way of insinuation or slander
by which charity, unity, or the good name of religion in the convent may
be impeded or disturbed.
Also that the novices and other
young nuns be diligently and religiously instructed and taught in the
observances of the rule so that they may be humble in bearing,
conversation, and devotion, and given to holy works.
Also that the prioress or
steps in front, where the music continues with fast tarantella dances that involve both men and women.
This episode, as Scaldaferri and I witnessed it during the festival of the Madonna del Pollino, was a particularly conflictual expression of tensions that can be identified in a number of religious situations with a mass participation, in Basilicata and beyond. The tensions are in large part over the legitimacy of certain forms of devotion, and specifically those that are expressed as sound. These are what we call sonic devotion : the production and listening
Widow presents Lady Plus resisting various pressures to remarry at the beginning of the play by citing reasons of religious and marital devotion. Mourning her husband, she cries, ‘O, I shall never forget him, never forget him. He / was a man so well given to a woman – O.’
Her brother-in-law, Sir Godfrey, reasons with her, saying, ‘Methinks you are well read sister, and know that death / is as common as Homo a common name to all men.’
Unsurprisingly, Sir Godfrey
devotion to the Name of Jesus in late medieval Europe, it is worth quoting it in full here:
qui cum in forma Dei esset non rapinam arbitratus est esse se aequalem Deo sed semet ipsum exinanivit formam servi accipiens in similitudinem hominum factus et habitu inventus ut homo humiliavit semet ipsum factus oboediens usque ad mortem mortem autem crucis propter quod et Deus illum exaltavit et donavit illi nomen super omne nomen ut in nomine Iesu omne genu flectat caelestium et terrestrium et infernorum et omnis lingua confiteatur quia Dominus Iesus
creates its title page within the manuscript notebook: ‘The Experience of my dear grandmother, Mrs Mary Franklin’ (see figure 10.1 ), while further adding to the notebook's remaining blank pages a diary of her own experience as an eighteenth-century dissenting widow. This essay will discuss how Mary Franklin's Experience chronicles what it was like to be a dissenting minister's wife in Restoration London amidst ‘the great persecution of 1660–1688’.
In doing so, it reveals how Franklin's devotion protected her
Catholicism and Nonconformity in Nineteenth-Century ‘Jewish Conversion’ Novels
This article examines English Evangelical novels focused on the conversion of Jewish characters, published from the 1820s to the 1850s. It concentrates particularly on the way these novels emphasised the importance of the Church of England in constructing national and religious identity, and used Jewish conversion as a way to critique Catholicism and Nonconformity. Jewish worship, rabbinic authority and Talmudic devotion were linked to Roman Catholic attitudes towards priesthood and tradition, while Jews were also portrayed as victims of a persecuting Roman Church. Nonconformity was criticised for disordered worship and confusing Jews with its attacks on respectable Anglicanism. As a national religion, novelists therefore imagined that Jews would be saved by a national church, and often linked this to concepts of a national restoration to Palestine. This article develops and complicates understandings of Evangelical views of Jews in the nineteenth century, and their links to ‘writing the nation’ in popular literature.
This article proposes that Manchester, John Rylands Library, Latin MS 165 was an
‘accessory text’ produced and gifted within the Tudor court and
passed down by matrilineal transmission within the influential Fortescue family.
It proposes that from the text’s conception, the book of devotions
participated in various projects of self-definition, including Henry
VII’s campaign for the canonisation of his Lancastrian ancestor, Henry
VI. By analysing visual and textual evidence, it posits that later female owners
imitated the use of marginal spaces by the book’s original scribe and
illuminator. Finally, it traces the book’s ownership back from its
acquisition by the John Rylands Library to the viscounts Gage, in whose custody
the book underwent a transformation from potentially subversive tool of female
devotion to obscure historical artefact.
In 1615 the clergyman Jeremiah Dyke exclaimed ‘surely wee never beginne to know Divinitie or Religion, till wee come to know our selves’. His clarion call, and the ‘devotional turn’ in early modern historiography, urges us to look anew at how ordinary men and women lived out their faith in painstaking and sometimes painful ways. People and Piety is an interdisciplinary edited collection that investigates Protestant devotional identities in sixteenth- and seventeenth-century England. Divided into two sections, it examines the ‘sites’ where these identities were forged (the academy, printing house, household, theatre and prison) and the ‘types’ of texts that expressed them (spiritual autobiographies, religious poetry and writings tied to the ars moriendi), providing a varied and broad analysis of the social, material and literary forms of religious devotion during England’s Long Reformation. Through archival and cutting-edge research, a detailed picture of ‘lived devotion’ emerges. From the period’s most recognisable religious authors (Richard Baxter, George Herbert, Oliver Heywood and Katherine Sutton) to those rarely discussed and recently discovered voices (Isaac Archer, Mary Franklin and Katherine Gell), this book reveals how piety did not define people; it was people who defined their piety. Contributors include internationally recognised scholars from either side of the Atlantic: Sylvia Brown, Vera J. Camden, Bernard Capp, John Coffey, Ann Hughes, N. H. Keeble and William Sheils. To those studying and teaching religion and identity in early modern England, and anyone interested in the history of religious self-expression, this book will be a rich and rewarding read.
Scholars of the Middle Ages have long taught that highly emotional Christian
devotion, often called ‘affective piety’, originated in Europe after the twelfth
century, and was primarily practised by late medieval communities of mendicants,
lay people, and women. As the first study of affective piety in an
eleventh-century monastic context, this book revises our understanding of
affective spirituality’s origins, characteristics, and uses in medieval
Christianity. Emotional monasticism: Affective piety at the eleventh-century
monastery of John of Fécamp traces the early monastic history of affective
devotion through the life and works of the earliest-known writer of emotional
prayers, John of Fécamp, abbot of the Norman monastery of Fécamp from 1028 to
1078. The book examines John’s major work, the Confessio theologica; John’s
early influences and educational background in Ravenna and Dijon; the
emotion-filled devotional programme of Fécamp’s liturgical, manuscript, and
intellectual culture, and its relation to the monastery’s efforts at reform; the
cultivation of affective principles in the monastery’s work beyond the
monastery’s walls; and John’s later medieval legacy at Fécamp, throughout
Normandy, and beyond. Emotional monasticism will appeal to scholars of
monasticism, of the history of emotion, and of medieval Christianity. The book
exposes the early medieval monastic roots of later medieval affective piety,
re-examines the importance of John of Fécamp’s prayers for the first time since
his work was discovered, casts a new light on the devotional life of monks in
medieval Europe before the twelfth century, and redefines how we should
understand the history of Christianity.
Irish Women and the Creation of Modern Catholicism is the only book-length study of lay Catholic women in modern Irish history. Focusing on the pivotal century from 1850 to 1950, it analyses the roles that middle-class, working-class, and rural poor lay women played in the evolution of Irish Catholicism and thus the creation of modern Irish identities. This project demonstrates that in an age of Church growth and renewal stretching from the aftermath of the Great Famine through the early years of the Irish Republic, lay women were essential to all aspects of Catholic devotional life, including both home-based religion and public Catholic rituals. It also reveals that women, by rejecting, negotiating, and reworking Church dictates, complicated Church and clerical authority. Irish Women and the Creation of Modern Catholicism re-evaluates the relationship between the institutional Church, the clergy, and women, positioning lay Catholic women as central actors in the making of modern Ireland. It also contests views that the increasing power of the Catholic Church caused a uniform decline in Irish women’s status after the Great Famine of the 1840s, revealing that middle-class, working-class, and rural poor lay women fought with their priests, dominated household religion, and led parish rituals, thus proving integral to the development of a modern Irish Catholic ethos and culture.