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Reading Medieval Anchoritism by Mari Hughes-Edwards Pdf
This interdisciplinary study of medieval English anchoritism from 1080-1450, explodes the myth of the anchorhold as solitary death-cell, reveals it instead as the site of potential intellectual exchange, and demonstrates an anchoritic spirituality in synch with the wider medieval world.
This volume suggests new ways of reading and thinking about the religious culture of late-medieval England. It explores an unusually wide spectrum of Latin and vernacular religious texts, from catechetic handbooks to descriptions of mystical experience, and pays particular attention to the transmission and reception of these texts. The book collects together some of Vincent Gillespie's most influential and important articles from the last twenty-five years. In addition, the author offers a substantial introduction and commentary, which looks at changes in the field, as well as suggesting further reading and areas for future research. The first section "What to Read" discusses lay access to devotional materials; the second, "How to Read," looks at vernacular texts and the modes of reading those texts facilitate and encourage, while section three, "Writing the Ineffable," considers mystical writing's affective and imaginative engagement with the ineffable.
Spiritual Writers of the Middle Ages by Gerard Sitwell Pdf
From the eleventh to the sixteenth centuries, essentially the great age of monasticism, much thought was given to developing a ground plan by which the monk or friar could reach contemplation and mystical union with God. Basically, the writers of the age saw a fourfold division of this ground plan: reading, meditation, prayer and contemplation. While the basic ideas of spirituality were generally accepted by all writers, there were divergent teachings. The author here traces the main treads of these varied teachings from Benedictine spirituality of the eleventh century, through the ideas of the new orders (the Cistercians, the Franciscans and the Dominicans) down to the fifteenth-century writings of Thomas à Kempis, whose Imitation of Christ is still one of the best-known and most-loved spiritual guides. The author also deals at length with the writings of St. Bernard of Clairvaux, the major spiritual theologian of the Middle Ages.
Medieval Writings on Female Spirituality by Various Pdf
Biographies, poetic compositions, works that are mystical, prophetic, visionary, or meditative: the selections here reflect the developments in medieval piety, particularly in the link between female spirituality and the body. Included are the dramatic visionary writings of Hildegard of Bingen; letters and poems by Hadewijch expressing passionate love for God; and Marguerite Porete's allegorical poem "The Mirror of Simple Souls," a dialogue between Love and Soul that was condemned as heretical. Also included are biographies written by male ecclesiastics of women such as Christine the Astonishing, whose extraordinary behavior included being resurrected at her own funeral; revelations received by Bridget of Sweden, the first woman to found a religious order; and excerpts from The Book of Margery Kempe, in which Margery imagines herself as a servant caring for the Virgin Mary in her childhood. This volume, edited by Elizabeth Spearing, who also prepared some of the translations, features a rich introduction to the lives and religious experiences of its subjects, as well as full explanatory notes. For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.
The Spiritual Language of Art: Medieval Christian Themes in Writings on Art of the Italian Renaissance by Steven F.H. Stowell Pdf
Analyzing the literature on art from the Italian Renaissance, The Spiritual Language of Art explores the complex relationship between visual art and spirituality by revealing that terms, concepts and metaphors derived from spiritual literature were consistently used to discuss art.
Cushions, Kitchens and Christ by Louise Campion Pdf
This book represents the first full-length study of the prevalence of domestic imagery in late medieval religious literature. It examines as yet understudied patterns of household imagery and allegory across four fifteenth-century spiritual texts, all of which are Middle English translations of earlier Latin works. These texts are drawn from a range of popular genres of medieval religious writing, including spiritual guidance texts, Lives of Christ and collections of revelations received by visionary women. All of the texts discussed in this book have identifiable late medieval readers, which further enables a discussion of the way in which these book users might have responded to the domestic images in each one. This is a hugely important area of enquiry, as the literal late medieval household was becoming increasingly culturally important during the fourteenth and fifteenth centuries, and these texts’ frequent recourse to domestic imagery would have been especially pertinent.
This volume deals with the ways in which religious Faith interacted with literary and other texts, and with the methods by which religious attitueds were communicated and adapted in the late medieval period and after.
Medieval Franciscan Approaches to the Virgin Mary by Anonim Pdf
This volume offers a sample of the many ways that medieval Franciscans wrote, represented in art, and preached about the ‘model of models’ of the medieval religious experience, the Virgin Mary. This is an extremely valuable collection of essays that highlight the significant role the Franciscans played in developing Mariology in the Middle Ages. Beginning with Francis, Clare, and Anthony, a number of significant theologians, spiritual writers, preachers, and artists are presented in their attempt to capture the significance and meaning of the Virgin Mary in the context of the late Middle Ages within the Franciscan movement. Contributors are Luciano Bertazzo, Michael W. Blastic, Rachel Fulton Brown, Leah Marie Buturain, Marzia Ceschia, Holly Flora, Alessia Francone, J. Isaac Goff, Darrelyn Gunzburg, Mary Beth Ingham, Christiaan Kappes, Steven J. McMichael, Pacelli Millane, Kimberly Rivers, Filippo Sedda, and Christopher J. Shorrock.
This is a comprehensive introduction to a rapidly growing subject and provides key resources for thinking about key aspects of television studies. It begins with a critical evaluation of approaches that can be used to study television and introduces institutional, textual, cultural, economic, production and audience centred ways of researching and analysing television.
The Book and the Magic of Reading in the Middle Ages by Albrecht Classen Pdf
The computer revolution is upon us. The future of books and of reading are debated. Will there be books in the next millennium? Will we still be reading? As uncertain as the answers to these questions might be, as clear is the message about the value of the book expressed by medieval writers. The contributors to the volume The Book and the Magic of Reading in the Middle Ages explore the significance of the written document as the key icon of a whole era. Both philosophers and artists, both poets and clerics wholeheartedly subscribed to the notion that reading and writing represented essential epistemological tools for spiritual, political, religious, and philosophical quests. To gain a deeper understanding of the cultural significance of the medieval book, the contributors to this volume examine pertinent statements by medieval philosophers and French, German, English, Spanish, and Italian poets.
Reading the Christian Spiritual Classics by Jamin Goggin,Kyle C. Strobel Pdf
2014 Best Book of Spirituality—Academic, from Byron Borger, Hearts and Minds Bookstore Ever since Richard Foster wrote Celebration of Discipline in 1978, evangelicals have hungered for a deeper and more historic spirituality. Many have come to discover the wealth of spiritual insight available in the Desert Fathers, the medieval mystics, German Pietism and other traditions. While these classics have been a source of life-changing renewal for many, still others are wary of these texts and the foreign theological traditions from which they come. The essays in this volume provide a guide for evangelicals to read the Christian spiritual classics. The contributions fall into four sections. The first three answer the big questions: why should we read the spiritual classics, what are these classics and how should we read them? The last section brings these questions together into a brief reading guide for each of the major traditions. Each essay not only explores the historical and theological context, but also expounds the appropriate hermeneutical framework and the significance for the church today. Together these essays provide a comprehensive and charitable introduction to the spiritual classics, suitable for both those who already embrace them and those who remain concerned and cautious. Whether you are a newcomer to historic spirituality or a seasoned reader looking to go deeper, you will find this volume to be a reliable resource for years to come.
The Mystical Language of Sensation in the Later Middle Ages by Gordon Rudy Pdf
First Published in 2002. This book is about the way medieval authors wrote about union with God and how they used language that refers to the senses to articulate their ideas about how a person can be one with God. Rudy argues that such explicit concepts of the spiritual senses are not sharply distinct from the ideas implicit in broader usage of sensory language in theological writings. These ideas are significant in the history of Christian mysticism, because language that refers to the senses bears directly on several ideas that are central to ideas about union with God.
Writing Religious Women by Christiania Whitehead,Denis Renevey Pdf
This collection of commissioned essays explores women's vernacular theology through a wide range of medieval prose and verse texts, from saints' lives to visionary literature. Employing a historicist methodology, the essays are sited at the intersection of two discursive fields: female spiritual practice and female textual practice. The contributors are primarily interested in the relation of women to religious books, as writers, receivers, and as objects of representation. They focus on historical approaches to the question of women's spirituality, and generically unrestricted examinations of issues of female literacy, book ownership, and reading practice. The essays are grouped under four main themes: the influence of anchoritic spirituality upon later lay piety, Carthusian links with female spirituality, the representation of femininity in Anglo-Norman and Middle English religious poetry, and veneration, performance and delusion in the Book of Margery Kempe.
From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity-both of argument and of approach-that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.
