The monograph series Oxford Studies in Medieval Literature and
Culture showcases the plurilingual and multicultural quality of
medieval literature and actively seeks to promote research that not
only focuses on the array of subjects medievalists now pursue in
literature, theology, and philosophy, in social, political,
jurisprudential, and intellectual history, the history of art, and
the history of science but also that combines these subjects
productively. It offers innovative studies on topics that may
include, but are not limited to, manuscript and book history;
languages and literatures of the global Middle Ages; race and the
post-colonial; the digital humanities, media and performance;
music; medicine; the history of affect and the emotions; the
literature and practices of devotion; the theory and history of
gender and sexuality, ecocriticism and the environment; theories of
aesthetics; medievalism. This volume examines Latin and vernacular
writings that formed part of a flourishing culture of mystical
experience in the later Middle Ages (ca. 1150-1400), including the
ways in which visionaries within their literary milieu negotiated
the tensions between personal, charismatic inspiration and their
allegiance to church authority. It situates texts written in
England within their wider geographical and intellectual context
through comparative analyses with contemporary European writings. A
recurrent theme across all of these works is the challenge that a
largely masculine and clerical culture faced in the form of the
various, and potentially unruly, spiritualities that emerged
powerfully from the twelfth century onward. Representatives of
these major spiritual developments, including the communities that
fostered them, were often collaborative in their expression. For
example, holy women, including nuns, recluses, and others, were
recognized by their supporters within the church for their
extraordinary spiritual graces, even as these individual
expressions of piety were in many cases at variance with securely
orthodox religious formations. These writings become eloquent
witnesses to a confrontation between inner, revelatory experience
and the needs of the church to set limitations upon charismatic
spiritualities that, with few exceptions, carried the seeds of
religious dissent. Moreover, while some of the most remarkable
texts at the centre of this volume were authored (and/or primarily
read) by women, the intellectual and religious concerns in play cut
across the familiar and all-too-conventional boundaries of gender
and social and institutional affiliation.
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