In this thesis I aim to restore the contemporary views of female monasticism that have been marginalized in current historiography. By evaluating the primary source material on women in monasticism, I intend to recapture the complex links between female religious communities and the wider social, cultural and political world of the Frankish kingdoms.
The Transformative Nature of Gender: The Coding of St. Brigit of Kildare through Hagiography Liliane Catherine Marcil-Johnston Master of Arts, The Department of…
Importantly, the dietary practices of the early Christians cannot be understood as a single corpus of ideas or practices. It could mean going without food altogether, as in the case of one of the desert fathers, Simeon Stylites, who ate nothing for the whole of lent.
Before Columbanus, Irish abbots demonstrated little interest in producing monastic rules as we know them from the traditions of Benedict of Nursia and Caesarius of Arles. Preferring instruction by example to any documented tenets, Irish monasticism emphasized the conduct of the founding or ruling abbot or abbess as a model to imitate.
In this essay I will delineate two of these emphases: (1) Christina’s powerful interaction with boundaries and the spaces they demarcate, and (2) the material/spiritual economy that develops between Christina and Geoffrey, the Abbot of the St. Albans Monastery. I will then argue that these emphases together form a message that might have been aimed at The Life’s monastic (and to some extent aristocratic) audience, perhaps even the abbots who succeeded Geoffrey.
Everybody knows what we should think about the Prioress’ love for animals. She steals from the poor by feeding her ‘smale houndes’ roast meat and good bread. And she’s breaking the rules just by keeping pets.
Recent Christian feminists have revived an interest in women mystics and feminine religious imagery. In light of what most people generalize about medieval misogyny and about the veneration of the Virgin as a surrogate for a female divinity, Julian of Norwich’s trope of Christ as Mother seems even more remarkable.
The habit symbolises humility because it nulifies any difference of estate; it signifies the will to chastity because it disguises the feminine form of the body; and it displays outer obedience to divine com- mands by its timelessly simple cut and fabric of linen or wool. Given this sort of symbolism, fashion and nuns appear to be mutually exclusive themes.
The origins of the Beguines can be traced to two important medieval religious reform movements: monastic mysticism and the vita apostolica, or “apostolic life.”
Brigit1 and Patrick, two saints from the beginnings of Christianity in Ireland in the fifth century CE, retain their popularity with Catholic Christians to this day.
Since Radegund was never martyred, it is through her ascetic practice, a vicarious martyrdom, that her sanctity must be constructed. Both Fortunatus and Baudonivia treat Radegund’s ascetic practices as a means of creating the powerful body of a saint, a living relic, but the differences in the two writers’ approaches are notable.
The Old-English note may have begun life as an endorsement, either to the grant of privileges or (what is perhaps more likely) to the agreement about the woodland belonging to Romsey, a notice of which has become attached to it; it was not uncommon when diplomas were collected into cartularies for such endorsements to be used as ‘headings’ for the text.
The image thatis the subjectof this essay is one of thirty-five miniatures that once illuminated the lost Rupertsberg manuscript (Wiesbaden, Hessisches Landesbibl., MS 1, ca. 1165-75), a deluxe copy of Scivias.
In the Middle Ages, the Kingdom of Norway was larger than it is today, where the former Norwegian districts of Jämtland and Bohus are now parts of Sweden. In 1380, the Norwegian throne was inherited by the Danish king, and for the rest of the Middle Ages, Danish monarchs ruled Norway, but even though the kings often made use of Danes in the administration, the Norwegian kingdom did in fact remain as an independent part of a so-called double monarchy.
In this thesis I would like to move beyond the discussions of authorship for The Revelations and begin to examine the text itself. In fact, I neither attempt to question the arguments for Elizabeth of Töss’s role as the visionary in the text, nor do I deny that someone in the community acquainted with Elizabeth, either first-hand or close to it, wrote her visions down.
Hundreds of volunteers worked with archaeologists from the University of Oxford to excavate the site of a medieval nunnery, and have even uncovered a small group of prehistoric worked flints, including a beautiful Bronze Age arrowhead which is about 4000 years old.
Of the lands in Aberdour, we begin in very uncertain time long before the Sisterlands became such and a period from which few documents are available. It is thought that shortly after 1100 some of the lands in what was later to become the burgh of Aberdour came to be held by a Norman-French family, the Viponts.
No critic has ever discussed costume signs in order to reveal to what extent the Prioress does or does not conform in her costume to the fourteenth century norm, with consideration given, simultaneously, to the historical records, literature and visual arts of the period that form and inform the signs from the many traditions Chaucer in corporates in his portrait of the Prioress.
This paper holds that Heloise had opportunity and one can demonstrate that other women, both secular and religious, while being located within the twelfth century of France, also had similar, if not more opportunities in education, business, and other domains that were typically thought of as impossible for women of this era.
The architectural metaphor used throughout Hildegard’s Symphonia is not an isolated or independent occurrence; rather it is deeply rooted in her theology.
A farm in East Lothian could hold the secrets of one of Europe’s most important Cistercian nunneries, according to an expert at this week’s International Medieval Congress at the University of Leeds.
The main manuscripts (i.e. leaving aside E’) range in date from the mid- thirteenth to the fifteenth centuries. The eartiest seem to be C and A. These manuscripts both seem to date on textual and palaeographical grounds from around the middle of the first half of the thirteenth century (C has revisions by other scribes in hands from towards the end of the century).
This paper discusses various occupations held by nuns in the late-medieval and early-modern English convent, and argues that while the nuns did have extraordinary opportunities for self-management when compared to secular women, nuns carried out those responsibilities in part as extensions and expressions of their faith.
Born in 1098, Hildegard was the tenth child to Hildebert von Bermersheim and his wife Mechtild. They were a very well‐to‐do family of the free nobility from the Bermersheim region of Germany. When she was eight years old, Hildegard’s parents dedicated her to the church as a tithe. Hildegard was placed in a Benedictine monastery in an enclosed room with an anchoress and tutor named Jutta von Sponheim.