
Book contents
- Frontmatter
- Contents
- Dedication
- Foreword
- List of Abbreviations
- Notes on Contributors
- ‘Oure feyth is groundyd in goddes worde’ – Julian of Norwich and the Bible
- ‘We are United with God (and God with Us?)’: Adapting Ruusbroec in The Treatise of Perfection of the Sons of God and The Chastising of God's Children
- The Structure of the Soul and the ‘Godly Wylle’ in Julian of Norwich's Showings
- ‘Neb … sumdeal ilich wummon & neddre is behinden’: Reading the Monstrous in the Anchoritic Text
- Reflections on Aspects of the Spiritual Impact of St Birgitta, the Revelations and the Bridgettine Order in Late Medieval England
- Holy Women in Print: Continental Female Mystics and the English Mystical Tradition
- The Reception of ContinentalWomen Mystics in Fifteenth- and Sixteenth-Century England: Some Artistic Evidence
- Discretio spirituum in Time: The Impact of Julian of Norwich's Counsel in the Book of Margery Kempe
- ‘Thiself a cros to thiself’: Christ as Signum Impressum in the Cloud-Texts against the Background of Expressionistic Christology in Late Medieval Devotional Theology
- ‘The prophetycal lyf of an heremyte’: Elijah as the Model of the Contemplative Life in The Book of the First Monks
- ‘Makedes of me / wrecche þi leofmon & spuse’: Mystical Desire and Visionary Consummation
- Lordship, Service and Worship in Julian of Norwich
- ‘Hid Diuinite’: The Spirituality of the English Syon Brethren
- Index
Reflections on Aspects of the Spiritual Impact of St Birgitta, the Revelations and the Bridgettine Order in Late Medieval England
Published online by Cambridge University Press: 05 February 2013
- Frontmatter
- Contents
- Dedication
- Foreword
- List of Abbreviations
- Notes on Contributors
- ‘Oure feyth is groundyd in goddes worde’ – Julian of Norwich and the Bible
- ‘We are United with God (and God with Us?)’: Adapting Ruusbroec in The Treatise of Perfection of the Sons of God and The Chastising of God's Children
- The Structure of the Soul and the ‘Godly Wylle’ in Julian of Norwich's Showings
- ‘Neb … sumdeal ilich wummon & neddre is behinden’: Reading the Monstrous in the Anchoritic Text
- Reflections on Aspects of the Spiritual Impact of St Birgitta, the Revelations and the Bridgettine Order in Late Medieval England
- Holy Women in Print: Continental Female Mystics and the English Mystical Tradition
- The Reception of ContinentalWomen Mystics in Fifteenth- and Sixteenth-Century England: Some Artistic Evidence
- Discretio spirituum in Time: The Impact of Julian of Norwich's Counsel in the Book of Margery Kempe
- ‘Thiself a cros to thiself’: Christ as Signum Impressum in the Cloud-Texts against the Background of Expressionistic Christology in Late Medieval Devotional Theology
- ‘The prophetycal lyf of an heremyte’: Elijah as the Model of the Contemplative Life in The Book of the First Monks
- ‘Makedes of me / wrecche þi leofmon & spuse’: Mystical Desire and Visionary Consummation
- Lordship, Service and Worship in Julian of Norwich
- ‘Hid Diuinite’: The Spirituality of the English Syon Brethren
- Index
Summary
THROUGH HER VISIONARY WRITINGS, some of which arrived in England early in Birgitta's career, and later from her vita which became well known as material in support of her canonization was being gathered, Birgitta came to exercise a profound influence on English spirituality, both of the laity and the religious. Her own pattern of living, her design for a new religious order, and her vision of how the Church should function came at a time when religious renewal was desperately needed. In England, she was seen as a beacon of orthodoxy in the crucial period when religious controversy was rife and the established Church was weak. Birgitta's vision of the role of the Church was an inclusive one, and it came to England as members of the lay world, particularly – but not exclusively – women, were struggling to find a place and a voice for the expression of their faith. In addition, because Birgitta was a married woman who managed a large estate, gave birth to eight children, acted as an advisor to the Queen, and then later, with her husband, took a vow of chastity and turned to a more devout life while remaining in the world, English women and men engaged in secular affairs found someone not impossibly removed from this world whom they could emulate.
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- Information
- The Medieval Mystical Tradition in EnglandPapers Read at Charney Manor, July 2004 [Exeter Symposium VII], pp. 69 - 82Publisher: Boydell & BrewerPrint publication year: 2004