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The Bible in the Latin West surveys the changes in the most important book in the western world, the Latin Bible. Dr. Gibson beings the survey in late antiquity, discussing the sumptuous volumes of the great senatorial houses of the fourth century and how they influenced the early great Bibles of northern Europe. The discussion then moves through the Carolingian period, with its increased interest in commentary to early vernacular versions, and goes on to reveal how in the eleventh and twelfth centuries the growing number of monastic and university readers made new demands on texts which led to the inclusion of glosses and other scholarly apparatus. Later, the combined influences of increased literacy and growing wealth among the population called for vernacular translations and devotional aids such as Books of Hours. Gibson completes the survey with a look at early printed Bibles. This is a useful volume for anyone being introduced to the firsthand study of texts and their transmission, as well as for graduate students in history, English, modern languages, classics, and religious studies, The Bible in the Latin West contains an introductory survey, 28 plates with facing descriptions and analyses, a glossary, and extensive bibliographic material.

Starting with the premise that the history of a medieval subject cannot be properly written "e;without recourse to the materials it produced,"e; Lesley Smith's Masters of the Sacred Page provides an illuminating study of theology in the Middle Ages. She focuses on the dramatic transformations of the discipline in the twelfth century and uses a collection of contemporary manuscripts as a guide to its changes and developments.Smith points out that the medieval masters of theology had a much wider view of their subject than the modern academic tendency for neatness and division can easily admit, and she places their discipline squarely within the rapidly evolving intellectual and educational context of the twelfth-century university.Her approach avoids two of the most common weaknesses of modern historical studies of medieval theology. In the first place, those histories have a tendency to be distorted by a reliance on easily available printed editions of medieval texts, the bulk of which are summae and other logical, systematic treatments. This preponderance, however, often reflects the concerns and interests of nineteenth- and twentieth-century editors more than it does the medieval masters. Biblical commentaries, sermons, and manuals for pastoral use have only recently begun to be edited and printed in numbers reflecting their importance and widespread use in the Middle Ages; Smith includes such material in her study.In the second place, traditional histories have a tendency to remove the study of theology from the actual environment of the medieval university and therefore fail to account for the complex relations between theology, the arts, and the burgeoning disciplines of medicine and law. By refusing to follow this trend, Smith has greatly improved our awareness of the situation of medieval theology.Using the manuscript books themselves as witnesses, Smith shows how theology competed with other disciplines for students (as well as teachers), how it attempted to define itself, and how it cooperated with other disciplines to foster new development in book technology-and new traditions in the social and intellectual culture of the medieval university.