The history of "popular religion": During the 1970s and early 1980s scholars tended to treat these problems under the rubric of "popular" religion or piety: Raoul Manselli, La religion populaire au moyen âge. Problèmes de méthode et d'histoire (Montréal, 1975); Etienne Delaruelle, La Pieté populaire au moyen âge (Turin, 1975); Bernard Plongeron (ed.), La Religion populaire dans l'occident chrétien. Approches historiques (Paris, 1975); M.-H. Vicaire (ed.), La religion populaire en Languedoc du XIIIe à la moitié du XIVe siècle (Cahiers de Fanjeaux, 11; Toulouse, 1976); James Obelkevich (ed.), Religion and the People, 800-1700 (Chapel Hill, NC, 1979); Rosalind Brooke, and Christopher Brooke, Popular Religion in the Middle Ages. Western Europe 1000-1300 (London, 1984); Leonard Boyle, "The Fouth Lateran Council and Manuals of Popular Spirituality," in The Popular Literature of Medieval England, ed. Thomas Heffernan (Knoxville, 1985), pp. 30-43. For coherent critiques of the concept, which has since waned in popularity, see Jean-Claude Schmitt, "'Religion populaire' et culture folklorique," Annales ESC, 31 (1976), pp. 941-53 and Natalie Davis, "From 'Popular Religion' to Religious Cultures," in Reformation Europe: A Guide to Research, ed. Steven Ozment (St. Louis, MO, 1982), pp. 321-42.
The "history of Christian practice": The concept of "popular" religion in particular crumbled under the weight of careful studies which showed how the efforts of ecclesiastical institutions at pastoral care could also be viewed as efforts by the hierarchy to disseminate Christianity. On this trend in scholarship, see in particular Charles Trinkhaus and Heiko Oberman (eds.), The Pursuit of Holiness in Late Medieval and Renaissance Religion (Leiden, 1974); Thomas Tentler, Sin and Confession on the Eve of the Reformation (Princeton, 1977); Faire croire: Modalités de la diffusion et de la réception des messages religieux du XII au XVe siècle (Collection de l'Ecole Française de Rome; 51; Rome, 1981). Another alternative to "popular religion" and "popular culture" has been offered by the largely German school of Alltagsgeschichte: for consideration of the methodological issues, see particularly the articles collected in Mensch und Object im Mittelalter und in der Frühen Neuzeit: Leben-Alltag-Kultur. Internationaler Kongress, Krems an der donau, 27. bis 30. September 1988 (Osterreichische Akademie der Wissenschaften philosophisch-historische klasse sitzungsberichte, 568; Veröfffentlichungen des instituts für Realienkunde des Mittelalters und der frühen neuzeit, 13; Vienna, 1990).
Religious practice in the late middle ages: The cultural and religious history of the later middle ages was long written under the shadow, or perhaps better pall, cast by Johan Huizinga's famous essay The Waning of the Middle Ages: A Study of the Forms of Life, Thought and Art in France and the Netherlands in the XIVth and XVth Centuries, trans. F. Hodman (London, 1924 and numerous reprints) which was first published in Haarlem in 1919. A view of a more vigorous late medieval religious culture developed in scholarship over a long period of time, perhaps first given coherence by Etienne Delaruelle, E. R. Labande and Paul Ourliac in L'Eglise au temps du Grand Schisme et de la crise conciliare (1378-1449) (Paris, 1964), and again with even greater clarity by Francis Rapp in L'Eglise et la vie religieuse en occident à la fin du Moyen Age (Nouvelle Clio, 25; Paris, 1980). Both these synthetic works are milestones in the development of a history of Christianity oriented toward practice and social context. These can now be supplemented by the relevant volumes of the Histoire du chirstianisme: André Vauchez (ed.), Apogée de la papauté et expansion de la chrétienté (1054-1274) (Paris, 1993) and Un temps e'épreuves (1274-1449) (Paris, 1990). In English one can find a less full, but nonetheless very useful, synthesis in R. N. Swanson, Religion and Devotion in Europe, c. 1215-c. 1515 (Cambridge Medieval Textbooks; Cambridge, 1995), and the highly idiosyncratic, but quite brilliant, work of John Bossy, Christianity in the West, 1400-1700 (Oxford, 1985).
Regional studies of religious practice in the late middle ages: These syntheses were to a large basis based on careful local studies of religious practice in the later middle ages which have appeared with regularity over the course of the past several decades. The effect of these studies has been to blur the edges of the hard dividing line in religious history once provided by the Protestant reform movements. Among these studies are: Jacques Toussaert, Le sentiment religieux en Flandre à la fin du Moyen age (Paris, 1963); Noël Coulet, "Jalons pour une histoire religieuse d'Aix au bas-moyen âge (1150-1450)," Provence historique, 22 (1972), pp. 203-60; J. Fournée, Les normands face à la peste. Trois siècles et demi de peste en Normandie Bilan religieux et social (Flers, 1978); Richard Trexler, Public Life in Renaissance Florence (New York, 1980); Nicole Lemaître, Le Rouergue flamboyant. Le clergé et les fidèles dans le diocèse de Rodez, 1417-1563 (Paris, 1988); Dominique Viaux, La vie paroissiale à Dijon à la fin du Moyen Age (Dijon, 1988); Alain Derville, "La vie religieuse au XIVe siècle d'après les comptes de la cathédrale de Cambrai," Revue d'histoire de l'Eglise de France, 74 (1988), pp. 213-33; Eamon Duffy, The Stripping of the Altars: Traditional Religion in England, c. 1400-c.1580 (New Haven, 1992); Robert Brentano, A New World in A Small Place: Church and Religion in the Diocese of Rieti, 1188-1378 (Berkeley, 1993); Pierrette Paravy, De la chrétienté à la réforme en Dauphiné. Evêques, fideles et deviants (vers 1340-vers 1530), 2 vols. (Collection de l'Ecole Française de Rome, 183; Paris/Rome, 1993); Daniel Bornstein, The Bianchi of 1399: Popular Devotion in Late Medieval Italy (Ithaca, NY, 1993); William Dohar, The Black Death and Pastoral Leadership: The Diocese of Hereford in the Fourteenth Century (Philadelphia, 1995); Andrew Brown, Popular Piety in Late Medieval England: the Diocese of Salisbury, 1250-1550 (Cambridge, 1995). Two useful collections of translated documents have also appeared in English: Stephen Pumfrey, Paolo Rossi and Maurice Slawinski (eds.), Science, Culture, and Popular Belief in Medieval and Renaissance Society (Manchester, 1991) and R. N. Swanson, Catholic England: Faith, Religion and Observance before the Reformation (Manchester, 1993).
Liturgy: Gregory Dix, The Shape of the Liturgy (London, 1945 and reprints); Cyrille Vogel, Introduction aux sources de l'histoire du culte chrétien au moyen âge (Spoleto, 1981) (ET: Medieval Liturgy: an Introduction to the Sources, trans. Willlam Story and Niels Rasmussen [Washington, DC, 1986]); Richard Praff, Medieval Latin Liturgy: A Select Bibliography (Toronto, 1982); Andrew Hughes, Medieval Manuscripts for Mass and Office: A Guide to Their Organization and Terminology (Toronto, 1982); David Hiley, Western Plainchant: A Handbook (Oxford, 1993). Clerical vestments were an integral part of these rituals, see very generally Louis Trichet Le costume deu clergé (Paris, 1986) and La tonsure, vie et mort d'une pratique ecclésiastique (Paris, 1990), and, for a more specifically relevant analysis, Perrine Mane and Françoise Piponnier, "Entre vie quotidienne et liturgie: le vêtement ecclésiastique à la fin du Moyen Age," Symbole des Alltags, Alltag der Symbole: Festschrift für Harry Kühnel zum 65. Geburtstag, ed. Gertrud Glaschitz et al. (Graz, 1992), pp. 469-95.
Baptism: Thomas Finn, Early Christian Baptism and the Catechumenate: Italy, North Africa, and Egypt (Message of the Fathers of the Church, 6; Collegeville, MI, 1992); Peter Cramer, Baptism and Change in the Early Middle Ages, c. 200-c. 1150 (Cambridge, 1993); John Bossy, "Blood and Baptism: Kinship, Community and Christianty in Western Europe from the Fourteenth to the Seventeenth centuries," Studies in Church History, 10 (173), pp. 129-43.
Marriage: Georges Duby, The Knight, the Lady, and the Priest. The Making of Modern Marriage in Medieval France; Suzanne Wemple, Women in Frankish Society: Marriage and the Cloister, 500-900 (Philadelphia, 1981); Jack Goody, The Development of the Family and Marriage in Europe (Cambridge, 1983); James Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago, 1987); Christopher Brooke, The Medieval Idea of Marriage (Oxford, 1989); William Sheehan, "The Influence of Canon Law on the Property Rights of Married Women in England," Mediaeval Studies 25 (1963), pp. 109-24 and "The Formation and Stability of Marriage in Fourteenth-Century England: Evidence of an Ely Register," Mediaeval Studies 33 (1971), pp. 228-263; R. H. Helmholz, Marriage Litigation in Medieval England (Cambridge, 1974); Charles Donahue, "The Canon Law on the Formation of Marriage and Social Practice in the Later Middle Ages," Journal of Family History 8 (1983), pp. 144-158; James Brundage, Law, Sex, and Christian Society in Medieval Europe (Chicago, 1987); Christopher Brooke, The Medieval Idea of Marriage (Oxford, 1989); Jeffrey Watt, The Making of Modern Marriage: Matrimonial Control and the Rise of Sentiment in Neuchâtel, 1550-1800 (Ithaca, NY, 1993); Anthony Molho, Marriage and Alliance in Late Medieval Florence (Cambridge, MA, 1994); Eric Carlson, Marriage and the English Reformation (Oxford, 1994); Robert Kingdon, Adultery and Divorce in Calvin's Geneva (Cambridge, MA, 1995). Also see M. Sheehan and D. Scardalleto, Family and Marriage in Medieval Europe: A Working Bibliography (Vancouver, 1976).
Confession and penitential practices: E. H. P. Anciaux, La Théologie du sacrement de pénitence au XIIe siècle (Louvain, 1949); Cyrille Vogel, La discipline pénitentielle en Gaule des origines à la fin du VIIe siècle (Paris, 1952) and Le pécheur et la pénitence au Moyen Age, second editiion (Paris, 1982); Alan Frantzen, The Literature of Penance in Anglo-Saxon England (New Brunswick, NJ, 1983); John Bossy, "The Social History of Convfession in the Age of the Reformation," Transactions of the Royal Historical Society, fifth series, 25 (1975), pp. 21-38; Thomas Tentler, Sin and Confession on the Eve of the Reformation (Princeton, 1977); Pratiques de la confession. Des pères du désert à Vatican II (Paris, 1983).
The Mass and the eucharist. The works of Peter Browe remain fundamental to any research on this topic: Die Verehrung der Euchaistie im Mittelalter (Munster 1933), Die eucharistischen wunder des Mittelalters (Breslau, 1938), and Die haufige Kommunion im Mittelalter (Munster 1938). ); E. Dumoutet, Corpus Domini: aux sources de la piété eucharistique médiévale (Paris, 1942) remains useful. 1938Gary Macy, The Theologies of the Eucharist in the Early Scholastic Period (Oxford, 1984) provides a useful discussion of the theological issues. Miri Rubin has presented the most ambitious overview of the cultural context of the Eucharist in late medieval Europe in Corpus Christi: The Eucharist in Late Medieval Culture (Cambridge, 1991). The analysis favors English evidence and has many curious gaps. See also the very compelling analyses of John Bossy, "The Mass as a Social Institution, 1200-1700," Past and Present, 100 (1983), pp. 29-61, Charles Zika, "Hosts, Processions and Pilgrimages: Controlling the Sacred in Fifteenth-Century Germany," Past and Present, 118 (1988), pp. 25-64, and Virginia Reinburg, "Liturgy and the Laity in Late Medieval and Reformation France," Sixteenth-Century Studies, 23 (1992-3), pp. 526-47. For the theological bases of the eucharist in this period, the best introduction remains the article by J. de Ghellinck in Dictionnaire de la théologie catholique, 5:1233-1302.
Charity: Brian Tierney, Medieval Poor Law (London, 1959); U. Craemer, Das Hospital als Bautyp des Mittelalters (Cologne, 1963); P. Richards, The Medieval Leper and His Northern Heirs (Cambridge, 1977); Michel Mollat, The Poor in the Middle Ages (New Haven, 1986); Miri Rubin, Charity and Community in Medieval Cambridge (Cambridge, 1987); Françoise Bérial, Histoire des lépreux au moyen âge. Une société d'exclus (Paris, 1992); Brian Pullan, Rich and Poor in Renaissance Venice; The Social Institutions of a Catholic State (Oxford, 1981); C. Vincent, Des charité bien ordonnées. Les conféries normandes de la fin du XIIIe au début du XVIe siècle (Paris, 1988).
Prayers for the dead: Philipple Ariès has presented a provocative, if untimately flawed, thesis concerning changing attitudes to death in L'Homme devant la mort (Paris, 1977)=The Hour of Our Death, trans. Helen Weaver (New York, 1981). The fundamental study on liturgies associated with death and dying remains Damian Sicard (ed.), La liturgie des morts dans l'Eglise latine des origines à la réforme carolingienne (Münster, 1978). Frederick Paxton, Christianizing Death: The Creation of a Ritual Process in Early Medieval Europe (Ithaca, 1991) has presented an important reinterpretation of the development of these liturgies in the early middle ages, as well as of their social function. For an good consideration of funerals in their social context during the later middle ages, see Sharon Strocchia, Death and Ritual in Renaissance Florence (Baltimore, 1992). The essays collected in La mort au Moyen ages (Strasboug, 1977) cover a variety of topics. On the place of prayer for the dead in the parish, see Joseph Avril, "La paroisse médiéval et la prière pour les morts," in Jean-Loup Lemaitre (ed.), L'église et la mémoire des morts dans la France médiévale (Paris, 1986), pp. 53-67; Pierre Desportes, "Réflexions sur la paroisse urbaine en France du Nord au Bas Moyen Age," Histoire de la paroisse (Angers, 1988), pp. 44-56. Useful older studies on the late middle ages include J. M. Clark, The Dance of Death in the Midle Ages and the Renaissance (Glasgow, 1950), H. Rosenfeld, Der Mittelalterliche Totentanz (Munster, 1954) and R. Rudolf, Ars moriendi (Cologne, 1959). On funeral rituals in the late middle ages, see Marie-Thérèse Lorcin, "Trois manières d'enterrement à Lyon de 1300-1500," Revue historique, 261 (1979), pp. 3-15; Ronald Finucane, "Sacred Corpse, Profane Carrion: Social Ideals and Death Rituals in the Later Middle Ages," in Mirrors of Mortality Studies in the Social History of Death, ed. J. Whaley (London, 1980), pp. 40-60; Christian Raynaud, "Quelques remarques sur les cérémonies funéraires à la fin du Moyen Age," Le Moyen Age, fifth series, 7 (1993), 293-310. The moment of death was, not surprisingly, a common locus of the miraculous: Christian Krötzl, "Evidentissima signa mortis: Zu Tod und Todesfeststellung in mittelalterlichen Mirakelberichten," Symbole des Alltags, Alltag der Symbole: Festschrift für Harry Kühnel zum 65. Geburtstag, ed. Gertrud Glaschitz et al. (Graz, 1992), pp. 765-75.
The parish. For a useful overview, see Joseph Avril, "Quelques aspects de l'institution paroissiale après le IVe concile du Latran," in Crises et réformes dans l'église de la réforme grégorienne à la préréforme (Actes du 115e Congrès nationale des société savantes, Avignon 1990; Paris, 1991), pp. 93-106. Gabriel Le Bras, Etudes de sociologie religigeuse (Paris, 1955) and L'Eglise et le village (Paris, 1976); G. W. O. Addleshaw, The Development of the Parochial System from Charlemagne (768-814) to Urban II (1088-1099) (London, 1954); Michel Aubrun, La paroisse en France (Paris, 1986); John Blair and Richard Sharpe, Pastoral Care Before the Parish (Leicester, 1992); Le istituzioni ecclesiastiche della "Societas Christiana" dei secoli XI-XII. Diocesi, pievi e parrocchie (Miscellanea del Centro di studi medioevali, 8; Milan, 1977); Histoire de la paroisse (Angers, 1988); Michel Fixot and Elisabeth Zadora-Rio (eds.), L'église, le campagne, le terroir (Paris, 1990); Dominique Viaux, La vie paroissale à Dijon à la fin du moyen âge, (Publication de l'université de Bourgogne, 65; Dijon 1988); Gervase Rosser, "Communities of Parish and Guild in the Late Middle Ages," in S. J. Wright (ed.), Parish, Church and People: Local Studies in Lay Religion, 1350-1750 (London, 1988), pp. 29-57; La paroisse en Languedoc aux XIIIe-XIVe siècles (Cahiers de Fanjeaux, 25; Toulouse, 1990).
Confraternities: G. Meersseman, "Etude sur les anciennes confréries dominicaines," Archivum fratrum Praedicatorum, 20 (1950), pp. 5-113 and 21 (1951), pp. 51-96; Le mouvement confraternal au Moyen Age. France, Italie, Suisse (Collections de l'Ecole Française de Rome, 97; Rome, 1987); James Banker, Death in the Community: Memorialization and Confraternities in an Italian Commune in the Late Middle Ages (Athens, GA, 1988); C. F. Black, Italian Confraternities in the Sixteenth Century (Cambridge, 1989); John Henderson, Piety and Charity in Late Medieval Florence (Oxford, 1994); Nicholas Terpstra, Confraternities and Civic Religion in Renaissance Bologna (Cambridge, 1995).
Preaching and exempla collections. There have been a series of influential studies of preaching in late medieval England: G. R. Owst, Preaching in Medieval Engalnd: An Introduction to Sermon Manuscripts of the Period c. 1350-1450 (Cambridge, 1926) and Literature and Pulpit in Medieval England: A Neglected Chapter in the History of English Letters and of the English People (Cambridge, 1933), J. W. Blench, Preaching in England in the later XVth and XVIth Centuries (London, 1964), and H. Leith Spencer, English Preaching in the Late Middle Ages (Oxford, 1994). Some editions and studies of the varied collections which used for that preaching include: Theodor Erbe (ed.), Mirk's Festial: A Collection of Homilies by Johannes Mirkus, I (EETS, extra series, 96; London, 1905); Fritz Kemmler, "Exempla" in Context: A Historical and Critical Study of Robert Mannyng of Brunne's "Handlyng Synne" (Tübingen, 1984). Further bibliography may be found in Thomas Heffernan, "Sermon Literature," in Middle English Prose: A Critical Guide to Major Authors and Genres, ed. A. S. G. Edwards (New Brunswick, NJ, 1984), pp. 177-207. For Italy, see the useful general essays of Carlo Delcorno, "Rassegna di studi sulla predicazione medievale e umanistica (1970-80)," Lettere italiane (1981), pp. 235076 and "La predicazione volgare in Italia (sec. XIII-XIV). Teoria, produzione, ricezione," Revue Mabillon, n. s. 4 (1993), pp. 83-107, as well as the more thorough local study by Daniel Lesnik, Preaching in Medieval Florence. The Social World of Franciscan and Dominican Spirituality (Athens, GA, 1989). For France, see Hervé Martin, Le Métier de prédicateur en France septentrionale à la fin du moyen âge (1350-1520) (Paris, 1988) and Larissa Taylor, Soldiers of Christ: Preaching in Late Medieval and Reformation France (Oxford, 1992).
Prayer. Pierre Rézeau, Les prières aux saints en français à la fin du Moyen Age, 2 vols. (Publications romanes et françaises; Geneva: Droz, 1982-3) provides the fullest corpus of relevant texts. On the development of prayers said for specific intentions in the high medieval liturgy, see Jean Molin, "Les intentions des prières de prône, éducatrices du peuples chrétien," in Crises et réformes dans l'église de la réforme grégorienne à la préréforme (Actes du 115e Congrès nationale des société savantes, Avignon 1990; Paris, 1991), pp. 107-16. For the textual bases of his work see Jean Molin, "L'oratio communis au Moyen Age en Occident du Xe au XVe siècle," in Miscellanea liturgica in onore . . . Giacomo Lercaro (Rome, 1967), pp. 315-468 and "Quelques textes médiévaux de la prière universelle," in Traditio et progressio: Studi liturgici in onore . . . Adrien Innocent (Rome, 1988), pp. 338-58. More generally, see John Bossy, "Christian Life in the Later Middle Ages: Prayers," Transactions of the Royal Historical Society, sixth series, 1 (1991), pp. 137-48 and the differing views of Virginia Reinburg, in her comment on Bossy, pp. 148-50 and "Hearing Lay People's Prayer," in Culture and Identity in Early Modern Eruope (1500-1800): Essays in Honor of Natalie Zemon Davis, ed. Barbara Diefendorf and Carla Hesse (Ann Arbor, MI, 1993), pp. 19-39. A fuller version of Reinburg's analysis of prayer is forthcoming under the title Popular Prayers in Late Medieval France (Ithaca, NY). Also see also the essays collected in La prière au Moyen Age (Senefiance, 10; Aix, 1981).
Pious benefactions. The most ambitious and provocative study remains Jacques Chiffoleau, La comptabilité d'au-delà: les hommes, la mort et la religion dans la région d'Avignon à la fin du Moyen Age (vers 1320-vers 1480) (Collection de l'Ecole française de Rome, 47; Rome, 1980). Clive Burgess has examined the motivation of devotion in late medieval English wills: "'By Quick and By Dead': Wills and Pious Provision in Late Medieval Bristol," The English Historical Review, 102 (1987), pp. 837-48; "'A fond thing vainly invented': An Essay on Purgatory and Pious Motive in Late Medieval England," in S. J. Wright (ed.), Parish, Church and People: Local Studies in Lay Religion, 1350-1750 (London, 1988), pp. 56-84; "Late Medieval Wills and Pious Convention: Testamentary Evidence Reconsidered," in Profit, Piety, and the Professions in Later Medieval England, ed. M. A. Hicks (Gloucester, 1990), pp. 14-33. On England, also see Brian Golding, "Burials and Benefactions: an Aspect of Monastic Patronage in Thirteenth-Century England," in England in the Thirteenth Century: Proceedings of the Harlaxton Conference, ed. W. M. Ormrod (Woodbridge, 1985), pp. 64-75. For France, see Marie-Thérèse Lorcin, "Les clauses religieuses dans les tesaments du plat pays lyonnais aux XIVe et XVe siècle," Le Moyen Age (1972), pp. 287-323. For Bohemia, see John Klassen, "Gifts for the Soul and Social Charity in Late Medieval Bohemia," Materielle Kultur und religiöse Stiftung im Spätmittelalter (Osterreichische Akademie der Wissenschaften philosophisch-historische klasse sitzungsberichte, 554; Vienna, 1990), pp. 61-81. On the theology behind such bequests, see R. W. Shaffern, "Learned Discussions of Indulgences for the Dead in the Middle Ages," Church History, 61 (1992), pp. 367 ff. As a counterpoint, see the hard-headed neo-Marxist anaylsis of Samual Cohn, Death and Property in Siena, 1205-1800: Strategies for the Afterlife (Baltimore, 1988) and The Cult of Remembrance and the Black Death: Six Renaissance Cities in Central Italy (Baltimore, 1992).
Sanctity: Barbara Abou-el-Haj, The Medieval Cult of Saints: Formations and Transformations (Cambridge, 1994); Patrick Corbet, Les saints ottoniens. Sainteté dynastique, sainteté royale et sainteté féminine autour de l'an mil (Beihefte der Francia, 15; Sigmaringen, 1986); Anna Benvenuti-Papi, "In castro poenitentiae": santità e societa femminile nell'Italia medievale (Italia Sacra, 45; Rome: Herder, 1990); Lisa Bitel, Isle of the Saints: Monastic Settlement and Christian Community in Early Ireland (Ithaca, NY, 1990); Allison Elliott, Roads to Paradise. Reading the Lives of the Early Saints (Hanover, NH, 1987); Sharon Farmer, Communities of St. Martin: Legend and Ritual in Medieval Tours (Ithaca, 1991); Paulo Golinelli, Indiscreta Sanctitas: Studi sui rapporti tra culti, poteri e socità nel pieno medioevo (Rome, 1988); Thomas Head, Hagiography and the Cult of Saints. The Diocese of Orléans, 800-1200 (Cambridge Studies in Medieval Life and Thought, fourth series, number 14; Cambridge, 1990); Aviad Kleinberg, Prophets in their Own Country: Living Saitns and the Making of Sainthood in the Later Middle Ages (Chicago, 1992); Joseph-Claude Poulin, L'ideal de sainteté dans l'Aquitaine carolingienne d'après les sources hagiographiques (750-950) (Quebec City, 1975); Susan Ridyard, The Royal Saints of Anglo-Saxon England: A Study of West Saxon and east Anglian Cults (Cambridge, 1988); Pierre-André Sigal, L'homme et le miracle dans la France médiévale (XIe-XIIe siècle) (Paris, 1985); Richard Kieckhefer, Unquiet Lives. Fourteenth-Century Saints and Their Religious Milieu (Chicago, 1984); Gabriella Zarri, La sante vive: cultura e religiosita femminile nella prima éta moderna (Sacro/Santo, 2; Turin: Rosenberg and Sellier, 1990).
Heresy. For general bibliographic orientation, see Carl Berkhout and Jeffrey Russell, Medieval Heresies: A Bibliography, 1960-1979 (Toronto, 1981). Useful surveys include: Jeffrey Russell, Dissent and Reform in the Early Middle Ages (Berkeley, 1965); R. I. Moore, The Origins of European Dissent (London, 1977); Malcolm Lambert, Medieval Heresy. Popular Movements from Bogomil to Hus (London, 1977); Arno Borst, Medieval Worlds: Barbarians, Heretics, and Artists in the Middle Ages, trans. Eric Hansen (Chicago, 1992). R. I. Moore has provided a compelling thesis on the importance of heresy for the development of ecclesiastical institutions in The Formation of a Persecuting Society. Power and Deviance in Western Europe, 950-1250 (London, 1987). Some other intriguing essays on the "popular" character of heresy include: Giorgio Cracco, "Le eresie del Mille: un fenomeno di reigetto delle strutture feudali?" Structures féodales et féodalisme dans l'occident méditerranéen (Xe-XIIIe siècles): Bilan et perspectives de recherches (Rome, 1980), pp. 345-361 and "Un problema sempre aperto: l'origine dell'eresia medievale," Cultura e scuola, 79 (1981), pp. 102-12; Janet Nelson, "Society, theodicy and the origins of heresy: towards a reassessment of the medieval evidence," Studies in Church History, 9 (1972), pp. 65-77; Ilarino da Milano, "La eresie popolari del secolo XI nell' Europa occidentale," Studi Gregoriani, 2 (1947), pp. 52-60; Robert Fossier, "Les mouvements populaires en occident au XIe siècle," Académie des Inscriptions et Belles-Lettres. Comptes rendus des séances de l'année 1971 (1971), pp. 257-69; Jean Musy, "Mouvements populaires et hérésies au XIe siècle en France," Revue historique, 513 (1975), pp. 33-76. More properly on the problem of superstition, see Dieter Harmening, Superstitio. Uberlieferungs- und theoriegeschichtliche Untersuchungen zur kirchlich-theologischen Aberglaubensliteratur des Mittelalters (Berlin, 1979). For translated sources, see Walter Wakefield and Arthur Evans, Heresies of the High Middle Ages (New York, 1969); Jeffrey Russell, Religious Dissent in the Middle Ages (New York, 1971); R. I. Moore, The Birth of Popular Heresy (London, 1976); Edward Peters (ed. and trans.) Heresy and Authority in Medieval Europe (Philadelphia, 1980).
Unbelief. It is important to remember that not all of the laity were devout. The point is made by Alexander Murray, "Piety and Impiety in Thirteenth-Century Italy," Studies in Church History, 8 (1972), pp. 83-106, Michael Goodich, "Miracles and Disbelief in the Late Middle Ages," Mediaevistik, 1 (1988), pp. 23-38, Paolo Golinelli, "Il santo gabbato: Forme di incredulità nel mondo cittadino italiano," in Città e culto dei santi nel medioevo italiano (Bologna, 1991), pp. 63-90, and, although too simplistically and grandly, by Susan Reynolds, "Social Mentalities and the Case of Medieval Scepticism," Transactions of the Royal Historical Society, sixth series, 1 (1991), pp. 21-41.There was also a good deal of anti-clerical sentiment among the laity during the later middle ages and early modern period. A good introduction may be found in the essays collected in: Peter Dykema and Heiko Oberman, Anticlericalism in Late Medieval and Early Modern Europe (Leiden, 1993). How these sentiments could be matched with piety and devotion may be seen in the Middle English literature of the fourteenth century as studied in Wendy Scase, Piers Plowman and the New Anticlericalism (Cambridge, 1989) and the superb study of Steven Justice, Writing and Rebellion: England in 1381 (The New Historicism: Studies in Cultural Poetics, 27; Berkeley, 1994). Some of the context for such accusations and problems may be found in Benoît Garnot (ed.), Le clergé deliquant (XIIIe-XVIIIe siècle) (Dijon, 1995).
Anthropological comparisons: For a useful comparison in the work of an anthropologist who works on early modern and modern European religious culture, see William Christian, Local Religion in Sixteenth-Century Spain (Princeton, 1981); Apparitions in Late Medieval and Renaissance Spain (Princeton, 1981); Moving Crucifixes in Modern Spain (Princeton, 1992).