Medieval Theologians: An Introduction to Theology in the Medieval Period, The

The Medieval Theologians: An Introduction to Theology in the Medieval Period. By G. R. Evans, ed. Oxford: Blackwell, 2001, XX + 383 pp., $41.95 paper.

The Medieval Theologians, edited by G. R. Evans, fills the need for an up-to-date, comprehensive, and readable introduction to religious life and thought in the Middle Ages.

Part I, "The End of the Ancient World," begins with John Rist's brief but successful attempt to tackle some of the "ambiguities" of St. Augustine's thought. Rist argues that St. Augustine has been subject to misinterpretation and therefore misunderstanding. In a noble effort to uncover the "real" Augustine, Rist surveys such topics as God's nature, baptism and the Church, sin and virtue, faith and reason, love, grace and knowledge, and philosophy and the Bible. Rist humbly concludes that numerous avenues of inquiry into Augustine assist in the daunting task of trying to understand this important medieval figure. Charles Kannengiesser, in chapter two, addresses the "towering" figures of Boethius, Cassiodorous, and Gregory the Great. Kannengiesser succinctly identifies the qualities of each individual (Boethius, philosophy and logic; Cassiodorous, man of letters; Gregory the Great, able pastor and politician) and their uncanny ability to transmit their respective qualities to a world in transition. Finally, Andrew Louth highlights the definitive character of Chalcedonian Christology and filters this through the life and thought of key "postpatristic Byzantine theologians." Louth equitably treats Eastern (Greek) Fathers such as Origen, Dionysios and Romanos, Maximos the Confessor, St. John Damascene, Photios, Symeon the New Theologian, Psellos, and Gregory Palamas, as well as monastic liturgy, spirituality, and icons. Louth accurately captures the essence of the Orthodox faithful.

Part II, "The Carolingians," begins with a short chapter on Bede by Benedicta Ward. She compellingly shows how Bede internalized and utilized the traditions of the early Fathers and masterfully transmitted them to the English people. Willemien Otten briefly and brilliantly examines the major theological controversies particular to the Carolingian milieu (adoptionism, iconoclasm, eucharistic meaning, and predestination), but stresses that Carolingian theology is not the "sum of its controversies." Rather, in Otten's estimation, the Carolingians embraced a theological past (e.g. appeal to the Fathers) to chart a decidedly theological future.

Part III, entitled "A Medieval "Renaissance?" comprises the largest section of this volume. G. R. Evans opens with discussion of several key theological controversies of the eleventh century (Berengar of Tours on "symbolic" communion; Peter Damien on the power of God; and Roscelin of Compiegne on the Trinity) brought about by strides in medieval scholarship and political controversy. Also, in the following chapter Evans chronicles the life of Anselm of Canterbury and the lasting influence of his theological and spiritual works. Lauge O. Nielsen next offers a glimpse of the "dissimilarities" between Peter Abelard and Gilbert of Poitiers. For instance, Abelard is well known for his escapades with Heloise and his theological writings are examples of formidable logic, while only rough biographical elements exist about Gilbert and his verifiable extant writings consist only of commentaries. Despite ontological differences and variations in literary presentation, Nielsen perceptively observes that Abelard and Gilbert are in concert with regard to the linguistics of religious language. Emero Stiegman covers medieval monasticism through discussion of key Cistercians and Victorines. Stiegman analyzes the striking mystical theology propounded by Bernard of Clairvaux and uncovers the detailed and erudite meditations of William of St. Thierry on trinitarian theology. Hugh of St. Victor is applauded for his "literal" mystical theology while his student, Richard of St. Victor, is praised for psychological acuity which, according to Stiegman, enhanced Richard's theology of contemplation. Jenny Swanson presents a concise history of the Glossa Ordinaria, and although textual criticism casts numerous shadows over its annotations of the Latin Bible, the Glossa remained a key "textbook" in academic theological circles from the Middle Ages to the eighteenth century. Marcia L. Colish, in the final chapter of Section III, shows that despite a distinct Victorine influence, Peter Lombard was a formative voice in scholastic theology.

Part IV, "The High Medieval Debate," offers a sample of important theologians and issues during the high Middle Ages. Michael Robson, in his essay on Saint Bonaventure, highlights key points of Bonaventure's theology (e.g. divine revelation of Scripture; authority of councils and Fathers) and offers brief summaries of Breviloquium, De praeparatione ad missam, and the Collationes de septem donis Spiritus sancti. Fergus Kerr offers a short and lucid biography of Thomas Aquinas, traces the development of his theology, and concludes with a detailed synopsis of the Summa Theologica. Oliver Davies presents the main features of medieval mysticism and summarizes the writings of Bonaventure and Julian of Norwich, among others, and suggests female mystics and "maverick men" like Meister Eckhart can offer fresh wisdom and insight into contemporary mystical spirituality. Takashi Shogimen's chapter on medieval academic turmoil includes discussion of the poverty controversy involving William of Ockham, the schism of 1054, and the Council of Constance. Finally, Alexander Broadie shows how Duns Scotus and William Ockham argued for a "univocity of being" against St. Thomas's Aristotelian "analogy of being."