From its creation in the early fourteenth century to its dissolution in the sixteenth, the nunnery at Dartford was among the richest in England. Although obliged to support not only its own community but also a priory of Dominican friars at King's Langley, Dartford prospered. Records attest to the business skill of the Dartford nuns, as they managed the house's numerous holdings of land and property, together with the rents and services owed them. That the Dartford nuns were capable businesswomen is not surprising, since the house was also a center of female education. For Nancy Bradley Warren, the story of Dartford exemplifies the vibrancy of nuns' material and spiritual lives in later medieval England. Revising the long-held view that fourteenth- and fifteenth-century English nunneries were impoverished both financially and religiously, Warren clarifies that the women in female monastic communities like Dartford were not woefully incompetent at managing their affairs. Instead, she reveals the complex role of female monasticism in diverse systems of production and exchange. Like the nuns at Dartford, women religious in late medieval England were enmeshed in material, symbolic, political, and spiritual economies that were at times in harmony and at other times in conflict with each other. Building on emerging cross-disciplinary trends in feminist scholarship on medieval religion, Warren extends ongoing debates about textual and economic constructions of women's identities to the rarely considered evidence of monastic theory and practice. To this end, Spiritual Economies emphasizes that the cloister was not impermeable. As worldly forces such as economic trends and political conflicts affected life in the nunneries, so too did religious practices have political impact. In breaking down the convent wall, Warren also succeeds in breaching the boundaries separating the material and the symbolic, the religious and the secular, the literary and the historical. She turns to a wide range of sources—from legislative texts, court records, and financial accounts to devotional treatises and political propaganda—to explore the centrality of female monasticism to the flowering of female spirituality and to the later Middle Ages at large.
Chaucer and Religious Controversies in the Medieval and Early Modern Eras adopts a comparative, boundary-crossing approach to consider one of the most canonical of literary figures, Geoffrey Chaucer. The idea that Chaucer is an international writer raises no eyebrows. Similarly, a claim that Chaucer's writings participate in English confessional controversies in his own day and afterward provokes no surprise. This book breaks new ground by considering Chaucer's Continental interests as they inform his participation in religious debates concerning such subjects as female spirituality and Lollardy. Similarly, this project explores the little-studied ways in which those who took religious vows, especially nuns, engaged with works by Chaucer and in the Chaucerian tradition. Furthermore, while the early modern "Protestant Chaucer" is a familiar figure, this book explores the creation and circulation of an early modern "Catholic Chaucer" that has not received much attention. This study seeks to fill gaps in Chaucer scholarship by situating Chaucer and the Chaucerian tradition in an international textual environment of religious controversy spanning four centuries and crossing both the English Channel and the Atlantic Ocean. This book presents a nuanced analysis of the high stakes religiopolitical struggle inherent in the creation of the canon of English literature, a struggle that participates in the complex processes of national identity formation in Europe and the New World alike.
The religious and political spheres of the later medieval and early modern periods were tightly and indisputably interwoven, as illustrated by the papal schism, the Hundred Years War, the Reconquest of Spain, and the English Reformation. In these events as well as in the larger religiopolitical systems in which they unfolded, female saints, devout lay women, and monastic women played central roles. In Women of God and Arms, Nancy Bradley Warren explores the political dimensions of the religious practices of women ranging from St. Colette of Corbie to Isabel of Castile to English nuns exiled during the reign of Elizabeth I. Just as religious and political systems were bound up with one another, so too were the internal and external politics of England and several continental realms. Blood and marriage connected the English dynasties of Lancaster and York with those of France, Burgundy, Flanders, and Castile, creating tangled networks of alliances and animosities. In addition to being linked through ties of kinship, these realms were joined by frequent textual and cultural exchanges. Warren draws upon a wide variety of sources—hagiography, chronicles, monastic records, devotional treatises, military manuals, political propaganda, and texts traditionally designated as literary—as she examines the ways manifestations of female spirituality operated at the intersections of civic, international, and ecclesiastical politics. Her exploration breaches boundaries separating the medieval and the early modern, the religious and the secular, the material and the symbolic, the literary and the historical, as it sheds new light on well-known figures such as Joan of Arc, Isabel of Castile, and Elizabeth I.
Chaucer and Religious Controversies in the Medieval and Early Modern Eras adopts a comparative, boundary-crossing approach to consider one of the most canonical of literary figures, Geoffrey Chaucer. The idea that Chaucer is an international writer raises no eyebrows. Similarly, a claim that Chaucer's writings participate in English confessional controversies in his own day and afterward provokes no surprise. This book breaks new ground by considering Chaucer's Continental interests as they inform his participation in religious debates concerning such subjects as female spirituality and Lollardy. Similarly, this project explores the little-studied ways in which those who took religious vows, especially nuns, engaged with works by Chaucer and in the Chaucerian tradition. Furthermore, while the early modern "Protestant Chaucer" is a familiar figure, this book explores the creation and circulation of an early modern "Catholic Chaucer" that has not received much attention. This study seeks to fill gaps in Chaucer scholarship by situating Chaucer and the Chaucerian tradition in an international textual environment of religious controversy spanning four centuries and crossing both the English Channel and the Atlantic Ocean. This book presents a nuanced analysis of the high stakes religiopolitical struggle inherent in the creation of the canon of English literature, a struggle that participates in the complex processes of national identity formation in Europe and the New World alike.
From its creation in the early fourteenth century to its dissolution in the sixteenth, the nunnery at Dartford was among the richest in England. Although obliged to support not only its own community but also a priory of Dominican friars at King's Langley, Dartford prospered. Records attest to the business skill of the Dartford nuns, as they managed the house's numerous holdings of land and property, together with the rents and services owed them. That the Dartford nuns were capable businesswomen is not surprising, since the house was also a center of female education. For Nancy Bradley Warren, the story of Dartford exemplifies the vibrancy of nuns' material and spiritual lives in later medieval England. Revising the long-held view that fourteenth- and fifteenth-century English nunneries were impoverished both financially and religiously, Warren clarifies that the women in female monastic communities like Dartford were not woefully incompetent at managing their affairs. Instead, she reveals the complex role of female monasticism in diverse systems of production and exchange. Like the nuns at Dartford, women religious in late medieval England were enmeshed in material, symbolic, political, and spiritual economies that were at times in harmony and at other times in conflict with each other. Building on emerging cross-disciplinary trends in feminist scholarship on medieval religion, Warren extends ongoing debates about textual and economic constructions of women's identities to the rarely considered evidence of monastic theory and practice. To this end, Spiritual Economies emphasizes that the cloister was not impermeable. As worldly forces such as economic trends and political conflicts affected life in the nunneries, so too did religious practices have political impact. In breaking down the convent wall, Warren also succeeds in breaching the boundaries separating the material and the symbolic, the religious and the secular, the literary and the historical. She turns to a wide range of sources—from legislative texts, court records, and financial accounts to devotional treatises and political propaganda—to explore the centrality of female monasticism to the flowering of female spirituality and to the later Middle Ages at large.
The religious and political spheres of the later medieval and early modern periods were tightly and indisputably interwoven, as illustrated by the papal schism, the Hundred Years War, the Reconquest of Spain, and the English Reformation. In these events as well as in the larger religiopolitical systems in which they unfolded, female saints, devout lay women, and monastic women played central roles. In Women of God and Arms, Nancy Bradley Warren explores the political dimensions of the religious practices of women ranging from St. Colette of Corbie to Isabel of Castile to English nuns exiled during the reign of Elizabeth I. Just as religious and political systems were bound up with one another, so too were the internal and external politics of England and several continental realms. Blood and marriage connected the English dynasties of Lancaster and York with those of France, Burgundy, Flanders, and Castile, creating tangled networks of alliances and animosities. In addition to being linked through ties of kinship, these realms were joined by frequent textual and cultural exchanges. Warren draws upon a wide variety of sources—hagiography, chronicles, monastic records, devotional treatises, military manuals, political propaganda, and texts traditionally designated as literary—as she examines the ways manifestations of female spirituality operated at the intersections of civic, international, and ecclesiastical politics. Her exploration breaches boundaries separating the medieval and the early modern, the religious and the secular, the material and the symbolic, the literary and the historical, as it sheds new light on well-known figures such as Joan of Arc, Isabel of Castile, and Elizabeth I.
The essays gathered in this volume present multifaceted considerations of the intersection of objects and gender within the cultural contexts of late medieval France and England. Some take a material view of objects, showing buildings, books, and pictures as sites of gender negotiation and resistance and as extensions of women’s bodies. Others reconsider the concept of objectification in the lives of fictional and historical medieval women by looking closely at their relation to gendered material objects, taken literally as women’s possessions and as figurative manifestations of their desires. The opening section looks at how medieval authors imagined fictional and legendary women using particular objects in ways that reinforce or challenge gender roles. These women bring objects into the orbit of gender identity, employing and relating to them in a literal sense, while also taking advantage of their symbolic meanings. The second section focuses on the use of texts both as objects in their own right and as mechanisms by which other objects are defined. The possessors of objects in these essays lived in the world, their lives documented by historical records, yet like their fictional and legendary counterparts, they too used objects for instrumental ends and with symbolic resonances. The final section considers the objectification of medieval women’s bodies as well as its limits. While this at times seems to allow for a trade in women, authorial attempts to give definitive shapes and boundaries to women’s bodies either complicate the gender boundaries they try to contain or reduce gender to an ideological abstraction. This volume contributes to the ongoing effort to calibrate female agency in the late Middle Ages, honoring the groundbreaking work of Carolyn P. Collette.
Over 25 years ago, Christina Tree created and set the high standards for the Explorer's Guide series. She has been exploring and vacationing in Maine since her childhood. This fourteenth edition of the "Maine Bible" continues the tradition of being the best-selling guide to the state of Maine.
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