Religion and Culture in the Middle Ages

First published in 2001, Double Agents was the first book-length study of women in Anglo-Saxon written culture that took on the insights provided by contemporary critical and feminist theory, and it quickly established itself as a standard. Now available again, it complicates the exclusion of women from the historical record of Anglo-Saxon England by tackling the deeper questions behind how the feminine is modeled, used, and made metaphoric in Anglo-Saxon texts, even when the women themselves are absent.

This ground-breaking volume brings together contributions from scholars across a range of disciplines (including literary studies, history, geography and archaeology) to investigate questions of space, place and identity in the medieval city. Using Chester as a case study—with attention to its location on the border between England and Wales, its rich multi-lingual culture and surviving material fabric—the essays seek to recover the experience and understanding of the urban space by individuals and groups within the medieval city, and to offer new readings from the vantage-point of twenty-first century disciplinary and theoretical perspectives. The volume includes new interpretations of well-known sources and features such as the Chester Whistun Plays and the city's Rows and walls, but also includes discussions of less-studied material such as Lucian's In Praise of Chester—one of the earliest examples of urban encomium from England and an important text for understanding the medieval city—and the wealth of medieval Welsh poetry relating to Chester. Certain key themes emerge across the essays within this volume, including relations between the Welsh and English, formulations of centre and periphery, nation and region, different kinds of 'mapping' and the visual and textual representation of place, borders and boundaries, uses of the past in the production of identity, and the connections between discourses of gender and space. The volume seeks to generate conversation and debate amongst scholars of different disciplines, working across different locations and periods, and to open up directions for future work on space, place and identity in the medieval city.

Medieval anchorites willingly embraced the most extreme form of solitude known to the medieval world, so they might forge a closer connection with God. Yet to be physically enclosed within the same four walls for life required strength far beyond most medieval Christians. This book explores the English anchoritic guides which were written, revised and translated, throughout the Middle Ages, to enable recluses to come to terms with the enormity of their choices. The book explores five centuries of the guides' negotiations of four anchoritic ideals: enclosure, solitude, chastity and orthodoxy, and of two vital anchoritic spiritual practices: asceticism and contemplative experience. It explodes the myth of the anchorhold as solitary death-cell, revealing it as the site of potential intellectual exchange and spiritual growth.

The Glossa Ordinaria, the medieval glossed Bible first printed in 1480/81, has been a rich source of biblical commentary for centuries. Circulated first in manuscript, the text is the Latin Vulgate Bible of St. Jerome with patristic commentary both in the margins and within the text itself. This study, the first of its kind, introduces the reader to the Glossa Ordinaria both historically and through the lens of contemporary hypertext theory, arguing that the Glossa Ordinaria is a hypertext of the mind. By application of ancient, medieval and modern theories, this study encourages the reader to engage the Glossa Ordinaria in new and exciting ways. This book serves both as primer on the Glossa Ordinaria and examination of the text in light of modern theories.

This volume explores medieval anchoritism (the life of a solitary religious recluse) from a variety of perspectives. The individual essays conceive anchoritism in broadly interpretive categories: challenging perceived notions of the very concept of anchoritic 'rule' and guidance; studying the interaction between language and linguistic forms; addressing the connection between anchoritism and other forms of solitude (particularly in European tales of sanctity); and exploring the influence of anchoritic literature on lay devotion. As a whole, the volume illuminates the richness and fluidity of anchoritic texts and contexts and shows how anchoritism pervaded the spirituality of the Middle Ages, for lay and religious alike. It moves through both space and time, ranging from the third century to the sixteenth, from England to the Continent and back.

This book brings together the most current interpretations of the Wooing Group from scholars currently working on the fields of medieval spirituality, gender, and the anchoritic tradition, providing literary, theological, linguistic, and cultural context for the works associated with the Wooing Group (a collection of texts in English written by an unknown author in the late twelfth to early thirteenth centuries). These works are unique in their context—written almost certainly for a group of women living as anchoresses and recluses who were literate in English and were interested in guidance both in spiritual and worldly issues. The book discusses and explains the impact and significance of these works and situates them within the continuum of medieval theological and literary culture.

Cultivating the Heart examines the nurturance of feeling—especially the intertwined affective stirrings of compassion, love, and sorrow—in a range of religious texts from the twelfth and thirteenth centuries. These texts encourage, stimulate, define and attempt to express the 'cultivation of hearts', an image inspired by Part VII of Ancrene Wisse, whereby readers and audiences of the texts nurture a range of sophisticated 'affective literacies'. In addition to extensive analysis of English, Latin and Anglo-Norman texts, this book makes substantial reference to the affective strategies of wall paintings in parish churches, demonstrating how the affective strategies of wall paintings cannot be perceived as inferior to or irreconcilable with the affective import of textual media.