G. R. Evans

In the ancient world being a philosopher was a practical alternative to being a christian. Philosophical systems offered intellectual, practical and moral codes for living. By the Middle Ages however philosophy was largely, though inconsistently, incorporated into Christian belef. From the end of the Roman Empire to the Reformation and Renaissance of the sixteenth century Christian theologians had a virtual monopoly on higher education. The complex interaction between theology and philosophy, which was the result of the efforts of Christian leaders and thinkers to assimilate the most sophisticated ideas of science and secular learning into their own system of thought, is the subject of this book. Augustine, as the most widely read author in the Middle Ages, is the starting point. Dr Evans then discusses the classical sources in general which the medieval scholar would have had access to when he wanted to study philosophy and its theological implications. Part I ends with an analysis of the problems of logic, language and rhetoric. In Part II the sequence of topics - God, cosmos, man follow the outline of the summa, or systematic encyclopedia of theology, which developed from the twelfth century as a text book framework. Does God exist? What is he like? What are human beings? Is there a purpose to their lives? These are the great questions of philosophy and religion and the issues to which the medieval theologian addressed himself. From `divine simplicity' to ethics and politics, this book is a lively introduction to the debates and ideas of the Middle Ages.

Problems of Authority in the Reformation Debates shows that in the early sixteenth century much was seen to be wrong with both the doctrine and the practice of authority in the Western Church. A great deal of scholarly effort was devoted at the time to trying to understand the nature of the problem, but this, as the author points out, was largely a piecemeal endeavour. No one succeeded in providing a comprehensive account of the complex 'authority' questions which were being raised about absolute divine sovereignty, the centrality of Christ, the primacy of scripture, the necessity of grace, and so on. Dr Evans aims here to piece together underlying connections in the theology of the Reformation period, as a contribution to ecumenical dialogue. She shows how, as theologians struggle today about words and meanings, the detailed texture of semantic debate similarly underlies many of the Reformation controversies.

All the apparatus of learning in the earlier Middle Ages had the ultimate purpose - at least in principle - of making it possible to understand the Bible better. The fathers laid foundations on which their successors built for a thousand years and more and which helped to form and direct the principles of modern criticism. This study looks at the assumptions within which students of the Bible in the West approached their reading, from Augustine to the end of the twelfth century, when new skills in grammar and logic made it possible to develop more refined critical methods and to apply fresh tools to the task.

Gregory the Great was, after Augustine of Hippo, perhaps the most influential of the Fathers in the Latin West during the Middle Ages. He put Augustine’s thought into a form which proved accessible and acceptable to mediaeval readers, and he added much of his own, notably in his preaching, in which he interpreted the Bible with equal emphasis on the practical living of a good Christian life and the aspiration of the soul towards God and the life to come. This study looks at Gregory’s thought as a whole and tries to show what was most important to him and the way he arrived at a balance between the active and the contemplative, the ‘outward’ and the ‘inward’ in his own mind. There is a tailpiece on the influence of his ideas in later centuries.

What did people really believe in the Middle Ages? Much of our sense of the medieval period has come down to us from the writings of the learned: the abbots, priors, magnates, scholastic theologians and others who between them, and across Christendom, controlled the machinery of church and state. For G R Evans too much emphasis has been placed on a governing elite and too little on those - the great mass of the semi-literate and illiterate, and the emergent middle classes - who stood outside the innermost circles of ecclesiastical power, privilege and education. Her book finally gives proper weight to the neglected literature of demotic religion: the lives of saints; writings by those - including lay women - who had mystical experiences; and lively texts containing stories for popular edification. Ranging widely, from the fall of Rome to the ideas of the Reformation, the author addresses vital topics like the appeal of monasticism, the lure of the Crusades, the rise of the friars and the acute crisis of heresy. As Evans reveals, medieval Christianity was shaped above all by its promise of salvation or eternal perdition.

An unrivalled introduction to a fascinating subject, Law and Theology in the Middle Ages explores the relationship between law and theology in medieval Europe. Focusing on legal and theological responses to justice, mercy, fairness, and sin, this text examines the tension between ecclesiastical and secular authority in medieval Europe, illustrating areas of dispute in a clear and accessible way.

An unrivalled introduction to a fascinating subject, Law and Theology in the Middle Ages explores the relationship between law and theology in medieval Europe. Focusing on legal and theological responses to justice, mercy, fairness, and sin, this text examines the tension between ecclesiastical and secular authority in medieval Europe, illustrating areas of dispute in a clear and accessible way.