Bibliography of Secondary Sources This page was last modified on October 28th, This bibliography is intended to embrace all fields relevant to Lollard studies.
FOREWARD ost of the abundant medieval devotional literature written or translated into the English language before the protestant reformation was aimed at women. The earliest surviving devotional treatise in English, Ancrenne Wisse, was composed in the early thirteenth century somewhere in northwestern England by an unknown male religious, and was intended to instruct and inspire a group of holy women living the life of devout recluses.
A good deal of the literature produced for this constituency perished during the reformation, and most of what remains is of interest only to scholars.
It is also beyond any dispute the most profound devotional text of the English Middle Ages. It is informed by a Trinitarian and incarnational theology which is both deeply traditional and daringly original, and which will stand comparison with that of any other theologian of the medieval Latin West.
The Revelation of Love is an extended meditation on the meaning of a visionary experience of the Passion, triggered when her parish priest, who came to attend her on what was believed to be her death-bed, held a crucifix before her eyes. Damnation simply has no part in her understanding of a God who is our nurturing Mother as well as our creating Father, and who wills that all his children shall be saved.
Julian formulated her deepening understanding of this revelatory experience during a period of immense turbulence for English culture generally and the English church in particular. When she first set down her vision in the s, the greatest religious poet of the English Middle Ages, William Langland, was writing his savage religious satire, Piers Plowman.
Twenty years on, she reworked, expanded and deepened her book, while the great comic poet Geoffrey Chaucer was composing his Canterbury Tales. But in the meantime, the English Church had entered a period of theological crisis. In reaction to all this, the English Church became increasingly nervous about independent lay religiousity, not least about the religiousity of women.
There was a clamp-down on the reading and writing of devotional books in English, from the Bible could be read in English only by special Episcopal license, and any apparent departures from tried and tested orthodoxy were viewed with growing suspicion.
Julian herself was clearly aware of these developments, and she was careful to emphasise her submission to the Church, and to disclaim any pretensions to learning or ambition to teach others. Her denials were artful enough to confuse even specialist readers.
The Jesuit editors of her writings thought they detected more than a thousand recognisable allusions to other theological and devotional texts, and seven hundred biblical references. And whatever the ecclesiastical authorities thought of unauthorised lay initiatives in religion, Julian enjoyed among her own neighbours the reputation of a holy woman, wise in the ways of God.
The citizens of Norwich were proud of her: In an age dominated by male authority, the wisest and best spiritual guide was a woman. Julian also features extensively in my more recent essay on late medieval vernacular mysticism and Margery Kempe.
Lewis  and Charles Williams as well as to specialists on T. Despite numerous volumes written on the Revelations in English, we still know painfully little about the work and its author.
All the information we have comes from Julian herself and can be contained in one sentence: Scholars still argue whether she was lay or monastic, illiterate or educated, and even whether Julian was her real name or just the name she adopted after the church where she spent later years as an anchoress.
It is equally unclear which version of her book was composed first: To complicate the matter, no manuscripts contemporary to Julian are extant: The Long Text, in turn, survives in its compete form in three manuscripts, all from late 16th — midth centuries, each preserving different aspects of their medieval exemplars.
Finally, there is the Westminster manuscript Westminster cathedral treasury MS 4compiled around and containing what seems to be a pastiche or summary of the Long Text — or is it something more than that?
The Revelations are idiosyncratic from the point of view of the genre as well. What do we define it as: After all, many professional translators argue that the best way to understand the most complicated narrative is to translate it into a different language. One may ask at this point: An answer to this question has several dimensions.
Pragmatically, the forthcoming edition of the Revelations introduces an interesting new text into the orbit of Russian researchers: Indeed, anyone with a sound knowledge of modern English may wish to try reading the original text, aided by the accompanying translation on the facing page.
Finally, the annotated and illustrated edition, supplied with a lengthy introduction explaining the significance of the text and outlining the historical circumstances of its creation, is aimed at nurturing a cultural interest of those who are attracted to medieval history and literature.
But then there are other, more personal, reasons to publish a text, whose existence is so closely intertwined with my own life.In Oliver was awarded the Simpson Prize, a national history essay writing competition. His research essay on the historical accuracy and contemporary relevance of the ANZAC Legend was judged the best in Victoria and as a result he travelled to Gallipoli to speak at the ANZAC Day Dawn Service.
Opera ad Redactionem missa III Medioevo latino. Bollettino bibliografico della cultura europea da Boezio a Erasmo (secoli VI-XV) A servizio del Vangelo. Prophitis Ilias’s post-caldera volcanic dome of Nisyros Island.
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1. The Fundamental Texts, the Approaches, the Issues. The above considerations show that the fate of metaphysics as a branch of philosophy in the Arabic speaking world and in Muslim societies coincides, by and large, with the reception, transmission and transformation of Aristotle’s urbanagricultureinitiative.com anti-Aristotelian tendencies of the early phase of Arabic philosophy, marked by the adoption.