Time and Memory

[1]  H. Feiss.  On love : a selection of works of Hugh, Adam, Achard, Richard, and Godfrey of St Victor , 2011 .

[2]  B. Hindmarsh.  "End of Faith as Its Beginning": Models of Spiritual Progress in Early Evangelical Devotional Hymns , 2010 .

[3]  R. Lerner.  New Light on The Mirror of Simple Souls , 2010, Speculum.

[4]  A. Minnis,et al.  Medieval holy women in the Christian tradition c. 1100-c. 1500 , 2010 .

[5]  Sarah McNamer,et al.  The Origins of the Meditationes vitae Christi , 2009, Speculum.

[6]  N. Largier.  Mysticism, Modernity, and the Invention of Aesthetic Experience , 2009 .

[7]  Daniel Hobbins.  Authorship and Publicity Before Print: Jean Gerson and the Transformation of Late Medieval Learning , 2009 .

[8]  Anna Harrison.  “Oh! What Treasure Is In This Book?” Writing, Reading, and Community at the Monastery of Helfta , 2008 .

[9]  B. McGinn.  Mystical Consciousness: A Modest Proposal , 2008 .

[10]  Katherine Zieman.  Singing the New Song: Literacy and Liturgy in Late Medieval England , 2008 .

[11]  P. Beckman.  The Power of Books and the Practice of Mysticism in the Fourteenth Century: Heinrich of Nördlingen and Margaret Ebner on Mechthild's Flowing Light of the Godhead1 , 2007, Church History.

[12]  A. Fogleman.  Jesus Is Female: Moravians and Radical Religion in Early America , 2007 .

[13]  A. Louth.  The Origins of the Christian Mystical Tradition , 2007 .

[14]  R. Fulton.  “Taste and see that the Lord is sweet” (Ps. 33:9): The Flavor of God in the Monastic West* , 2006, The Journal of Religion.

[15]  A. Mulder-Bakker.  Mary of Oignies : mother of salvation , 2006 .

[16]  S. Lipton.  "The Sweet Lean of His Head": Writing about Looking at the Crucifix in the High Middle Ages , 2005, Speculum.

[17]  J. Laplanche.  Notes on Afterwardsness , 2005 .

[18]  Luke Dysinger Osb.  Psalmody and Prayer in the Writings of Evagrius Ponticus , 2005 .

[19]  Barbara Newman.  What Did It Mean to Say "I Saw"? The Clash between Theory and Practice in Medieval Visionary Culture , 2005, Speculum.

[20]  M. Laird.  THE “OPEN COUNTRY WHOSE NAME IS PRAYER”: APOPHASIS, DECONSTRUCTION, AND CONTEMPLATIVE PRACTICE , 2005 .

[21]  B. McGinn.  "Evil-sounding, rash, and suspect of heresy": Tensions between Mysticism and Magisterium in the History of the Church , 2004 .

[22]  Ann W. Astell.  Facing Each Other: Saint Therese of Lisieux and Emmanuel Levinas , 2004 .

[23]  D. Lacapra.  History in Transit: Experience, Identity, Critical Theory , 2004 .

[24]  Daniel Hobbins.  The Schoolman as Public Intellectual: Jean Gerson and the Late Medieval Tract , 2003 .

[25]  Jessica A. Boon.  Trinitarian Love Mysticism: Ruusbroec, Hadewijch, and the Gendered Experience of the Divine1 , 2003, Church History.

[26]  L. E. Schmidt.  The Making of Modern “Mysticism” , 2003 .

[27]  P. Sheldrake.  Christian Spirituality as a Way of Living Publicly: A Dialectic of the Mystical and Prophetic , 2003 .

[28]  M. Cawley.  Send me God: The Lives of Ida the Compassionate of Nivelles, Nun of La Ramée, Arnulf, Lay Brother of Villers, and Abundus, Monk of Villers, by Goswin of Bossut , 2003 .

[29]  D. Elliott.  True presence/false Christ: The antinomies of embodiment in medieval spirituality , 2002 .

[30]  B. McGinn.  The Language of Inner Experience in Christian Mysticism , 2001 .

[31]  C. Stewart.  Imageless Prayer and the Theological Vision of Evagrius Ponticus , 2001 .

[32]  Mary Frohlich.  Spiritual Discipline, Discipline of Spirituality: Revisiting Questions of Definition and Method , 2001 .

[33]  P. Mack.  Religious Dissenters in Enlightenment England , 2000 .

[34]  Catherine Mooney.  Gendered Voices: Medieval Saints and Their Interpreters , 1999 .

[35]  Barbara Newman.  Possessed by the Spirit: Devout Women, Demoniacs, and the Apostolic Life in the Thirteenth Century , 1998, Speculum.

[36]  S. Boynton.  Performative exegesis in the Fleury interfectio puerorum , 1998 .

[37]  K. Myers.  The mystic triad in colonial Mexican nuns' discourse: divine author, visionary scribe and clerical mediator , 1997 .

[38]  Nicholas Watson.  Censorship and Cultural Change in Late-Medieval England: Vernacular Theology, the Oxford Translation Debate, and Arundel's Constitutions of 1409 , 1995, Speculum.

[39]  C. Bynum.  Why All the Fuss about the Body? A Medievalist's Perspective , 1995, Critical Inquiry.

[40]  Stephanie Paulsell.  Writing and Mystical Experience in Marguerite d'Oingt and Virginia Woolf , 1992 .

[41]  Nicholas Watson.  Desire for the Past , 2018 .

[42]  Nancy F. Partner.  Reading The Book of Margery Kempe , 1991 .

[43]  C. Bynum.  Women mystics and eucharistie devotion in the thirteenth century , 1984 .

[44]  Sargent.  WALTER HILTON'S "SCALE OF PERFECTION": THE LONDON MANUSCRIPT GROUP RECONSIDERED , 1983 .

[45]  S. Bell.  Medieval Women Book Owners: Arbiters of Lay Piety and Ambassadors of Culture , 1982, Signs: Journal of Women in Culture and Society.

[46]  G. Evans.  Mens Devota: The Literary Community of the Devotional Works of John of Fecamp and St. Anselm , 1974 .

[47]  H. Oberman.  Some Notes on the Theology of Nominalism: With Attention to its Relation to the Renaissance , 1960, Harvard Theological Review.

[48]  F. Pickering.  Notes on late Medieval German tales in praise of "Docta Ignorantia" , 1940 .