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Spirituality and social change

The attempt to both define and understand reform in the later tenth and eleventh centuries is the chief ambition of this book. The book explores ecclesiastical reform as a religious idea and a movement against the backdrop of social and religious change in later tenth- and eleventh-century Europe. In so doing, it seeks, on the one hand, to place the relationship between reform and the papacy in the context of the debate about 'transformation' in its many and varied forms. At the same time, although recognizing that the reform movement had its origins as much in individuals and events far away from Rome and royal courts, it has looked to act as something of a corrective to the recent tendency among historians of emphasizing reform developments in other localities at the expense of those being undertaken in Rome. The book addresses 'the religious revolution of the eleventh century' by exploring how reform and the papacy developed in the eleventh century, and how these changes affected the rules by which medieval society functioned. Particular attention is paid to the question of whether the 'peace of God' movement was a social revolution that progressively blurred into and merged with the papal-sponsored movement for reform, which was gathering pace from the middle of the century, or whether these forces were deliberately compacted by the reformers in their efforts to promote their vision for Christian society.

A guide for students
Stephen Mossman

simultaneously as a case apart in the study of medieval Europe, rarely integrated in any meaningful sense into that history. It is all the more important, consequently, that we take proper account of Iberia in this volume, with its ambition to give even-handed geographical coverage over a defined region, and recognize the importance of Iberia in the western European context. Take note of Portass’s statement that ‘from the 930s Córdoba was to enjoy its heyday as the pre-eminent power of tenth-century Europe’, and remember it as you read: for all the historiographical noise

in Debating medieval Europe
Abstract only
Simha Goldin

defence of Cologne, taking up arms and making themselves responsible for defending one of the gates of the city. Throughout this period, the city had a ‘Jewish neighbourhood’, although the Jews also purchased houses outside their own enclave. 20 Christianity and Judaism At the point in time where we begin to study the Jews – about the tenth centuryEurope was a

in Jewish women in europe in the middle ages
King Athelstan’s sisters and Frankish queenship
Simon MacLean

later Edgiva wedded Louis, the brother of King Rudolf II of Burgundy. 4 By the early 930s, then, four of Athelstan’s half-sisters were married into four of the great dynasties of tenth-century Europe; a fifth, meanwhile, became the wife of Sihtric, Viking leader in Northumbria. The political careers of these women are shadowy. Only Edith, hitched to the rising star of the Saxon Ottonian dynasty, left

in Frankland
The Christian kingdoms and al-Andalus
Charles Insley

events. 50 Throw in some Navarrese meddling for good measure and the labyrinthine web of political ties that bound these polities together, and yet held them apart, emerges in outline. Meanwhile, reformed and reinvigorated by ʿAbd al-Raḥmān III, from the 930s Córdoba was to enjoy its heyday as the pre-eminent power of tenth-century Europe, based on a more extensive and stringent fiscal regime and a markedly more aggressive and self-aggrandizing ‘domestic’ and ‘foreign’ policy. 51 The ideological force of this newly emboldened polity had its roots in the events of

in Debating medieval Europe