New Saints of the Eleventh and Twelfth Centuries:
A Bibliography
Compiled by Thomas Head
Hunter College and the Graduate Center, CUNY
Contents:
1) General historical studies;
2) General studies of
religious history; 3) Overviews
of later medieval hagiography; 4) New
saints in traditional molds (1): Episcopal saints; 5) New
saints in traditional molds (2): Monastic reformers; 6) New
saints in traditional molds (3): Royal saints; 7) New
saints in traditional molds (4): Martyrs and holy war; 8) New
saints in new molds (1): Lay saints; 9) New
saints in new molds (2): Hermits; 10) New
saints in new molds (3): The New Monasticism; 11) Canonization;
12) Marriage and sanctity.
General historical studies.
Richard Southern, The Making of the Middle Ages (New Haven, 1953)
is a fascinating, if highly personal, introduction to the eleventh and
twelfth centuries. Robert Bartlett, The Making of Europe: Conquest,
Colonization and Cultural Change, 950-1350 (Princeton, 1993) presents
an ambitious and challenging thesis about the development and dispersion
of certain social practices which constituted medieval Europe. Some useful
surveys include: Christopher Brooke, Europe in the Central Middle Ages,
950-1158, second edition (New York, 1987); John Mundy, Europe in
the High Middle Ages, 1150-1309, second edition (New York, 1991); Malcolm
Barber, The Two Cities: Medieval Europe, 1050-1320 (London, 1992).
The following are regional surveys for the entire later middle ages.
On France: Elizabeth Hallam, Capetian France, 987-1328 (London,
1980); Jean Dunbabin, France in the Making, 843-1180 (Oxford, 1985);
Georges Duby, France in the Middle Ages 987-1460: From Hugh Capet to
Joan of Arc (Oxford, 1991). On Germany: Geoffrey Barraclough, Medieval
Germny 911-1250, 2 vols. (Oxford, 1938) and The Origins of Modern
Germany (second edition, Oxford, 1947); Horst Fuhrmann, Germany
in the High Middle Ages (Cambridge, 1986); Alfred Haverkamp, Medieval
Germany, 1056-1273 (Oxford, 1988). On Italy: Giovanni Tabacco, The
Struggle for Power in Medieval Italy. Structures of Political Rule
(Cambridge, 1989); J. K. Hyde, Society and Politics in Medieval Italy:
The Evolution of the Civil Life, 1000-1350 (London, 1973); John Larner,
Italy in the Age of Dante and Petrarch, 1216-1380) (London, 1980);
Donald Matthew, The Norman Kingdom of Sicily (Cambridge, 1992).
On Iberia: Joseph O'Callaghan, A History of Medieval Spain (Ithaca,
NY, 1975); Angus MacKay, Spain in the Middle Ages: From Frontier to
Empire, 1000-1500 (London, 1977); Bernard Reilly, The Medieval Spains
(Cambridge, 1993). On England: Christopher Brooke, From Alfred to Henry
III: 871-1272 (Norton Library History of England, 2; London, 1961);
George Holmes, The Later Middle Ages, 1272-1485 (Norton Library
History of England, 3; London, 1962); Colin Platt, Medieval England.
A Social History and Archaeology from the Conquest to 1600 A. D. (London,
1988); Marjorie Chibnall, Anglo-Norman England, 1066-1166 (Oxford,
1986); Pauline Stafford, Unification and Conquest: A Political and Social
History of England in the Tenth and Eleventh Centuries (London, 1989).
On the Celtic lands: Robin Frame, The Political Development of the British
Isles, 1100-1400 (Oxford, 1990); Robin Frame, Colonial Ireland,
1169-1369 (Dublin, 1981); Art Cosgrove (ed.), New History of Ireland,
2: Medieval Ireland, 1169-1534 (Oxford, 1987); Geoffrey Barrow, Kingship
and Unity: Scotland 1000-1306 (London, 1981); David Walker, Medieval
Wales (Cambridge, 1990). On Scandinavia: P. H. Sawyer, Kings and
Vikings: Scandinavia and Europe, A. D. 700-1100 (London, 1982); Jesse
Byock, Medieval Iceland. Society Sagas, and Power (Berkeley, 1988);
Birgit Sawyer and Peter Sawyer, Medieval Scandinavia: From Conversion
to Reformation, circa 800-1500 (Minneapolis, 1993). On the Slavic lands:
Jean Sedlar, East Central Europe in the Middle Ages, 1000-1500 (Seattle,
1994); John Fine, The Early Medieval Balkans. A Critical Survey from
the Sixth to the Late Twelfth Century (Ann Arbor, 1983) and The
Late Medieval Balkans. A Critical Survey from the Late Twelfth Century
to the Ottoman Conquest (Ann Arbor, 1987); John Fennell, The Crisis
of Medieval Russia, 1200-1304 (London, 1983).
General studies
of religious history.
For a highly servicable introduction to the religious history of the
eleventh and twelfth centuries in English, see Colin Morris, The Papal
Monarchy: The Western Church from 1050 to 1250 (Oxford, 1989). Gerd
Tellenbach, The Church in Western Europe from the Tenth to the Early
Twelfth Century, trans. Timothy Reuter (Cambridge, 1993), pp. 135-353
is highly idiosyncratic and less useful. The best available survey is Apogée
de la papauté et expansion de la chrétienté (1054-1274),
ed. André Vauchez (Paris, 1993). The relevant volumes of the Histoire
de l'Eglise depuis les origines jusqu'à nos jours still have
much to commend them: Augustin Fliche, La réforme grégorienne
et le reconquête chrétienne (1057-1123) (Paris, 1946);
Augustin Fliche, Raymond Foreville, and J. Rousset de Pina, Du premier
concile du Latran à l'avènement d'Innocent III (1123-1198),
2 vols. (Paris, 1944-53). The relevant chapters of Jean Leclercq, François
Vandenbroucke and Louis Bouyer, La spiritualité du moyen âge
(Paris, 1961; ET: The Spirituality of the Middle Ages [New York,
1968]) are superb. For more specific information on related topics, the
Dictionnaire de spiritualité, ascetique et mystique, doctrine
et histoire, eds. Joseph de Guibert, Marcel Viller, F. Cavallera, et
al., 16 vols. (Paris, 1937-present) is a particularly useful resource for
this period. And also see collections of essays: I Laici nella 'Societas
Christianas' dei Secoli XI e XII (Miscellanea del Centro di studi medioevali,
5; Milan, 1968); Le istituzioni ecclesiastiche della "Societas
Christiana" dei secoli XI-XII. Diocesi, pievi e parrocchie (Miscellanea
del Centro di studi medioevali, 8; Milan, 1977); La Cristianità
dei secoli XI e XII in Occidenta: Coscienza e Strutture di una società
(Miscellanea del Centro di studi medioevali, 10; Milan, 1983).
Monasticism is central to a consideration both of Christianity and of
sanctity during this period. Jean Leclercq, The Love of Learning and
the Desire for God. A Study of Monastic Culture, trans. Catharine Misrahi,
second edition (New York: 1977) is largely concerned with this period and
provides an introduction to both the "black" and the "white"
monks which is brilliant and sympathetic. David Knowles, The Monastic
Order in England, second edition (Cambridge, 1962) is much more effective
as a survey than the title would indicate. More general surveys include:
David Knowles, Christian Monasticism (New York, 1969); Marcel Pacaut,
Les ordres monastiques et religieux au Moyen Age (Paris, 1970);
C. N. L. Brooke and Wim Swaan, The Monastic World, 1000-1300 (London,
1974); C. H. Lawrence, Medieval Monasticism. Forms of Religious Life
in Western Europe in the Middle Ages (London, 1984). For general bibliographical
guidance to secondary literature, see Giles Constable, Medieval Monasticism:
A Select Bibliography (Toronto Medieval Bibliographies, 6; Toronto,
1976). Much has traditionally been made of a "crisis" in monasticism
during this period: Charles Dereine, "Odon de Tournai et la crise
du cénobitisme au XIe siècle," Revue du moyen âge
latin, 4 (1948), pp. 137-54; Jean Leclercq, "La crise du monachisme
aux XIe et XIIe siècles," Bullettino dell'Istituto storico
italiano per il medio evo, 70 (1958), pp. 19-41; Norman Cantor, "The
Crisis of Western Monasticism, 1050-1130," American Historical
Review, 66 (1960-1), pp. 47-67. The thesis has effectively been dismembered
by John Van Engen, "The 'Crisis of Cenobitism' Reconsidered: Benedictine
Monasticism in the Years 1050-1150," Speculum, 61 (1986), pp.
269-304.
Poverty and the apostolic life are two of the main themes of new religious
movements of this period. On the social history of poverty, see Michel
Mollat, The Poor in the Middle Ages: An Essay in Social History,
trans. Arthur Goldhammer (New Haven, CT, 1986). On the development of poverty
into a religious ideal, see the powerful essays of Marie-Dominique Chenu,
Nature Man and Society in the Twelfth Century, trans. Jerome Taylor
and Lester Little (New York, 1969). Lester Little has provided a convincing
thesis about the importance of this ideal in a wide variety of social and
religious changes in Religious Poverty and the Profit Economy in Medieval
Europe (Ithaca, NY, 1978).
There was an intense, although somewhat brief, scholarly vogue for discussing
the "popular religion" of the middle ages. General works on that
subject generally ignored the early middle ages and are more relevant for
the period after the Gregorian reform. Despite problems with the concept
itself, the following books have much good in them which concerns hagiography
and the cult of saints: Raoul Manselli, La religion populaire au moyen
âge. Problèmes de méthode et d'histoire (Montréal,
1975); Etienne Delaruelle, La Pieté populaire au moyen âge
(Turin, 1975); Bernard Plongeron (ed.), La Religion populaire dans l'occident
chrétien. Approches historiques (Paris, 1975); M.-H. Vicaire
(ed.), La religion populaire en Languedoc du XIIIe à la moitié
du XIVe siècle (Cahiers de Fanjeaux, 11; Toulouse, 1976); James
Obelkevich (ed.), Religion and the People, 800-1700 (Chapel Hill,
NC, 1979); Rosalind Brooke, and Christopher Brooke, Popular Religion
in the Middle Ages. Western Europe 1000-1300 (London, 1984). On the
concept, see also Jean-Claude Schmitt, "'Religion populaire' et culture
folklorique," Annales ESC, 31 (1976), pp. 941-53.
Heresy of a dissenting (as opposed to a doctrinal) nature began to be
(or be seen by church authorities) as problematic in the eleventh century,
a trend which increased throughout the later middle ages. Heresy, of more
accurately the descriptions thereof, often serve as a sort of negative
image of sanctity. R. I. Moore, The Formation of a Persecuting Society.
Power and Deviance in Western Europe, 950-1250 (London, 1987) provides
a powerful thesis concerning the importance of heresy to the development
of ecclesiastical power and government during this period. More general
surveys of the topic include: Jeffrey Russell, Dissent and Reform in
the Early Middle Ages (Berkeley, 1965); R. I. Moore, The Origins
of European Dissent (London, 1977); Malcolm Lambert, Medieval Heresy.
Popular Movements from Bogomil to Hus (London, 1977); G. Zanella, Itinerari
ereticali: Patari e Catari tra Rimini e Verona (Rome, 1986). For bibliographic
orientation, see Carl Berkhout and Jeffrey Russell, Medieval Heresies:
A Bibliography, 1960-1979 (Toronto, 1981).
Overviews of
later medieval hagiography.
André Vauchez, La sainteté en occident aux derniers
siècles du moyen âge d'après les procès de canonisation
et les documents hagiographiques (Rome, 1981) has set the agenda for
analyzing hagiography and the cult of saints in the later middle ages.
As the title suggests, he works largely from the new genre of the canonization
processus. Vauchez' collections of essays enlarge on many individual
points and texts: Les laics du Moyen age: Pratiques et expériences
religieuses (Paris, 1987; ET as The Laity in the Middle Ages: Religious
Beliefs and Devotional Practices, trans. Margery Schneider [Notre Dame,
1993]); Ordini mendicanti e società italiana, XIII-XV secolo
(Milan, 1990). Aviad Kleinberg, Prophets in Their Own Country: Living
Saints and the Making of Sainthood in the Later Middle Ages (Chicago,
1992) has employed a slightly different approach to the processus.
It is an approach less novel and more indebted to Vauchez than the author
would suggest (one would be advised to consult Vauchez' review of this
book in the Revue d'histoire de l'Eglise de France), but nonetheless
has some very interesting analysis.
An earlier approach to the development of the ideals of sanctity in
the later middle ages and early modern period depended on the statistical
analysis of data derived from the hagiographic sources. The method was
first developed by sociologists: Pierre Delooz, Sociologie et canonisation
(Collections scientifique de la faculté de Droit de l'Université
de Liège, 30; La Haye, 1969); John Broderick, "A Census of
the Saints (993-1955)," American Ecclesiastical Review, 135
(1966), 87-115. Later used in part by a number of medieval historians,
its fullest development is to be found in Donald Weinstein and Rudolph
Bell, Saints and Society. The Two Worlds of Latin Christendom, 1000-1700
(Chicago, 1982). For a brief but convincing critique of such methodology,
see Henri Deroche, André Vauchez, and Jacques Maître, "Sociologie
de la sainteté canonisé," Archives de sociologie
des religions, 30 (1970), pp. 109-15. Aviad Kleinburg also dissects
the statistical method in the above-mentioned work.
New Saints in
Traditional Molds (1): Episcopal saints.
There are numerous vitae of episcopal saints, most of them to
some degree involved in the movements of ecclesiastical reform, written
between 900 and 1200. Relatively little attention has been paid to these
documents as hagiography, as opposed to sources for political and institutional
history. The pioneering work of Ludwig Zoepf, Das Heiligen-Leben im
10. Jahrhundert (Leipzig, 1908) remains not only useful, but the fullest
study of the earlier texts.
Most of the early episcopal saints came from the Empire and Lotharingia.
Thus they and their lives are treated in the extensive literature on the
"Reichskirch" or "Imperial Church System." The classic
statement remains Ludwig Santifaller, Zur Geschichte des ottonisch-salischen
Reichskirchensystems, second edition (Vienna, 1964). Useful summaries
of more recent research may be found in Oskar Köhler, "Die Ottonische
Reichskirche: Ein Forschungsbericht," in Adel und Kirche: Gerd
Tellenbach zum 65. Geburtstag, ed. Josef Fleckenstein (Freiburg, 1968),
pp. 141-204; Josef Fleckenstein, "Zum Begriff der ottonisch-salischen
Reichskirche," Geschichte, Wirtschaft, Gesellschaft: Festschrift
für Clemens Bauer (Berlin, 1974), pp. 61-71; Odilo Engels, "Der
Reichsbischof in ottonischen und frühsalischen Zeit," in Irene
Crusius (ed.), Beiträge zur Geschichte und Struktur der mittelalterliche
Germania Sacra (Studien zur Germania Sacra, 17; 1989), pp. 135-76;
Stefan Weinfurter (ed.), Die Salier und das Reich, 2: Die Reichskirche
in der Salierzeit (Sigmaringen, 1991). A critique of the entire concept
has been offered by Timothy Reuter, "The 'Imperial Church System'
of the Ottonian and Salian Rulers: A Reconsideration," Journal
of Ecclesiastical History, 33 (1982). See also the response by Josef
Fleckenstein, "Problem und Gestalt der ottonisch-salishcen Reichskirchen,"
in Karl Schmid (ed.), Reich und Kirche vor dem Investiturstreit: Gerd
Tellenbach zum achtzigsten Geburtstag (Sigmaringen, 1985), pp. 83-98.
General works on Ottonian hagiography include W. Hug, Elemente Biographie
im Hochmittelalter. Untersuchungen zu Darstellungsform und Geschichtsbild
der viten vom Anfang der Ottonen- bis in die Anfänge der Stauferzeit
(Munich, 1957); Patrick Corbet, Les saints ottoniens. Sainteté
dynastique, sainteté royale et sainteté féminine autour
de l'an mil (Sigmaringen, 1986); Dieter von der Nahmer, Die lateinische
Heiligenvita: Eine Einführung in die lateinische Hagiographie
(Darmstadt, 1994); Pl. Dinter, "Die Armenfürsorge in Bischofsviten
des 10. bis 12. Jahrhunderts," in Arbor amoena comis. Festschrift
zum 25 jährhundert Bestehen des Mittellateinishce Seminar der Universität
Bohn, ed. E. Könsgen (Stuttgart, 1990), pp. 133-142. H. Kallfelz
(ed. and trans.), Lebensbeschreibungen einiger Bischöfe des 10.-12.
Jahrhunderts (Darmstadt, 1973) includes German translations of several
lives of episcopal saints, such as Bruno of Cologne, as well as extensive
commentary on them.
Studies of individual saintly bishops include: Friedrich Lotter, Die
Vita Brunonis des Ruotger. Ihre historiographische und ideengeschichtliche
Stellung (Bonn, 1958); Hermann Bannasch, Das Bistum Paderborn unter
den Bischöfen Rethar und Meinwerk (983-1036) (Studien und Quellen
zur Westfälischen Geschichte, 12; Paderborn, 1972); Heribert Möller,
Heribert, Kanzler Ottos III. und Erzbischof von Köln (Cologne,
1977); Horst Fuhrmann, "Neues zur Biographie des Ulrich von Zell (+1093),"
in Person und Gemeinschaft im Mittelalter. Karl Schmid zum funfundsechzigsten
Geburtstag, ed. Gerd Althoff, et al, (Sigmaringen, Thorbecke, 1988),
pp. 369-378; A. Finck von Finckenstein, "Ulrich von Augsburg und die
ottonische Kirchenpolitik in der Alemannia," in Früh- und
hochmittelalterlicher Adel in Schwaben und Bayern (Sigmaringendorf,
1988), pp. 261-269; Bischof Ulrich von Augsburg, 890-973: Seine Zeit-sein
Leben-seine Verehrung: Festschrift aus Anlass des tausendjährigen
Jubiläums seiner Kanonisation im Jahre 993, ed. M. Weitlauff (Jarbuch
des Vereins für Augsburger Bistumsgeschichte, 26-27; Augsburg 1992-1993);
Bischof Otto I. von Bamberg: Reformer-Apostel de Pommern-Heiliger (1139
gestorben, 1189 heiliggesprochen) (Historischer Verein Bamberg, 125;
Bamberg, 1989); G. Binding, "Bischof Benno II. von Osnabruck als archiectus
et dispositor caementarii operis, architectoriae artis valde pertius,"
Zeitschrift des deutschen Vereins für Kunstwissenschaft, 44
(1990), pp. 53-66; Erwin Keller, Der heilige Konrad von Konstanz: Zur
Tausendjahrfeier seines Todes (Karlsruhe, 1975); Helmut Maurer (ed.),
Der heilige Konrad Bischof von Konstanz: Studien aus Anlass der tausendsten
Wiederkehr seines Todesjahr (Frieburg, 1975).
Two sees which produced a number of saintly bishops are analyzed in:
Helmut Maurer, Konstanz als ottonischer Bischofssitz (Studia zur
Germania Sacra, 12; Göttingen, 1973); Jean-Louis Kupper, Liège
et l'église imperiale. XIe-XIIe siècles (Bibliothèque
de la Faculté de Philosophie et Lettres de l'Université de
Liège, 228; Paris, 1981). On a different side of the imperial bishops
of this period, see Timothy Reuter, "Episcopi cum sua militia: The
Prelate as Warrior in the Early Staufer Era," in Warriors and Churchmen
in the High Middle Ages: Essays Presented to Karl Leyser, ed. Timothy
Reuter (London, 1992), pp. 79-93.
Saintly bishops in Italy. A. Caretta, "Una nuova edizione
dell 'Vita' di s. Gualtiero da Lodi," Archivio Storico Lodigiano,
108 (1989), pp. 101-40; Pietro Zerbi, Tra Milano e Cluny. Momenti di
vita e cultura ecclesiastica nel sceolo XII (Italia Sacra, 28; Roma,
1991); Giorgio Cracco (ed.), Nuovi Studi ezzeliniani, 2 vols (Istituto
storico italiano der il medio evo, Nuovi studi storici, 21; Rome, 1992);
Cinzio Violante (ed.), Sant'Anselmo vescovo di Lucca (1073-1086) nel
quadro delle trasformazioni sociali e della riforma ecclesiasta (Istituto
storico italiano der il medio evo, Nuovi studi storici, 13; Rome 1993);
Réginald Grégoire, San Ranieri di Pisa (1117-1160) in
un ritratto agiografico inedito del secolo xiii (Biblioteca del Bollettino
storico pisano, Collana storica, 36; Pisa: Pacini Editore, 1990); Anna
Benvenuti Papi, Pastori di populo: Storie e leggende di vescovi e di
città nell'Italia medievale (Politica e storia, 7; Florence:
Arnaud, 1988); Luigi Canetti, Gloriosa civitas. Culto dei santi e società
cittadina a Piacenza nel Medioevo (Cristianesimo antico e medievale,
4; Bologna, 1993); Oronzo Limone, Santi monaci e santi eremiti: Alla
ricerca di un modello di perfezione nella letteratura dell'Apulia normanna
(Galatina, 1988); Stefano Brunfani and Enrico Menesto, Nel segno del
santo protettore: Ubaldo vescovo, taumaturgo, santo (Quaderni del "Centro
per il collegamento deglli studi medievali e umanistici nell'Università
di Perugia, 22; Perugia, 1990).
Saintly bishops in England. Dunstan: D. Dales, Dunstan: Saint
and Statesman (Cambridge, 1988). Aethelwold: Bishop Aethelwold,
His Career and Influence (Woodbridge, 1988). Wulfstan: Emma Mason,
St. Wulfstan of Worcester, c. 1008-1095 (Oxford, 1990). Lanfranc
of Bec: A. J. Macdonald, Lanfranc: A Study of His Life, Work and Writing,
second edition (1944); Margaret Gibson, Lanfranc of Bec (Oxford,
1978); Anselm of Canterbury: R. W. Southern, Saint Anselm and his Biographer:
a Study of Monastic Life and Thought, 1059-c.1130 (Cambridge, 1966)
and Saint Anselm: A Portrait in a Landscape (Cambridge). Hugh of
Lincoln: Adam of Eynsham, The Life of St Hugh of Lincoln (Magna Vita
Sancti Hugonis), eds. Decima Douie and Hugh Farmer (London: Nelson,
1961-62); D. H. Farmer, Saint Hugh of Lincoln (London: Darton, Longman
and Todd, 1985); Henry Mayr-Harting (ed.), St Hugh of Lincoln: Lectures
Delivered at Oxford and Lincoln to Celebrate the Eighth Centenary of St
Hugh's Consecration as Bishop of Lincoln (Oxford: Clarendon, 1987).
The best known episcopal saint of the period was canonized as a martyr:
David Knowles, Thomas Becket (London, 1970); Raymond Foreville,
"Mort et survie de S. Thomas Becket," Cahiers de civilisation
médiévale, 19 (1971), pp. 21-38; Raymond Foreville (ed.),
Thomas Becket. Actes du Colloque international de Sédières
(19-24 août 1973) (Paris, 1975); Frank Barlow, Thomas Becket
(Berkeley, 1986); Thomas of Froidmont, Die Vita des heiligen Thomas
Becket Erzbischof von Canterbury, ed. and trans. P. G. Schmidt (Schriften
der wissenschaftlichen Gesellschaft an der Johann Wolfgang Goethe-Universität
Frankfurt am Main, Geisteswissenschaftliche Reihe, 8; Stuttgart, 1991).
New Saints in
Traditional Molds (2): Monastic reformers.
Abbots of traditional "black" monasteries also emerged as
saints in this period, particularly in association with the Lotharingian
and Cluniac reforms. As above, Ludwig Zoepf, Das Heiligen-Leben im 10.
Jahrhundert (Leipzig, 1908) remains useful on the earlier works.
The best survey of the Lotharingian reform remains the highly polemic
work of Kassius Hallinger, Gorze-Kluny, 2 vols. (Rome, 1950-51).
Also see Michel Margue, "Aspects politiques de la 'réforme'
monastique en Lotharingie," Revue Bénédictine
108 (1988), 31-61. On Gerard of Brogne, see the essays collected in Revue
Bénédictine, 70 (1960) and Daniel Misonne, "La restauration
monastique de Gérard de Brogne," Naissance et fonctionenment
des reseaux monastiques et canoniaux, (Centre European de Recherches
sur les Congregations et Ordres Religieux, Travaux et Recherches, 1; Saint-Etienne,
1991), p. 117-123. On the saints associated with the abbey of Gorze, see
Michel Parisse and Otto Oexle (eds.), L'Abbaye de Gorze au Xe siècle
(Nancy, 1993). On hagiography written at various Lotharingian monasteries,
see Jean Schroeder, Bibliothek und Schule der Abtei Echternach um die
Jahrtausenwende (Publications de la Section historique de l'Institut
G. D. de Luxembourg, 91; Luxemburg, 1977); Alan Dierkens, "La production
hagiographique à Lobbes au Xe siècle," Revue Benedictine,
93 (1983), pp. 245-59.
The broadest survey of Cluny remains Guy de Valous, Le monachisme
clunisien des origines au XVe siècles. Vie intérieure des
monastères et organisation de l'ordre, 2 vols. (Ligugé,
1935; reprint Paris, 1970), which is usefully updated by H. E. J. Cowdrey,
The Cluniacs and the Gregorian Reform (Oxford, 1970) and other specialist
literature. The best introduction to Cluniac hagiography is Dominique Iogna-Prat,
"Panorama de l'hagiographie abbatiale clunisienne," in Martin
Heinzelmann (ed.), Manuscrits hagiographiques et travail des hagiographes
(Beihefte der Francia, 24; Sigmaringen, 1992), pp. 77-118. On specific
Cluniac abbots who were considered saints, see Barbara Rosenwein, Rhinoceros
Bound. Cluny in the Tenth Century (Philadelphia, 1982) on Odo; Dominique
Iogna-Prat, Agni Immaculati. Recherches sur les sources hagiographiques
relatives à Saint Maieul de Cluny, 954-994 (Paris, 1988); Noreen
Hunt, Cluny Under Saint Hugh, 1049-1109 (South Bend, Ind., 1967);
Frank Barlow, "The Canonization and the Early Lives of Hugh I, Abbot
of Cluny," Analecta Bollandiana, 98 (1980), pp. 297-334; P.
and A. Kohnle, Abt Hugo von Cluny, 1049-1109 (Sigmaringen, 1993);
Patrick Henriet, "Le dossier hagiographique de saint Maieul de Cluny:
à propos d'un ouvrage récent," Le Moyen Age,
97 (1991), 79-82 and Patrick Henriet, "Saint Odilon devant la mort:
sur quelques données implicites du comportement religieux au XIe
siècle," Le moyen âge, 96 (1990), 227-44; Jacques
Hourlier, Saint Odilon, abbé de Cluny (Louvain, 1964).
On other saintly abbots associated with the Cluniac movement: Neithard
Bulst, Untersuchungen zu den Klosterreformen Wilhelms von Dijon (962-1031)
(Pariser historische Studien, 11; Bonn 1973); Hubert Dauphin, Le Bienheureux
Richard, abbé de Saint Vanne de Verdun (+1046) (Louvain, 1946);
Edmond Ortigues and Dominque Iogna-Prat, "Raoul Glaber et l'historiographie
clunisienne," Studi Medievali 26 (1985), pp. 537-572. At least
one reforming abbot who died in the cause of reform was considered a martyr:
Patrice Cousin, Abbon de Fleury-sur-Loire. Un savant, un pasteur, un
martyr à la fin du Xe siècle (Paris, 1954); Anselme Davril,
"Le Culte de Saint-Abbon au moyen âge," in Actes du
colloque du millénaire de la fondation du prieuré de La Réole
(Bordeaux, 1979), pp. 143-58.
On monastic reformers in Italy, see L. Fellder, "Saintété,
gestion du patrimoine et reforme monastique en Italie à la fin du
X siècle: la Vie de saint Aldemar de Bucchianico," Médiévales,
15 (1988), pp. 51-72; François Dolbeau, "Le dossier de saint
Dominique de Sora d'Albéric du Mont Cassin à Jacques de Voragine,"
Mélanges de l'Ecole française de Rome, Moyen Age,
102 (1990), pp. 7-78.
New Saints in
Traditional Molds (3): Royal saints.
The basic surveys are by Robert Folz, Les saints rois du moyen âge
en occident (Paris, 1984) and Les saintes reines du moyen âge en
occident (VIe-XIIIe siècles) (Subsidia hagiographica, 76; Brussels).
Marc Bloch, Les rois thaumaturges. Etude sur le caractère surnaturel
attribué à la puissance royale particulièrement en
France et en Angleterre (Publications de la Faculté des lettres
de l'Université de Strasbourg, 19; Strasbourg, 1924; ET as The
Royal Touch: Sacred Monarchy and Scrofula in England and France, trans.
J. E. Anderson [London, 1973]) remains essential on a particular aspect
of royal holiness. Jürgen Petersohn (ed.), Politik und Heiligenverehrung
im Hochmittelalter (Vorträge und Forschungen, 42; Sigmaringen:
Jan Thorbecke, 1994) is a collection of regional studies of how dynasties
cultivated the patronage of specific national or dynastic saints. Many
of these were holy kings of an earlier generation. These essays provide
very complete reviews of the available literature for varied kingdoms.
There are also numerous studies of individual holy kings or dynasties.
On England: Susan Ridyard, The Royal Saints of Anglo-Saxon England
(Cambridge, 1988). On Wales: Elissa Henkle, "The Saint as Secular
Ruler: Aspects of Welsh Hagiography," Folklore, 98 (1987),
pp. 226-32. On France: Robert-Henri Bautier, "L'Epitoma vitae regis
Rotberti Pii, du moine Helgaud," Académie des Inscriptions
et Belles-Lettres. Comptes rendus des séances de l'année
1963 Paris, 1964), pp. 361-71; Joel Rosenthal, "Edward the Confessor
and Robert the Pious: 11th Century Kingship and Biography," Mediaeval
Studies, 33 (1971), pp. 7-20; Claude Carozzi, "La Vie de Robert
par Helgaud de Fleury, Historiographie et hagiographie," Annales
de Bretagne et des Pays de l'Ouest, 87 (1980), pp. 219-36; Claude Carozzi,
"Le roi et la liturgie chez Helgaud de Fleury," in Evelyne Patlagean
and Pierre Riché (eds.), Hagiographie, cultures, et sociétés.
IVe-XIIe siècles (Paris, 1981), pp. 417-432. On Germany: Patrick
Corbet, Les saints ottoniens. Sainteté dynastique, sainteté
royale et sainteté féminine autour de l'an Mil (Beihefte
der Francia, 15; Sigmaringen, 1986); Klaus Guth, Die heiligen Heinrich
und Kunigunde: Leben, Legende, Kult und Kunst (Bamberg, 1986); Herbert
Paulhart, Die Lebensbeschreibung der Kaiserin Adelheid von Abt. Odilo
von Cluny (Mitteilungen des Instituts für östereichische
Geschichtsforschung, Ergänzungsband, 2.22; Graz, 1962); Die Lebensbeschreibungen
der Königin Mathilde, ed. Bernd Schütte (Monumenta Germaniae
Historica, Scroptores rerum germanicarum in usum scholarum separatim editi,
66; Hannover, 1994) and Bernd Schutte, Untersuchungen zu den Lebensbeschreibugen
der Königin Mathilde (Monumenta Germaniae Historica, Studien und
Texte, 9; Hannover, 1994). On Scandinavia: Erich Hoffmann, Die Heiligen
Könige bei den Angelsachsen und den skandinavischen Völkern.
Königsheiliger und Königshaus (Quellen und Forschungen zur
Geschichte Schleswig-Holsteins, 69; Neumünster, 1975). On the Hungary
and the Slavic east: Norman Ingham, "The Sovereign as Martyr, East
and West," Slavic and East European Journal, 17 (1973), 1-17;
Gabor Klaniczay, The Uses of Supernatural Power: The Transformation
of Popular Religion in Medieval and Early-Modern Europe, trans. Susan
Singerman, ed. Karen Margolis (Princeton, 1990).
For further studies of the royal patronage of saints' cults, see Gabrielle
Spiegel, "The Cult of Saint Denis and Capetian Kingship," Stephen
Wilson (ed.), Saints and Their Cults (Cambridge, 1983), pp. 141-68;
Thomas Vogtherr, Der König und der Heilige: Heinrich IV., der heilige
Remaklus und die Mönche des Doppelklosters Stablo-Malmedy (Munich,
1990); Ursula Swinarski, Herrschen mit den Heiligen. Kirchenbesuche,
Pilgerfahrten und Heiligenverehrung früh- und hoch-mittelalterlicher
Herrscher (ca. 500-1200) (Bern, 1993).
New Saints in
Traditional Molds (4): Martyrs and Holy War.
The development of the ideal of holy war into the crusades produced
a new movement in the eleventh century, but that movement produced saints
under the very traditional paradigm of martyr, not only in the Near East,
but in Iberia as well. The best study of the development of the crusading
ideal remains Carl Erdmann, Die Entstehung des Kreuzzungsgedankens
(Forschungen zur Kirchen- und Geistesgeschichte, 6; Stuttgart, 1955; ET
as The Origin of the Idea of Crusade, trans. Marshall Baldwin and
Walter Goffart [Princeton, 1977]). On martyrs in the crusades, see particularly
the work of Jean Flori: "Mort et martyre des guerriers vers 1100:
l'exemple de la première croisade," Cahiers de civilisation
médiévale, 34 (1991), pp. 121-39; "Guerre sainte
et rétributions spirituelles dans la 2e moitié du XIe siècle,"
Revue d'histoire ecclésiastique, 85 (1990), pp. 617-49; "Pur
eshalcier sainte crestienté. Croisade, guerre sainte et guerre
juste dans les anceiennes chansons de geste française," Le
Moyen Age, fifth series, 5 (1991), pp. 171-188; "Faut-il réhabiliter
Pierre l'Ermite? (Une réévaluation des sources de la première
croisade)," Cahiers de civilisation médiévale,
38 (1995), pp. 35-54. Marcus Bull, Knightly Piety and the Lay Response
to the First Crusade: The Limousin and Gascony, c. 970-c.1130 (Oxford,
1993) has studied the relationship of the First Crusade to contemporary
lay piety, while Christoph Maier, Preaching the Crusades: Mendicant
Friars and the Cross in the Thirteenth Century (Cambridge, 1994) has
discussed the relationship of the mendicant preaching ideal to the crusades.
On the impact of the crusades on European Jewish communities, which produced
non-Christian martyrs, see Robert Chazan, European Jewry and the First
Crusade (Berkeley, 1988). The best short history of the crusades is
Jonathan Riley-Smith, The Crusades (New Haven, 1987). More detail
is provided by Steven Runciman, A History of the Crusades, 3 vols.
(London, 1951-54).
New Saints in
New Molds (1): Lay saints.
André Vauchez has charted the evolution of new, specifically
lay ideals of sanctity in the high middle ages. For a convenient summary
see his "Lay People's Sanctity in Western Europe: Evolution of a Pattern
(Twelfth and Thirteenth centuries)," in Renate Blumenfeld-Kosinski
and Timea Szell, eds., Images of Sainthood in Medieval Europe (Ithaca:
Cornell University Press, 1991), 21-32, as well as the collection of essays
mentioned above. On the origins of these new ideals, see Derek Baker, "Vir
Dei: secular sanctity in the early tenth century," in G.J. Cuming
and Derek Baker, eds., Popular Belief and Practice (Cambridge, 1972),
41-53 and I. Deug-Su, "Note sull'agiografia del secolo X e la santità
laicale," Studi medievali, 30 (1989), 143-62.
The earliest of the non-royal lay saints is Gerbert of Aurillac: F.
Lotter, "Odos Vita des Grafen Gerald von Aurillac," in W. Lourdaux
and Daniel Verhelst (eds.), Benedictine Culture, 750-1050 (Mediaevalia
Lovaniensia, 1.11; Louvain, 1983); Stuart Airlie, "The Anxiety of
Sanctity: St. Gerald of Aurillac and his Maker," Journal of Ecclesiastical
History, 43 (1992), pp. 372-95.
The main location of lay saints in this period is Italy. Some studies
include: D. Piazzi, Omobono di Cremona. Biografie dal xiii al xvi secolo.
Edizione, traduzione e commento, (Cremona, 1991); Un santo laico
dell'etä postgregoriana: Allucio da Pescia (1070 c.s.-1134). Religione
e società nei territori di Lucca e della Valdinievole (Pubblicazioni
del Dipartimento di medievistica dell'Universita di Pisa, 2; Rome, 1991);
P. Racine, "Poverta e assistenza nel medioevo: l'esempio di Piacenza,"
Nuova Rivista Storica, 62 (1978), pp. 505-520 (on Raymond Palmarius).
On a fascinating early example of a lay female saints, see Isabelle
Cochelin, "Evolution de la sainteté laïque: L'exemple
de Juette de Huy (1158-1228)," Le Moyen Age, 95 (1989), pp.
397-417. Also see Michael Goodich, "The Politics of Canonization in
the Thirteenth Century: Lay and Mendicant Saints," Church History,
44 (1975), 294-307.
New Saints in New
Molds (2): Hermits.
Henrietta Leyser, Hermits and the New Monasticism. A Study of Religious
Communities in Western Europe, 1000-1150 (London, 1984) provides a
general introduction to the topic. For an intriguing Marxist interpretation
of the phenomenon, see Ernst Werner, Pauperes Christi. Studien zu sozial-religiösen
Bewegungen im Zeitalter des Reformpapsttums (Leipzig, 1956). The
essays in L'eremitismo in occidente nei secoli XI e XII (Miscellanea
del Centro di studi medioevali, 4; Milan, 1965) provide fuller details
on the development of eremitic monasticism and ideals in this period. Henry
Mayr-Harting, "Functions of a Twelfth-Century Recluse," History
60 (1975), pp. 337-352 applies Peter Brown's models directly to the eremitical
hagiography of England. Johannes von Walter, Die ersten Wanderprediger
Frankreichs, I: Robert von Arbrissel and II: Bernhard von Thiron; Vitalis
von Savigny; Girald von Salles; Bemerkungen zur Norbert von Xanten und
Heinrich von Lausanne 2 vols. (Leipzig, 1903-6) is still useful on
the hagiography associated with several important French hermits, but see
the more recent literature below under "new orders."
The greatest of the Italian hermits was Peter Damian, who was both hagiographer
and saint: P. Dressler, Petrus Damiani: Leben und Werk (Rome, 1954)
and Jean Leclercq, S. Pierre Damien, ermite et homme d'église
(Rome, 1960); San Pier Damiano, nel IX centenario della morte (Cesena,
1972-73). More specifically on his hagiography, see Colin Phipps, "Romuald-model
hermit: Eremitical Theory in Saint Peter Damian's Vita Beati Romuladi,
chapters l6-27," Studies in Church History, 22 (1985), 65-77.
On Italy also see Gregorio Penco, "L'eremitismo irregolare in Italia
nei secoli XI-XII," Benedictina, 32 (1985), pp. 201-21; Francesco
cardini, Leggenda di S. Galgano confessore (Forence, 1982); Fiorangelo
Morrone, La "Legenda" del beato Giovanni eremita da Tufara
(Parva hagiographica, 2; Naples, 1992).
On England, see Rotha Clay, The Hermits and Anchorites of England
(London, 1914); Sharon Elkins, Holy Women in Twelfth-Century England
(Chapel Hill, NC: University of North Carolina Press, 1988); Ann Warren,
Anchorites and Their Patrons in Medieval England (Berkeley: University
of California Press, 1985). Our case study is a life of an English hermit.
The main source for Christina of Markyate is The Life of Christina of
Markyate, a Twelfth-Century Recluse, ed. and trans. C. H. Talbot (Oxford:
Oxford University Press, 1959; reprint, 1991). Also see Robert Hanning,
The Individual in the Twelfth-Century Romance (New Haven, CT: Yale
University Press, 1977); Thomas Head, "The Marriages of Christina
of Markyate," Viator, 21 (1990): 71-95; Christopher Holdsworth,
"Christina of Markyate," in Medieval Women, ed. Derek
Baker (Studies in Church History, Subsidia, 1; Oxford: Basil Blackwell,
1978), pp. 185-204; Ruth Karras, "Friendship and Love in the Lives
of Two Twelfth-Century English Saints," The Journal of Medieval
History 14 (1988): 305-320;
New Saints in
New Molds (3): The New Monastic Orders.
Vallambrosans. Sofia Boesch Gajano, "Storia e tradizione
Vallonbrosane," Bullettino dell'Istituto storico Italiano,
76 (1964), pp. 99-215; P. Di Re, Giovanni Gualberto nelle fonti dei
secoli XI-XII (Rome, 1974); A. Del'Innocenti, "Le vite antiche
di Giovanni Gualberto," Studi Medievali, third series, 25 (1985),
pp. 31-91.
Carthusians. A. Ravier, S. Bruno: le premier des ermites de Chartreuse
(Paris, 1967).
Fontevraud. On the relationships between men and women in the
order, see Penny Gold, "Male/Female Cooperation: The Example of Fontevrault,"
in Medieval Religious Women, 1: Distant Echoes, ed. John Nichols
and Lillian Shank (Cistercian Studies Series, 71; Kalamazoo, MI: Cistercian
Publications, 1984), pp. 151-68 and Jacqueline Smith, "Robert of Arbrissel's
Relations with Women," in Medieval Women, ed. Derek Baker (Studies
in Church History, Subsidia, 1; Oxford: Basil Blackwell, 1978), pp. 175-84;
Suzanne Tunc, "Après la mort de Robert d'Arbrissel: Le conflit
entre l'abbesse et l'évêque," Le Moyen Age, fifth
series, 6 (1992), pp. 379-390. On Robert of Arbrissel himself, see J.-M.
Bienvenu, L'Etonant fondateur de Fontevraud, Robert d'Arbrissel
(Paris, 1981) and "Les deux vitae de Robert d'Arbrissel,"
in La littérature angevine médiévale (Paris,
1981), pp. 63-72; Jacques Dalarun, L'Impossible sainteté. La
vie retrouvée de Robert d'Arbrissel (v. 1045-1116), fondateur de
Fontrevraud (Paris, 1985) and Robert d'Arbrissel, fondateur de Fontevraud
(Paris, 1986).
Savigny. J. J. van Moolenbroek, Vitalis van Savigny. Bronnen
en vroege cultus (Amsterdam, 1982; FT as Vital l'ermite, prédicateur
ininérant, fondateur de l'abbaye Normande de Savigny, trans. A.-M.
Nambot [Paris, 1990]).
Cistercians. The best introduction in English is Louis Lekai,
The Cistercians: Idals and Reality (Kent, Ohio, 1977). For further
bibliography, see R. A. Donkin, A Check List of Printed Works Relating
to the Cistercian Order (Rochefort, 1969). Generally on Cistercian
saints, see M. Séraphin Lenssen, "Aperçu historique
sur la vénération des saints Cisterciens dans l'ordre de
Citeaux," Collectanea ordinis Cisterciensium reformatorum,
6 (1939), pp. 7-35 and 167-95, and 7 (1940), pp. 73-94, and 10 (1948),
pp. 6-18. On Stephan harding, see H. E. J. Cowdrey, "'Quidam frater
Stephanus nomine, Anglicus natione.' The English Background of Stephen
Harding," Revue Benedictine, 101 (1991), pp. 322-40. On the
hagiography for Bernard of Clairvaux, see Brian McGuire, The Difficult
Saint: Bernard of Clairvaux and his Tradition (Kalamzoo, 1991); Adriaan
Bredero, "The Canonization of Bernard of Clairvaux," in St.
Bernard of Clairvaux, ed. M. B. Pennington (Cistercian Studies Series,
28; Kalamazoo, MI, 1977), pp. 63-100; Vies et legendes de saint Bernard
de Clairvaux. Création, diffusion, reception (xii-xx siecles),
ed. P. Arabeyre-Chard (Commentarii Cistercienses, Textes et documents,
5; Cîteaux, 1993).
On Bernard as hagiographer, see A. Gwynn, "St. Malachy of
Armagh," Irish Ecclesiastical Record, (1948), pp. 961-78, (1949),
134-48 and 317-31; Hugh Lawlor, "Notes on St. Bernard's life of St.
Malachy and his Two Sermons on the Passing of St. Malachy," Proceedings
of the Royal Irish Academy, 35 (1919), sect. C, no. 6, 230-64. On Aelred
of Rievaulx, see F. M. Powicke, Ailred of Rievaulx and His Biographer
Walter Daniel (Manchester: Manchester University Press, 1922); Aelred
Squire, Aelred of Rievaulx: A Study (London, 1969); Thomas Heffernan,
"Sanctity in the Cloister: Walter Daniel's Vita Sancti Aelredi
and Rhetoric," in Sacred Biography. Saints and Their Biographers
in the Middle Ages (Oxford, 1988), pp. 72-122. On other Cistercian
saints, see H. Schwarzmaier, "Konrad von Urach, Abt von Clairvaux
und Cîteaux, Kardinalbischof von Porto um 1177-1227," in Lebensbider
aus Schwaben und Franken, 17 (1991), pp. 1-17.
Canonization.
One of the most important new developments in sanctity and hagiography
during this period is the development of the ideal and practice of papal
canonization. The basic survey of that development remains the outdated
Eric Kemp, Canonization and Authority in the Western Church (Oxford,
1948), although even this survey did not fully replace the classic article
by Stephan Kuttner, "La réserve papale du droit de canonisation,"
Revue historique de droit français et étranger, fourth
series, 18 (1938), pp. 172-228. More up-to-date, but summary, account may
be found in André Vauchez, La sainteté en occident aux
derniers siècles du moyen âge d'après les procès
de canonisation et les documents hagiographiques (Rome, 1981), pp.
13-69 and Bernhard Schimmelpfennig, "Heilige Päpste-päpstliche
Kanonisationspolitik," in Jürgen Petersohn (ed.), Politik
und Heiligenverehrung im Hochmittelalter (Vorträge und Forschungen,
42; Sigmaringen: Jan Thorbecke, 1994), pp. 73-100. A useful review of the
evidence for the earlier traditions of episcopal authority is provided
by Agostino Amore, "Culto e Canonizzazione dei Santi nell'antichitá
Cristiana," in Antonianum, 52 (1977), pp. 38-80 and "La
canonizazzione vescovile," Antonianum, 52 (1977), pp. 231-66.
A full listing of the early evidence for papal canonization is provided
by Jacobus Schlafke, De competentia in causis sanctorum decernandi a
primis post Christum natum saeculis usque ad annum 1234 (Rome, 1961),
although the analysis is perfunctory. Also see Marianne Schwarz, "Heiligsprechungen
im 12. Jahrhundert und die Beweggründe ihrer Urheber," Archiv
für Kulturgeschichte, 39 (1957), 43-62; Jakob Schlafke, "Das
Recht der Bischöfe in 'Causis sanctorum' bis zum Jahre 1234,"
Die Kirche und ihre Amter und Stände: Festgabe für seine Eminenz
den Hochwürdigsten Herrn Joseph Kardinal Frings (Cologne, 1960),
pp. 417-33; Y. Garcia y Garcia, "A propos de la canonisation des saints
au XIIe siècle," Revue de droit canonique, 17 (1968),
pp. 3-15; Eberhard Demm, "Zur Rolle des Wunders in der Heiligkeitskonzeption
des mittelalters," Archiv für Kulturgeschichte, 57 (1975),
pp. 300-44; Jürgen Petersohn, "Die päpstliche Kanonisationsdelegation
des 11. und 12. Jahrhunderts und die Heiligsprechung Karls des Grossen,"
Proceedings of the Fourth International Congress of Medieval Canon Law
(Toronto, 1972) (Monumenta Iuris Canonici, series C, 5; Vatican City,
1976), pp. 163-206.
Studies of early and important cases of papal canonzation include: A.
Heintz, "Der Heilige Simeon von Trier, seine Kanonisation und seine
Reliquien," Festschrift Alois Thomas (Trier, 1967), pp. 163-73;
Bernhard Scholz, "The Canonization of Edward the Confessor,"
Speculum 36 (1961), pp. 38-60; S. Tunberg, "Erik den helige,
Sveriges helgenkonung," Fornvännen, 36 (1941), pp. 257-78;
Arne Jönsson, "Saint Eric of Sweden-The Drunken Saint?"
Analecta Bollandiana, 109, (1991), pp. 331-346; Jürgen Petersohn,
"Die litterae Papst Innocenz III zur Heiligsprechung der Kaiserin
Kunigunde (1200)," Jahrbuch für fränkische Landesforschung,
37 (1977), pp. 1-25; Stephan Kuttner, "St. Jon of Holar. Canon Law
and Hagiography," Analecta Cracoviensia, 7 (1975), pp. 367-75;
Robert Folz, "La Chancellerie de Frédéric Ier et la
canonisation de Charlemagne," Le Moyen Age, 70 (1964), pp.
13-31; Etienne Delaruelle and Charles Higounet, "Réformes prégréoriennes
en Comminges et canonisation de S. Bertrand," Annales du Midi,
61 (1948), pp. 152-7.
On the processes of officially sanctioning cults in the Christian east,
see P. Peeters, "La Canonistion des saints dans l"Eglist rusee,"
Analecta Bollandiana, 33 (1914), pp. 380-420 and 38 (1920), pp.
172-6 and P. Peeters, "The Canonization of Saints in the Orthodox
CHurch," The Christian east, 12 (1931), pp. 85-9.
Marriage and sanctity.
The literature on the law and practice of marriage in medieval Christianity
is enormous. Trustworthy surveys are provided in James Brundage, Law,
Sex, and Christian Society in Medieval Europe (Chicago, 1987); Jean
Gaudemet, Le mariage en Occident. Les moeurs et le droit (Paris,
1987); Christopher Brooke, The Medieval Idea of Marriage (Oxford,
1989). For further guidance, see M. Sheehan and D. Scardalleto, Family
and Marriage in Medieval Europe: A Working Bibliography (Vancouver,
1976).
Chaste marriages and lay sanctity. See particularly the new sutdy of
Dyan Elliott, Spiritual Marriage: sExual abstinence in Medieval Wedlock
(Princeton, 1993). Also see Baudouin de Gaiffier, "Intactam sponsam
relinquens. A propos de la vie de s. Alexis," Analecta Bollandiana
65 (1947), pp. 157-195; Penny Gold, "The Marriage of Mary and Joseph
in the Twelfth-Century Ideology of Marriage," in Sexual Practices
and the Medieval Church, eds. Vern Bullough and James Brundage (Buffalo,
1982), pp. 102-117; André Vauchez, "Un nouvel idéal
au XIIIe siècle: la chasteté conjugale," in idem,
Les laïcs au moyen âge. Pratiques et expériences religieuses
(Paris, 1987), pp. 203-209
Mystical marriage and monastic sanctity. The best summary is provided
by Reginald Grégoire, "Il matrimonio mistico," in Il
matrimonio nella società altomedievale, 2 vols. (Settimane di
studio del Centro italiano di studi sull'alto medioevo, 24; Spoleto, 1977),
2: 701-794. For an interesting twist on the topos, see Caroline Bynum,
"Jesus as Mother and Abbot as Mother: Some Themes in Twelfth-Century
Cistercian Writing," in eadem, Jesus as Mother: Studies in the
Spirituality of the High Middle Ages (Berkeley, 1982), pp. 110-169.
For a review of literature on the related topic of ecclesiastical celibacy,
see Jean Gaudemet, "Le célibat ecclésiastique. Le droit
et la practique du XIe au XIIIe siècles," Zeitschrift der
Savigny Stiftung für Rechtsgeschichte, Kanonistiches Abteilung,
68 (1982), pp. 1-31.
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