., 34, 46 Gestapo men., 663, 680–82, 684–85 Gillette, Michael men., 315, 318 Giugliano, Antonietta, Venerable men., 734 Gleason, Philip men., 661–62 Glickman, Lawrence men., 496 Glorieux, Palémon men., 615, 617–18 Godfrey of Fontaines men., 620, 626, 629 Godfrey of Lower Lorraine men., 214–17 Goering, Joseph men., 618, 631, 634 Görres–Gesellschaft General assembly theme of “Reformation—Zu einem Strukturprinzip der Christentums- und Religionsgeschichte,” 365 xiii Gotha Research Library Hosts conference, “Reforming Church History. The Rise of the Reformation as an Era in Early Modern European Historiography,” 361 Gould, Virginia Meacham men., 691, 696 Goupil, René, Saint men., 9–10, 14 Gow, Andrew C. men., 26–27, 33, 37, 43, 50 Grams, Grant W. men., 661, 673, 675–76, 678–79, 682 Granvelle, Antoine Perrenot de men., 171 Gratian men., 415–37 Great Depression men., 307, 318 Greeley, Julia, Servant of God men., 568–69 Gregorian Reform men., 166 Gregory VI, Pope men., 208, 210 Gregory VII, Pope men., 199, 202, 220–22, 419 Gregory XVI, Pope men., 337, 694 Grendler, Paul F. Receives George E. Ganss, S.J., Award, 574 Gribble, Rick, CSC Obit. of C. J. Kauffman, 174–77 Grootaers, Jan men., 331, 333 Grösser, Max men., 659–685 Grote, Geert men., 606–07 Guadalupe, Virgin of men., 223–67 Guangzhou, China men., 636–658 Guibert of Nogent men., 596 Guidi family men., 217–19, 221 Guido of Collemezzo, Bishop men., 620 Guillemin, Philippe François Zéphirin, Bishop men., 636–658 Günter, Wolfgang Reform und Reformation. Geschichte der deutschen Reformkongregation der xiv GENERAL INDEX Augustinereremiten (1432–1539), rev., 712–14 Gwynn, David M. Rev. of J. R. Tyson, 707–08 Haas, Francis men., 476, 478–79 Haberski, Raymond Voice of Empathy: A History of Franciscan Media in the United States, b.n. from Academy of American Franciscan History, 740–41 Hadewijch of Brabant men., 609, 621 Hagiography men., 1–22, 141–43 Hall, Linda B. Rev. of J. D. Schmidt, 355–56 Hamburg men., 659–685 Handlin, Oscar men., 663–64, 683 Hannibaldus de Hannibaldis men., 409 Hartford Diocesan Labor Institute men., 475–98 Hartmann, Wilfried and Kenneth Pennington, eds. The History of Courts and Procedure in Medieval Canon Law, rev., 543–44 Hasenohr, Geneviève men., 614, 621–22 Haskins Society Holds annual conference, 361 Haskins, Charles Homer men., 595 Hastings, Derek men., 274 Hause, Jeffrey men., 614, 624, 626 Hayes, John men., 478, 482 Hayes, Patrick, ed. The Civil War Diary of Father James Sheeran, Confederate Chaplain and Redemptorist, rev., 157–58 Elected to ACHA Executive Council, 733 Rev. of M. F. Lombardo, 159–60 Hazirjian, Lisa Gayle men., 306, 314–15 Heal, Bridget A Magnificent Faith: Art and Identity in Lutheran Germany, rev., 549–50 Healing men., 393–414 Heller, Walter men., 301 Henkes, Richard, Servant of God men., 732 Henry III, Emperor men., 209–10 Henry of Ghent men., 626, 629 Heresy men., 528–40, 614–635 Hermanns, Manfred men., 661, 665 Hermits men., 197–222 Hernández Vera, Doroteo, Venerable men., 733 Hesburgh, Theodore M., C.S.C. men., 299–300 Subject of documentary film, Hesburgh, 363–64 Heschel, Susannah men., 272–73 Higgins, George men., 306, 308, 313, 487–80, 482, 486, 490–92, 497 Hildebrand (Pope Gregory VII) men., 199, 218, 222 Hildegard of Bingen men., 589–613 Hillenbrand, Reynold men., 479 Hindenburg, Paul von men., 269, 276, 290 Historical Ecclesiology men., 686–706 Historical Studies Publishes articles related to Canadian Catholicism, 576–77 Historiography men., 1–22, 43, 50, 116, 141–43, 144–46, 151–53, 153–56, 173–74, 223–267, 361, 530, 549–50, 551–52 Hitler Youth men., 281–85, 295, 297 Hodgson, Dorothy men., 116, 134–35 Hoehler–Fatton, Cynthia men., 116 Hollerich, Michael Rev. of S. D. Laing, 141–43 Hollywood, Amy men., 622 Holy Coat of Jesus men., 268–97 Holy See men., 499–527 Homza, Lu Ann Rev. of F. Luttihuizen, 146–48 GENERAL INDEX Hoogvliet, Margriet men., 29–31, 34, 47, 52 Houliston, Victor Rev. of S. J. Weinreich, ed. and trans., 550–51 Howard, Deborah The Sacred Home in Renaissance Italy, rev., 714–15 Howe, John Receives 2017 Howard R. Marraro Prize for Before the Gregorian Reform: The Latin Church at the Turn of the First Millennium, 166 Hugh of Saint Victor men., 396, 422 Hughes, John, Archbishop men., 557–58 Huguccio men., 423–24 Humanism men., 23–56, 544–46 Hummelauer, Franz men., 103 Hungarian Church men., 153–56 Hurley, Francis men., 303–04, 306–07, 318–19 Hurtado, Larry W. Destroyer of the Gods: Early Christian Distinctiveness in the Roman World, rev., 143–44 Hus, Jan men., 33–34, 36, 38 Hussites men., 607 Iannetta, Vincent T. men., 483 Ignatius of Loyola, Saint biog., 716–17 men., 606, 653 Immaculate Conception Seminary men., 356–58 Immigration Act of 1924 men., 687, 698 Income inequality men., 298–99 Innocent I, Pope men., 395 Innocent II, Pope men., 419, 427 Innocent III, Pope men., 28–29, 417–20, 422, 430, 436, 603 Innocent V, Pope (Petrus de Tarantasio) men., 406–07 Inquisitions men., 149–51 xv Roman Inquisition men., 52, 55 Spanish Inquisition men., 36, 41, 50, 146–48, 148–49, 165, 170, 542 Institue of the Sisters Adorers of the Blessed Sacrament men., 359, 567 Institute for Black Catholic Studies, Xavier University Hosts event to promote causes of Black Sainthood, 568–69 Institute of History, University of Wroclaw Announces international conference, “The Habsburg Monarchy, Silesia and the Polish–Lithuanian Commonwealth in 1526–1763—Politics, Culture, and Legacy,” 735–36 Institute of the Franciscan Sisters of the Immaculate Conception of Lipari men., 360 Institute of the Poor Handmaids of Jesus Christ men., 359, 567 International Conference on Culture and History (ICCH 2019) To be held in Budapest, Hungary, 738 International Medieval Congress (IMC) To take place at University of Leeds, 738 Interreligious Committee against Poverty men., 298–321 Irish Americans men., 557–58 Islam men., 97, 109, 111, 124–26, 134, 541– 43, 604–05, 708 Islamic Spain men., 541–43 Istituto Sangalli Holds conference, “Antoine Perrenot de Granvelle (1517–1586): A European Statesman in an Age of Conflicts,” 171 Italian Humanism men., 544–46 Izbicki, Thomas M. Saint Geneviève and the Anointing of the Sick, 393–414 Jacobe, Stephane Chair of ACHA Election Committee, 733 Jacobites men., 75, 80–81, 88, 90–91 Jacobs, Andrew S. Epiphanius of Cyprus: A Cultural Biography of Late Antiquity, Forum Essay, 528–40 xvi GENERAL INDEX Forum Essay Response, 538–39 Jaeger, Nicolo men., 507 Jansen, Katherine Ludwig Peace and Penance in Late Medieval Italy, rev., 711–12 Jasper, Kathryn L. Peter Damian and the Communication of Local Reform, 197–222 Jeanmard, Jules B., Bishop men., 691–96, 698, 700–03, 705–06 Jenkins, Philip Rev. of A. R. May, 722–23 Jerome, Saint men., 529, 538 Jesuit University, Beirut men., 95–96 Jim Crow men., 686, 696–97 Joachim of Fiore men., 595, 603 Job Corps men., 302, 309–10 Jogues, Isaac, Saint men., 9–10, 14 Johannes de Burgo men., 396, 408–09 Johannes Teutonicus men., 427, 429–30, 435 John of Capistrano, Saint men., 172–73 John of Damascus men., 537 John of Salisbury men., 220 John Paul II, Pope and Saint men., 20, 356, 502, 526, 568 John XXIII, Pope men., 154, 302, 322–26, 329, 334, 337, 345–46, 501, 504, 507, 509 Johnson, Lyndon men., 298–321 Jones, Cameron D. In Service of Two Masters: The Missionaries of Ocopa, Indigenous Resistance, and Spanish Governance in Bourbon Peru, b.n. from Academy of American Franciscan History, 741–42 Jones, Claire Taylor Ruling the Spirit: Women, Liturgy, and Dominican Reform in Late Medieval Germany, rev., 546–47 Jones, Mary Austin men., 696 Jordan, Amy men., 314–15, 320 Josephites men., 479, 701, 705 Journal of Medieval History Publishes issue on “The papacy and communication in the central Middle Ages,” 575 Judaism men., 529, 533, 604–05, 659, 663 Julius II, Pope men., 443 Jungmann, Josef A. men., 335 Justa Domínguez de Vidaurreta e Idoy, Venerable men., 360 Kalvesmaki, Joel Rev. of W. Kinzig, ed., 140–41 Kantorowicz, Ernst men., 602 Kasper, Maria Katharina, Saint men., 359, 567 Katz, Michael men., 314–15 Kauffman, Christopher Joseph obit., 174–77 Kempe, Margery men., 609 Kennedy, John F. men., 298–301, 303, 306 Kennedy, Robert men., 301, 316 Kent, Bonnie men., 624–26, 629 Kim, Young Richard Epiphanius of Cyprus: Imagining an Orthodox World, Forum Essay, 528–40 Forum Essay Response, 539–40 King, Margaret L. Rev. of C. S. Celenza, 544–46 King, Martin Luther men., 320, 532 Kinzig, Wolfram, ed. Faith in Formulae: A Collection of EarlyChristian Creeds and Creed-related Texts, rev., 140–41 Kirsch, Peter Anton men., 425–26 Kisielewicz, Ladislaus men., 667–68 Klejment, Anne Receives ACHA 2018 Distinguished Teaching Award, 167–68 Knapp, Daniel men., 314–15 Knights of Columbus men., 487–88, 700–01 GENERAL INDEX Knights of Peter Claver men., 701–02 Koenig, Franz, Cardinal men., 328, 331, 333–34, 337–38 Koeth, Stephen, C.S.C. Elected ACHA Graduate Student Representative, 733 Kohn, Theodor, Archbishop men., 94, 98 Kolesárová, Anna, Blessed men., 359 Kremer, Philipp Anton men., 280 Krieg, Robert men., 272–73 Ku Klux Klan men., 699–700 Kulturkampf men., 663–65, 684 Kuyper, Abraham men., 593 La Grande Chartreuse men., 220 Labor men., 475–98 Ladner, Gerhart men., 589–613 LaFarge, John, S.J. men., 6–7 Lagrange, Marie–Joseph, OP men., 95–96, 103 Laing, Stefana Dan Retrieving History: Memory and Identity Formation in the Early Church, rev., 141–43 Lampman, Robert men., 314, 316 Landry, Christopher The Diocese of Lafayette’s Crusade to Save Catholicism: Nationalizing Creole Communities in Southwest Louisiana in the Interwar Period, 686–706 Lange, Mother Mary Elizabeth, Servant of God men., 568–69 Larkin, Brian R. Beyond Guadalupe: The Eucharist, the Cult of Saints, and Local Religion in Eighteenth-Century Mexico City, 223–67 Larson, Atria A. Lateran IV’s Decree on Confession, Gratian’s De Penitentia, and Confession to One’s Sacerdos Proprius: A Re-evaluation of Omnis Utriusque in Its Canonistic Context, 415–37 xvii Las Casas, Bartolomé de men., 730–31 Laso de la Vega, Luis men., 224–25 Last Wills and Testaments men., 223–67 Late antiquity men., 528–40 Lateran University, Rome Holds conference, “Attività, Ricerca, Divulgazione: La Storia della Chiesa nel post-Concilio,” 735–36 Launay, Marcel Pie XI: Le Pape de l’Action Catholique, rev., 553 Laven, Mary The Sacred Home in Renaissance Italy, rev., 714–15 Lavigerie, Charles Martial Allemand, Cardinal men., 118 Lavrin, Asunción Rev. of N. E. Van Deusen, 731–32 Lawrence of Amalfi, Archbishop men., 208, 214 Lawrence of Arabia men., 106 Lawson, Philip men., 60, 74–75, 77–78, 82, 85–86 Leclercq, Jean men., 28, 595, 597 Lefebvre, Joseph, Cardinal men., 332 Lefebvre, Marcel, Archbishop men., 332 Lefèvre, Jacques (d’Étaples) men., 46, 48, 51 Leichsenring, Jana men., 662, 675, 682 Leisner, Georg men., 114, 116–19, 127–28, 130 Leo IX, Pope men., 210 Leo of Sitria men., 208 Leo XIII, Pope men., 5–13, 102, 302, 304, 485, 667 Léonard, Henri, Bishop men., 119–120, 125 Leonarda of Jesus Crucified, Venerable (Angela Maria Boidi) men., 734 Lercaro, Giacomo, Cardinal men., 329 Leumas, Emilie Gagnet men., 697, 706 xviii GENERAL INDEX Lewis, Mark A., S.J. Rev. of P. Emonet, S.J., J. Ryan, trans., T. M. McCoog, S.J., ed., 716–17 Liberation Theology men., 561–63 Lieber, Francis men., 687–88 Liénart, Achille, Cardinal men., 327 Little Daughters of the Mother of God men., 360 Liturgical Renewal men., 328, 332, 335, 338 Liturgy men., 223–67 Lollards men., 607 Lombard, Peter men., 393–414 Lombardi, Riccardo, S.J. men., 326 Lombardo, Michael F. Founding Father: John J. Wynne, S.J. and the Inculturation of American Catholicism in the Progressive Era, rev., 159– 60 Longari, Ludovico, Venerable men., 360 Longère, Jean men., 416, 423 López, Gregorio men., 226, 266 López Cantos, Ángel men., 450, 457, 466, 471, 473, 474 Lottin, Odon men., 624, 629 Loughery, John Dagger John: Archbishop John Hughes and the Making of Irish America, rev., 557– 58 Louisiana men., 686–706 Łubieński, Bernardo, Venerable men., 359 Lumen gentium men., 331, 341–42, 344, 346–47 Luther, Martin men., 24, 27, 33, 43–44, 48, 53–54, 147, 350–51, 369, 411, 548, 549, 607, 718–19 Lutherans men., 590, 683, 688–90 Lutheran art men., 549–50 Lutheran Emigrants’ Mission men., 683–84 Luttihuizen, Frances Underground Protestantism in Sixteenth Century Spain: A Much Ignored Side of Spanish History, rev., 146–48 Maccarrone, Michele men., 416 Magisterium men., 326, 337–38, 340 Mainard of Gubbio, Bishop men., 212–13 Maldonado Rivera, David Jacobs and Kim Forum Essay, 536–38 Malishi, Lukas men., 116–17, 124 Mandić, Nikola men., 508, 510, 515–18 Mansfield, Mary men., 632–33 Mansfield, William men., 57–91 Manuscript glosses men., 172 Maria Dolores of Christ the King, Venerable, (Maria Di Majo) men., 360 María Felicia of Jesus in the Blessed Sacrament, Blessed, (María Felicia Guggiari Echeverría) men., 359 Marian devotion men., 223–67, 355–56 Markel, Howard men., 664 Martelet, Gustave men., 339 Martin of Tours, Saint men., 410 Martinez–Catsam, Ana Rev. of A. M. Martínez, 558–59 Martínez, Anne M. Catholic Borderlands: Mapping Catholicism onto American Empire, 1905–1935, rev., 558–59 Masaryk, Tomáš Garrigue men., 108–09 Massarelli, Angelo men., 23–24, 41, 54 Masse, Benjamin men., 304, 309–13 Matanwa, Ludovick men., 114, 116–19, 127–28, 130 Matheus, Michael, Arnold Nesselrath, Martin Wallraff, eds. Martin Luther in Rom, rev., 350–51 Matus, Zachary A. Franciscans and the Elixir of Life: Religion GENERAL INDEX and Science in the Later Middle Ages, rev., 349–50 Maurice, John men., 320 May, Anita Rasi Patriot Priests: French Catholic Clergy and National Identity in World War I, rev., 722–23 Maynard, Theodore men., 319 Mazín, Óscar men., 441 Mazzenga, Maria men., 662 McAndrews, Lawrence J. Promoting the Poor: Catholic Leaders and the Economic Opportunity Act of 1964, 298–321 Rev. of S. P. Millies, 725–26 McCartin, Joseph men., 477 McCoog, Thomas M., S.J. The Society of Jesus in Ireland, Scotland, and England, 1598–1606. “Lest Our Lamp be Entirely Extinguished,” rev., 551–52 McGinn, Bernard men., 621–22 McGowan, Raymond men., 478 McGrath, Robert D. men., 491–92 McNamara, Celeste Rev. of A. Brundin, D. Howard, M. Laven, 714–15 Mechtild of Magdeburg men., 621 Medical Missionaries of Mary men., 113–136 Medieval Canon Law men., 543–44 Medieval Church History men., 23–56 Medieval Saints men., 709–11 Medieval Spain men., 541–43 Meens, Rob men., 416, 419–20 Melanchthon, Philip men., 411 Mellon Summer Institute in Italian Paleography Fellowships announced, 735 Menéndez de Valdes family men., 446–47, 453–54, 458, 460–61, 469, 473 xix Mertens, Thom men., 606 Methodius of Olympus men., 531, 535 Metzgeroth, Hubert Edmund Maria men., 279 Meynberg, Theodor men., 659–685 Michaud, Joseph Georges Edouard, Bishop men., 119, 135 Migration men., 1–2, 555–57, 659–685 Mihayo, Marko, Archbishop men., 130 Miller, Tanya Stabler men., 620 Millies, Steven P. Good Intentions: A History of Catholic Voters’ Road from Roe to Trump, rev., 725–26 Mindszenty, Jószef, Cardinal men., 508 Mine–Mill union men., 482, 485 Ministry to the sick men., 393–414 Minnich, Nelson H. Report of the Editor, 162–64 Miracle of the Burning Ones men., 393–414 Mirror of Simple Souls men., 608–09, 614–635 Misner, Paul Catholic Labor Movements in Europe. Social Thought and Action, 1914–1965, rev., 353–54 Missionary Sisters of Our Lady of Africa (White Sisters) men., 113–136 Missionary Sisters of the Sacred Heart of Jesus men., 1–22 Missions men., 1–22, 76, 113–136, 137, 156–57, 346, 563–65, 636–658, 727–28 Mixed-denominational marriages men., 693–95 Modernism men., 92–112 Monasticism men., 197–222 Moore, R.I. men., 598 Moral theology men., 720–21 xx GENERAL INDEX Morales, Francisco, O.F.M. Rev. of A. R. Rivero Cabrera, C. Núñez de Ibieta, trans., 729–30 Moriscos men., 148–49 Morrow, Maria C. Sin in the Sixties: Catholics and Confession, 1955–1975, rev., 160–61 Moynihan, Daniel Patrick men., 304, 316, 319 Murray, James men., 57–91 Murray, Paul T. Receives 2017 Msgr. Harry C. Koenig Journal Prize for “‘The Most Righteous White Man in Selma’: Father Maurice Ouellet and the Struggle for Voting Rights,” 166 Musil, Alois men., 92–112 Mysticism men., 731–32 Mystique courtoise men., 621–22 National Catholic Welfare Conference (NCWC) men., 298–321, 475–98 National churches men., 508–09 National Shrine of the Immaculate Conception, Washington, D.C. men., 21 National University of Ireland Sponsors conference, “Glossing Cultural Change: Comparative Perspectives on Manuscript Annotation, c. 600– 1200CE,” 172 Nationalism men., 722–23, 723–24, 726–27 Nazaria Ignacia of Santa Teresa de Jesus, Saint men., 567 Nazism men., 268–97 Neumann, John, Saint men., 18–20 New Spain men., 165 Newberry Library Expands image rights policy, 362–63 Fellowships announced, 574, 734 Newman, Barbara men., 621–23 Nicholas of Lyra men., 30–31 Nixey, Catherine The Darkening Age: The Christian Destruction of the Classical World, rev., 708–09 Noble, Thomas men., 597, 599 Nolan, Charles men., 696–97 Nolan, Francis men., 116, 118–19, 124 Non–Aligned Movement men., 501 “Non–aryan” Christians men., 659–685 North American Association for the Study of Religion Co–sponsors conference, “Towards a Different Reformation,” 172 Notre Dame, University of men., 361–62, 573 To host 58th Annual Midwest Medieval History Conference, 738–39 Nsabi, Alphonce D. men., 130 Nyanto, Salvatory Stephen Religious Health Care, Empire, and Christian–Muslim Relations in Western Tanzania, 1920s–1960s, 113–136 Nyerere, Julius men., 130 Obama, Barack men., 19, 298 O’Banion, Patrick J., ed. and trans. This Happened in My Presence: Moriscos, Old Christians, and the Spanish Inquisition in the Town of Deza, 1569–1611, rev., 148–49 Rev. of D. T. Orique, O.P., 728–29 Oblate Sisters of Providence in Baltimore men., 568–69 O’Brien, Henry J., Archbishop men., 487–89, 491–92 Och, Marjorie Rev. of R. Targoff, 547–48 Odo of Sully, Bishop men., 633 Office of Economic Opportunity men., 298–321 Ohst, Martin men., 415–16, 418, 420 Olomouc, Archbishopric men., 92–112 Opium Wars men., 636–658 Order of Saint Augustine men., 733 GENERAL INDEX Order of the Discalced Carmelites men., 359 Order of Friars Minor Conventual men., 734 Orderic Vitalis men., 144–46 Oriental studies men., 92–112 Origen men. 528–40 Orique, David Thomas, O.P. To Heaven or Hell: Bartolomé de Las Casas’s Confesionario, rev., 728–29 Orleck, Annelise men., 306, 314–15 Orthodoxy men., 528–40 Osowski, Edward men., 228 Ostoyich, Kevin A Tale of Emigrants, Clerics, and Gestapo Agents: The Experiences of Johann Friedrich, Catholic Emigration Agent in Hamburg, 1911–41, 659–685 Ottaviani, Alfredo, Cardinal men., 325–26, 328, 331, 337, 340 Otten, Robert men., 592 Otto III, German king men., 204 Ottoman Empire men., 97, 115, 139 Ouellet, Maurice men., 166 Our Lady of Guadalupe men., 223–67 Our Lady of Sorrows men., 223–67 Our Lady of the Immaculate Conception men., 223–67 Pacem in Terris men., 154, 302, 329, 345 Pacheco, Pedro, Cardinal men., 23, 41, 54 Palafox, Juan de men., 226 Palestine men., 94, 102, 278, 528, 531 Pallottine Order men., 675, 678, 681–82, 684 Papacy men., 575 Paris Foreign Missions Society (Société des Missions Étrangères de Paris) men., 636–658 xxi Parker, Charles H. and Gretchen StarrLeBeau, eds. Judging Faith, Punishing Sin: Inquisitions and Consistories in the Early Modern World, rev., 149–51 Patronato real men., 443 Patterson, James men., 301, 314 Paul of Hungary men., 434–35 Paul V, Pope men., 254 Paul VI, Pope and Saint (Giovanni Battista Montini) men., 304, 313, 318, 323, 325, 329–32, 359, 499–527, 560, 567, 723 Paulhus, Jacqueline men., 114, 116–18, 124–26, 131–32 Payapilly, Varghese, Venerable men., 360 Peace Corps men., 301, 311, 318 Penance men., 415–37, 614–635, 711–12 Perin, Raffaella, ed. Pio XI nella crisi europea // Pius XI. im Kontext der europäischen Krise. Atti del Colloquio di Villa Vigoni, 4–6 maggio 2015 // Beiträge zum Villa Vigoni— Gespräch, 4.–6. Mai 2015, rev., 554–55 Rev. of M. Launay, 553 Peruvian Church men., 561–63 Peter of Celles men., 220 Peter the Chanter men., 416, 423–24 Petráček, Tomáš The Arabist and Explorer Alois Musil (1868–1944) and His Unfulfilled Career as a Biblical Scholar, 92–112 Petrus de Palude men., 407 Pfeffer, Leo men., 319 Pfoh, Wilhelm men., 292–93 Phan, Peter C. Rev. of K. Schatz, 718–20 Phelps, Wesley G. men., 314–15 Philips, Gerard men., 331, 339 Picó, Fernando men., 446, 448–49, 472 xxii GENERAL INDEX Pietraszko, Jan, Venerable men., 734 Pilgrimage men., 268–97 Pious Union of the Visitation Sisters of the Immaculata men., 734 Piron, Sylvain men., 609, 615–17, 623 Pius IX, Pope men., 641 Pius X, Pope men., 13, 102, 112 Pius XI, Pope biog., 553 men., 277, 302, 485, 554–55 Pius XII, Pope men., 11, 304, 502, 681 Piven, Frances Fox men., 315 Plantinga, Alvin men., 592 Polk, Kenneth men., 314–15 Pomposa, monastery of Saint Mary men., 203–06, 211 Pontifical Committee for Historical Science Co–sponsors conference on Holy See and Catholics in the Postwar World (1918–1922), 571–73 Pontifical Lateran University Co–sponsors conference on Holy See and Catholics in the Postwar World (1918–1922), 571–73 Pontifical University of the Holy Cross (Rome) Co–sponsors international symposium, “Councils and the Minority,” 570–71 Poole, Stafford men., 223–25 Poor Handmaids of Christ King men., 733 Popular Piety men., 223–67 Porete, Marguerite men., 589–613, 614–635 Porter, Andrew men., 115 Posset, Franz Rev. of W. Günter, 712–14 Post, R.R. men., 605 Prayer men., 576 Prebendaries men., 438–74 Prevost, Elizabeth men., 116, 134–35 Probabilism men., 720–21 Profilio, Florenza Giovanna, Venerable men., 360 Project Head Start men., 302, 310, 315 Property acquisition men., 636–658 Protestant evangelization men., 686–706 Protestantism men., 146–48 Pseudo–Augustine men., 418–19, 429 Puerto Rico men., 438–74 Quadragesimo Anno men., 302, 478 Quadragno, Jill men., 314–15 Quas Vestro men., 694 Québec men., 57–91, 726–27 Quintana Andrés, Pedro C. men., 455, 463, 467–68 Quodlibets men., 614–635 Qusayr Amra men., 97–98 Radewijns, Florens men., 606 Rahner, Karl, Günther Wassilowsky, ed. Das Zweite Vatikanum. Beiträge zum Konzil und seiner Interpretation, rev., 322–47 Rainerius II of Monte Santa Maria men., 217 Ralph of Flaix men., 605 Ranft, Patricia men., 202 Ratzinger, Joseph men., 331, 338–40 Raymond of Peñafort men., 435–36 Redemptorists men., 157–58 Reform men., 197–222 Reformation, Protestant men., 23–56, 66, 147, 151, 172, 173–74, 361, 365–66, 410–12, 546–47, 549– 50, 550–51, 576, 718–19 GENERAL INDEX Reichard, Paul men., 124 Reinerman, Alan obit., 744–45 Relación de méritos men., 438–74 Religious freedom men., 57–91 Religious health care men., 113–136 Religious tolerance men., 366 Rerum Novarum men., 302, 478, 488, 562 Rethmann, Lambert men., 665 Reutter, Lutz–Eugen men., 662 Revue d’histoire et de philosophie religieuses Publishes articles commemorating 500th Anniversary of the Reformation, 173– 74 Revue de l’histoire des religions Publishes articles on the end of pagan cults in Greco–Roman Antiquity, 574–75 Rex Galindo, David To Sin No More: Franciscans and Conversion in the Hispanic World, 1683–1830, rev., 563–65 b.n. from Academy of American Franciscan History, 743 Ribadeneyra, Pedro de men., 550–51 Ricci Curbastro, Margherita (Constance), Venerable men., 360 Richard of Middleton men., 401, 407–08 Richters, Katja Rev. of J. P. Burgess, 156–57 Rivero Cabrera, Arelis, Claudia Núñez de Ibieta, trans. Commitment Beyond Rules: Franciscans in Colonial Cuba, 1531–1842, rev., 727–29 b.n. from Academy of American Franciscan History, 741 Roberson, Ronald G., C.S.P. Rev. of G. Fedalto, 138–39 Robert of Senigallia, Bishop men., 210–11 Robinson, I.S. men., 202, 221–22 Robinson, Reid men., 482–83 Rodriguez, Marc men., 314–15, 320 xxiii Romano, Vincenzo, Saint men., 359, 567 Romero Galdámez, Oscar Arnolfo, Saint men., 359, 567 Römisches Institut der Görres–Gesellschaft Co–sponsors international symposium, “Councils and the Minority,” 570–71 Romuald of Ravenna, Saint men., 203, 206–07, 218 Roosevelt, Franklin D. men., 476 Rosenwein, Barbara men., 200 Rosswurm, Steve men., 475, 482 Rost, Sean B. Receives John Tracy Ellis Dissertation Award for “A Call to Citizenship: Anti–Klan Activism in Missouri, 1921–1928,” 169 Rozier, Charles C., Daniel Roach, Giles E. M. Gasper, and Elisabeth van Houts, eds. Orderic Vitalis: Life Works and Interpretations, rev., 144–46 Ruffini, Ernesto, Cardinal men., 326–28, 331, 340 Rupert of Deutz men., 589–613, 631 Rusch, Paul men., 339 Russian Orthodoxy men., 156–57 Ryan, John men., 478–79 Sabattini, Alessandra, Venerable men., 360 Sacraments men., 576 Sacramental confession men., 160–61, 415–37 Sacramental ministry men., 393–414 Sacred Heart Cathedral, Guangzhou, China men., 636–658 Saint Vincent in Furlo, monastery men., 206–07, 214 Saints men., 1–22, 145, 159, 223–267, 341, 359, 369, 393–414, 567–9 Salomons, Carolyn Receives 2017 Nelson H. Minnich Prize for “A Church United in Itself: Hernando Talavera and the Religious Culture of Fifteenth–Century Castile,” 170 xxiv GENERAL INDEX Sambeek, Jan van, Bishop men., 117–18, 120, 122 Sánchez, Miguel men., 224 Sandber, Brian Rev. of J. Balsamo, T. Nicklas, and B. Restif, eds., 352–53 Sanok, Catherine New Legends of England: Forms of Community in Late Medieval Saints’ Lives, rev., 709–11 Schatz, Klaus “. . . Dass diese Mission eine der blühendsten des Ostens werde. . .” P. Alexander de Rhodes (1593–1660) und die frühe Jesuitenmission in Vietnam, rev., 718–20 Schiapparoli, Giustina, Venerable men., 359 Schiapparoli, Maria, Venerable men., 360 Schmidt, Jalane D. Cachita’s Streets: The Virgin of Charity, Race and Revolution in Cuba, rev., 355–56 Schmidt, Wilhelm men., 109 Scholastics men., 393–414 Schroth, Raymond A., S.J. Rev. of C. Gannett and J. C. Brereton, eds., 137–38 Schutte, Anne Jacobson Rev. of C. H. Parker and G. StarrLeBeau, eds., 149–51 Science men., 349–50, 366 Scottish aristocrats men., 57–91 Scotus, Duns men., 254, 408 Seal of Confession men., 422, 432 Second Vatican Council men., 17, 129–134, 153–56, 160–61, 313, 320–21, 322–347, 348–49, 357, 413, 499–527, 556, 560, 592, 594, 598, 723 Preparatory Commissions men., 322–28, 334, 337 Selma men., 166 Šeper, Franjo, Cardinal men., 502, 508, 513, 517–18, 520, 526 Serbian Orthodox Church men., 510, 517–18, 520–21, 523–24 Seton, Elizabeth Ann Bayley, Saint men., 19–20, 170, 356 Shaw, John William, Bishop men., 697 Shea, John Gilmary men., 9, 165 Sheeran, James, C.Ss.R. men., 157–58 Shriver, Sargent men., 298–321 Siege of El Morro men., 447–48 Signer, Michael men., 604 Simpson, Mary Stella, Sister men., 320 Sino–French agreements men., 636–658 Sisters of Chala men., 114, 129 Sisters of Mercy men., 703 Sisters of Perpetual Adoration men., 703 Sisters of St. Joseph men., 166 Sisters of the Blessed Sacrament men., 687, 695–97, 702–05 Sisters of the Destitute men., 360 Sisters of the Holy Family in New Orleans men., 568–69 Sisters of the Holy Family men., 695–97, 703, 705 Smalley, Beryl men., 596 Social Action Department (SAD) men., 475–98 Social Justice men., 302, 354, 355, 477–78, 486, 489 Società per la Ricerca della Storia dei Concili Co–sponsors international symposium, “Councils and the Minority,” 570–71 Society of Jesus men., 6, 10, 14–15, 18, 62–63, 68–69, 85, 95–96, 103, 137–38, 152, 159–60, 253, 299, 352, 357, 367–69, 437, 477–78, 550–51, 551–52, 564, 574, 643, 712–13, 715–16 Society of St. Edmund men., 166 Society of the Daughters of Charity of Saint Vincent de Paul men., 360 Southern Catholicism men., 686–706 GENERAL INDEX Spanish colonial history men., 438–74 Spanish Florida men., 569–70 Spellman, Francis, Cardinal men., 20, 308 Špiljak, Mika men., 522 Spinelli, Francesco, Saint men., 359, 567 St. Joseph men., 223–67 St. Raphael Society men., 659–685 St. Vincent DePaul Society men., 318 Stadtwald, Kurt Rev. of M. Matheus, A. Nesselrath, M. Wallraff, eds., 350–51 Stark, David M. A Professionalizing Priesthood: The Cathedral Chapter of San Juan, Puerto Rico, 1650–1700, 438– 74 Steigmann–Gall, Richard men., 273–74 Stephen of Tournai men., 220 Stepinac, Alojzije, Cardinal men., 500–04 Stock, Brian men., 600 Stoler, Ann Laura men., 116, 123 Strauss, Charles T. men., 567 Studies: An Irish Quarterly Review Publishes papers from “Reformation 500” conference, 365 Suenens, Léon–Joseph, Cardinal men., 329–30, 332–33, 339 Sullivan, Mary Louise men., 6–8, 14 Sulpicians men., 57–91, 304 Sulprizio, Nunzio, Saint men., 567 Sundquist, James men., 314–15 Taiping Rebellion men., 657 Talavera, Hernando men., 170 Tardini, Domenico, Cardinal men., 323–25, 329, 504–05 xxv Targoff, Ramie Renaissance Woman: The Life of Vittoria Colonna, rev., 547–48 Tauler, Johannes men., 610 Tavuzzi, Michael, O.P. Rev. of C. T. Jones, 546–47 Taylor, William B. Receives 2017 John Gilmary Shea Prize for Theater of a Thousand Wonders: A History of Miraculous Images and Shrines in New Spain, 165 men., 224–28, 230, 253, 257–58, 263, 266, 452, 458, 462, 464, 468–70 Tekakwitha, Kateri, Saint men., 568 Tentler, Leslie W. men., 21, 479 Rev. of M. C. Morrow, 160–61 Tepeyac men., 224–25 Theodoret men., 537 Third Reich men., 268–97, 663, 678–83, 685 Thirty Years’ War men., 172 Thomas of Bailly men., 614–635 Thomas of Kempen men., 606 Thomas of Strasbourg men., 409 Thompson, Andrew men., 123 Thompson, August men., 320 Tianjin Massacre men., 644, 657 Tice, Troy J. “Containing Heresy and Errors”: Thomas of Bailly and the Condemned Extracts of the Mirror of Simple Souls, 614–635 Timpe, Georg men., 659–685 Tito, Josip Broz men., 499–527 Tizzani, Vincenzo men., 151–53 Tolton, Father Augustus, Servant of God men., 568–69 Torres y Vargas family men., 438–74 Tóth, Krisztina Rev. of A. Fejérdy, 153–56 xxvi GENERAL INDEX Toussaint, Pierre, Venerable men., 568–69 Traxler, Mary Peter, Sister men., 313 Tridentine Catholicism men., 251, 257, 266, 369, 564 Trier men., 268–97 Truitt, Jonathan Sustaining the Divine in Mexico Tenochtitlan: Nahuas and Catholicism, 1523–1700, b.n. from Academy of American Franciscan History, 741 Turner, James men., 594 Tutino, Stefania Uncertainty in Post–Reformation Catholicism: A History of Probabilism, rev., 720–21 Tweed, Thomas men., 21 Tyndale, William men., 48, 50–51 Tyson, John R. The Great Athanasius: An Introduction to His Life and Work, rev., 707–08 U.S. Catholic Historian Publishes articles on the history of prayer, sacraments, and sacramentals, 576 Ujčić, Josip, Archbishop men., 504–06 Ukken, Augustine John, Venerable men., 733 Ultramontane Restoration men., 592, 610, 666 Universalism men., 345–46, 533, 723–24 Urban II, Pope men., 419 Ursulines men., 57–91, 369, 576 Utraquists men., 33, 52 Uzzell, Lawrence A. James Murray: a Forgotten Champion of Religious Freedom, 57–91 Vacarius men., 423 Van Dam, Raymond men., 540 Van Deusen, Nancy E. Embodying the Sacred: Women Mystics in Seventeenth Century Lima, rev., 731– 32 Van Engen, John Recovering the Multiple Worlds of the Medieval Church: Thoughtful Lives, Inspired Critics, and Changing Narratives, 589–613 Van Eyck, Jan men., 610 Van Kley, Edwin men., 594 Van Oss, Adriaan C. men., 441–42, 445, 457 Vejvoda, Ivo men., 507, 510, 512, 515 Verdier, Jean, Cardinal men., 279 Vernacular Bible reading men., 23–56 Vietnam War men., 316–17 Vincentius Hispanus men., 427–33 Virgin Mary men., 223–67 Virtue ethics men., 624–29 Vlijmen, F. van men., 116, 120, 132 Von Papen, Franz men., 268–70, 276, 278–79 Waldensians (Poor of Lyons) men., 28–29, 34, 36–37, 46, 53 Walkowiak, Kathleen Receives 2017 Peter Guilday Prize for “Public Authority and Private Constraints: Eugenius III and the Council of Reims,” 169–70 “War on Poverty” men., 298, 300 Ward, John O. Rev. of C. C. Rozier, D. Roach, G. E. M. Gasper, and E. van Houts, eds., 144–46 Weimar government men., 275–76 Weinreich, Spencer J., ed. and trans. Pedro de Ribadeneyra’s ‘Ecclesiastical History of the Schism of the Kingdom of England’: A Spanish Jesuit’s History of the English Reformation, rev., 550–51 Werthmann, Lorenz men., 670, 675 Western Tanzania men., 113–136 White Fathers men., 114, 116, 118, 123–26, 128–29, 133–34 GENERAL INDEX White, Joseph M. Rev. of R. J. Wister, 356–58 White, Lynn, Jr. men., 603 Wicks, Jared, S.J. More Scholarship on Vatican Council II, Review Article, 322–47 Obit. of R. L. Bireley, 367–69 Rev. of V. Carbone, A. Marchetto, ed., 322–47 Rev. of K. Rahner, G. Wassilowsky, ed., 322–47 William of Paris men., 615–17, 624, 632–33 Wissenschaft und Weisheit Publishes articles on relations between St. Francis of Assisi and St. Dominic, 364 Wister, Robert James Rev. of R. L. Anello, M.S.A., 559–61 Stewards of the Mysteries of God: Immaculate Conception Seminary, 1860–2010, rev., 356–58 Wojtyła, Karol Józef men., 526 Women men., 1–22, 33, 38–40, 63, 113–136, 147, 150, 223, 253, 277, 309, 393– 414, 463, 465–66, 475–98, 530, 545, 546–47, 547–48, 551, 565–66, 729–30 Woods, James M. Rev. of M. J. Farrelly, 555–57 Rev. of P. H. Hayes, ed., 157–58 World War I men., 8, 106, 275, 291, 353, 572, 662, 673–78, 684–85, 722–23 xxvii World War II men., 11, 121, 139, 274, 277, 318, 321, 492, 499, 659–661, 685 Wycliffe, John men., 31–34, 38 Wynne, John J., S.J. men., 159–60 Xavier University men., 568–69 Xiang, Hongyan Building an Ecclesiastical Real Estate Empire in Late Imperial China, 636– 658 Young, Robin Darling Jacobs and Kim Forum Essay Introduction, 528–31 Yugoslavia men., 499–527 Zapletal, Vincent men., 95, 103–05, 110–12 Zarri, Gabriella Rev. of E. C. Brugger, 717–18 Zavala López, Miguel, Venerable men., 733 Zeitschrift für Antikes Christentum/Journal of Ancient Christianity Publishes issue on “Unfreundlichkeit und Polemik im Briefkorpus Augustins,” 575 Zuber, Mike A. Rev. of Z. A. Matus, 349–50 Zubrzycki, Geneviève Beheading the Saint: Nationalism, Religion, and Secularism in Québec, rev., 726–27 John Van Engen Andrew V. Tackes Professor of Medieval History, Emeritus Department of History University of Notre Dame THE CATHOLIC HISTORICAL REVIEW VOL. 104 AUTUMN 2018 NO. 4 Recovering the Multiple Worlds of the Medieval Church: Thoughtful Lives, Inspired Critics, and Changing Narratives JOHN VAN ENGEN* The author describes his formative influences, his mentors, and his scholarship in Medieval history at the University of Notre Dame. Keywords: Gerhart Ladner, Rupert of Deutz, Cenobitism, Christianization, Hildegard of Bingen, Bernard of Clairvaux, Marguerite Porete, Devotio Moderna, Dutch Reformed Communities. I N THE FAR CORNER OF RURAL NORTHWEST IOWA where I grew up in the 1950s, churches loomed large. Yet they were in retrospect comparatively new. A map of Iowa dated to 1855 indicated as yet not a single town in my region and supplied two names for the rivers, one native, the other likely an attempt at translation. Native Americans (Lakota/Dakota) traversed these lands for centuries, and their presence lingers still in placenames, especially “Sioux,” given to my home county, also to the two largest cities in the region, and more. It was a land of tall grass prairie, slightly rolling, its soils rich, making it attractive as well to European-American immigrants. The first to settle my hometown, some twenty years after that map, established a Methodist and a Catholic Church, these however both closed before my memories began. As a boy that shuttered Catholic church intrigued me, its shattered glass windows, sealed off interior, and adjoining churchyard. The ordinary in churches for me was something else. Between the later 1880s and early 1920s, Dutch immigrants poured into this region by the hundreds. Mostly Reformed (Calvinist) in religion, mostly from the rural north and east of the Netherlands, and mostly poor, they sought land *Professor Van Engen is the Andrew V. Tackes Professor Emeritus of Medieval History at the University of Notre Dame. 589 590 P EOPLE, NARRATIVES, AND RELIGION and a chance at setting up households of their own. As one grandfather put it: he was not going to spend his life as a “knecht” (hired-hand) milking the cows and shoveling out the barns of “mijnheer” (“Mister”: the owner). I grew up in a small town, but my uncles and aunts and cousins virtually all worked small family farms. Today, in the world of agribusiness, the last cousin has just moved off my grandfather’s farm into retirement. These immigrants came from a part of the Netherlands often called its “Bible-belt” and began at once to organize congregations and build churches. Most brought with them firm convictions, many too varied contestations over belief and practice, differences carried over in part from disputes that had roiled churches across the Netherlands in the wake of the French (and Dutch) Revolutions. The Netherlandish Reformed Church (Hervormde Kerk), with its quasi-established status largely dissolved, had set to work reconstituting itself amidst, on one side, new intellectual initiatives challenging inherited teachings and, on the other, revivalist communities (Reveil) keen to restore older traditions. Some groups leaned pietist, others more strictly Calvinist, some more latitudinarian and toward “modern” society, others more inward and focused for instance on schools for their children of a distinctively Christian character (like the Catholic parochial schools emerging in that era too). Once in America, some leaned to assimilation and the English language, some clinging for a generation or two still to Dutch and singing mainly the Psalter in church. In my town of something over a thousand people, Hull, nearly all farmers or shopkeepers, there existed, as I grew up, five churches, all of them Dutch Reformed in character, each of a slightly different leaning or origin and spread among three denominations. Differences between them could be serious and divisive, or minimal and hardly noticed, if still nonetheless present—or so it seemed to me. My father and mother came from slightly differing strands, and my cousins therefore too. Colloquial talk among uncles and aunts about those attending another church could be gut-splittingly funny at times, or not so funny. For me it all tended to sharpen a kind of alertness toward these matters of belief and practice. By contrast Catholics, Lutherans less so, existed only somewhere beyond the pale (hence my curiosity about that abandoned church), an unknown beyond shibboleths inherited from Reformation diatribes. I recall little sense of history in all this, yet somehow connection to something larger and sprung from elsewhere. Church came as a given, simply part of life. A relative who grew up with my father and became a novelist (under the pen-name Frederick JOHN VAN ENGEN 591 Manfred) set some of his books in this world of immigrant farm families. He drew at times—too often in the view of some relatives—upon characters or vignettes taken from the Van Engen family (his mother’s), including a person drawn on my Grandfather Van Engen, who had died before I was born. In one scene he (as neighbor, cousin, and church elder) attends a dying woman in her farmhouse, the novelist’s mother in actual fact, and oversees calling the children into her bedroom to say their goodbyes. In yet another he is feared by the minister for questions he might ask about the sermon after church. Whatever the haze here of memory and story, this world of church and farm life persisted, amidst change, into the years after the Second World War, as did those differing church loyalties. My mother, a farm-girl, pragmatic, and shrewd, mostly kept my sisters and me from being drawn in too deeply. I have never forgotten her rendition of a saying from the Sermon on the Mount (Matt. 5:45) muttered to me on one occasion: “What’s the matter with these people? Do they have shit in their eyes? Can’t they see God’s rain falls on all alike?” Rain, remember, loomed large for farmers, especially amidst the droughts of the late 1950’s, as did manure before the industrial production of fertilizers. Social history would reach a high-water mark during my graduate student years, and for medieval historians this meant attention directed toward peasants too, that great majority of the medieval population whose labor fed most others including clergy and lords. While my own predilections would incline to cultural and religious history, I read in it too and appreciated those who saw here enterprising figures as well as many scrabbling for basic existence. My own medieval ancestors were likely often landless (as my grandfather and great-grandfather were), and non-literate. It bemused me, I confess, to read fellow scholars who wrote well enough about all this, yet with little apparent instinct for life as labor day-in day-out on land and with animals, the hardships as well as returns. Others, I realize, could well smile at my plunging into the study of monks and nuns and forms of religious life remote from my own experience. That aside, it also seemed instinctively evident that such peasants in countless rural parishes would participate in their own mix of beliefs, doubts, practices, and squabbles, again some zealously or even enterprisingly, some just getting by. What becomes embedded in a person amidst one or another kind of upbringing deserves attention too if we are to understand or critique our own work with any integrity. John Calvin’s ‘republican’, or more bottomup, ecclesiology, by sixteenth-century standards at least, conferred responsibility for the church and its leadership on communities (or at least a portion of their leaders). This ‘republicanism’, as I experienced it four centuries 592 PEOPLE, NARRATIVES, AND RELIGION on, was no democracy of free churches with one-person leaders, a form held in contempt as well as suspicion. But neither were there any bishops in my world. Church was constituted by elected elders and assemblies, fostering a sense—for good and ill—that this all rested importantly on them, males in the first instance of course then, though not exclusively. But central too was the deference shown a minister, also his books and training, with preaching reserved exclusively to him. In my community this figure, “reverend” in English, was commonly addressed as ‘domine’. In fact, it turns out, the Dutch Reformed had preserved the medieval form of addressing priests (‘lord’ or ‘sir’), without our having any notion of the word’s origin or meaning. I heard my mother use it as a sign of reverence as well as affection for someone who could gravely admonish but also look out for you in times of trouble. Some too proved tyrants, lords indeed, seriously testing ‘republican’ oversight. Nor was this ‘republican’ order any bulwark against splintering and worse, at times fostering it. Still, it presumed discussion and deliberation as part of a person’s religion, and at its best embedded a sense of shared responsibility. To transfer some form of this onto an earlier age (including early modern Protestantism) marked by authoritarian leaders, sacred or secular, would be false. Yet what we can learn about the workings of medieval parishes, especially in the later middle ages—priests in charge of the chancel, laypeople of the nave, wardens of assigned accounts and tasks, patrons or guilds or confraternities contributing altars and stained glass-windows, people finding places of belonging at the baptismal font, church porch, churchyard, and so on—all suggests more interactive forms of ownership and responsibility, at least for some classes of people, than we sometimes credit, or than generally held indeed in Catholic churches for a century following the Ultramontane Restoration prior to Vatican Council II. This Dutch Reformed tradition also, again going back to Calvin’s Geneva, valued education, and these immigrants had founded two colleges already in my home region when I left to attend another, Calvin College in Grand Rapids, Michigan. Still, these farm families also kept children home to work after the eighth grade, this true for my mother and father both, not of their choosing. So this was a new world for me. At Calvin I found superb teachers, also some first-rate research professors. I was introduced to the ontological argument as a first-year student by Alvin Plantinga (a recent recipient of the Templeton Prize), or rather to that argument as one may diagram it in symbolic logic on a chalkboard, not as a Latin prose-poem read meditatively—though both arguably can work. In my senior year the professor with whom I was studying Greek and Latin, Robert Otten, offered an intensive one-month course in JOHN VAN ENGEN 593 Medieval Latin with passages from Einhard’s Life of Charlemagne and Benedict’s Rule (works then wholly new to me). I have still the bound copy of the Rule he ordered for us, marked for daily reading in chapter. I had no inkling then how central to my intellectual life (and pleasure) Medieval Latin would become. At college I encountered a further aspect of this tradition: the worldview of Abraham Kuyper (1837–1920), a larger-than-life nineteenth-century figure whose vision for Reformed Christianity extended religion’s reach into every facet of human life, learning, and activity, and in his case to founding a “free” Christian university in Amsterdam (1880) and becoming prime minister of the Netherlands (1901–05). His socio-religious vision was, put too simplistically, at once democratizing and totalizing. It reached down to include people from all social levels, then to be drawn together by a common theologically informed worldview, which was in turn poised for, indeed deployed in, dialectical exchange, if not combat, with other worldviews. It represented, as became clear to me later, a postrevolutionary Neo-Calvinist vision comparable to the Neo-Thomist one that came to prevail in Catholic circles at that same time. Kuyper’s program generated an intense dedication to learning, thoughtful religion, and—fitfully—to progressive social engagement (labor unions, hospitals, and the like). At that point I found myself more inclined to keep religion at arm’s length, wary too of any all-encompassing outlook in a world that appeared to me ever more multiple in the later 1960s. The serious and intellectually engaged education was what I found most compelling and in a real way inspired the path forward I would take. A last word here about philosophical currents encountered in college. Indirectly I was introduced too to some aspects of continental ontology and epistemology as they figured in this Kuyperian tradition. His formal thought was more or less neo-Kantian in inspiration, presuming the subject’s fundamental role in perceiving and giving shape to phenomena beyond the self—cast here as “pre-suppositionalism.” The arrival of poststructural theory (for me after graduate school)—with its varied Heideggerian, Nietzschean and other philosophical roots, together with its critique of “positivism” and “objective” realities—hardly seemed news at the time, at least in some of its core philosophical or cognitive moves. It also hardly seemed the whole story. Subjectivity was conceivably a truth about human knowing, if it were paradoxically in itself a truth. Yet this hardly obviated, or reduced to eternal swirl, the hard work of grappling still with learning and self-understanding and religion and responsible action in society. It only made clearer to me the role of a reflective interpreter and narrator. 594 P EOPLE, NARRATIVES, AND RELIGION In my junior year—at the time I was an English major—friends told me about a history course in Ren-Ref to be taught wholly from primary sources. The class and its texts gripped me, also the intellectual buzz that came in trying to unpack them. That summer this teacher, Edwin Van Kley, took me for coffee and suggested I could go on reading such texts for ever and ever as a history major, and of all sorts, from literature to politics to religion. I was convinced at once, wrote a senior thesis on Erasmus’s sardonic jab at warrior popes, his Querela pacis (“complaint of peace”), and applied to graduate school to study Renaissance humanism. My teachers pressed me to go to UCLA with its medieval and renaissance center. I set out to study Renaissance history and later also taught it. But its intense focus at the time there on social class and political conflict did not fully capture my interests, or perhaps suit my aptitudes, though it sensitized me to materials and questions in ways lastingly profitable. Early on I took a course in Medieval Church History with Gerhart Ladner and encountered in him a figure that resonated: a student of Geistesgeschichte as practiced earlier in central Europe, with degrees in both art history and diplomatics, at ease too in theology. In the early 1930s, he had entered the Catholic Church but his upbringing was that of a bourgeois assimilated Jew in imperial Vienna, with rabbis in previous generations and his parents socializing now in the circle of Freud. Graduate seminars, held at his house in the hills above UCLA, differed only slightly, it seemed to me in retrospect, from what he had likely experienced as a student in Vienna during the later 1920s, with philology as the leaven to learning in the humanities—a subject on which my colleague Jim Turner has now written compellingly.1 Texts in Latin distributed the week before were read and interpreted in class: philology yielding ideas, and ideas grasped as moving history, in this case particularly medieval ideas of “reform.” His books and articles—always deeply, even forbiddingly (as it seemed to some of my fellow graduate students) anchored in primary sources—nonetheless implicitly addressed issues alive in the current era. By insisting on the historic role of “reform” in European history and the church, he was joining debate with those who proposed “revolution” or “restoration” as the way forward, even as his book on The Idea of Reform (1959) contributed to the momentum issuing in Vatican Council II. So too his focus on the “portrait” in medieval art, if quietly challenging Renaissance claims in writing art history, grew out of his own deeply incarna- 1. James Turner, Philology: the Forgotten Origins of the Modern Humanities (Princeton, 2014). J OHN VAN ENGEN 595 tional view of the human. Studying medieval religion and culture was for him an energizing scholarly enterprise, but no less importantly an existential undertaking.2 His course on medieval church history first gave that subject shape for me, also revealed its astonishingly broad scope with endlessly varied possibilities. For his seminar, staying then initially in the fifteenth century, I wrote a massive paper on Antonino of Florence (d. 1459) and the place of reform in his so-called Summa Moralis. Here was an author located in Medici Florence, a work written by an Observant Dominican friar who was also a bishop, a canon lawyer, a student of usury and economy, a chronicler, and an author of vernacular tracts on confession, and for whom there was then no place in standard narratives, and in some ways still is not. I chanced upon a possible dissertation topic, something quite different, while reading Jean Leclercq’s The Love of Learning and Desire for God, a work that indirectly spawned many dissertations in that era. Initially it was not monks so much that attracted me as this whole new landscape of writing and culture, one as capacious in its materials, also as influential over time, it seemed to me, as the world Charles Homer Haskins had set out in his twelfth-century classical renaissance, other scholars in that rise of university learning yielding scholastic philosophy and theology, and still others in emerging “national” vernacular literatures. Leclercq, charged by his order with a new edition of Bernard of Clairvaux, had reviewed thousands of manuscripts, drawn attention to overlooked or neglected writers and texts in hundreds of articles, and in 1956 presented this whole literary and cultural world to fellow monks (and implicitly a wider public) as a “monastic theology” implicitly alternative to the scholastic one then reigning in Catholic circles and as well in many textbook accounts of medieval intellectual life. There he noted Rupert of Deutz (c.1075–1129) in passing as a thinker and writer of interest. The few other references I could find cast him as old-school, even a comic or pathetic figure (influentially, by M.D. Chenu). Noteworthy however I thought was his reading of Scripture as the works of the three persons of the Trinity unfolding in history, this nearly three generations prior to Joachim of Fiore—and Ladner agreed. 2. Gerhart Ladner’s personal outlook comes through in his two presidential addresses and an honorary lecture at UCLA: “Greatness in Mediaeval History,” The Catholic Historical Review 50 (1964), 1–26; “Homo Viator: Mediaeval Ideas on Alienation and Order,” Speculum 42 (1967), 233–259; and “The Middle Ages in Austrian Tradition: Problems of an Imperial and Paternalistic Ideology,” Viator 3 (1972), 433–462. For an overview of his work, see Van Engen, “Images and Ideas: The Achievements of Gerhart B. Ladner,” Viator 20 (1989), 85–115. 596 P EOPLE, NARRATIVES, AND RELIGION When I then turned to Rupert’s voluminous writings in earnest (four volumes of J.P. Migne) during two years spent mostly in Heidelberg’s Historisches Seminar, I found column after column of biblical commentary, possibly the most prolific writer of his time, often creative, sometimes almost poetic, at times echoing but rarely citing predecessors (unlike most commentary since the Carolingian era). But how was one to write a history dissertation out of hundreds of pages of biblical commentary? Beryl Smalley had shown one way, but Rupert’s writings were of another sort. Evident in him, I saw, was a very self-conscious author, his commentaries in many cases presented as thematically titled books. I immersed myself in the texts, learned his voice in its moves and moods, and began to recognize key themes. Further, through prefaces and some occasional works, his bold engagement in contemporary controversy emerged, religious, political or intellectual, and that led me to reading other authors. He now came to life for me as an engaged public actor as well as a cloistered interpreter, and that in fraught times which the writings presumed rather than set out. I became thus increasingly taken with rendering him an intelligible figure at work in multiple landscapes, a self-conscious persona who penned an autobiographical Apologetica sua a few years after Guibert of Nogent’s Solo Songs and before Peter Abelard’s Letter on his Calamities, and a polemicist, thus requiring that I delve too into local history in Liège and Cologne.3 It was only in a later article, “Wrestling with the Word,” that I focused more narrowly on his persistent claim to a special spiritual “intellectus” (understanding) as an expounder of Scripture, whence he then queried an ordering of the church that charged Judah and St. Peter with its leading as prelates rather than Joseph or Daniel or St. John as visionary biblical interpreters.4 The dissertation was long and not a book. I was fortunate to gain a position in the History Department at the University of Notre Dame (hard times then too) where for forty years I would benefit from the marvelous resources of its Medieval Institute. As I then set about rewriting the dissertation into a book I worked to free Rupert’s life and writings from various predisposing categories: “Benedictine” (over against Cistercian), monastic theology, German (he was likely a romance speaker from around Liège), German symbolist, conservative, and so on. Such categories had effectively foreclosed any effort to imagine him self-consciously engaging 3. Van Engen, Rupert of Deutz (Berkeley, 1983). 4. Van Engen, “Wrestling with the Word: Rupert’s Quest for Exegetical Understanding,” in Rupert von Deutz—Ein Denker zwischen den Zeiten, ed. Heinz Finger, Harold Horst, and Rainer Klotz (Cologne, 2009), 185–99. J OHN VAN ENGEN 597 his intellectual and religious world in his own way. While revising, I conceived a plan as well to open up that larger scene by way of distinct essays, roughly one per chapter. As things turned out I wrote only one, on the socalled “Crisis of Cenobitism,”5 challenging a then reigning narrative which had new monks triumphantly displace the decadent old. Though such typologies were wielded in some contemporary polemic, they did not correspond to what I found in trying to contextualize Rupert: Black Monks widely flourishing, often in or near towns, and in roles partly foreshadowing those mendicants would take up a century later. Decadence was not so much the issue, at least no more than the usual run of human affairs. At issue historically was a radical rethinking of monastic life amidst apparent success, men and women of means, often of education too, fleeing towns, submitting to vile manual labor, and affixing their lives to the fine points of an ancient rule. And it succeeded, wildly, also spawned a whole new kind of spiritual writing—what Leclercq was actually responding to and pointing towards. All of this cannot be reduced to old or new monks, scholastic or monastic theology. Their lives, writings, and aspirations were far more curiously entangled in fact, Giles Constable’s Reformation of the Twelfth Century later treating them all together. But for all this we have, still, no satisfactory or compelling narrative fully capturing these forces that would spawn such success and yield too both new structures and new writings of even greater influence.6 This then started me gnawing at issues of narrative, how or whether they can be capacious enough to keep in motion all the historical and religious energies at play in a given moment. As for my own first project, I began, I came to see in retrospect, by pursuing a theme (Rupert’s theology of history), then expanded into reconstructing a multifaceted life and body of writings, and then pushed toward somehow reconfiguring our received narratives to make room for and represent a more complexly dynamic cultural and religious scene. Soon after tenure I took up another issue of narrative and historiography, a subject born more of teaching and broader in scope. My subsequent essay on the “Christian Middle Ages” would garner more attention than any 5. Van Engen, “The ‘Crisis of Cenobitism’ Reconsidered: Benedictine Monasticism in the Years 1050–1150,” Speculum 61 (1986), 269–304. 6. I commented later on this indirectly in two pieces: Van Engen, “The Twelfth Century: Reading, Reason, and Revolt in a World of Custom,” in European Transformations: The Long Twelfth Century, ed. Thomas F.X. Noble and John Van Engen (Notre Dame, 2012), 17–44; and “Medieval Monks on Labor and Leisure,” in Faithful Narratives: Historians, Religion, and the Challenge of Objectivity in History, ed. Andrea Sterk and Nina Caputo (Ithaca, 2014), 47–62. 598 PEOPLE, NARRATIVES, AND RELIGION other work I have done.7 At issue was how we think or talk about medieval Europe as a society and culture accounted as “Christianized,” a matter controverted too for the early modern period.8 French revolutionaries had grandly repudiated two evils they saw as having bedeviled Europe’s old order, “Feudalism” and “Christianism.” Nearly ever since medieval historians have been left to sort out what these were, or if they were. To raise doubts about the extent of medieval Europe’s “Christianization” was hardly new—Protestants had done it for centuries, then enlightened philosophes, and medieval reformers in fact regularly long before either of them. In the wake however of a broader secularizing from the 1960’s, the horrors of the Holocaust, Vatican Council II, and a dissolving Restorationist vision of the medieval church so influential for so long (1830s–1950s), historians now began to look back on Europe’s religious past more critically and posit a religion of the people sharply distinguished from that of Latinate clerics, also to critique notions of the Middle Ages that appeared too “churchy” or romantic or to move too quickly past its darker sides. My intent in this was first of all to render intelligible, also to myself, a historiography full of paradoxes, mirroring European history itself over the past two or three centuries in its varied takes on medieval religion. But I also meant to push back against what seemed to me a simplistic reductionism in the treatment of some religious phenomena and a too easy dismissal of any religion accounted as not coming from the “people,” it conceived as far more folkloric in character with things “Christian” relegated to a self-interested clerical caste. The following year R.I. Moore would publish his influential Formation of a Persecuting Society—it in some ways, among much else, interestingly channeling the spirit and complaints of medieval anticlericalism. All this came paired with a turn to anthropological models drawn from non-European and non-literate societies (these since come under critique) as potentially better guides to the character of religion among Europe’s nonliterate people. For me, of Protestant heritage (though often then read as Catholic), to construe the religion of dissenters or of certain cults as of the “people” and consequently more authentic seemed romantic but also old news in so far as it amusingly echoed traditional Protestant polemic. Still, to be clear as the article may not fully have been, in so far as these initiatives brought balance to a study of medieval religion that had 7. “The Christian Middle Ages as an Historiographical Problem,” American Historical Review 91 (1986), 519–52; and “The Future of Medieval Church History,” Church History 71 (2002), 492–523. 8. Central to the early modern discussion was Pierre Delumeau, who contributed his own “Journey of a Historian” to this series. Catholic Historical Review 96 (2010), 435–48. J OHN VAN ENGEN 599 often been all too singularly focused on the learned or the professed religious (from whom of course we have by far the most sources), or drawn without nuance from normative Christian writings, or concerned too exclusively with Europe’s Christian majority, this new wave of scholarship brought needed and productive corrections. Over the past thirty years medieval religious history has actually flourished as nearly never before. The conversation too has moved on: more varied approaches to religion itself, more nuanced explorations of how literate and oral cultures merge and diverge in religions born of a sacred text, fresh attention to crossovers between materiality and spirituality, and now also to global comparisons. For myself I find the term “Christianization” a static abstraction which nonetheless implies or even requires a larger narrative arc even as it inherently presumes unspecified markers by which to judge its own actual presence or reality. It tends too to suggest continuities or uniformities I find at odds with a thousand years of religious movement and variation, often generated indeed by forces coming from within the Christian religion itself. So I avoid the term. But the term “christening” I find useful, even important. It points toward a sense of collective identity and personal belonging among medieval Europe’s majority baptized peoples, if in practice and perception yet still highly varied. It signals too expectations and obligations that came with a rite performed on infants, a citizenship both cherished and at times chafed at. At the same time this christening effectively set apart or “othered” those outside the privileged majority, thus medieval Europe’s Jews, Muslims, and non-baptized. Medieval writers would use the term Christianitas for christening on occasion but more often for what followed from it religiously, socially, and politically, while humanists (nearly all of them christened) proffered the classicizing term Europa, if then sometimes glossed to explain it as referring to the land of the “Christiani.” In an article honoring my friend and colleague Thomas Noble, and also in the conclusion to a volume on “medieval Christianities,” I pointed toward some aspects of this complex enmeshing as evidenced already in the Carolingian era.9 On my first extended leave after tenure, I proposed to ask how things looked if we bracketed out the educated and the professed reli- 9. Van Engen, “Conclusion: Christendom c. 1100: On the Cusp of the Twelfth Century: Latin Christendom and the Kingdoms of the Christened,” in Early Medieval Christianities, ed. Thomas Noble and Julia Smith (Cambridge, 2008), 625–43; and “Christening, the Kingdom of the Carolingians, and European Humanity,” in Rome and Religion in the Medieval World: Studies in Honor of Thomas F.X. Noble, ed. Valerie L. Garver and Owen M. Phelan (Burlington, VT, 2014), 101–28. 600 PEOPLE, NARRATIVES, AND RELIGION gious as well as those called dissenters or heretics, the two groups then receiving the most attention. What could we know about the religion of all the others, the great majority in mostly rural parishes? I spent that leave in the Low Countries, residing with my family in the beguine court at Louvain. This project took me now beyond cloisters or schools and into manuscripts and archives. I knew the work on “pastoralia” of Leonard Boyle and his heirs and had myself browsed in the pastoral manuals that began to multiply from the thirteenth century onwards. But I wanted to get closer to the ground if possible, especially in the thirteenth century when parishes first emerge more largely into view in the north, if not yet so manifest and flourishing as they would be in the fourteenth and fifteenth centuries. After months of probing archives, also examining manuscript materials at the Royal Library in Brussels (and elsewhere), I came to a provisional realization—notwithstanding religious notes or economic lists priests and canons might scratch into their codices—that at this date and in that region the parish remained, apart from occasional economic records and surviving liturgical books, a world mostly of customary and oral practices. One could read the emerging prescriptive manuals, also against the grain, and make surmises, also draw inferences from exempla (preachers’ stories) and literary tales. But what could one truly infer about actual patterns of practice or belief? What was the felt impact for them of shared rites and of a calendar at once religious and agricultural? What meanings did they draw from biblical stories, images, and processions? A parish meant unavoidable obligations (tithes and more), but also a place of local belonging, its font for christening, its porch for weddings, its churchyard for burials, its sidechapels for praying. It was a religious world of doing and of learning by doing, this true in the main as well for many or most local clerics and priests—seminaries, remember, would come along after Reformation and Trent. A good generation ago Brian Stock argued that non-literate dissenters or heretics might become “textualized” into certain beliefs or practices by way of someone presenting or expounding a book’s teachings—which doubtless happened. But the homespun model for this, it strikes me, beyond a classroom, was any parish church, presuming a priest there with a decent hold on his books (some complaints about this) and doing his job (some complaints about that too)—the complaints themselves revealing local parishioners who cared. A year’s work produced many notes, raised some possibilities, but generated no book. In a later essay I noted that visiting shrines, venerating chosen saints, making local pilgrimage, hearing a friar preach, and much else of this sort might evidence more individual choices, if we pre- JOHN VAN ENGEN 601 sume the parish as a place marked notably by obligations under a priest/ dominus.10 Yet choices were made at rural home parishes too: how often to attend services and which, whether to join this or that procession, and on through a long list. What seems mistaken, or at least overblown, is from evidence of extraordinary cults or purposeful dissenters (specially recorded as causing trouble or appearing extraordinary) to infer a broader or more authentic people’s religion. Those unusual or dissenting figures, we must be clear too, often saw themselves precisely as the truly Christian (some Cathars possibly aside), the ones going beyond or outside the ordinary and the customary on offer in their local parish. Commentators, to be sure, could be scathing on the ignorance or greed of local curates. Yet it is also worth recalling that the lay and worldly-wise Geoffrey Chaucer chose to depict an ordinary parish priest as nearly the only type among his church figures not treated satirically or ironically, possibly in part owing to his humbler lower social estate but expressly for his earnestness and care. But that again was at the turn of the fifteenth century, not the thirteenth, and in England, not the Low Countries. Times change; regions matter. Debates over how to understand and represent medieval religious life arose too because historians had turned more vigorously and creatively to hagiography, miracle collections, shrines, and much more as revealing of what was first called “popular” and then “lived” religion. This looked to recover potentially vast stretches of medieval religion passed over or dismissed by early “scientific” historians (except for the “historical” bits), this conceived and presented now as cultural history as much as religious. My own penchant or aptitude had from the beginning run more to other sources historians might equally find puzzling or even impenetrable, such as biblical commentary, canon law, and theology. These too moved history and were moved by history. Lived religion was present and disputed in medieval law and theology, even as shrines and reliquaries harbored theologies together with legal claims and rights. At a time when social historians were much occupied with notions of lordship, I noted the sacred sanctions lords might presume along with their raw exercise of human power or those sacred sanctions alternatively invoked against lords as “tyrants.” Moreover, the social experience of lordship itself inflected conceptions or perceptions of divine lordship, evident in scholastic thinkers 10. Van Engen, “Practice Beyond the Confines of the Medieval Parish,” Educating People of Faith: Exploring the History of Jewish and Christian Communities, ed., Van Engen (Grand Rapids, 2004), 150–77. 602 PEOPLE, NARRATIVES, AND RELIGION like Bonaventure and Thomas Aquinas if one reads or listens carefully from within this social context.11 On returning from leave, I became director of Notre Dame’s Medieval Institute, and for fully a dozen years my scholarly work proceeded primarily at article rather than book length. It also crisscrossed varied topics. Robert Benson first introduced me to the study of medieval canon law during my last year in graduate school. It became one of the ways I thought about medieval history and the medieval church, if here too leaning more to its religious and conceptual dimensions than its institutional or political. Canon lawyers made the medieval church run, certainly from the twelfth century, even as most popes after 1150, bishops too if they had a university education, came from the ranks of lawyers. Neither the Restoration idealists of the nineteenth century nor today’s sharpest critics of medieval clerics, have, it seems to me, quite taken this onboard. Moreover, once Christianity became medieval Europe’s established religion, canon law emerged as its one “common” law, taught from the later twelfth century alongside Roman law (in recent times called ius commune). Canonists however came as varied in thought and practice as Europe’s Christian peoples, not teaching or acting alike on necessarily any key matter, and schooled moreover to think sic et non, pro et contra even if they had finally to arrive at a certain position or defend one for an employer. In graduate seminars at Notre Dame, I regularly offered courses in history centered on canon law, each with a different thematic focus, thus the status and rights of non-Christian peoples, the claims of custom, the world of sex and marriage, issues of heresy and inquisition, and so on. Students entered wary; many or most left converted. In the medieval church law became so pervasive a presence that from the later twelfth century confession too came to be thought of or treated as in part an “internal” court. Ernst Kantorowicz drew attention to a move across the later twelfth century “from liturgy to law,” and in an essay honoring Robert Benson (one of his students), I considered the emergence of law rather than liturgy as determinative of who counted as a monk, nun, or friar.12 A decretal (papal letter become precedent law) accounted definitive in the matter (Porrectum) 11. Van Engen, “Sacred Sanctions for Lordship,” in Cultures of Power: Lordship, Status, and Process in Twelfth-Century Europe, ed. Thomas N. Bisson (Philadelphia, 1995), 203–30. Similarly, “‘God is no Respecter of Persons’: Sacred Texts and Social Realities,” in Intellectual Life in the Middle Ages: Studies for Margaret Gibson, ed. Leslie Smith and Benedicta Ward (London, 1992), 243–64. 12. Van Engen, “Religious Profession: From Liturgy to Law,” Viator 29 (1998), 323–43. JOHN VAN ENGEN 603 was issued by Pope Innocent III in 1199, defining the constitutive act as voluntarily swearing obedience to a rule and submission to a religious superior. Put contextually and from the other side, a person could not be deposited in a religious house indefinitely as a child without a choice at puberty, nor be accounted “religious” for having worn the habit a year and a day (an inherited ritual notion and practice), nor made a “religious” simply by virtue of the liturgical rite itself (regarded earlier as quasi-sacramental). Lawyers affirmed this on the pattern they had just worked out for marriage, that mutual voluntary “I do” which they and theologians had together, if in tension, agreed as constituting marriage, lawyers originally preferring consummation, it now accounted as the act “verifying” the willed “I do.” Medieval society’s two paradigmatic estates, marriage and professed religion, were thus “made” and entered into only by way of a personal act of will—over against a social world that still presumed familial oversight. Further, this principle came eventually to be understood at all social levels and so thrived that it ballooned into a problem in the form of clandestine, if nonetheless valid, marriages. At the core here was full recognition accorded the power of human intent as determinative of entry into these two key socio-religious estates. Now, this ruling (Porrectum) came moreover, I further worked out, in a letter addressed to none other than Joachim of Fiore, the great apocalyptic thinker. He, in his capacity as abbot of his new Florensian order, had appealed to the pope in frustration after someone left and disputed any further claims on his person. In our usual telling of medieval history, its greatest apocalyptic thinker and rulings in canon law appear, and indeed operate, in distinct narrative spheres. In practice they did not. Schooled theologians were far fewer in number and far less present in administrative posts. But they were hardly ignorant of the sociology of the church. No medieval historian these days would deny the social and intellectual distance between a doctor of divinity and a non-literate peasant— if nonetheless both christened, expected too to give account of their lives at the end to the same Judge, and both sharing more than a few common ritual practices. With burgeoning schools, the gap may well have widened, at least faith conceived as knowledge. Regarding this great majority of the christened population, theologians came to speak of an “implicit faith” held by those “intending to believe what the church believed.”13 Here again intent becomes the baseline, not faith as explicitly articulated knowledge, though, even as marriage was to be consummated, so all 13. Van Engen, “Faith as a Concept of Order in Medieval Christendom,” in Belief in History, ed. Thomas Kselman (Notre Dame, 1991), 19–67. 604 PEOPLE, NARRATIVES, AND RELIGION mature christened were in principle to prove they could recite the Creed, the Our Father, and from the thirteenth century the Ave Maria. Scholars who see in non-literate peasants more a quasi-independent “popular” religion have dismissed this notion as patronizing, even delusory—and with some right. Yet in it we should hear too university theologians trying hereby to account for, even make room for, what they could see plainly enough sociologically and religiously, while at the same time still holding that people christened at birth, belonging to a parish, and sharing in its rituals were to be presumed as fully among the faithful whatever their level of articulation. “Faith” gets construed here in practice more like “allegiance” than articulated belief, fairly or no, while presuming as basic, and present, again truly or no, a willed intent. It is worth noting that in inquisitional settings what brought punishment down upon someone was, after being “corrected,” a personal or willed refusal nonetheless to recant and simply say or believe as the church said or believed. Protestants, with their theological emphasis upon faith as such in Christian life, would subsequently dismiss this whole notion with disdain. All the same, Protestants and Catholics alike in the sixteenth century demanded the death penalty of any who rejected the christening of infants and held out for baptisms undergone instead by willing adolescents or adults, a practice held to subvert rather than form a common religious or believing community—so tightly had over a thousand years christening and community become foundationally bound together. Lynn White, Jr., the visionary founder of UCLA’s Medieval and Renaissance Center, also one of my teachers, insisted upon an inclusive program that extended to religious culture as well, thus Judaism and Islam along with Byzantine Orthodoxy and Latin Christianity. At Notre Dame, my departed friend and colleague Michael Signer and I organized a conference that approached medieval Jews and Christians as living alongside each other in towns and streets, in converse as well as in tension and amidst occasional bouts of violence—in my opening sentence a world of “intimacy and distance at the same time.”14 Our point was not to look past the violence or its awful beginnings in 1096 but to consider an ambience harder to capture or narrate, an everyday mutual awareness marked by interaction as well as wariness. As I knew from my earlier work, Rupert had spoken with, though not converted, a Jew in Deutz/Cologne who later became a Premonstratensian canon (Herman quondam Judaeus). On request he also 14. Van Engen and Michael Signer, eds., Jews and Christians in Twelfth-Century Europe (Notre Dame, 2001), 1–2. JOHN VAN ENGEN 605 wrote a work, part dialogue, part polemic, and for noteworthy reasons. A fellow abbot and friend reported that some younger monks in Cologne were rattled by Jewish arguments and critiques, and in need of intellectual and scriptural fortification. (Remember too that the Hebrew Bible makes up more than three-fourths of the Christian Scriptures.) This same dynamic was at work, I found, in Ralph of Flaix’s Leviticus commentary, the largest and most influential on the Christian side in the twelfth century. He knew about the pogroms and their aftermath, knew personally a former Jew, now a monk, born of that calamity, and was alert to the centrality of Leviticus for Jewish formation. Ralph worked to generate a persuasive Christian reading while seemingly almost haunted by these varied other presences. Such dynamics went both ways. None of this denies the anti-Judaism built into parts of the medieval Christian liturgy or the coercive powers resident in a christened majority and sometimes brutally and capriciously exercised. But at issue more broadly is how to make Jews and Christians together part of medieval Europe’s story (Muslims too, but I have no credentials there), also how to emancipate each in some cases from their own narrative ghettoes. That leave in the Low Countries produced no book on parish religion, but out of it came nonetheless, and unexpectedly, a whole new line of research which over time yielded many articles, some editions and translations, and a book. During that year, memorable to me for months spent uninterrupted with manuscripts, also soccer games in the late afternoon with my boys on a lawn behind the beguine court, I spent evenings, more as an aside initially, translating texts from the Netherlandish movement called the Devotio Moderna.15 I decided to call up manuscript copies of items I was working on—and was almost immediately hooked. It all marked for me too a move from the twelfth or thirteenth to the fifteenth century, and felt a very different world, exhilarating, with more source material than I could ever muster or master. Over time the projects that resulted came to require legal, institutional, and local history while still doing religion, and also brought closer access to people practicing religion. It came too, though this dawned only later, with its own battle royal over narrative. From the nineteenth century, Protestants had laid claim to this movement as proto-Protestant and proto-Humanist as well as tending lay (still echoed in nearly every popular account). From the 1950s Monsignor R.R. Post declared it thoroughly Catholic and mostly about cloistered monks and nuns in professed orders. In historical reality, as I and others would now put it, it began as a mix of clerics, 15. Van Engen, Devotio Moderna: Basic Writings (New York, 1988). 606 PEOPLE, NARRATIVES, AND RELIGION lay women, lay men, and third-order Franciscans, and would persist as such in part, while also generating, initially in part as a legal front, a house of canons regular at Windesheim which then grew into the most successful new order of the fifteenth century—a blur of socio-religious groups then, each of differing status in the church and many, if not all, relating predominantly to urban settings. I found myself skipping over old arguments about late medieval or Reformation, decline or renewal, also what was “new” in this so-called “present-day devotion,” since they often acted, as I saw it, as religious magpies gathering any and all materials that suited while also writing new texts for themselves. That writing attracted me, in Dutch and Latin, then quite especially writing itself as integral to shaping a religious self, what Thom Mertens called “reading with the pen.” Their organization intrigued me too: a mix of clerics and laypeople, women and men, the women far outnumbering the men, religious communes formed in towns by an ingenious blend of civil laws—two of their earliest figures having studied canon law, Geert Grote in Paris and Florens Radewijns in Prague. Others under pressure mustered texts from the church’s own law to ward off inquisitorial intrusions, and stretched legal loopholes to justify ministries engaged in effect in preaching, spiritual guidance, and structured prayer. What I uncovered from this mix of sources was a world where inquisitorial threats could be blunted, religious communes established through civic laws, and a form of life not truly lay or truly clerical or professed sustained nonetheless as dedicated religion—until the Reformers, to whom it all looked too “monastic,” shut it down. From these circles too came the most widely copied religious book of the fifteenth century, actually four pamphlets, Thomas of Kempen’s so-called Imitation of Christ, later to touch figures as diverse as Ignatius Loyola and George Eliot. These groups, like others before them, raised questions on the structural side as to whether such groups or individuals, presuming to act as spiritual aspirants, then fell under the church’s protection or oversight or condemnation, likewise where and how they were to seek guidance and counsel, also in the confessional. Kaspar Elm had first drawn attention to all this. My reading of their situation in law and religion (even earlier of beguines and so many others) was as more ad hoc, tentative, and vulnerable than Elm’s.16 The book I then wrote was not a history of the movement or 16. Van Engen, “Friar Johannes Nyder on Laypeople Living as Religious in the World,” in Vita Religiosa im Mittelalter: Festschrift für Kaspar Elm zum 70. Geburtstag (Berlin, 1999), 583–615. JOHN VAN ENGEN 607 of a religious order.17 It drew on a variety of sources published and unpublished, part of its attraction and satisfaction, to picture the workings and life of these groups in their creativity and messiness, their sternness and flexibility, a circle where the Eucharist was neither central nor under dispute, where personal spiritual journals were encouraged, departed members both women and men were written up in memoirs, and the making and reading of books was central. As for how to characterize them, as I read the sources they appeared suspect or rebellious to some, to others (probably more) holier-than-thou, to many others admired representatives of both piety and religious literacy. The book garnered prizes, but once again it was in article format that I tackled the larger narrative issues, what I called “Multiple Options.”18 I projected a complex and creative Later Middle Ages that, religiously at least, was not all Harvest or Decline (Huizinga, a century ago), with room for religious initiatives, quite varied and sometimes virtually contradictory, some surviving in part (including Lollards and Hussites) alongside others stopped or silenced, some arising with lay people, some within orders. Moreover, what we call the Renaissance in varied ways shared in it. Erasmus would come out of the Brothers, himself a professed Windesheimer for years, if complaining repeatedly about their austerity and inattention to high-end Latin learning. Luther praised the Brothers of the Common Life and saw monasteries as properly schools and to be preserved in that form (which the Brothers had in effect done with arrangements for young students). This world appeared to me more diverse, contentious, and creative than Duffy’s fifteenth-century “traditional” church, at least on the continent. Parishioners too, if not to be confused with these more intense and dedicated types, were ever more drawn in, whose priests in these Netherlandish regions, despite raging diatribes from Geert Grote, kept female hearth-mates at a level approaching sixty percent in some regions. Women made little appearance in my earlier research but in the Devout book had assumed significant roles. Medieval religious women and their writings have drawn ever more attention over the last generation and more, if often as their own focal point, this true often still in the study of medieval heresy as well. I was invited to write about Hildegard of Bingen (1098–1179) on her ninth centenary, and saw in her letters—some four 17. Van Engen, Sisters and Brothers of the Common Life: The Modern Devotion and the World of the Later Middle Ages (Philadelphia, 2008). 18. Van Engen, “Multiple Options: The World of the Fifteenth-Century Church,” Church History 77 (2008), 257–84 (the presidential address for the American Society of Church History in 2007). 608 PEOPLE, NARRATIVES, AND RELIGION hundred preserved, a number surpassed at this time only by Bernard of Clairvaux—an opportunity to situate her more integrally in a broader landscape. I approached her by way of the preserved incoming correspondence: Who did they think she was? What did they expect she could do for them? The answers were multiple, a panorama of religion (and politics) in her time: someone with a direct line to God and an answer hopefully to their pressing issue, a private counselor to prelates both women and men, to souls anguished by hidden sins, infertility, demons, a decision about crusading, and on and on—and some correspondents too cynically or ironically testing her, alongside others hoping to procure something from her in writing as virtually a contact relic. No other figure in Europe between 1150 and 1180 managed a comparable reach, all as an acclaimed seer, to be sure, a role she also cultivated however we understand her visionary graces and claims. On the other hand, Bernard, I also showed (contrary to the common story), treated her early approach to him disdainfully (his letter then subsequently doctored), and Pope Eugene III, though admiring of her, never “licensed” her (that also later doctored) and resisted her petitions and threats. Subsequently, type-casting as a “prophet” preserved her image and a package of such writings but also thereby contained or side-lined her as not in effect a player in any larger historical narrative—a mistake yet to be rectified. This mirrors a recurrent paradox: medieval women finding a voice in certain forms, admired for it (also by men and prelates) or doubted or ridiculed, but usually not integrated into the main (male) narrative. Bernard too however—son of a castellan north of Dijons, a zealous monk setting up a new house in a remote valley, in time the most powerful religious figure in his day—deployed his power by letters. Moreover, in early days he too was conscious of constructing a kind of authorization, if in a different way, rhetorical rather than visionary, evident still in famous letters into his later years.19 Marguerite Porete, a religious woman writing in French (more accurately, Picard), has been treated by historians almost entirely in terms of heresy and inquisition, with her Mirror of Simple Souls Reduced to Nothing linked to images of so-called “Free Spirits.” For a volume of essays commemorating the seventh centenary of her inquisitorial murder at Paris in 1310, I approached her contextually as a religious seeker active in the Netherlandish region, as Valenciennes then was, if French-speaking. This 19. Van Engen, “Authorship, Authority, and Authorization: The Cases of Abbot Bernard of Clairvaux and Abbess Hildegard of Bingen” in: Shaping Authority: How Did a Person Become an Authority in Antiquity, the Middle Ages and the Renaissance? ed. S. Boodts, J. Leemans, and B. Meijns (Turnhout, 2016), 325–62. J OHN VAN ENGEN 609 also placed her in the orbit of other brilliant women writers, all of them, if hardly noted by historians, from the same medieval diocese (Cambrai: Beatrice, Hadewijch).20 If we approach her and her book apart from preset narratives, we find in this woman a brilliant critic of the church as well as an expositor of religious life. We find too biting critiques of parish or dedicated religion as preoccupied with reckoning up practices and virtues, and a bracing invitation to spiritual alternatives in the form of radical interior abnegation, or emptying the soul into God, associated soon after with Master Eckhart (who likely knew her work, certainly her case). In this landscape, known too for its vernacular literary competitions, we find as well a highly independent thinker and writer, yet one also fully in touch with learned churchmen; a persona that is elite, even arrogant; likewise an impatient and disdainful and frustrated observer who names beguines first among her critics; a religious practitioner penetrating more deeply (and wittily), in my view, into the pitfalls and dilemmas of aspiring religious souls in her age than nearly anyone else. We should not read her story first of all by way of its terrible end but the other way round, even extending to her refusal to recant. We lose too much of her and of her insights into the religion of this age if we reduce her story to that of a persecuted medieval heretic. Nonetheless, she was the first medieval woman burnt for a book. For the past decade I have worked at reconstructing and translating the works of another Netherlandish woman author, this one largely unknown and writing in Middle Dutch. Alijt Bake (1413–55), like Margery Kempe, would disappear for five hundred years. In fact she composed in six different genres including an “autobiography” and a formation manual for religious women, was a layperson into her twenties, a failed religious experimenter (likely as a recluse), and lastly, after a deep internal struggle, a canoness at a new Windesheim cloister in Ghent, then soon after elected its prioress (1445–55). There she understood herself called to act as a teacher and preacher, met with opposition and was deposed a decade on, dying soon after just before her forty-second birthday. Mother Alijt, as she was called, a woman of the gentry class with just enough Latin for the office, thought and composed entirely in Dutch and wrote out her own works. They have proved, for me, challenging to translate, her prose spilling out in alliterated and assonant doublets, in colloquial passages of her talking to and arguing with God and her Sisters, then passionate personal sentences that run on for 20. Van Engen, “Marguerite of Hainaut and the Medieval Low Countries” in: Marguerite Porete et le “Miroir des simples âmes”: Perspectives historiques, philosophiques et littéraire, ed. Sean Field, Robert Lerner, and Sylvain Piron (Paris, 2013), 25–68. 610 PEOPLE, NARRATIVES, AND RELIGION a paragraph. We find next to nothing here of visions, a genre often associated with women authors, but we do find a direct repudiation of strict asceticism. She was deeply immersed in the sermons of Tauler and other Rhineland and Dutch mystic figures, seeking words herself to express the experience of wrenching spiritual poverty, an utter interior abnegation reducing all, God too, to Nothing (niet), this then paradoxically the way forward into a calling to teach and into what she was to teach. She alternates between saying she learned little from books, could not understand the ones she read (all men), and observing that Tauler came closest to capturing what she had experienced if he too fell short. The scholarly challenge has been to reconstruct her person and oeuvre from the ground up. Like Hildegard and Marguerite, she fits no generic narrative of women religious writers. Yet her works and actions offer glimpses into a religious leader and spiritual teacher amidst what was then the largest and most thriving city in the Low Countries, in a house not far from where Van Eyck painted his Adoration of the Lamb altarpiece a decade or so earlier. It is nearly fifty years now since I started graduate school and first took Ladner’s course on medieval church history. What I have recounted may seem less a “journey in church history” than a few disparate treks into a vast landscape. I set out with no conscious agenda, ideological or religious, other than to take seriously the people I studied and their religion. What I found is a medieval church that both is and is not a coherent historical subject. Textbooks exist, as do courses, and the term itself has long since become common in both historical and religious discourse. But if it is taken to signify a recognizable narrative arc or a singular set of institutional and religious features, that is misleading or simply wrong. Notions of a “medieval church” first took shape in post-Reformation polemic as each side quickly set in digging deeply (for which we remain grateful) to find and then wield any evidence supporting their view of what had transpired between the “early church” and the church of their day and allegiance. In truth both Protestants and post-Tridentine Catholics were heirs to what we now call the medieval church, each then taking for granted or claiming for themselves different bits of it, to all differing extents, both also repudiating bits, the part usually noted, Catholics in fact too, if far less than Protestants, while Anglicans would retain certain structural and cultural features more than the other two—the delight in part of Trollope’s Barchester novels. In nearly every century since the sixteenth, moreover, groups have freshly re-envisioned these “middle ages” for their own purposes, with its religion often, if not always, a key aspect. In our day the critical rethinking of the last generation or two represents in part, consciously or no, the repudiation of an inherited Ultramontane JOHN VAN ENGEN 611 and Restorationist vision: monarchical papacy, church and state, religious orders, scholastic philosophy and theology, people happily churched, and so on. A more fractured view of the medieval church, or churches, has now succeeded it, with more change over time, more critique of churchmen and praise of laypeople, more religious energy moving bottom up as well as top down, more mysticism and apocalypticism and less Thomism, more women and less attention to men, especially clerics. My own work mirrors some of this, though not consciously driven by it. In truth I thought of myself more as an explorer in a world I found fascinating, also for myself, and knew nearly nothing about. The medieval church has been integral to at least three broad narrative streams in accounts over the last century or more. One is focused primarily on secular power and society with the church accounted a player or policymaker only as needed, another focused on the church itself together with its religion and thought but often with minimal contextualization, while a more recent third makes religion a central feature but approached mostly as culture. Each has its own legitimacy and purposes and audiences. Yet the three are not so easily separable. Those focused on the church together with its history and thought must acknowledge too its utter entanglement in medieval politics and society, with its own privilege and leadership and even saintly reputation resting as much on family genealogies and Latin literacy as on exemplary conduct or personal holiness. Those historians keyed mostly to social power and material wealth (land and peasant labor, eventually urban economies) must recognize too that religious outlooks and zeal could, and frequently did, wholly overturn people’s lives and the society’s institutions and laws and goods. Again, distinguishing aesthetic or affective or literary intentions and cultures from spiritual, and vice-versa, hardly proves easy. Medieval people grew up wholly enmeshed in such entanglements, also if they happened to be for instance set apart in a cloister, many of those reserved mostly or exclusively for nobility. Hildegard and Marguerite and Alijt were likely all of at least gentry class, while Rupert was an orphan with family status uncertain. On the other hand, not a few, clergy or laity, women or men, regularly and even passionately tried to separate the spiritual out from the material, the churchly from politics or land, often with explosive results for medieval European history.21 Those same initiatives on the other hand might equally upend or transform the church and its institutions, even conceptions of the Christ and the Virgin, theologies, notions of religious life, expectations for parish life, and much more. Such 21. See “Twelfth Century” in n. 6 612 PEOPLE, NARRATIVES, AND RELIGION initiatives, whether we treat them under the name of “reform” or some other rubric, always potentially threatened the status quo, even if paradoxically the church and its divine authority also worked as a conservatizing factor in both society and religion—the charge or expectation most familiar to us since the Revolution. History is a rhetorical art, however much “science” we bring to bear by way of our sources and now a host of new techniques. Narrative is essential to its exposition, and interpretation, overtly or no, is embedded within it. Whether what we call the medieval church can be comprehended within a single narrative is an open question: to do justice all at once to people and institutions, religious aspirations and material power, community rituals and individual inspiration, university learning and oral custom, and so much more—and then amidst continuous change across ten centuries and multiple landscapes. I have started into more than one narrative myself, and left off in despair . . . and started again. Narratives however vitally shape what we communicate to students and audiences. I am partial too to irony and paradox as often capturing the conundrums of medieval religious life, this articulated more than once by Caroline Walker Bynum.22 But they do not in themselves, as I see it, generate narrative, though they may well inform it. Narratives at their worst moreover reduce human players to stick figures, and stories to the white-hats and black-hats of old western movies. What were once Protestant or Catholic puppet figures in confessional polemic have now sometimes reappeared in type-cast figures of clerics and laypeople, churchmen and women, inquisitors and victims, and so on. Narratives likewise harbor, as we know, causes and agenda, and may also be simply wrong or misguided or dated. Past narratives of the medieval church were often driven by a predisposition toward evolving continuities, then more recently by disruptive and heroic outbursts of protest or dissent, and by notions too of ever renewing cycles of reform (for instance in monastic life). New narratives are needed to capture the fullness of this period, wherever one sets its beginning and end, not only for its inherent interest but to instill it anew with relevance and standing in the twentyfirst century. The medieval church is an integral part of what I call at times the “formative first thousand years of European history and culture.” Our notions and portraits and narratives of that have in turn key roles to play in history considered now on a global and comparative scale. Without the narrative art we are at risk of losing in effect the history itself. 22. The subject of her contribution to this series: Caroline Bynum, “Why Paradox? The Contradictions of My Life as a Scholar,” Catholic Historical Review 98 (2012), viii–455. JOHN VAN ENGEN 613 Despite these utterances on the larger issues of narrative with respect to the medieval church, my own work has tended to take up individual persons or writings or cases. To do justice to them in their contexts, to illumine the powers of religious experience within them, the searching or convictions or despair at work in their stories, actions, or writings—this has been central. Because literacy rates in the Middle Ages could be as low as ten percent or so, never topping forty percent except selectively, our access to such particular cases is also comparatively limited. Still, I hold out for our eliciting and acknowledging the presence of religious experience, of whatever kind it may be, and trying to understand it, however indirectly we may have to approach it. Thus my frustration with some recent interpretations of inquisitional records which treat inquisitors’ charges mainly as foils deployed to enhance ecclesiastical power—though that may well have happened. One thereby however effectively obliterates any possible recognition, however indirect, of a person making their own religious choices or coming to certain convictions or practices or resistances—especially among those non-literate people who may indeed have chosen to go their own way or a new way. To do justice to people, to their religious experiences, their intellectual powers, their powers of critique, also their indifferent conformity—all this has intrigued and animated me from the beginning, and still does. “Containing Heresy and Errors”: Thomas of Bailly and the Condemned Extracts of the Mirror of Simple Souls* TROY J. TICE This article analyzes the involvement of Thomas of Bailly (d. 1328), secular master of theology and penitentiary of the diocese of Paris, in the examination of extracts taken from Marguerite Porete’s “Mirror of Simple Souls.” To date, no one has examined the precise theological formulations that led Thomas and twenty other theologians to recommend that the Mirror be consigned to the flames. By examining Thomas’s career and writings, this article unearths the theological scaffolding that the extracts brushed aside, enriching our understanding of one of the most famous heresy trials of the Middle Ages. Keywords: Marguerite Porete; Mirror of Simple Souls; heresy; penance; quodlibets O N JUNE 1, 1310, two plumes of smoke rose from the Place de Grève in Paris into a late-spring sky. The columns snaking skywards were heavy with human ash, for two people had just met a fiery death in the market square. One was an unnamed Jewish convert who had returned to his ancestral religion; the other was the beguine (uncloistered religious woman) Marguerite Porete, author of “the swirling exploration of spiritual nonbeing” The Mirror of Simple Souls, who was burned alive as a relapsed heretic following one of the most famous heresy trials of the Middle Ages.1 * Troy J. Tice is a doctoral candidate in medieval history at Princeton University. He would like to thank William Chester Jordan, Sean Field, Albert Wu, Jeffrey Hause, and the anonymous reviewers for comments on earlier drafts of this article. Unless otherwise noted, all translations are the author’s. 1. The evocative description is Sean Field’s. See Sean L. Field, The Beguine, the Angel, and the Inquisitor: The Trials of Marguerite Porete and Guiard of Cressonessart (Notre Dame, IN, 2012), 2. For the critical edition of both the Middle French and the Latin Mirror, see Marguerite Porete, Le mirouer des simples ames / Speculum simplicium animarum, ed. Romana Guarnieri and Paul Verdeyen, Corpus Christianorum Continuatio Medievalis 69 (Turnhout, 1986). See now Geneviève Hasenohr’s important list of corrections to the Middle French edition in her “Retour sur les Caractères Linguistiques du Manuscrit de Chantilly et de ses 614 T ROY J. T ICE 615 Almost two months before this “auto-de-fé,” on April 11, 1310, Marguerite’s inquisitor, the Dominican William of Paris, summoned twentyone theologians from the university to the church of the Convent of the Trinitarians, Saint-Mathurin, to seek their advice on “what should be done about a certain book” from which he presented at least fifteen extracts.2 After reviewing William’s extracts, the masters of theology gave their opinion: “that such a book, in which the said articles are contained, should be exterminated as heretical and erroneous and containing heresy and errors,” a decision put into writing by two other men at Saint-Mathurin that day, the notaries Jacques of Vertus and Evens Phili.3 Later, Jacques would recopy this memorandum—in neat gothic script between lightly penciled rulings—on a large sheet of parchment conserved today in the Archives Nationales.4 The book under examination, though its author was not revealed to the theologians, was the Mirror of Simple Souls.5 Ancêtres,” in Marguerite Porete et le Miroir des simples âmes: Perspectives historiques, philosophiques et littéraires, ed. Sean L. Field, Robert E. Lerner, and Sylvain Piron (Paris, 2013), 103–26, here 119–26. For the unfortunate Jewish convert, see Field,        and the Inquisitor, 161–2. 2. In addition to Thomas of Bailly, the other theologians gathered at Saint-Mathurin included his fellow canons of Notre Dame: Simon of Guiberville, William Alexandri, and John of Ghent; the Augustinian friars Alexander of Sant’Elpidio, Gregory of Lucca, and Henry of Friemar the elder; the Augustinian canons Gerard of St.-Victor, John of Mont-Saint-Éloi, and Lawrence of Dreux; the Benedictine Peter of St.-Denis; the Carmelite Gerard of Bologna; the Cistercians Jacques of Dijon and Jacques of Thérines: the Dominican Berenger of Landora; the Franciscans Jacob of Ascoli, John of Clairmairais, and Nicholas of Lyra; and the seculars John of Pouilly, Ralph of Hotot, and Roger of Roseto. Most are listed in Palémon Glorieux, Répertoire des maîtres en théologie de Paris au XIII e siècle, 2 vols. (Paris, 1933). 3. The surviving inquisitorial documents of Marguerite Porete and her protector, the “Angel of Philadelphia,” Guiard of Cressonessart are contained in Paris, Archives nationales de France, carton J428, nos. 15 to 19bis. For the most recent edition of these documents, see Paul Verdeyen, “Le procès d’inquisition contre Marguerite Porete et Guiard de Cressonessart (1309–1310),” Revue d’histoire ecclésiastique, 81 (1986), 47–94. Due to errors in Verdeyen’s transcriptions, Elizabeth A. R. Brown has prepared a new edition to appear as part of a future study on Marguerite and Guiard. For English translations, see Field,        and the Inquisitor, 209–31, here 224. This essay does not treat Guiard of Cressonessart directly. For the “Angel,” see Robert E. Lerner, “An ‘Angel of Philadelphia’ in the Reign of Philip the Fair: The Case of Guiard of Cressonessart,” in Order and Innovation in the Middle Ages: Essays in Honor Joseph R. Strayer, ed. William C. Jordan, Bruce McNab, and Teofilo F. Ruiz, (Princeton, 1976), 343–64; and “Addenda on an Angel,” in Marguerite Porete et le Miroir des simples âmes, ed. Field, Lerner, and Piron, 197–213. 4. Archives nationales de France, J428 no. 15. 5. Elizabeth A. R. Brown has recently expressed skepticism about Marguerite’s authorship of the Mirror. See her “Jean Gerson, Marguerite Porete and Romana Guarnieri: The Evidence Reconsidered,” Revue d’histoire ecclésiastique 108 (2013), 693–734; and “Veritas a la cour de Philippe le Bel de France: Pierre Dubois, Guillaume de Noaret et Marguerite Porete,” in 616 “C ONTAINING HERESY AND ERRORS” Only three of the extracts William showed the theologians are known today: [1] That the annihilated soul gives license to the virtues and is no longer in servitude to them, because it does not have use for them; but rather the virtues obey [its] commands. [?] That the soul annihilated in the love of the Creator, without blame of conscience or remorse, can and ought to concede to nature whatever it seeks and desires. [15] That such a soul does not care about the consolations of God or his gifts, and ought not to care and cannot, because [such a soul] has been completely focused on God, and thus its focus on God would then be impeded.6 Of these, the first and last appear in Jacques’s written record of the theologians’ oral verdict; the other in a contemporary chronicle, the “Continuer of William of Nangis.”7 A soul, annihilated or otherwise, giving license to the virtues, caring nothing for consolations and gifts of God, and conceding to nature whatever it desired certainly struck the theologians at Saint-Mathurin as heretical and dangerously antinomian, an outcome William of Paris—under pressure to rehabilitate his tattered reputation after papal reproach—no doubt expected and, in any case, received.8 Indeed, given the way the extracts were presented to the masters, wrenched from their original context where the Mirror’s multiple glosses and explanations clarified—or at least attempted to clarify—their meaning, the theologian’s condemnation La vérité. Vérité et crédibilité: Construire la vérité dans le système de communication de l’Occident (XIII e–XVII e siècle), ed. Jean-Philippe Genet (Paris, 2015), 425–45. Sean L. Field, Robert E. Lerner and Sylvain Piron have responded to this skepticism in “A Return to the Evidence for Marguerite Porete’s Authorship of the Mirror of Simple Souls,” Journal of Medieval History 43 (2017), 153–73. 6. The translations are from Field,          128. 7. For a translation of the relevant portion of the chronicle, see Field,     Angel, and the Inquisitor, 234–35. For an analysis of the chronicle’s treatment of Marguerite, see Elizabeth A. R. Brown, “Marguerite Porete, John Baconthorpe, and the Chroniclers of Saint-Denis,” Mediaeval Studies 75 (2013), 307–44. 8. In a letter of July 5, 1308 (Subit assidue) addressed to the inquisitors and bishops of France, Clement V (r. 1305–14) rebuked William for his role in Philip IV’s actions against the French Templars in 1307. Sean Field has convincingly argued that this letter obliged William to treat the next case coming under his jurisdiction with extraordinary care. In addition to         , see Sean L. Field, “William of Paris’s Inquisitions against Marguerite Porete and her Book,” in Marguerite Porete et le Miroir des simples âmes, ed. Field, Lerner, and Piron, 233–47. For a different appraisal of the inquisitor’s actions, see Henry Ansgar Kelly, “Inquisitorial Deviations and Cover-Ups: The Prosecutions of Margaret Porete and Guiard of Cressonessart, 1308–1310,” Speculum 89 (2014), 936–973. TROY J. TICE 617 seems almost a foregone conclusion to modern scholars. Yet professional theologians did not weigh in on a question of heresy merely by saying they knew it when they saw it. Rather, they justified their pronouncements with precise theological reasoning. Indeed, Jacques’s notarized account of the meeting states that the theologians came to their decision on the extracts’ orthodoxy after “prior deliberation.” Whether this deliberation took place in advance or at the meeting itself we cannot say, but a small number of historians have recently suggested that the two articles mentioned in the memorandum might well have been the only two that the theologians unanimously found to be heretical.9 Additionally, the three known extracts are the only identifiable sources for some of the antinomian “errors” listed in the well-known canon Ad nostrum of the Council of Vienne (1311–12).10 Given these factors, it is important to better understand how the theologians would have justified their finding the articles heretical. While it is true that the Augustinian friar Henry of Friemar was the only theologian at Saint-Mathurin who wrote extensively on negative theology, others present had something to say about the topics addressed in the extracts.11 Sean Field has noted that several of the masters dealt with the nature of the virtues in their quodlibets—written summaries of disputations held annually during Advent and Lent when regent, i.e. actively teaching, masters in the faculty of theology fielded questions on any topic whatsoever posed by anyone in the audience.12 Yet no one has taken the 9. For the possibility that the two extracts preserved in Jacques’s document were the only two unanimously agreed to be heretical, see William J. Courtenay, “Marguerite’s Judges: The University of Paris in 1310,” in Marguerite Porete et le Miroir des simples âmes, ed. Field, Lerner, and Piron, 215–31, here 224; Field, e Beguine, the Angel, and the Inquisitor, 130 and 322–3 n. 22; and “William of Paris’s Inquisitions against Marguerite Porete and her Book,” 240–1. 10. For the connection between the extracts and the errors of Ad nostrum, see Field,  Beguine, the Angel, and the Inquisitor, 197–99. 11. According to William Courtenay, with the exception of those of Henry of Friemar, “the writings that have survived from those theologians do not address the issues on which Marguerite was being tried, and thus we have no way of knowing what they may individually have found or not found to be erroneous or heretical in the articles presented to them.” See “Marguerite’s Judges,” 227. However, both William Jordan and Sean Field have speculated in their work on what we can know about the theologians’ likely reactions to these excerpts, while this study goes even further, offering a thorough analysis of what one of the masters actually wrote about the virtues, gifts of God, etc. See William Chester Jordan, Unceasing Strife, Unending Fear: Jacques de Capetians (Princeton, 2005), 35; and Field,  ! "#$% & '( )%" *& +%, '( -%.#$/$'01, 125–44; Field treats Henry of Friemar at 140–3. 12. For quodlibets see Palémon Glorieux, La littérature quodlibétique de 1260 à 1320 (Paris, 1925–35); Amedeus Teetaert, “La littérature quodlibétique,” Ephemerides theologiae 618 “CONTAINING HERESY AND ERRORS” next logical step and analyzed the quodlibetal questions for what they can tell us about the theological issues at play at Saint-Mathurin. This study breaks new ground, then, by estimating the likely point of view of one of the Mirror’s theological censors when it came to topics germane to the known extracts. By focusing on the quodlibets of Thomas of Bailly (fl. 1301–1328), a secular canon at Notre Dame of Paris, penitentiary of the diocese of Paris, and (from 1316) chancellor of the cathedral, and hence, of the city’s renowned university, it gives insight into the reasons why men with similar educations and duties found the extracts “heretical and erroneous, and containing heresy and errors.”13 A glance at the table of contents in Palémon Glorieux’s edition of Thomas’s six quodlibets (disputed between 1301 and 1307) reveals that the learned spectators asked several questions about the virtues.14 Reading these questions, one sees that for Thomas the virtues are intimately intertwined with the gifts of God and (human) nature. A man who spent so much intellectual energy teasing out the connections between the virtues, the gifts, and nature in his quodlibets, was unlikely to be pleased by the extracts’ brushing aside of this theological scaffolding. Furthermore, this essay argues that Thomas’s dual position as both master of theology and diocesan penitentiary is significant, for he would have been appalled by the extracts’ antinomianism on a practical as well as an abstract level. As the bishop’s adjutant in the penitential forum, Thomas “heard confessions of the diocesan clergy, adjudicated cases reserved to the bishop from the local confessors, and supervised the imposition of public penances in the bishop’s stead.”15 Thus he was second only to the bishop of Lovanienses 14 (1937), 77–105; Leonard E. Boyle, “The Quodlibets of St. Thomas and Pastoral Care,” 2e 2omist 38 (1974), 232–56; John F. Wippel, “Quodlibetal Questions, Chiefly in Theology Faculties,” in Les questions disputées et les questions quodlibétiques dans les facultés de théologie, de droit et de médecine, ed. Bernardo C. Bazàn, John F. Wippel, Gérard Fransen, and Danielle Jacquart, (Turnhout, 1985), 153–222; 2345467895 :;4<57=3>9 7? >@3 A7<<53 B63CD 23 27E>33?>@ F3?>;EG, ed. Christopher Schabel, (Leiden, 2006); and 2345467895 :;4<57=3>9 7? >@3 Middle Ages: , ed. Christopher Schabel, (Leiden, 2007). For a searchable, online database of quodlibeta questions, consult the website maintained by the Groupe d’Anthropologie Scolastique at: http://quodlibase.ehess.fr/. 13. For a biographical sketch of Thomas of Bailly, see Charles-Victor Langlois, “Thomas de Bailly, Chancelier de Paris,” Histoire littéraire de la France 35 (1921), 301–10. 14. Thomas de Bailly, Quodlibets, ed. Palémon Glorieux (Paris, 1960), 485–91. 15. Joseph Goering, “The Internal Forum and the Literature of Penance and Confession,” in 23 H7C>4EG 4I A3<73J95 F9?4? K9L 7? >@3 F59CC7895 M3E74