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This volume concludes the series of Peter Damian's Letters in English translation. Among Letters 151-180 readers will find some of Damian's most passionate exhortations on behalf of eremitic ideals. These include Letter 152, in which Damian defends as consistent with the spirit and the letter of Benedict's Rule his practice of receiving into the eremitic life monks who had abandoned their cenobitic communities. In Letter 153 Damian encourages monks at Pomposa to pass beyond the minimum standards established in the Rule of St. Benedict for the higher and more demanding eremitic vocation. In Letter 165, addressed to a hermit, Albizo, and a monk, Peter, Damian reveals as well the importance of monastic life to the world: because the integrity of the monastic profession has weakened, the world has fallen even deeper into an abyss of sin and corruption and is rushing headlong to destruction. Let monks and hermits take refuge within the walls of the monastery, he urges, while outside the advent of Antichrist seems imminent. Only from within their walls can they project proper examples of piety and sanctity that may transform the world as a whole. Damian was equally concerned to address the moral condition of the larger Church. Letter 162 represents the last of Damian's four tracts condemning clerical marriage (Nicolaitism). Damian's condemnation of Nicolaitism also informed his rejection of Cadalus, the antipope Honorius II (see Letters 154 and 156), who was said to support clerical marriage, and therefore cast him into the center of a storm of ecclesiastical (and imperial) politics from which Damian never completely extricated himself.

Petrus Alfonsi's Dialogue Against the Jews (ca. 1109) breaks new ground in the history of Christian anti-Jewish polemics. As a recent convert from Judaism, Alfonsi introduced an intimate knowledge of Jewish literature and contemporary practice absent from earlier Christian sources. This knowledge enabled him to attack for the first time the Talmud (or, more broadly, post-biblical Jewish literature) as a source of Jewish error, with arguments drawn from philosophy and theology, astronomy, medicine, and physics. Equally important, Alfonsi's Dialogue contains an extensive anti-Muslim polemic to explain not only why he abandoned Judaism but also why he rejected Islam and chose the Christian faith. For these reasons the Dialogue has been described as the most important anti-Jewish text of the Latin Middle Ages. This assessment is based not only on its innovative argumentation but also on the fact that it was one of the most popular medieval anti-Jewish polemics written. It was cited, often verbatim, by later Christian polemicists like Peter of Blois and used by Peter the Venerable. Alfonsi's Dialogue was known to Joachim of Fiore, who adapted its illustration of the mystery of the Trinity contained in the tetragrammaton; summarized by Vincent of Beauvais, who included a long extract from the Dialogue in his popular Speculum historiale; exploited by Raymund Martini in his monumental Pugio Fidei; and utilized by Abner de Burgos in his Mostrador de Justicia. It was also likely employed by Pablo Christiani to prepare for the public disputation at Barcelona (1263 C.E.) and later by Jerome de Santa Fe for the disputation at Tortosa (1413-1414 C.E.). Never before translated into English, this work presents to the reader perhaps the most important source for an intensifying medieval Christian-Jewish debate. ABOUT THE TRANSLATOR: Irven M. Resnick is professor of philosophy and religion, and Chair of Excellence in Judaic Studies, at the University of Tennessee at Chattanooga.