Gary Dickson

Curriculum Vitae

A.B. (Stanford '61), M.A. (Yale '63), Ph.D. (Edinburgh '75), F.R.H.S. ('89).

Senior Lecturer, Department of History, University of Edinburgh.

Wilde Lecturer in Natural and Comparative Religion, University of Oxford,
1996-97.

Member, Institute for Advanced Study, School of Historical Studies,
Princeton, 1997-98.

Selected Publications:

'Master John of Toledo (Tolet) the "Albus Cardinalis" (d.1275) in Perugia;

ŽSt.Juliana's Head; and a mid-fourteenth-century Calendar from Santa Giuliana di Perugia in the University of Edinburgh Library (EUL.MS.29),' Bollettino della Deputazione di Storia Patria per l'Umbria, Vol.LXXXI (1984), pp. 25-75;

'The Advent of the Pastores (1251)', Revue Belge de Philologie et d'Histoire, Vol.LXVI (1988), pp.249-67.

'Joachism and the Amalricians', Florensia: Bolettino del Centro Internazionale di Studi
Gioachimiti, Vol. I (1987), pp.35-45.

'The Burning of the Amalricians', The Journal of Ecclesiastical History, Vol.40 (1989), pp.347-69.

'The Flagellants of 1260 and the Crusades', Journal of Medieval History, Vol.15 (1989),
pp.227-67.

'Stephen of Cloyes, Philip Augustus, and the Children's Crusade of 1212' in B.N. Sargent-Baur (ed.), Journeys Toward God:  Pilgrimage and Crusade
(Medieval Institute Publications, Kalamazoo, Mich., 1992), pp. 83-105.

'Carisma e revivalismo nel XIII secolo', in A. Paravicini Bagliani & A. Vauchez (eds.),
Poteri carismatici e informali: chiesa e societa medioevali (Sellerio editore,
Palermo, 1992), pp. 96-113.

'Clare's Dream', Mediaevistik, Vol. 5 (1992) , pp.39-55.

'La genese de la croisade des enfants', Bibliotheque de l'Ecole des chartes, Vol. 153 (1995), pp.53-102.

'The 115 Cults of the Saints in Later Medieval and Renaissance Perugia: a Demographic Overview of a Civic Pantheon' in Renaissance Studies, Vol. 12 (1998), pp. 6-25.

Forthcoming:

'Encounters in Medieval Revivalism: Monks, Friars, and Lay Enthusiasts', Church History (1999).

'The Crowd at the Feet of Pope Boniface VIII: Pilgrimage, Crusade and the first Roman Jubilee (1300)', Journal of Medieval History, (1999).

'Revivalism as a Medieval Religious Genre', Journal of Ecclesiastical History, Vol. 51, no. 3 (July, 2000).

'Medieval Christian Crowds and the Origins of Crowd Psychology', Revue d'Histoire Ecclesiastique (1999 or 2000).



The growing influence of the prophetic throught of Joachim of Fiore (d. 1202) can be clearly traced throughout this period, from the pontificate of Innocent III (1198-1216) through the Amalricians (incinerated in 1210) to the Lombard revival known as 'the Great Hallelujah' (1233), and beyond; but Joachism itself does not entirely account for all the millennial currents which were so notable at the time. The 4th and 5th crusades generated revivalistic fervor and messianic expectations. And certainly one of the most astonishing movements in medieval European Jewish history, the so-called 'pilgrimage of the 300 rabbis' (c.1210-11), brought a mass migration of Jews from northern and southern France, and probably England as well, to the Holy Land. Apocalyptic prophecy was probably a contributing factor in this outburst of medieval Zionism, which, in turn, might have added an element of prophetic inspiration to the children's crusade ("peregrinatio puerorum") of 1212. Here we should particularly recall the Israelite confidence of the "pueri" in their ability to cross the sea dry-shod. There is also the remarkable career of St. Francis of Assisi to consider (d. 1226; canonized 1228). Thought of as the 'angel of the sixth seal' as well as the 'other Christ', Francis came to be seen as an apocalyptical figure. One of his followers, in fact, predicted that the dead Francis would come again, perhaps in judgment of his order. A crucial, formative experience for the major Franciscan Joachites of the 1240s and 1250s, it will be argued, was the Lombard 'the Great Hallelujah' (1233). When we take this 'consequential perspective', it will be seen that prophecy cannot be ignored in assessing the pentecostal emotionalism of this extraordinary urban 'awakening', in which wonder-working friars were so conspicuously active, although a shadowy lay figure, Brother Benedict of the Horn, may deserve more credit for the religious enthusiasm than he usually receives. Altogether, then, 1200-1233 did indeed constitute a 'millennial generation'.