More handpicked essays just for you.
Marian devotions in the Catholic Church
Essay of the book of margery kempe
Essays on the book of margery kempe
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Marian devotions in the Catholic Church
How would a woman achieve the role of Saint during medieval times when their visionary legitimacy is questioned? For Margery Kempe, trying to prove herself as a viable candidate through martyrdom is a difficult task. Throughout her story, she is constantly having to prove herself to her community and to the church hierarchy, but it always comes at a cost. Consequently, Margery is ridiculed, taunted, and accused of many negative things, yet she stands firm in her belief that her gifts are real. The physical threats she receives, such as being burned, are all part of her performance. Although these gifts of visions and miracles are questionable, she is able to mold them in order to achieve her spiritual goals. In The Book of Margery Kempe, translated and edited by Lynn Staley, Margery gives the performance of a lifetime by using her visionary gift to spiritually manipulate her community and the church …show more content…
For example, in Chapter Fifteen, Margery approaches the Bishop of Lincoln in order to ask permission to wear a ring, due to her marriage with Christ, and to be permitted to wear white, but within her request, she makes it clear that, “‘And, if you clothe me on earth, our Lord Jesus Christ shall clothe you in heaven, as I understand by revelation’” (26). Therefore, Margery is rewarding the Bishop, through Christ, if he grants her permission to wear the white clothing and ring. She acts like she has the Bishop’s best interest at heart, but ultimately, she is putting on a spiritual performance by namedropping Christ in order to fulfill her wants. She cloaks it all in spirituality. Likewise, Tolhurst concludes that Margery also uses her “…intimate relationship with God…” as a way to prove that, spiritually, she is ranked higher (188). Therefore, by making this claim, the visionary is able to convince the clergy that if they help her, God will indeed help them in
The pain she causes herself is Mariette being the vessel of God’s grace. Mariette’s intention to suffer displays a severe ambition and pride that she has a calling for a higher purpose. This purpose is also explored through Mariette’s experience with the stigmata. Mariette suddenly appears with the wounds of Jesus Christ, and Hansen creates a disturbance of power between female and male relationships to Christ. Mariette has been chosen above the male figures of the Church, and she shares in the appearance and bleeding of Christ wounds. Hansen connects female reproduction to Christ suffering. This ideology fits with Mariette because she has the capacity to perform the transfiguration of Christ, bringing the Grace of God to the World. This feminization of Christ allows Mariette to have a deeper connection with Him and reinforces the idea she has been chosen. Mariette’s intimacy in Christ’s pain is her desire to be more than just a sister, and even more than a Saint. Mariette associates His wounds with her own wounds, thus taking His ability to redeem as her having this capability too. Hansen uses Mariette’s relationship with Christ to draw on the theological formulation of Christ’s wounds as female reproduction. This idea challenges the notion of power within the priory and Roman
H. Talbot, she states, “Her visions and prophecies show a strong yet imaginative mind, which expressed in this way her moral convictions and her insight into events and character and which gave her the support and comfort she needed to maintain a chosen course of action” (484). It is clear that although Christina of Markyate was in fact a woman, that she was strong minded and that the patriarchal roles in her life were afraid of what she could do. Because she was strong in her convictions, her father trusted her and the Bishop forced her to marry Burthead. Through this, the reader can see that she conquered the patriarchy by making them fear her and what she was capable of, but also did so by respecting her and believing in her character, even though she was a woman. She fully represents a rebel to the social norm in her actions and through her visions. A rebellious medieval woman first and foremost would not marry; they would decide to become a part of the church themselves, rather than being forced to in order to please their Heavenly Father. Through the readings of Christina of Markyate and Hrosvit of Gandersheim’s Mary, the reader can see that a rebellious medieval woman, like Christina of Markyate, would leave her marriage and refuse to consummate it, or like the character of Mary, would become sexually curious and
Medieval England was considered to be a Patriarchy, due to the serious gender roles which cast men as superior to women. Margery Kempe attempted time and time again to break the boundaries of the gender roles put in place by society. The men in her life tried to stop her, and bring her back to the social norms of what it meant to be a women living in the time period: John Kempe, her priest, Christ etc. To analyze Kempe, it is first important to note what was expected of medieval women; “the classical females are portrayed as vessels of chastity, purity, and goodness” (O’Pry-Reynolds, 37). She was not your typical female; she wanted to break free from the strict expectations of women; “Men and women of the medieval period and medieval literature
Saint Christina of Markyate’s story provides more than the religious experiences of a hermit, it presents twelfth-century life in, mostly, the Huntington area of England in a very detailed manner. Baptized as Theodora, Christina of Markyate’s path of religious devotion is claimed to have begun in her early teen years with a vow of chastity (35). This vow was only known to one other person, a close friend named Sueno, until her parents attempted to arrange a marriage for her. Being described as attractive and intelligent, as well as coming from a wealthy family, this was not uncommon for women in Christina’s lifetime. Upon declining the first suitor, a bishop, her hardships begin and, at times, seem as though they were both unlikely to end and
Julian of Norwich is so humble and she tells us that God never gave her a sign that he loved her more than anybody else. Julian of Norwich states, “Indeed I was not shown that God loved me better than the lowest soul that is in a state of grace, for I am sure that there are many who never had a showing or vision, but only the normal teaching of Holy Church, who love God better than I do” (41). Julian of Norwich tells us that there are other people out there who have not experience such visions and only learn from the teachings of the Holy Church who love God more than she does. In addition, she also explained to us how she never received a sign from God that specifically stated that she was more loved or any more important than other people. Julian of Norwich believe people can receive God’s grace more spiritually than she can explain it. Julian of Norwich states, “But I neither can nor may show the spiritual vision as openly or as fully as I would like to. But I trust that our Lord God almighty will out of his own goodness and love for you make you receive it more spiritually and more sweetly than I can or may tell it” (41). Unfortunately, Julian of Norwich is unable to give us descriptions of the visions that God gave her. However, she wishes that people will
The “beautiful young woman” began to show her stubborn ways early. According to the reading, Bertrande was concerned more about putting aside her wifely duties than to ruin her reputation and independence (27-28). When Martin abandoned Bertrande, she was left without a defined position in the village social structure. Being the honest women that Coras said she was, Bertrande would not separate from Martin, and under Catholic law she could not remarry unless there was strong proof of death. The values that Bertrande grew up with showed that she never saw herself leaving village customs (32). Though the devastating experience of Martin leaving left her weak and yearning for a husband, she lived “virtuously and honorably” through her “stiff-necked sense of herself and her reputation” (34).
Flannery O’Connor believed in the power of religion to give new purpose to life. She saw the fall of the old world, felt the force and presence of God, and her allegorical fictions often portray characters who discover themselves transforming to the Catholic mind. Though her literature does not preach, she uses subtle, thematic undertones and it is apparent that as her characters struggle through violence and pain, divine grace is thrown at them. In her story “Revelation,” the protagonist, Mrs. Turpin, acts sanctimoniously, but ironically the virtue that gives her eminence is what brings about her downfall. Mrs. Turpin’s veneer of so called good behavior fails to fill the void that would bring her to heaven. Grace hits her with force and their illusions, causing a traumatic collapse exposing the emptiness of her philosophy. As Flannery O’Connor said, “In Good Fiction, certain of the details will tend to accumulate meaning from the action of the story itself, and when this happens they become symbolic in the way they work.” (487). The significance is not in the plot or the actual events, but rather the meaning is between the lines.
The reader can witness silencing in the book of Margery Kempe when Kempe is excluded from local parishes because of her troubled relationship with the priests. The priests excluded Kempe from the churches because they are irritated by her cries and weeping. By the parishes and priests excluding Kempe they are essentially silencing her and not allowing her to talk or show her emotions. The priests in the book of Margery Kempe are putting Kempe into a traditional gender role by excluding her from the church because they are irritated with her crying and weeping. The traditional gender role cast woman as being emotional, weak, nurturing, and submissive (Tyson, 2006, p. 85). This is being used to exclude Kempe from equal access to the church. Kempe’s emotions should not have had her excluded from the parish. This was the parishes’ way of silencing Kempe. Another example of Kempe being silenced in the book of Margery Kempe is when she is getting married to Jesus. Margery believe that she got married to Christ on in chapter thirty five in the book of Margery Kempe. During the ceremony Margery did not talk. She stayed silent even when asked a question. Christ said “Daughter, I will have you wedded to my Godhead, for I shall show you my secret and my counsels, for you shall dwell with me and without end” (Kempe, 2001, p. 63). After Christ finished his statement Margery kept silence in her
Baron Richard Von Krafft-Ebing, a 19th century German psychiatrist, was quoted as having said, "We find that the sexual instinct, when disappointed and unappeased, frequently seeks and finds a substitute in religion." This may have been the condition of Margery Kempe when she desired to cease all sexual activity with her spouse because of her devotion to God. Instead of performing her duties as a wife, she chose instead to spread her knowledge of God to her community and did so not only in speech, but also in literature. Whatever her motivation for creating such descriptive language, it is evident that her faith in God conquered both her fear of public opinion and the constraints placed upon all women during the period. Living in the 1400s, she steps out of a woman's role and into the territory of a man by living her life publicly, abandoning her position of mother and wife, and recording her life in writing. Fortunately, because she was writing for religious reasons, her work was both permitted and accepted. In The Book of Margery Kempe, she describes her experiences with brilliant imagery, some of which is sexual, all of which is sensual. By using her own senses to portray her spiritual...
The Holocaust survivor Abel Herzberg has said, “ There were not six million Jews murdered; there was one murder, six million times.” The Holocaust is one of the most horrific events in the history of mankind, consisting of the genocide of Jews, homosexuals, gypsies, mentally handicapped and many others during World War II. Adolf Hitler was the leader of Nazi Germany, and his army of Nazis and SS troops carried out the terrible proceedings of the Holocaust. Elie Wiesel is a Jewish survivor of the Nazi death camps, and suffers a relentless “night” of terror and torture in which humans were treated as animals. Wiesel discovers the “Kingdom of Night” (118), in which the history of the Jewish people is altered. This is Wiesel’s “dark time of life” and through his journey into night he can’t see the “light” at the end of the tunnel, only continuous dread and darkness. Night is a memoir that is written in the style of a bildungsroman, a loss of innocence and a sad coming of age. This memoir reveals how Eliezer (Elie Wiesel) gradually loses his faith and his relationships with both his father (dad), and his Father (God). Sickened by the torment he must endure, Wiesel questions if God really exists, “Why, but why should I bless him? Because he in his great might, had created Auschwitz, Birkenau, Buna, and so many other factories of death? (67). Throughout the Holocaust, Wiesel’s faith is not permanently shattered. Although after his father dies, his faith in god and religion is shaken to the core, and arguably gone. Wiesel, along with most prisoners, lose their faith in God. Wiesel’s loss of religion becomes the loss of identity, humanity, selfishness, and decency.
"Janie saw her life like a great tree in leaf with the things suffered, things enjoyed, things done and undone. Dawn and doom was in the branches" (8). When Janie was a teenager, she used to sit under the pear tree and dream about being a tree in bloom. She longs for something more. When she is 16, she kisses Johnny Taylor to see if this is what she looks for. Nanny sees her kiss him, and says that Janie is now a woman. In Their Eyes Were Watching God, Janie, the main character, is involved in three very different relationships. Zora Neale Hurston, the author, explains how Janie learns some valuable lessons about marriage, integrity, and love and happiness from her relationships with Logan Killicks, Joe Starks, and Tea Cake.
Elizabeth possesses all the qualities that one should have to be a competent leader, her ability to put others before herself, her values such as truth which she holds dear to her heart, and the way in which she takes responsibility like an empowered leader should. Nevertheless, Parris, whose purposes do not serve his congregation, is willing to put those that he preaches to at Church at risk in an attempt to serve himself. One’s spirituality should never be dictated based on their standing in
Religion, Myth, and Magic in Robertson Davies’s Fifth Business. Interwoven with light and shadows, Robertson Davies’s Fifth Business is penetrated with fantastical elements that rub uneasily against feelings of guilt. A snowball thrown by young "Boy" Staunton misses Dunstan and hits Mary Dempster, causing the premature birth of Paul and the insanity of Mary. Guilt ensues and threatens to envelop Dunstable, Dunny, and Dunstan.
Religion is a key aspect to the culture of today’s society, as well as, for thousands of years prior. One major key distinction remains, most religions are male dominated traditions. Catholic, Islamic, and Jewish philosophy truly exemplify this. However, the importance and major role women play within the realm of different theologies is evident. Mary, the Catholic Virgin Mary, the Jewish Rachel, and Islamic Fatima are three important saints whose influence and importance is recognized. The term saint sometimes may blur between mortal beings and heavenly realms. Nonetheless, the three saints named have significance within their particular religious content. Rachel, Mary and Fatima contrast significantly in legends, descriptions and religious philosophies, but are comparable in devotions and reasons revered.
Witchcraft persecution peaked in intensity between 1560 and 1630 however the large scale witch hysteria began in the 14th century, at the end of the Middle Ages and were most intense during the Renaissance and continued until the 18th century, an era often referred to as the Enlightenment or Age of Reason. Representation of witches, nay, representation in general is a political issue. Without the power ot define the female voice and participate in decisions that affect women -similar to other marginalised groups in society- will be subject to the definitions and decisions of those in power. In this context, the power base lay with men. It can be said that the oppression of women may not have been deliberate, it is merely a common sense approach to the natural order of things: women have babies, women are weak, women are dispensable. However the natural order of things, the social constructs reflect the enduring success of patriarchal ideology. As such, ideology is a powerful source of inequality as well as a rationalisation of it. This essay will examine the nature of witchcraft and why it was threatening to Christianity.