A sinner-saint who embraced then renounced sexual and worldly pleasures; a woman who, through her attachment to Jesus, embodied both erotic and sacred power; a symbol of penance and an exemplar of contemplative and passionate devotion: perhaps no figure stood closer to the center of late medieval debates about the sources of spiritual authority and women's contribution to salvation history than did Mary Magdalene, and perhaps nowhere in later medieval England was cultural preoccupation with the Magdalene stronger than in fifteenth-century East Anglia. Looking to East Anglian texts including the N-Town Plays, The Book of Margery Kempe, The Revelations of Julian of Norwich, and Bokenham's Legend of Holy Women, Theresa Coletti explores how the gendered symbol of Mary Magdalene mediates tensions between masculine and feminine spiritual power, institutional and individual modes of religious expression, and authorized and unauthorized forms of revelation and sacred speech. Using the Digby play Mary Magdalene as her touchstone, Coletti engages a wide variety of textual and visual resources to make evident the discursive and material ties of East Anglian dramatic texts and feminine religion to broader traditions of cultural commentary and representation. In bringing the disciplinary perspectives of literary history and criticism, gender studies, and social and religious history to bear on specific local instances of dramatic practice, Mary Magdalene and the Drama of Saints highlights the relevance of Middle English dramatic discourse to the dynamic religious climate of late medieval England. In doing so, the book decisively challenges the marginalization of drama within medieval English studies, elucidates vernacular theater's kinship with influential late medieval religious texts and institutions, and articulates the changing possibilities for sacred representation in the decades before the Reformation.
For the first time, a group of distinguished authors come together to provide an authoritative exploration of the cultural history of tragedy in the Middle Ages. Reports of the so-called death of medieval tragedy, they argue, have been greatly exaggerated; and, for the Middle Ages, the stakes couldn't be higher. Eight essays offer a blueprint for future study as they take up the extensive but much-neglected medieval engagement with tragic genres, modes, and performances from the vantage points of gender, politics, theology, history, social theory, anthropology, philosophy, economics, and media studies. The result? A recuperated medieval tragedy that is as much a branch of literature as it is of theology, politics, law, or ethics and which, at long last, rejoins the millennium-long conversation about one of the world's most enduring art forms. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.
A sinner-saint who embraced then renounced sexual and worldly pleasures; a woman who, through her attachment to Jesus, embodied both erotic and sacred power; a symbol of penance and an exemplar of contemplative and passionate devotion: perhaps no figure stood closer to the center of late medieval debates about the sources of spiritual authority and women's contribution to salvation history than did Mary Magdalene, and perhaps nowhere in later medieval England was cultural preoccupation with the Magdalene stronger than in fifteenth-century East Anglia. Looking to East Anglian texts including the N-Town Plays, The Book of Margery Kempe, The Revelations of Julian of Norwich, and Bokenham's Legend of Holy Women, Theresa Coletti explores how the gendered symbol of Mary Magdalene mediates tensions between masculine and feminine spiritual power, institutional and individual modes of religious expression, and authorized and unauthorized forms of revelation and sacred speech. Using the Digby play Mary Magdalene as her touchstone, Coletti engages a wide variety of textual and visual resources to make evident the discursive and material ties of East Anglian dramatic texts and feminine religion to broader traditions of cultural commentary and representation. In bringing the disciplinary perspectives of literary history and criticism, gender studies, and social and religious history to bear on specific local instances of dramatic practice, Mary Magdalene and the Drama of Saints highlights the relevance of Middle English dramatic discourse to the dynamic religious climate of late medieval England. In doing so, the book decisively challenges the marginalization of drama within medieval English studies, elucidates vernacular theater's kinship with influential late medieval religious texts and institutions, and articulates the changing possibilities for sacred representation in the decades before the Reformation.
The cult of the Christ Child flourished in late medieval Europe across lay and religious, as well as geographic and cultural boundaries. Depictions of Christ's boyhood are found throughout popular culture, visual art, and literature. The Christ Child in Medieval Culture is the first interdisciplinary investigation of how representations of the Christ Child were conceptualized and employed in this period. The contributors to this unique volume analyse depictions of the Christ Child through a variety of frameworks, including the interplay of mortality and divinity, the medieval conceit of a suffering Christ Child, and the interrelationships between Christ and other figures, including saints and ordinary children. The Christ Child in Medieval Culture synthesizes various approaches to interpreting the cultural meaning of medieval religious imagery and illuminates the significance of its most central figure.
There are so many stories that I have to share that are a result of my upbringing, my home, schools I attended and my Catholic faith that the only way to do them justice is to continue the remainder of the book in vignettes. These stories are a compilation of moments, days, weeks and years of feelings. These feelings exude a range of happy, sad, bittersweet, tender, determined and loving all parts of me that show a person who refused to give in to the negative side of life. My positive attitude has always prevailed. I will attempt to categorize my stories into ones that refer to my family, my love of travel, my passion for dance and teaching dance, my nave nature, my business sense and all the people I met as a result. ENJOY!!!
In the seventeenth century many leading poets wrote poems about Christ’s infancy, though charm and sweetness were not the leading note. Because these poets were university-educated classicists – many of them also Catholic or Anglican priests – they wrote in an elevated style, with elevated language, and their concerns were deeply theological as well as poetic. In an age of religious controversy, their poems had controversial elements, and because these poems were mostly intended for private use and limited circulation, they were not generally singable hymns of public celebration of Christ’s birth. However far from dry academic pieces, these poems offer a wide variety of approaches to both their subject, the infant Jesus, and the means of presenting it. All Wonders in One Sight examines the ways in which early modern English poets understood and accomplished the poetic task of representing Christ as both Child and God. Focusing on the intellectual and theological content of the poems as well as the devotional aims of the poets, Theresa M. Kenney aims to reveal their understandings of divine immanence and the sacrament of the Eucharist.
Medieval Venuses and Cupids analyses the transformations of the love deities in later Middle English Chaucerian poetry, academic Latin discourses on classical myth (including astrology, natural philosophy, and commentaries on classical Roman literature), and French conventions that associate Venus and Cupid with Ovidian arts of love. Whereas existing studies of Venus and Cupid contend that they always and everywhere represent two loves (good and evil), the author argues that medieval discourses actually promulgate diverse, multiple, and often contradictory meanings for the deities. The book establishes the range of meanings bestowed on the deities through the later Middle Ages, and draws on feminist and cultural theories to offer new models for interpreting both academic Latin discourses and vernacular poetry.
Birth Passages offers a provocative and eloquent challenge to the nostalgia for the maternal, sometimes influenced by classic Freudian theory, which pervades many discourses. Theresa M. Krier suggests an alternative to the common characterizations of "the maternal" as a force inspiring both desire and dread, a force that must be repressed if subjectivity and culture are to be established. Instead, drawing on the work of Melanie Klein, D. W. Winnicott, and Luce Irigaray, Krier seeks to establish a new model of the relationship between mother and infant, one in which birth is seen not as the tragic ending to the prenatal union but rather as the child's claiming both distance from and proximity to this parent. Krier's insightful readings of poetic works from antiquity, the Middle Ages, and the Renaissance show these texts in opposition to their cultures' insistent nostalgia for the maternal. Their authors, she maintains, recognize such longing as a symptom of a glamorous but false and disabling fantasy. In her analysis of the Song of Songs, Lucretius's De rerum natura, Chaucer's Parlement of Foules, Spenser's Amoretti and Faerie Queene, and Shakespeare's Love's Labor's Lost and The Winter's Tale, Krier details how the writings represent the intersubjective nature of birth.
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