I was raised in a Jewish but completely secular family, with no religious traditions or affiliations. Perhaps because religion was so exotic, I have always found it fascinating. In college, I gravitated toward topics in medieval religion, which crystallized the strangeness of an era both earthy and intensely devout. I wanted to understand why an Anglo-Saxon monk sitting in a cold monastery in northern England cared so much about biblical history. Or how Saint Bernard could so relentlessly hound a fellow monk over a scholarly treatise, yet also work energetically to protect Jews from violence. I can't say I'll ever fully comprehend the force of religion, but I love trying.
I wrote
Dark Mirror: The Medieval Origins of Anti-Jewish Iconography
Saint Augustine's autobiography is, simply, one of the most remarkable and influential books ever written. To start with, it is a terrific tale. Augustine's evolution from a restless, pear-pilfering child, to an ambitious and tempestuous teen, and then a thoughtful and searching adult desperate to find his way (and foil his mother's plans for him) is one almost any reader can relate to. Moreover, in the process of examining his own halting progress toward faith, Augustine more or less invented a new form of "selfhood." For anyone interested in medieval Christianity, Jewish-Christian relations, or European thought, it all starts with Augustine.
This 2nd Edition includes a new annotated bibliography by William Harmless, S.J.
The Confessions of Saint Augustine is considered the all time number one Christian classic. Augustine undertook his greatest piece of writing with the conviction that God wanted him to make this confession. The Confessions are, in fact, an extended poetic, passionate, intimate prayer. Augustine s experience of God speaks to us across time with little need of transpositions. This new translation by Maria Boulding masterfully captures his experience.
Augustine was probably forty-three when he began this endeavor. He had been a baptized Catholic for ten years, a priest…
Augustine's Confessions is an extraordinary book, but it is not always an easy one! Readers looking for help in understanding its brilliant author can do no better than to turn to Peter Brown's biography, first published in 1967. It is a beautifully written, lucid, and illuminating study of Augustine's life and thought, the best possible guide to both the man and his world. In an Epilogue added for the forty-fifth-anniversary edition, Brown discusses what he and other scholars have learned in the decades since he first wrote the book, and how his ideas about Augustine have changed, demonstrating the curiosity and openness that are the hallmarks of a great scholar.
This classic biography was first published forty-five years ago and has since established itself as the standard account of Saint Augustine's life and teaching.
Brother. Do. You. Love. Me. is a true story of brotherly love overcoming all. Reuben, who has Down's syndrome, was trapped in a care home during the pandemic, spiralling deeper into a non-verbal depression. From isolation and in desperation, he sent his older brother Manni a text, "brother. do. you.…
The letters collected in this slim paperback collectively tell one of the most dramatic and moving stories of the entire Middle Ages. Letter 1, directed toward a (perhaps fictional) friend, is a spiritual autobiography, consciously modelled on Augustine'sConfessions, in which the great philosopher and theologian Peter Abelard recounts his doomed love affair with his brilliant seventeen-year-old pupil Heloise. This affair resulted in Abelard's violent castration at the instigation of her outraged uncle. In Letter 1, written years later, Abelard explains how his suffering gradually led him towards God. Eight more letters, exchanged between Abelard and Heloise years after their parting, are less dramatic but almost more poignant, as Heloise, now a nun, seeks solace and connection from her former lover, who offers spiritual advice but cannot give her the intimacy she craves.
The story of Abelard and Heloise remains one of the world's most celebrated and tragic love affairs. Through their letters, we follow the path of their romance from its reckless and ecstatic beginnings when Heloise became Abelard's pupil, through the suffering of public scandal and enforced secret marriage, to their eventual separation.
I first read Holy Feast and Holy Fast in graduate school, and like so many others was bowled over by its innovative, anthropological, and overtly feminist approach to medieval religion. Instead of the usual cast of characters found in studies of medieval Christianity -- theologians debating the finer points of the Trinity, or bishops and popes disciplining renegade or careless clerics -- Bynum introduces us to men and (especially) women who used their bodies, and symbols drawn from everyday life and physical experience, to express their faith. Though some of her characters are mystics and/or extreme ascetics whose self-denying practices bordered on the kooky, the book vividly conveys the texture, rhythms, and reality of urban life in the high Middle Ages.
In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them.…
A fresh take on the difference between trauma and hardship in order to help accurately spot the difference and avoid over-generalizations.
The book integrates the latest findings in brain science, child development, psycho-social context, theory, and clinical experiences to make the case that trauma is much more than a cluster…
There has been an explosion of interest in the Crusades since 9/11, with many medieval historians working hard to push back against over-simplified and often inaccurate depictions of Christian holy war and Christian-Muslimrelations. This impressively researched book adds a fascinating new dimension to the story of the Crusades, examining relations between newly arrived European Catholics and the many and varied indigenous Levantine Christian communities in the decades following the Crusader conquest of Jerusalem in 1099. MacEvitt rejects the dominant narrative, which held that the Frankish conquerors, imbued with the rigid prejudices of an intolerant European Christendom, had little interaction with or understanding of the local populations. Instead, he paints a portrait of a surprisingly practical and flexible Crusader regime, characterized by extensive Frankish-local social, religious, and legal interactions. MacEvitt's nuanced model, which he dubs "rough tolerance," avoids both idealization and demonization, and offers a fruitful way to approach relations between disparate religious and ethnic groups.
In the wake of Jerusalem's fall in 1099, the crusading armies of western Christians known as the Franks found themselves governing not only Muslims and Jews but also local Christians, whose culture and traditions were a world apart from their own. The crusader-occupied swaths of Syria and Palestine were home to many separate Christian communities: Greek and Syrian Orthodox, Armenians, and other sects with sharp doctrinal differences. How did these disparate groups live together under Frankish rule?
In The Crusades and the Christian World of the East, Christopher MacEvitt marshals an impressive array of literary, legal, artistic, and archeological evidence…
In Dark Mirror I ask a simple question: why did Jews become such powerful and poisonous symbols in medieval art?
The straggly beard, the hooked nose, the bag of coins, and gaudy apparel―the artists of medieval Christendom had no shortage of virulent symbols for identifying Jews. Yet, hateful as these depictions were, the story they tell is not as simple as you might think. I argue that anti-Jewish visual stereotypes were neither an inevitable outgrowth of Christian theology nor a simple reflection of medieval prejudices. In fact, Christians used depictions of Jews to think about their own faith, culture, and perception. Changes in the way Christians viewed themselves and the physical world drove the depiction of Jews from benign, if exoticized, figures connoting ancient wisdom to increasingly vicious portrayals inspired by (and designed to provoke) fear and hostility.
Adventures in the Radio Trade documents a life in radio, largely at Canada's public broadcaster. It's for people who love CBC Radio, those interested in the history of Canadian Broadcasting, and those who want to hear about close encounters with numerous luminaries such as Margaret Atwood, J. Michael Straczynski, Stuart…
A wild land too mountainous to be tamed by plows. A duke of the empire, his cunning overshadowed only by his ambitions. A young priestess of the Old Religion, together with a charismatic outlaw, sparking a rebellion from deep within the forests.…
