Crafting a New Kind of Renaissance Faire: Theatrical Medievalism and the Aesthetic of Wonder

I am always looking for my next adventure, and so this past year I took a risk and wandered into new territory. Through creative partnership with my wife, Rajuli Fahey, and the many folks involved in what became FaeGuild Wonders, we together built not one but two inaugural Renaissances Faires in Massachusetts. Rajuli served as Art & Entertainment Director, and Stage Manager (and one of the Vending Coordinators at the latter faire), I served as Creative & Theatrical Director, Playwright and Academic Consultant for both Wyndonshire Renaissance Faire at the Community Park in our resident town of Winchendon, MA and Enchanted Orchard Renaissance Faire at Red Apple Farm just down the road in nearby Phillipston, MA.

Witnessing the Maypole Dance at Enchanted Orchard: Orchard Wizard (Creative & Theatrical Director, Richard Fahey), Orchard Steward (Red Apple Farm Owner, Al Rose), Orchard Stewardess (Red Apple Farm Owner, Nancy Rose); Image by Richard Carter (May 4th, 2025).

Public medievalism has long been a professional interest and personal passion of mine, and although I enjoy scholarship and traditional ways of academically engaging with medieval history, literature and culture, I am also drawn to the fantastic and wondrous, to the creative and adaptive, and it has long been a personal dream to produce full-scale Renaissance Faire that takes medieval literature and the aesthetic of wonder as its creative direction. Indeed, during my PhD studies at the University of Notre Dame, I organized a small-scale theatrical production called Grendelkin, which featured innovative and avant-garde performances related to Beowulf, which brought together musical artists, professional dancers and early medieval English scholars.

The Rogue Council of Wyndonshire: Hooded Rogue (Mandalina Blake), Pirate Queen (Katharine Taylor), Robber Baroness (Micayla Sullivan), Master of Arms (Keith Fisher), Pirate Quartermaster (Jarod Tavares), Masked Bandit (Mitch Lang); In back: Captain of the Kingsguard (Richard Carter), Blue Duchess (Lori Evans), Baronsguard (Ben Becker); Image by Adam Blake (April 27th, 2024).

The project’s scope expanded well beyond anything I might have anticipated when I signed on to be a Member of a Planning Group in our small Town of Winchendon, agreeing to create characters and produce a script, storyline and lore for Park & Recreation Member Dawn Higgins’ RenFaire initiative. Of course, there were many challenges to overcome along the way, some from the nature of startup projects and some from the circumstances surrounding organizing two distinct faires with very different models and storylines, which debuted back-to-back weekends this spring. While my blog today is in part a celebration of both events, it will center primarily on the creative inspiration and direction that shape both Renfaires and the world-building aspects that allowed me to leverage my expertise and love of medieval literature, especially that which contains monstrous and wondrous elements, in my creative process.

No photo description available.
Wyndonshire Fairy (Jodi Schoolcraft) & Wyndonshire Town Crier (Leanne Blake), Image by Kit Catlett (April 27th, 2024).

However, before we dive too deep into the creative process, a brief description of both faires is in order:

Wyndonshire Renaissance Faire

For this faire, Rajuli and I both volunteered our professional services in order to support our town, local community and the beautiful amphitheater at the Winchendon Community Park. As the project grew so did our roles in the production of Wyndonshire. What began as a modest endeavor bloomed into a full-blown production that welcomed and engaged the local art community. Although all of the characters are fictitious (some cocreated with the character actors themselves), I based the House names around prominent families from Winchendon (the Murdocks and Whitneys in particular), though there is no intended relationship (allegorical or otherwise) between the Wyndonshire nobles and said historical families. This year’s plotline centered around “The Wyndonshire Wedding” between the Blue Princess (played by Melony “Melegie” Lemony) and Green Prince (played by Drew Dias). The wedding is coupled with political intrigue and subterfuge, resulting in a contest for power between the Blue King (played by James Higgins), Green Queen (played by Tammy Dykstra) and Red Baron (played by Dave Fournier) and culminating in a peasant revolt featuring rogues, pirates and marauders led by the Robber Baroness (played by Micayla Sullivan), the Pirate Queen (played by Katharine Taylor) and the Viking Jarl (played by Jason Sumrall).

The Red Baron (Dave Fournier) and Blue King (James Higgins) of Wyndonshire; Image by Kit Catlett (April 27, 2024).

Enchanted Orchard Renaissance Faire

After Wyndonshire was underway, this faire was conceived in collaboration with a local farm and festival venue, Red Apple Farm, owned by Al and Nancy Rose, who were excited to cocreate an event such as this in order to advertise their growing business, provide interactive and experience-based agricultural awareness, bring tourism to the surrounding area and support both the regional economy and artist community. Enchanted Orchard Renaissance Faire features fictitious characters and storylines that are centered on sustainable farming practices and agrarian life which was the bedrock for the medieval world. The main conflict concerns a disagreement between the nobles as to whether or not to expand the orchard or preserve the forest, with the Orchard King (played by Paul Taft) and Blossom Baroness (played by Jen Knight) advocating for conservation and the May Queen (played by Tammy Dykstra) and Duke of Thorns (played by Dave Fournier) opposing and advocating for preservation, ending with an unexpected marriage proposal and announcement between the Prince of Leaves (Michael Barboza-McLean) and the Blueberry Princess (Melanie “Melegie” Lemony).

Enchanted Orchard Knights and Nobles: Prince of Leaves (Barboza-McLean), Green Knight (Quinne Richard), May Queen (Tammy Dykstra), Orchard King (Paul Taft), Blue Knight (Ayden Mel), Blueberry Princess (Melanie “Melegie” Lemony), Red Knight (Dan Towle), Duke of Thorns (Dave Fournier), Hand of the Duke (Devon Barker); Image by Kit Catlett (May 4th, 2024).

These events included performances by musical and theatrical groups such as The Knights of Lord Talbot, Meraki Caravan, The Phoenix Swords, The Shank Painters, The Harlot Queens, The Warlock Wondershow, The Misfits of Avalon, Diva Di, Dead Gods are the New Gods, The Green Sash, The Mt. Wichusett Witches, Skeleton Crew Theater, Massachusetts Historical Swordsmanship [HEMA], The Ditrani Brothers, Nagashri Dancers, PsyBEL, Our Dance Space and numerous solo performers.

Obviously, RenFaires are at their core fantasy. They do not reflect in any consistent or credible way the historical realities of the medieval or early modern period, and even those groups and projects that are purportedly more focused and committed to historical accuracy, such as the Society for Creative Anachronism [SCA] and Pennsic Wars, acknowledge the deep limitations of attempting to recreate a historical past in the present: it’s simply not possible.

Enchanted Orchard Pub Sing: Orchard King (Paul Taft), Hand of the Duke (Devon Barker), Viking Shieldmaiden (Sylvia Sandridge), Duke of Thorns (Dave Fournier), Orchard Wizard (Richard Fahey), Orchard Herald (Nikolaus Brauer-Chagnon), Pirate Queen (Katharine Taylor), Blossom Baroness (Jen Knight), Countess of the Rose (Dawn Higgins), Pirate Quartermaster (Jarod Tavares), Weird Sister (Siobhan Doherty), Wyndonshire Herald (Alex Deschenes), Blue Knight (Ayden Mel), Orchard Jester (Chelsey Patriss), Siren (Jessa Funa), Prince of Leaves (Michael Barboza-McLean), Orchard Enchantress (Rajuli Fahey), Blueberry Princess (Melanie “Melegie” Lemony); Image by Richard Carter (May 5th, 2025).

Although folk certainly do not (and cannot despite best efforts) actually travel back in time when attending a RenFaire, and many of the performance groups embed non-historical or fantastic elements, the desire to experience something historically adjacent, something medievalish, to invoke modern perceptions (and at times misconceptions) of premodern times, and to be immersed in a world of medievalism, has bloomed in recent years and will likely continue to grow. As a medievalist interested in the intersection between medieval studies and medievalism, my goal in cocreating and directing these RenFaires was never to recreate the historical past or attempt to conjure the authentic premodern world, but rather to evoke the experience and aesthetic of wonder that imbues so many of the works of medieval literature I love most and which dramatize the monstrous, the magical, the mysterious, miraculous and the uncanny. I asked myself and the Muses two essential questions: 1.) what would it be like to walk into a work of medieval literature? And, 2.) what would it be like to walk into a medievalesque fantasy world?

Princes of Wyndonshire: the Satyr Prince (Sasha Khetarpal-Vasser) and the Green Prince (Drew Dias); Image by Mitch Grosky (April 27th, 2024).

I knew I wanted the experience to be highly immersive. I wanted folks attending to feel part of something—to have almost crossed into a fairyworld or an uncanny realm. I wanted the experience to be overwhelming, with too much to possibly see or do. I wanted to create the illusion of entering a world that is alive with everything from town gossip to its own historiography and mythography. Most of all, I wanted the patrons to experience the wonder that is embedded throughout medieval literature and that makes medievalism such a joy to modern audiences. I decided to include both stage performances and many immersive skits, as well as multiple interlacing subplots that come together at various points throughout the events.

Wyndonshire Rogues and the Green Sash Marauders: Masked Bandit (Mitch Lang), Robber Baroness (Micayla Sullivan), Pirate Quartermaster (Jarod Tavares), Viking Jarl (Jason Sumrall), Viking Warrior (Jeffery Allen Evans), Viking Berserker (Andrew Hamel) & Wyndonshire patrons; Image by Richard Fahey (April 28th, 2024).

In the end, both faires were a wicked good time and proved to be huge successes—for the town and for the farm—and from these experiences a community formed into a sort of immersive theater company, FaeGuild Wonders. Because of our unique approach to these Renaissance Faires, the immersive and theatrical dramatizations in particular, and the inclusive spirit of community present at these events, we received some local press leading up to and after their debuts. But the best part of the entire process for me, personally, was not even seeing my vision come to life—it was the community building and getting to collaborate with my friends and family.

Captain of the Kingsguard (Richard Carter), Wizard of Wyndonshire (Richard Fahey), Kingsguard (Kellie Carter); in back: Blue King (James Higgins); Image by patron for Richard Carter (April 27th, 2024).

I could talk about each event in detail, exploring the ways I engage the medieval aesthetic of wonder as well as the modern imaginary, but those will likely be the substance of future blogs on Wyndonshire and Enchanted Orchard. Most exciting of all for me to share is a brand-new event that Rajuli and I are planning and directing this winter, again in collaboration with the Red Apple Farm team led by the Roses (because they were such awesome partners): the Northfolk Nightmarket on February 22nd and 23rd 2025. This will offer me the incredible opportunity to dramatize the story of Beowulf, the subject of my dissertation and the majority of my scholarship, and interweave the story into an inaugural event which will draw inspiration directly from medieval lore, literature, myth and legend. Perhaps we’ll see you there?

Richard Fahey, PhD in English
Medieval Institute
University of Notre Dame

The Material Gospel Conference: A Brief Overview

What do Gospel books have in common with collections of medical recipes? What do practices of erasure and destruction tell us about early Christian identity? Can we tell biographies of books?

Early Christians materialized Gospel literature in diverse formats and technologies. As material objects, these instantiations of “the Gospel” participated in ritual, political, economic, and readerly contexts. Gospel books were powerful. Augustine of Hippo complains that his audiences put Gospel books under their pillows to cure toothache. Amulets attest that even short excerpts enabled users to access the protective power of the material Gospel. The Gospel codex sometimes represented Christian identity, as Gospel books were processed in liturgy and imposed on the shoulders of ordinands. In times of persecution, Gospel books might even be subject to public execution in place of Christ himself. Yet Gospel books might also be erased or destroyed for apparently more mundane reasons, as various kinds of recycling attest. As an anthological object, the multiple-Gospel codex contributed to the development of a fourfold canonical Gospel. Early Christian readers developed novel strategies to facilitate knowledge, navigation, and use of Gospel literature. In each of these contexts, the materiality of Gospel literature plays a decisive role.

To address this theme, David Lincicum and I organized a conference on The Material Gospel at Notre Dame on 31 May 2019. The conference was generously sponsored by the Medieval Institute, the Institute for the Study of the Liberal Arts, and the Department of Theology. It brought together a number of scholars of Gospel literature and material culture to discuss the Gospel as a material object in the early Christian centuries. The day-long conference involved six papers and extended discussion between speakers and audience members.

To begin the day, Clare Rothschild (Lewis University) offered a paper on “Galen’s De indolentia and the Early Christian Codex.” The codex, a book format with pages and covers, quickly became a marker of Christian practices — to such an extent that scholars have suggested that the codex format became a marker of Christian identity, perhaps even chosen because of its visual distinctiveness. Rothschild intervenes in this conversation, emphasizing that the early Christian preference for a codex format was not only about visual distinctiveness or the perceived value of the texts, but also about the utility of the codex format. Comparison with the second-century physician Galen (129–ca. 216 CE) offers one window into second-century use of the codex. Rothschild offers a close reading of a passage where Galen describes the loss of parchment codices with medical recipes and of his own medical treatises. Similar genres appear in both formats. Galen describes the codices of recipes as having enormous intellectual and pecuniary value, but one of his own treatises, written on a scroll, was even more precious. But if the codex format was neither a bibliographic marker of genre or an indication of value, then why might Galen have used it? And why might Christians have adopted this technology? Rothschild argues that the codex affords durability, accessibility, expandability, and portability. These practical possibilities make it appropriate and convenient for Galen’s collections of medical recipes. Similarly, the codex format is practical for early Christian practices of study, liturgy, and travel in ways that exceed the possibilities of the bookroll. Conversations about the early Christian adoption of the codex for Gospels and other texts must, therefore, attend to the utility of the codex.

In a paper on “Navigating the Gospel: Nonlinear Access and Practical Use,” Jeremiah Coogan (Notre Dame) expands the conversation about the materiality of early Christian Gospel reading beyond the issue of codex format. Coogan argues that technologies for finding, dividing, and referencing illuminate late ancient Gospel reading, revealing how readers use Gospel books as objects. Coogan compares the modes of access invited by Gospel books with other practical texts in classical and late antiquity. Gospel books share visual features and practical affordances of access with recipe collections (like Galen’s or Scribonius Largus’), ritual (“magical”) anthologies (like PGM IV), and agricultural handbooks (like that of Columella). Paratextual interventions facilitate and expect Gospel access in various nonlinear ways — for liturgy, for divination, for moral instruction, for study. The late ancient Gospel book as an object frequently functions more like a recipe book than a linear text (such as the Iliad). Here, as in Rothschild’s paper, the focus is on the modes of use to which Gospel books as objects are suited. At the same time, the conversation must move beyond the codex as such, since Gospel books participate in material and paratextual conventions that facilitate access but that are not native to the codex. Coogan offers enlarged frames of comparison for the physicality and use of late ancient Gospel books.

Practices of reading and access are embedded in larger discourses. In his paper on “The Gospel Read, Sliced, and Burned: The Material Gospel and the Construction of Christian Identity,” Chris Keith (St. Mary’s Twickenham) argues that the use of the Gospel as a material object becomes part of early Christian identity. Drawing on the work of anthropologist Jan Assman , Keith argues that the early Christian book functioned as a material locus of memory and tradition. Far from being secondary or peripheral, textual objects become part of the visualization of literary memory. Practices of Gospel reading shape Christian understandings of the Gospel book as object. Christians read Gospel books in ways that are strikingly similar to how Jewish communities read Scriptures. However, there is a conceptual replacement of Torah with “Gospel” in (some) early Christian reading practices. Through practices of public reading, the book becomes a cult object. As a result, early Christians think in decidedly literal (and yet metaphorical) terms about textual change. Early Christians imagined Marcion of Sinope’s textual editing as gnawing, slicing amputation. Textual change is construed as an assault upon physical objects themselves. Finally, the centrality of the Christian book as object becomes a key issue in persecution under the Emperor Diocletian in the early fourth century. In seeking to destroy the Christian book, Rome attests its central significance as material object. For Eusebius, to destroy either churches or material texts is an attack upon Christianity. The construction of Christian identity is about what one does with the material Gospel.

Practices of book destruction, however, are not always violent or polemical. In her paper on “Erasing the Gospels: Insights from the Sinai Syriac Gospel Palimpsest,” Angela Zautcke (Notre Dame) analyzes the palimpsesting (erasing and rewriting) of late ancient Gospel books. Focusing on Syriac manuscripts, especially those held at St Catherine’s Monastery (Sinai, Egypt) and the British Library (many also from Sinai). Zautcke focuses on the potential role of erasure as intentional destruction, and concludes that there is no evidence to suggest that obsolete textual traditions like the Old Syriac Gospels were more likely to be palimpsested than other kinds of texts. Rather, parchment Gospel books often circulated for some four centuries before being recycled for other texts. The preponderance of palimpsested texts in the extant monastery collections have various scriptural texts (not always Gospels) as the undertext, reflecting the predominance of these texts in the existing collections available for palimpsesting. Zautcke demonstrates the need for further study of palimpsesting in material and social histories of early Christian texts, but concludes that the destruction of Gospel books by erasure is part of the life- cycle of the Gospel as object. The medium often continues past the text itself.

Returning to the issues of codex and roll, Sofía Torallas Tovar (University of Chicago) discussed the opposite case in a paper on “Resisting the Codex: Christian Rolls in Late Antiquity.” While modern scholarly imaginations associate early Christian book culture with the emergence of the codex, Torallas Tovar demonstrates that scrolls continue to function in a range of contexts. While the codex becomes a standard format for some kinds of Christian literature, the media ecology of Christian texts also includes the continued use of scrolls — for episcopal letters, for texts like Didache and Jubilees, and for day-to-day letters and documents. Both the codex and the roll belong in a wider landscape of late ancient Christian material texts.

Finally, Matthew Larsen (Princeton) offered a paper on “Codex Bobiensis: A Real-and-Imagined Biography of One Gospel Manuscript.” Applying a model of “real-and-imagined” history from the work of Heather Blair, Larsen narrated the biography of the Latin Gospel manuscript known as Codex Bobiensis (Turin National University Library, G.VII.15), from its production in Roman North Africa to its current dismembered state in Turin. This manuscript offers an unusual — and often ignored — Gospel text and an even more unusual hybridized epitomized form, combining Mark and Matthew. It takes its common name from Bobbio Abbey, where it was preserved in part because of a remembered association with the Irish missionary Columbanus (ca. 540–615 CE). The story of this object ends (for now) in Turin, where the manuscript exists as a collection of dismounted folios. Larsen’s paper offers new lenses with which to examine the continued and changing materiality of Gospel texts as objects.

Jeremiah Coogan, PhD Candidate
University of Notre Dame

Religion and Pluralism in the Medieval Mediterranean: An Interdisciplinary Approach to the Middle Ages

A few years ago, the Medieval Institute launched a new scholarly initiative. Designed to highlight the wealth of scholarly information here at Notre Dame while increasing scholarly community and cross-communication across disciplines and ranks, the Medieval Institute Working Groups were established as a means of creating such an academic crossroad.

One of these groups, Religion and Pluralism in the Medieval Mediterranean, sought to push against the popular image of the Middle Ages as a uniquely Western European Catholic phenomenon. The organizers, Dr. Thomas Burman (Director, MedievaI Institute), Dr. Gabriel Reynolds (Professor, Theology) and Andrea Castonguay (Ph.D. Candidate, History), believed that by shifting the geographical parameters from Northwest Europe to the Mediterranean basin and opening up the confessional borders of scholarly investigation that had previously segregated the Middle Ages into self-contained Catholic, Eastern Orthodox, Jewish, and Muslim spheres, the Working Group would bring new perspectives to the idea of the Middle Ages and facilitate an interdisciplinary approach to the period.  If a topic was somehow tied to the peoples, cultures, and civilizations active in the Mediterranean at some point during the Middle Ages, the Religion and Pluralism Working Group judged the topic fair game for discussion, inquiry, and exploration.

The Catalan Map, c. 1525.  British Library Add. MS 31318 B

While this rubric for a field of critical inquiry might be seen by some as generous to a fault, its breadth is actually the Working Group’s greatest strength. By casting a wide net, the Religion and Pluralism Working Group attracted a diverse group of members and speakers, most of whom would not necessarily interact with one another in an academic setting outside of a social hour.

During our first year in 2017-2018, we hosted 8 sessions where the topics of discussion and the presenters themselves reflected the group’s diverse make-up. The inaugural session was led by Dr. Jeremy Pearson (Bryant University), then a postdoctoral fellow at the Medieval Institute, who presented an article on William of Tyre (d. 1186), an archbishop and Dominican friar of European origin born in the Crusader kingdoms and privy to a unique perspective on the interplay between European Christians, Levantine Christians, and their respective relationship to the life of the Prophet Muhammad. Although not by design but by happenstance, the Working Group continued to focus on Christians in the the Middle East and how they responded to Islam during Fall 2017 by reading Michael Penn’s Envisioning Islam: Syriac Christians and the Early Muslim World (UPenn, 2015) and hosting Dr. Jack Tannous (Princeton University) for a lecture and discussion on Syriac Christian sources and their importance for understanding the early centuries of Islam, the establishment of the Umayyad (661-749/750) and Abbasid caliphates (749/750-1258).

William of Tyre discovers Baldwin IV’s leprosy, from Histoire d’Outremer, British Library, MS Yates Thompson 12, f. 152v, mid 13th century. Image Source: Wikimedia .

During our Spring 2018 sessions, our attention turned to other parts and peoples of the Mediterranean and other types of scholarship. Whereas our Fall 2017 sessions focused on using religious texts to understand historical events, our Spring sessions turned to the ways in which different types of physical evidence, from archeological records, material culture, personal journals, could tell us about the medieval past. Dr. Sarah Davis-Secord (University of New Mexico) joined us for a discussion of her book, Where Three Worlds Meet: Sicily in the Early Medieval Mediterranean (Cornell UP, 2017) and spoke about the pros and cons of reconstructing centuries of history from physical objects in the absence of written records. Eve Wolynes (Ph.D. Candidate, History) presented a chapter from her dissertation on Venetian and Pisian merchant families and the various differences between Italian merchant families and commercial practices during the Late Middle Ages that her source material revealed over the course of her investigation.

Last but not least, the three co-organizers of the Religion and Pluralism Working Group, Tom Burman, Gabriel Reynolds, and Andrea Castonguay, all took turns presenting various works-in-progress to the group.  Gabriel Reynolds presented book chapters on sinners and sin in Islam from his forthcoming book, Allah: A Portrait of God in the Qur’an, while Andrea Castonguay presented a dissertation chapter on Muslim dynasties and competing Islamic sects in early medieval Morocco.  Tom Burman closed the 2017-2018 year by presenting with Dr. Nuria Martínez de Castilla (École Pratique des Hautes Études, Paris) and Dr. Pearson the fruits of their collaborative project on the purported correspondence between Byzantine Emperor Leo III (r. 717-741 ) and the Umayyad caliph ‘Umar II (r. 717-720) and its dissemination in Latin, Armenian, Arabic and Aljamiado (medieval & early modern Spanish languages written in Arabic script) literature during the Middle Ages.

Poema de Yuçuf, c. late 14th century. Manuscript B; Author and copyist unknown. Image source: Wikimedia.

As the Working Group moved into its second year, its members sought to keep up the momentum while upholding the group’s commitment to rethinking the traditional academic boundaries of the Middle Ages. Noticing the lack of sessions devoted to Byzantine scholars and studies during the previous year, the members of the Working Group rectified that by asking the resident Byzantine postdoctoral fellows, Dr. Lee Mordechai and Dr. Demetrios Harper, for their recommendations. As a result, the group read Phil Booth’s Crisis of Empire: Doctrine and Dissent At the End of Late Antiquity (UCalifornia, 2017), which explored how monasticism, initially a very vocal way of rejecting centralized power and empire, became an important component of both the Eastern Orthodox Church and the Byzantine Empire during the 6th and 7th centuries. In addition, Dr. Paul Blowers (Milligan College) was invited to speak about the interplay between the pre-Christian Classical world and the Christian Byzantine world in theatrical literature. Issues related to the Byzantine world and its relationship with the former Roman Empire were also discussed during a presentation by Dr. Ralf Bockmann (German Archaeological Institute Rome; Institute for Advanced Studies, Princeton) by way of changes to church structures and saint veneration in Christian North Africa during the transition from the Vandal (435-534) to the Byzantine (mid 6th- mid 7th century) period.

In a similar vein, the organizers sought to diversify the Working Group’s membership by reaching out to new members of the wider Notre Dame and St. Mary’s community and asking them to present their research. Dr. Hussein Abdelsater, a new member of both the Arabic and Middle Eastern Studies Department and Medieval Institute Faculty Fellows at Notre Dame,  presented a paper on the miracle of the splitting of the Moon and the ways in which it was discussed in Qur’anic exegesis. Dr. Jessalynn Bird (Humanistic Studies, St Mary’s) presented early work on Jacques de Vitry (1180-1240) and and Oliver of Paderborn (fl. 1196-1227) as part of a new book project on Mediterranean geography in the writings of Western Europeans. Dr. Robin Jensen (Patrick O’Brien Professor of Theology) gave a presentation on the tension between early Christians, their adherence to the commandment to have no false idols, and the presence of Classical deities and statuary in the Late Antique Mediterranean landscape.

Falnameh: The Book of Omens,  16th Century Persian manuscript; Artist unknown. Image source: Source: US Library of Congress.

Moving outside of the South Bend community, Dr. Mark Swanson (Lutheran School of Theology, Chicago) was invited to speak about the ways in which Copts in Mamluk Egypt read various Arabic works such as the writing of Moses Maimonides (c. 1135-1204) and the Pentateuch of Saadia Gaon (c. 882 -942) and incorporated their ideas into Copic liturgy and liturgical writings. This presentation along with Dr. Swanson’s generous show-and-tell of publised Coptic primary sources was especially interesting to several upper year Theology Ph.D. Candidates working on Near Eastern Christian communities, who were pleased to learn more about the various resources available for the High and Late Middle Ages.

From its inception, the goal of the Religion and Pluralism Working Group was to bust down the various walls that silo academics and scholars into a specific discipline while reminding others–ourselves included–that the Middle Ages was a long historical period encompassing many different civilizations, peoples, faiths, and geographies, and that we need that multiplicity of specialists in order to understand this period in history. There is no such thing as a medievalist who can act as the sole representative of the discipline, nor can they bear the discipline’s weight all by themselves. Rather, there are medievalists working in concert with and parallel to one another and the strength of the discipline rests upon their abilities to connect with one another, share information, and challenge their own understanding of the Middle Ages through repeated exposure to the different flavors and facets of the period.

In order to best represent and reflect the multi-faceted nature of the Middle Ages and the diversity of contemporary medievalists, an interdisciplinary approach to understanding the period is in order.  The Religion and Pluralism in the Medieval Mediterranean Working Group provides such a space, and it is our intention to keep this momentum going during the 2019-2020 year and beyond.  Stay tuned to MI News and Events for details and future meetings!

A. L. Castonguay
Ph.D. Candidate
Department of History
University of Notre Dame