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• W2528861683 abstract "BOOK REVIEWS599 of the De Excidio and the Anglo-Saxon Chronicle reveals the limitation of these sources as historical records of the Saxon incursions. Here Sims-Williams brings from his Celtic researches a stronger sense than many Anglo-Saxon historians have shown of the presence of oral traditions embedded in the written sources, arguing, for example, that Gildas relied almost entirely on oral sources and cannot be regarded as a reliable source for the fifth century. Another group of six essays brings together studies resulting from the author 's work on southwestern England in the seventh and eighth centuries. Here his attention to detail, often philological or palaeographical, enables him to uncover new evidence for the monasteries and bishops of Worcestershire and Gloucestershire. Three essays piece together evidence for the continental links of Bath Abbey for other houses in this area, fleshing out the Frankish connections of Anglo-Saxon monasticism suggested by Bede. In a remarkable piece of textual archaeology, Sims-Williams reconstructs a collection of Roman and papal inscriptions put together for the eighth-century bishop of Worcester, Milred. Liturgical and devotional texts form the subject of the final group of three essays which rehabilitate the Spanish origin of a prayer of the faithful, uncover knowledge of Ephraim the Syrian in Anglo-Saxon England, and identify the triad thought, word, and deed as characteristically Irish. Because Professor Sims-Williams' learning is both so deep and so broad there is some problem about the coherence of this collection. The Anglo-Saxon material , as I have tried to show, fits fairly neatly into two groups, but the two essays on Welsh subjects integrate less well. One is glad to have them, but the fit is uneasy. Insofar as the volume possesses an underlying unity, it lies in his ability to reveal the international connections of the texts he discusses and the great range of the literary and intellectual culture of the Middle Ages. These are important essays, and it is a boon to have them made readily accessible. Catherine Cubitt University ofYork Schools of Asceticism: Ideology and Organization in Medieval Religious Communities. By Luetz Kaelber. (University Park: Pennsylvania State University Press. 1998. Pp. viii, 278. $55.00 clothbound; $19.95 paperback.) Luetz Kaelber has set himself an ambitious task: to complete and at the same time to offer a critique of the work of MaxWeber on the impact of monasticism on western society. ForWeber, in Kaelber's analysis, medieval monasticism's potential for an ascetic empowerment of the self (p. 12 andpassim) was hamstrung by virtue of its being other-worldly; it had nonetheless to be reckoned an important precursor to ascetic Protestantism (p. 60). The ideological gulf between medieval monks and sixteenth-century Calvinists was, Weber sus- 600book reviews pected, spanned by medieval heterodox sects, but he was never able to explore this idea. It is the aim of Kaelber in Schools ofAsceticism to develop it. Kaelber's critique of Weber is based on his belief that Weber got medieval monasticism wrong: in the early and central Middle Ages,pace Weber, medieval monks for the most part did not put an especially high premium on manual work, nor were they purely other-worldly. They prayed hard for their noble patrons , leaving their fields to be ploughed by their serfs. Even Cistercians, despite a rhetorical commitment to manual labor, relied heavily on the work of laybrothers to run their granges and keep their sheep. The true ascetics of the Middle Ages turn out, in Kaelber's thesis, not to be monks at all. They are laymen and women. The prominence Kaelber gives to the laity forces him to consider another Weberian tenet, viz., the impediments to the rationalisation of conduct created by the magic rituals which priests alone could perform, and which thus encouraged the laity to rely on the performance of ritualist actions rather than asceticism as the means to salvation (pp. 101-102). This is not a view Kaelber rejects out of hand, but he does significantly qualify it, insisting that certain lay groups, under the influence of charismatic leaders, formed themselves into what, since Brian Stock, The Implications ofLiteracy (1983), have come to be known as textual communities..." @default.
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• W2528861683 title "Schools of Asceticism: Ideology and Organization in Medieval Religious Communities by Luetz Kaelber" @default.
• W2528861683 doi "https://doi.org/10.1353/cat.1999.0149" @default.
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