Vision , [p.
Windeatt, pp. Windeatt, p. In addition to these texts by women visionaries, Margery was probably also familiar with texts from the tradition of affective meditation34, such as the fourteenth-century pseudo-Bonaventuran Meditationes Vitae Christi, adapted into Middle-English by Nicolas Love as The Mirroure of the The Blissed Lyfe of Oure Lorde Jesu Criste The Meditationes is addressed to a Poor Clare, and Sarah McNamer has argued that it originally was written by two nuns affective meditation in general, with its focus on the humanity of Christ, was often seen as particular suitable for female religious 32 Bk.
I shall tell them to you as they might have occurred according to the devout belief of the imagination. However, I would like to add that Kempe has Margery also compete with the implied reader of the Meditationes, a female semi -monastic figure or highly devout laywoman whose life resembles that of a nun. Taney, Anne Miller, and C. Stallings-Taney Asheville, N. The reader is invited to stand next to Mary, who often is described as suffering the amount of pain as Christ and as a model of compassion. Xliii [p.
Own translation. Windeatt, Bk I ch. Bale p.
Bridget of Sweden | SpringerLink
What schal we now don and how schal we beryn this gret sorwe that we schal han for thy lofe? What should we do now, and how shall we bear this great sorrow that we shall have for your love? Margery has had visions of Christ being tormented and —like a fan watching a favorite tv-episode multiple times- repeatedly sees this scene. Margery never tires of watching these dramatic scenes over and over again: Swech gostly syghtys had sche every Palme Sonday and every Good Fryday, and in many other wise bothe many yerys togedyr.
Read The Revelations of St Birgitta of Sweden Volume II Ebook Online
And therfor cryid sche and wept ful sor and suffyrd ful myche despite and repref in many a cuntre. Therfor, dowtyr, thu hast gret cawse to lovyn me ryght wel, for I have bowt thi lofe ful der. And therefore she cried and wept very bitterly and suffered very much spitefulness and scolding in many a region. Therefore, daughter, you have a great reason to love me very well, for I have bought your love very dearly.
Oxford University Press
No matter how much the compassion the implied reader of the Meditationes achieves, they will never suffer along with 49 Bk. XLii l. As I mentioned earlier, fanfiction can be seen as a critical, resisting reading of a canonical text, and Kempe can be said to do such a reading of the religious narratives of her time.
I am he who spoke to the prophets and the patriarchs, the one whom they awaited. She expands her earlier, more narrative text to such an extent with intricate vernacular theology that her original visionary 52 Jenkins p.
- Bridget Morris (Introduction of The Revelations of St. Birgitta of Sweden, Volume 2).
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Brewer, , pp. The Meditationes likewise are quite structured: divided up by the days of the week, it moves chronologically through the events of the life of Christ. Birgitta seems to vanish behind her text; Julian effaces herself by removing almost all autobiographical references in Revelation, becoming indistinguishable from her meditations. Kempe, by disrupting the presentation of the text, does not allow the reader to look beyond Margery, and Kempe herself.
Though well-known locally, Julian was perhaps, as Nicholas Watson suggests, prevented from letting her later, more articulate work circulate because of the prohibitions against vernacular theological writing and the dangers of being accused of heresy Alternatively, as Watson also suggests, she may have been revising and rewriting her work until the moment of her death: in her own time she was only known as the local anchoress, not as the accomplished vernacular theologian and author that Revelation shows her to be. She is no longer simply writing a story; she is performing a sense of self.
She appropriates a dominant media text to produce a discursive space where she can freely express her opinions, demonstrate her knowledge, and exercise her talents. Creating fanfiction allows Kempe to play around with different personae for Margery and different paths to sainthood a holy widow, an anchoress, and a nun and its benefits for Margery.
No matter how much Margery competes in a Mary-Sue-like manner with saint Birgitta, Julian and others and no matter how much Kempe reorients canonical works, Margery Kempe remains their biggest fan.
The Revelations of St. Birgitta of Sweden, vol. 2: Liber Caelestis, Books IV-V
Related Papers. By Godelinde Gertrude Perk. By James Ryan Gregory. By Evelyn Reynolds. Continental Influences on Margery Kempe. By Allison J Elledge. By Liam Peter Temple. Oxford: Oxford University Press, ISBN: hardback.
Reviewed by: Claire L. Sahlin Texas Woman's University csahlin twu. The voluminous visionary writings of St.
- The Revelations of St. Birgitta of Sweden: Volume I: Liber Caelestis, Books I-Iii!
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Widely recognized for their striking reformist prophecies and contributions to Marian devotion, the unwieldy texts--approximately seven hundred revelations of varying lengths--have long been challenging for scholars to access and interpret. No fewer than four confessors played a role in redacting, arranging, and translating Birgitta's disparate revelations from medieval Swedish to Latin.
Nearly two hundred medieval Latin manuscripts with textual and regional variations are extant in libraries across Europe. Moreover, some passages in surviving Old Swedish versions of Birgitta's revelations, which generally are translations from Latin back into Birgitta's mother tongue, may in some cases represent older, more original versions of her writings than existing Latin texts.
Furthermore, the modern, critical Latin editions of the Birgittine corpus were published sporadically by Kungl. Fortunately, medievalists now have an outstanding foundation for future Birgittine studies in the four-volume English translation of Birgitta's Revelationes published by Oxford University Press. Denis Searby, a specialist in classical languages, and Bridget Morris, one of the foremost authorities on Birgitta's life and writings, have collaborated to produce the first complete translation of Birgitta's texts into modern English.
Only the Paulist Press edition of Books 5 and 7, along with Birgitta's four prayers and vita, has been widely available in modern English previously. These volumes now make Birgitta's writings easily accessible to Anglophone audiences and offer an essential interpretive guide through the puzzling labyrinth of these texts and the related scholarship. Published in , Volume 1 contains Books 1 through 3 of Birgitta's Revelationes , together with a general introduction to Birgitta's visionary activities and the textual history of the Revelationes.
Volume 2, which was published in , contains Books 4 and 5, and Volume 3, which was published in , contains Books 6 and 7. Each volume includes outstanding introductions to each book as well as carefully selected illustrations.
We eagerly await the publication of Volume 4 in summer ; this volume will include Book 8 the Liber caelestis Imperatoris ad regis , four supplementary books the Regula Salvatoris , Sermo angelicus , Quattuor orationes , and Revelations extravagantes , and extensive indexes to all of the volumes. The revelations in Volume 3 are significant particularly for their insights into the Swedish saint's devotional life, powerful exhortations for moral reform, pilgrimage to the Holy Land, and well-known visions of the Nativity and Crucifixion of Christ.
As Morris's introduction to Book 6 in this volume indicates, the revelations from Book 6 can mostly be dated to the s and s during Birgitta's widowhood in Sweden and her earliest years in Rome.
Related The Revelations of St. Birgitta of Sweden: Volume II: Liber Caelestis: 2
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