Search results

Abstract only
Oliver P. Rafferty

and benediction could exert such a powerful and moving impact on modern Irish writing. For his part Bernard O’Donoghue in Chapter 20 illustrates the fact that the idea of the transcendent, the relationship between the world of time and eternity, between the numinous and the immanent is a central 16 Irish Catholic identities theme in the poetry of many contemporary Irish writers. Drawing on traditions as old as the medieval mystic Julian of Norwich, but reflected in the work of modern poets such as T. S. Eliot, religious images and ideas are all pervasive in the

in Irish Catholic identities
Open Access (free)
Susan M. Johns

and London: University of California Press, 1987); eadem, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (New York: Zone, 1991). F. Beer, Women and Mystical Experience in the Middle Ages (Woodbridge: Boydell, 1992), studies three medieval mystics: Hildegard of Bingen, Julian of Norwich and Mechtild of Magdeburg; V. M. Lagario, ‘The medieval Continental women mystics: an introduction’, in P. E. Szarmach (ed.), An Introduction to the Medieval Mystics of Europe: Fourteen Original Essays (New York: State University of New York

in Noblewomen, aristocracy and power in the twelfth-century Anglo-Norman realm
Abstract only
In search of pre-Reformation English spirituality
R. N. Swanson

, beyond the basics, and setting aside oddities like Julian of Norwich and certain female ‘Lollards’, 28 it is inescapably the case that most evidence for the deliberate instruction of the laity is provided by works written by men; here precisely because of the priestly function of most authors. To that extent, we are also confronted by a structure which was, unashamedly, patriarchal in its concern to

in Catholic England
Abstract only
Pastoral care in the parish church
Laura Varnam

While the sinful behaviour of the laity does pollute the sanctity of the church, I argue that the cleansing that takes place as a result makes more than a ‘positive contribution to atonement’; it is, paradoxically, a necessity for the sanctity of the church to remain a visible, tangible presence. To return again to Mircea Eliade’s argument, sanctity must be made manifest and that manifestation is effected here by narratives of pollution and disorder.64 Such narratives demonstrate that sin is, to borrow Julian of Norwich’s term, ‘behovabil’ (beneficial or necessary

in The church as sacred space in Middle English literature and culture
R. N. Swanson

initiate the process of the soul’s release from Purgatory. Here, to transfer from the text to reality, is a deathbed similar to that from which Julian of Norwich revived to embark on her own spiritual quest. 18 Death, however, is a highly subjective experience; and modern reactions to this tract demonstrate the problems of

in Catholic England
Laurence Lux-Sterritt

’s writings, and in doing so she passed on his teachings and his revival of mystical writers such as the author of The Cloud of Unknowing, Blosius, Walter Hilton, Julian of Norwich or John Tauler, to name but a few. Constable felt an obligation to provide her compatriots, both religious and secular, with copies of these seminal texts, and with an institutional memory. In her own compositions, such as her ‘Gemitus peccatorum’ or ‘Advises for confessors & spiritual directors’ and ‘Speculum Superiorum’, she displayed a vast and unusual range of knowledge, quoting indifferently

in English Benedictine nuns in exile in the seventeenth century
Abstract only
E.A. Jones

remembered by Waterman. 26 He also made bequests to two former anchoresses: Margaret Kydman, last in a long line of anchorites attached to Carrow Priory, 27 and the unnamed occupant of the cell at St Julian’s Conisford where, half a century earlier, the mystic Julian of Norwich had lived. His description of the latter anchorite, which refers to her chastity and locates her still at St Julian’s, suggests that (like the former Carrow nuns) she was doing

in Hermits and anchorites in England, 1200–1550
Thomas Docherty

inspired by the ghost of Leavis. Such demands are surely determined by a tacit claim that the University stands too aloof from the everyday lives of people in our society, too apart from ‘informed general intelligence’ and ‘humane culture’. At the same time, however, we are also obsessed with ideas of ‘efficiency’ 17 Ibid., 27, 28. The original of this phrase is to be found in Julian of Norwich, Shewings, ed. Georgia Ronan Crampton (Medieval Institute Publications, Western Michigan University, Kalamazoo, 1994), 72: ‘Synne is behovabil, but al shal be wel, and al

in The new treason of the intellectuals
Mary C. Flannery

. Lawes, ‘Psychological Disorder and the Autobiographical Impulse in Julian of Norwich, Margery Kempe, and Thomas Hoccleve’, in Denis Renevey and Christiania Whitehead (eds), Writing Religious Women: Female Spiritual and Textual Practices in Late Medieval England (Cardiff: University of Wales Press, 2000), pp. 217–43. 47 While the extent to which we should take Hoccleve's autobiographical references at face value remains debatable

in Practising shame
Eric Pudney

scepticism towards accusations of witchcraft.141 However, while the Protestant Reformation in England had a strongly sceptical strand to it, it is also associated with greater emphasis being placed on the role of the devil. The devil had been a less important feature of medieval religion; in fact, the medieval mystic Julian of Norwich, encountering the devil in a dream, laughed contemptuously at his weakness.142 Medieval jestbooks and plays often treated the devil as a buffoonish character, easily tricked or even defeated in physical combat by a human being. The

in Scepticism and belief in English witchcraft drama, 1538–1681