This volume makes available for the first time the complete works of the important monastic theologian, Gilbert Crispin, friend and pupil of Sr. Anselm and abbott of Westminster from 1085, and includes a completely revised edition of his influential Disputatio Iudei et Christiani.

This book surveys the monastic community at Westminster from the time when Edward the Confessor 1042-1066] adopted it as his burial church down to the end of the reign of king John. Originating according to legend during the Roman occupation, the West Minster was converted from a little collegiate church into a Benedictine monastery around 970. However, the growth of its significance largely dates from its massive endowment by king Edward, who commissioned a lavish rebuilding of the abbey church, a focal point in his programme of monarchical propaganda. Dr Mason covers every aspect of the abbey community in detail examining the careers of the abbots and priors, whilst ensuring that lesser figures are not neglected: monks; craftsmen; lay servants; the personnel of the royal court who were closely associated with the abbey. The author also considers the community's dealings with the growing ecclesiastical bureaucracy; the management of its properties, including its parochial churches; and its relationship with other religious houses. Dr EMMA MASON teaches in the Department of History, Birkbeck College.

The articles brought together here use anti-Jewish disputational literature to shed light on the rise of anti-Judaism in the West. Christian theologians at this time were particularly interested to work out the relationship between Christianity and Judaism because they were in the process of clarifying their own doctrines under the influence of classical material which had not been fully utilised since late Antiquity. In this context a response to the continued and vociferous Jewish rejection of Christianity seemed all the more urgent. It is not for nothing that the output of anti-Jewish polemics rose sharply towards the end of the 11th century and simultaneously became more and more sophisticated. Many of the anti-Jewish ideas of later centuries go back to what was formulated in the 11th and 12th centuries.

The British Archaeological Association’s 2013 conference was devoted to the study of Westminster Abbey and the Palace of Westminster. It also embraced Westminster School, which was founded at the Reformation in the Abbey precinct. Collectively, these institutions occupy a remarkable assemblage of medieval and later buildings, most of which are well documented. Although the Association had held a conference at Westminster in 1902, this was the first time that the internationally important complex of historic buildings was examined holistically, and the papers published here cover a wide range of subject matter. Westminster came into existence in the later Anglo-Saxon period, and by the mid-11th century, when Edward the Confessor’s great new abbey was built, it was a major royal centre two miles south-west of the City of London. Within a century or so, it had become the principal seat of government in England, and this series of twenty-eight papers covers new research on the topography, buildings, art-history, architecture and archaeology of Westminster’s two great establishments — Abbey and Palace. Part I begins with studies of the topography of the area, an account of its Roman-period finds and an historiographical overview of the archaeology of the Abbey. Edward the Confessor’s enigmatic church plan is discussed and the evidence for later Romanesque structures is assembled for the first time. Five papers examine aspects of Henry III’s vast new Abbey church and its decoration. A further four cover aspects of the later medieval period, coronation, and Sir George Gilbert Scott’s impact as the Abbey’s greatest Surveyor of the Fabric. A pair of papers examines the development of the northern precinct of the Abbey, around St Margaret’s Church, and the remarkable buildings of Westminster School, created within the remains of the monastery in the 17th and 18th centuries. Part II part deals with the Palace of Westminster and its wider topography between the late 11th century and the devastating fire of 1834 that largely destroyed the medieval palace. William Rufus’s enormous hall and its famous roofs are completely reassessed, and comparisons discussed between this structure and the great hall at Caen. Other essays reconsider Henry III’s palace, St Stephen’s chapel, the king’s great chamber (the ‘Painted Chamber’) and the enigmatic Jewel Tower. The final papers examine the meeting places of Parliament and the living accommodation of the MPs who attended it, the topography of the Palace between the Reformation and the fire of 1834, and the building of the New Palace which is better known today as the Houses of Parliament.

Based upon the manuscripts and text of the commentary on St. Paul written by Lanfranc of Bec in the mid-eleventh century, this book examines the context, theology, and methods of Lanfranc's composition and the influence of his teaching at Bec.

There is a myth—easily shattered—that Western societies since the Enlightenment have been dedicated to the ideal of protecting the differences between individuals and groups, and another—too readily accepted—that before the rise of secularism in the modern period, intolerance and persecution held sway throughout Europe. In Beyond the Persecuting Society John Christian Laursen, Cary J. Nederman, and nine other scholars dismantle this second generalization. If intolerance and religious persecution have been at the root of some of the greatest suffering in human history, it is nevertheless the case that toleration was practiced and theorized in medieval and early modern Europe on a scale few have realized: Christians and Jews, the English, French, Germans, Dutch, Swiss, Italians, and Spanish had their proponents of and experiments with tolerance well before John Locke penned his famous Letter Concerning Toleration. Moving from Abelard to Aphra Behn, from the apology for the gentiles of the fourteenth-century Talmudic scholar, Menahem ben Solomon Ha-MeIiri, to the rejection of intolerance in the "New Israel" of the Massachusetts Bay Colony, Beyond the Persecuting Society offers a detailed and decisive correction to a vision of the past as any less complex in its embrace and abhorrence of diversity than the present.

Scholastic disputation, the formalized procedure of debate in the medieval university, is one of the hallmarks of intellectual life in premodern Europe. Modeled on Socratic and Aristotelian methods of argumentation, this rhetorical style was refined in the monasteries of the early Middle Ages and rose to prominence during the twelfth-century Renaissance. Strict rules governed disputation, and it became the preferred method of teaching within the university curriculum and beyond. In The Medieval Culture of Disputation, Alex J. Novikoff has written the first sustained and comprehensive study of the practice of scholastic disputation and of its formative influence in multiple spheres of cultural life. Using hundreds of published and unpublished sources as his guide, Novikoff traces the evolution of disputation from its ancient origins to its broader impact on the scholastic culture and public sphere of the High Middle Ages. Many examples of medieval disputation are rooted in religious discourse and monastic pedagogy: Augustine's inner spiritual dialogues and Anselm of Bec's use of rational investigation in speculative theology laid the foundations for the medieval contemplative world. The polemical value of disputation was especially exploited in the context of competing Jewish and Christian interpretations of the Bible. Disputation became the hallmark of Christian intellectual attacks against Jews and Judaism, first as a literary genre and then in public debates such as the Talmud Trial of 1240 and the Barcelona Disputation of 1263. As disputation filtered into the public sphere, it also became a key element in iconography, liturgical drama, epistolary writing, debate poetry, musical counterpoint, and polemic. The Medieval Culture of Disputation places the practice and performance of disputation at the nexus of this broader literary and cultural context.

This volume explores the work of Anselm of Canterbury, theologian and archbishop, in light of the communities in which he participated.

The new edition of Medieval England, 500-1500, edited by Emilie Amt and Katherine Allen Smith, spans several centuries in 102 documents that present the social and political history of England. The documents include constitutional highlights and records such as the Magna Carta and Froissart's Chronicles, as well as narrative sources describing the lived experiences of a range of historical actors. These narratives fit into thematic clusters covering topics such as the Anglo-Saxon monarchy, lay piety, later medieval commercial life, queenship, and Jewish communities. Thirty-nine new sources discuss significant events like the conquest of Wales, the Gregorian mission, and the Viking invasions. They also allow for multiple examples of particular genres, such as wills and miracle collections, to facilitate comparative analysis. Introductions and questions situate each source in the historical landscape and facilitate engagement with the text, inspiring readers to delve into the medieval past. The book also features 40 illustrations, a map, and an index of topics. Additional resources, including essay questions, web resources, and a timeline, can be found on the History Matters website (www.utphistorymatters.com).