Love letters or verses to/from clerics or religious: Epistolae duorum amantium, Abelard and Héloise, Baudri of Bourgueil, Regensburg, Tegernsee, Söflingen

This chapter considers major thinkers of the late 11th and early 12th centuries. Peter Abelard's views on the relation between faith and reason, as well as his views on the Trinity and salvation, are discussed, along with the criticism by William of St. Thierry and Bernard of Clairvaux. The theology of these two Cisterican authors is also examined, especially their views on faith and reason, salvation and love.

This chapter highlights women’s roles in medieval death practice, arguing that women’s traditional care for the dying and dead and their social role as mourners were consistent with, and in fact fundamental to, the spiritual role of nuns as valued intercessors. As custodians of family memory, women were central to medieval remembering; however, nuns have typically been seen as marginal to the monastic practices of liturgical memoria – the ritualized prayer for the dead that is generally thought to have become the specialised work of ordained monks by the Central Middle Ages. Focusing on the commemorative and intercessory roles of women as wives and mothers, the place of women in biblical narratives of the Passion and Resurrection and the social and spiritual contributions of female monasticism, this chapter argues that women’s ties to death, as both a practical and a spiritual matter, provided nuns with a central and valued role in medieval memorial practice and intercessory prayer.

Chapter 1 puts Thomas’s account in its historical context by discussing Augustine and his medieval reception. The first part of the chapter focuses on Augustine’s mature account of original sin, drawing on The City of God and his anti-Pelagian works. I argue that Augustine’s account contained several fruitful ambiguities which would be the basis for medieval reflection. How should we understand the transmission of original sin and the origin of the soul? In what sense are infants guilty of sin? How can we make sense of the claim that human nature has been “corrupted”? The second major part of the chapter discusses Anselm of Canterbury, Peter Abelard, and Peter Lombard. Each of these theologians defended original sin while challenging at least one important aspect of Augustine’s teaching. Anselm claimed that concupiscence cannot be sinful. Abelard denied original guilt. The Lombard emphatically denied traducianism and insisted that infants who die unbaptized are guilty only in a highly mitigated sense.