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Journal articles on the topic 'Beguines'

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2024

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1

Moran, Sarah Joan. "Women at Work: Governance and Financial Administration at the Court Beguinages of the Southern Low Countries in the Seventeenth and Eighteenth Centuries." Journal of Early Modern History 22, no. 1-2 (March 28, 2018): 67–95. http://dx.doi.org/10.1163/15700658-17-00010.

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Abstract From the thirteenth century through the nineteenth, the Court Beguinages, large semi-monastic communities for women called Beguines, were integral to urban life in the Catholic Low Countries. In the wake of the Dutch Revolt and reestablishment of Spanish rule in the Southern provinces from the mid-1580s, the Beguinages became increasingly aligned with the ideology of female monasticism, and particularly with the tradition of Mary and Martha: the mix of contemplative prayer and humble work that had traditionally been at the heart of tertiary convents and other active female congregations. While many Beguines did indeed make their livings from manual labor, the Beguinages also offered women of ambition unparalleled opportunities to take on leadership roles of great responsibility and authority. This essay examines the labor of Beguinage administration in the early modern period and situates the careers of Beguine leaders in their social and gendered contexts.

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2

Howard, Evan B. "The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism." Religions 10, no. 9 (August 21, 2019): 491. http://dx.doi.org/10.3390/rel10090491.

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Since Herbert Grundmann’s 1935 Religious Movements in the Middle Ages, interest in the Beguines has grown significantly. Yet we have struggled whether to call Beguines “religious” or not. My conviction is that the Beguines are one manifestation of an impulse found throughout Christian history to live a form of life that resembles Christian monasticism without founding institutions of religious life. It is this range of less institutional yet seriously committed forms of life that I am here calling the “Beguine Option.” In my essay, I will sketch this “Beguine Option” in its varied expressions through Christian history. Having presented something of the persistent past of the Beguine Option, I will then present an introduction to forms of life exhibited in many of the expressions of what some have called “new monasticism” today, highlighting the similarities between movements in the past and new monastic movements in the present. Finally, I will suggest that the Christian Church would do well to foster the development of such communities in the future as I believe these forms of life hold much promise for manifesting and advancing the kingdom of God in our midst in a postmodern world.

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3

Marin, Juan. "Annihilation and Deification in Beguine Theology and Marguerite Porete's Mirror of Simple Souls." Harvard Theological Review 103, no. 1 (January 2010): 89–109. http://dx.doi.org/10.1017/s0017816009990320.

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In 1309 ecclesiastical leaders condemned as heresy Marguerite Porete's rejection of moral duty, her doctrine that “the annihilated soul is freed from the virtues.”1 They also condemned her book, the Mirror of Simple Souls, which includes doctrines associated decades earlier with a “new spirit” heresy spreading “blasphemies” such as that “a person can become God” because “a soul united to God is made divine.”2 In his study, The Heresy of the Free Spirit, Robert E. Lerner identifies these two doctrines of annihilation and deification as characteristic of the “free spirit” heresy condemned at the 1311 Council of Vienne. The council claimed that this heresy's sympathizers belonged to an “abominable sect of certain evil men known as beghards and some faithless women called beguines.”3 Lerner found that this group was composed of a disproportionate number of women, including Marguerite Porete. Many of the men were also involved with the group of pious laywomen known as beguines.4 Lerner shows that among those charged with heresy, many sympathized with a “ ‘free-spirit style’ of affective mysticism particularly congenial to thirteenth century religious women.”5 He suggests that beguines in particular radicalized affective spirituality into what he calls an “extreme mysticism.”6 Here I wish to follow Lerner's suggestion that we ought to search for the roots of Porete's doctrines among the beguines. I will argue that distinctive doctrines of annihilation and deification sprouted from a fertile beguine imagination, one that nourished Porete's own distinctive and influential ideas in the Mirror of Simple Souls.7 It is among the beguines that we find the first instance in Christianity of a women's community creating an original form of theological discourse.

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4

OVERLAET, KIM. "Replacing the family? Beguinages in early modern western European cities: an analysis of the family networks of beguines living in Mechelen (1532–1591)." Continuity and Change 29, no. 3 (December 2014): 325–47. http://dx.doi.org/10.1017/s0268416014000265.

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ABSTRACTIn many early modern towns of the southern Low Countries, beguinages gave adult single women of all ages the possibility to lead a religious life of contemplation in a secure setting, retaining rights to their property and not having to take permanent vows. This paper re-examines the family networks of these women by means of a micro-study of the wills left by beguines who lived in the Great Beguinage of St Catherine in sixteenth-century Mechelen, a middle-sized city in the Low Countries. By doing so, this research seeks to add nuance to a historiography that has tended to consider beguinages as artificial families, presumably during a period associated with the increasing dominance of the nuclear family and the unravelling ties of extended family.

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5

SIMONS, W. "Beguines and Psalters." Ons Geestelijk Erf 65, no. 1 (March 1, 1991): 23–30. http://dx.doi.org/10.2143/oge.65.1.2017675.

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6

Rodionova, Yu V. "Beguines of Languedoc — “other” Beguines and the cult of their saints." Russian Journal of Church History 2, no. 3 (November 9, 2021): 23–74. http://dx.doi.org/10.15829/2686-973x-2021-70.

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The religious movement of the Beguines in Languedoc in the first quarter of the XIV century is a unique phenomenon of the development of the ideology of spirituals — ideology that arose within Franciscanism. Using his example, it is possible to clearly trace how the ideology of educated intellectuals, who developed it and discussed it within their own order, passed to groups of representatives of the urban population. The new adherents of the teaching developed it within the framework of their idea of how a “classical” religious movement should be built — their own saints, martyrs, martyrologies and holy relics appeared. In Western historiography, in the presence of a large amount of collected material, the activities of individuals who have left written evidence of the development of the doctrine of the Holy Spirit are actively studied, however, there is no connection between how these ideas were practically introduced into the minds of people far from intellectual disputes and their development within urban population groups.

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7

Neel, Carol. "The Origins of the Beguines." Signs: Journal of Women in Culture and Society 14, no. 2 (January 1989): 321–41. http://dx.doi.org/10.1086/494512.

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8

Da Silva Perez, Natália, and Peter Thule Kristensen. "Gender, Space, and Religious Privacy in Amsterdam." TSEG - The Low Countries Journal of Social and Economic History 18, no. 3 (November 29, 2021): 75–106. http://dx.doi.org/10.52024/tseg.11043.

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Silva Perez and Kristensen examine the intersection of gender and religious traditions for the use of space for two distinct religious groups: the Amsterdam beguines, a Catholic community, and the Portuguese Nation, a Jewish community. In the religiously diverse environment of seventeenth century Amsterdam, only the Dutch Reformed Church was officially authorized to have visible places of worship. Unsanctioned religious groups such as the beguines and the Portuguese Nation had to make arrangements to regulate visibility and access to their spaces of worship. Using privacy as an analytical lens, the authors discuss how strategies employed by the two groups changed over the course of the century.

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9

Solé, Gloria. "La mujer en la Edad Media: una aproximación historiográfica." Anuario Filosófico 26, no. 3 (October 4, 2018): 653–70. http://dx.doi.org/10.15581/009.26.29914.

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This paper includes historical studies to introduce the subject of the conference Women in the Middle Ages (the female condition from a christian perspective), which was held at the University of Navarra in 1993. It contains general and specialized works concerning queens, nobles, nuns, beguines, cenobites, citizens and countrywomen, crusaders and pilgrims of medieval times.

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10

MIR, ANITA. "FLUIDITY IN STILLNESS: A READING OF HADEWIJCH'S STROFISCHE GEDICHTEN/POEMS IN STANZAS." Traditio 73 (2018): 179–211. http://dx.doi.org/10.1017/tdo.2018.11.

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That women felt and men thought has long been the predominant lens through which medieval Christian writing has been analyzed. The work of the religious women vernacular theologians, or Beguines, who emerged across North Europe from the twelfth to the thirteenth centuries has therefore often been dismissed as affective mysticism. Recent scholarship has begun to re-appraise this work and re-evaluate its place within the Christian tradition. This paper looks at the work of Hadewijch, a thirteenth-century mystical poet from Brabant in the Netherlands who, though less well known than other Beguines such as Hildegaard of Bingen and Marguerite Porete, may, as John Arblaster and Paul Verdeyen argue, “rightly be called the greatest poetic genius in the Dutch language.” It is probable that her work was not widely known during her lifetime (not, that is, directly), but research is strengthening the argument that her theology was transmitted via the works of John of Ruusbroec. This paper will attend both to Hadewijch's poesy and her theology and ask what the dynamic structure in her verse — its shifts of perspective, gender perspective, and non-linear narrative — might lead us to grasp about her theology.

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11

Hollywood, Amy M. "Begin the Beguines: A Review of Walter Simons' Cities of Ladies: Beguine Communities in the Medieval Low Countries, 1200-1565." Spiritus: A Journal of Christian Spirituality 4, no. 1 (2004): 91–97. http://dx.doi.org/10.1353/scs.2004.0010.

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12

Still, Julie. "Beguines in Outer Space, or, the Undergraduate Research Process." History Teacher 31, no. 1 (November 1997): 109. http://dx.doi.org/10.2307/494187.

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13

Livingstone, Amy. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority." Medieval Feminist Forum 50, no. 1 (January 12, 2015): 163–65. http://dx.doi.org/10.17077/1536-8742.2001.

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14

Goodwin, E. "The Beguines of Medieval Paris: Gender, Patronage and Spiritual Authority." French History 29, no. 1 (March 1, 2015): 110–11. http://dx.doi.org/10.1093/fh/cru134.

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15

More, Alison. "The beguines of medieval Paris: gender, patronage, and spiritual authority." Journal of Gender Studies 24, no. 2 (January 30, 2015): 244–45. http://dx.doi.org/10.1080/09589236.2015.1005978.

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16

Overlaet, Kim. "The beguines of medieval Paris: Gender, patronage, and spiritual authority." European Review of History: Revue européenne d'histoire 24, no. 6 (June 2, 2017): 1014–16. http://dx.doi.org/10.1080/13507486.2017.1332830.

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17

Starnawska, Maria. "Die Johanniter und die weiblichen Orden in Schlesien im Mittelalter." Ordines Militares Colloquia Torunensia Historica 27 (December 30, 2022): 161–76. http://dx.doi.org/10.12775/om.2022.006.

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The Hospitallers of St. John and the female orders in Silesia in the Middle Ages The networks of the houses of the Hospitallers and of the female monastic orders in Silesia were similar (about 14 houses of the Hospitallers and 13 monasteries of nuns). There were many differences between these groups of clergy, too. The monasteries of nuns belong to various orders (e.g., Benedictines, Cistercian Nuns, Poor Clares, Dominican sisters, Sisters of St. Mary Magdalene, and the Canons of St. Augustine). Moreover, some houses of Beguines were active in medieval Silesia, too. The number of nuns is estimated to have been about 600, as opposed to the number of Hospitallers, which is estimated to have been about 200. The nuns were enclosed, while the Hospitallers were active in the pastoral care. The relations betwee both groups were not very intense. The priests from the Order of St. John were the chaplains and confessors of the nuns, or they coudl serve as the protectors of the property of the female monesteries (e.g., the Benedictines in Strzegom and the Beguines in Głubczyce). The Hospitallers, in return, asked the nuns for intercessory prayers in the time of the crisises, especially on the Isle of Rhodes. They also had contacts with the individual nuns, who were in some cases their relatives or neighbors. These relations were a sign of the absorption the Order of St. John by the local society.

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18

Classen, Albrecht. "Mary Harvey Doyno, The Lay Saint: Charity and Charismatic Authority in Medieval Italy, 1150–1350. Ithaca, NY, and London: Cornell University Press, 2019, 9 b/w ill." Mediaevistik 32, no. 1 (January 1, 2020): 511–12. http://dx.doi.org/10.3726/med.2019.01.145.

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While lay spirituality and even sanctity in Northern Europe found its common expression in beguines or beguards, in Humilitati or Flagellants during the late Middle Ages, in Italy a different phenomenon emerged since the twelfth century, with lay saints being recognized by the urban communities and even by the Church. Mary Harvey Doyno here presents a detailed discussion of the large number of those saints, whose vitae and legends she studies in a number of chapters, trying to establish a historical analysis explaining the development of this phenomenon.

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19

Miller, Tanya Stabler. "What's in a name? Clerical representations of Parisian beguines (1200-1328)." Journal of Medieval History 33, no. 1 (March 2007): 60–86. http://dx.doi.org/10.1016/j.jmedhist.2007.01.005.

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20

Deane, Jennifer Kolpacoff. "Did Beguines Have a Late-Medieval Crisis? Historical Models and Historiographical Martyrs." Early Modern Women: An Interdisciplinary Journal 8 (September 1, 2013): 275–88. http://dx.doi.org/10.1086/emw23617855.

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21

Beattie, Blake. "Miller, Tanya StablerThe Beguines of Medieval Paris: Patronage, Gender, and Spiritual Authority." History: Reviews of New Books 44, no. 4 (May 4, 2016): 116–17. http://dx.doi.org/10.1080/03612759.2016.1102678.

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22

Lester, Anne E. "Tanya Stabler Miller.The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority." American Historical Review 120, no. 5 (December 2015): 1961–62. http://dx.doi.org/10.1093/ahr/120.5.1961.

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23

Popova, O. V. "Stagel, E. (2019). Lives of the nuns of Töss. Ed. by M. Reutin. Moscow: Ladomir, Nauka. (In Russ.)." Voprosy literatury, no. 6 (December 28, 2020): 284–89. http://dx.doi.org/10.31425/0042-8795-2020-6-284-289.

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The book comprises manuscripts written by female mystics in Middle High German and Latin in the 1200s–1300s. The works are created in the genres of sister-books, revelations, Gnaden-vita (‘blessed lives’), and private epistles. In the comments to the collection, its translator and compiler examines various aspects of the origin and existence of medieval mysticism, reconstructing its historical and cultural context, and explores everyday behaviour and distinctive psychological traits of Dominican nuns and the Beguines. Based on the stylistic and verbal characteristics of the works, the scholar reveals the meaning of the metaphors employed and considers the utilized text-generation models and their connection with behavioural ones. This method appears highly relevant in the light of contemporary research into the performative character of medieval culture.

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Blumenfeld-Kosinski, Renate. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority by Tanya Stabler Miller." Catholic Historical Review 100, no. 4 (2014): 816–18. http://dx.doi.org/10.1353/cat.2014.0206.

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25

Ritchey, Sara. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority, by Tanya Stabler Miller." Women's Studies 44, no. 5 (July 4, 2015): 707–12. http://dx.doi.org/10.1080/00497878.2015.1038162.

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26

Troup, Kathleen. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority by Tanya Stabler Miller." Parergon 33, no. 1 (2016): 231–32. http://dx.doi.org/10.1353/pgn.2016.0034.

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27

Classen, Albrecht. "Between Orders and Heresy: Rethinking Medieval Religious Movements, ed. Jennifer Kolpacoff Deane and Anne E. Lester. Toronto, Buffalo, and London: University of Toronto Press, 2022, xx, 409 pp., 7 b/w ill." Mediaevistik 35, no. 1 (January 1, 2022): 297–98. http://dx.doi.org/10.3726/med.2022.01.17.

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Abstract Many times, recent scholars tend to approach their topics as if they were ex ovo. In reality, medieval research in the nineteenth and early twentieth centuries has carried out profound, far-reaching, and often seminal scholarship, often in German, French, or Spanish, which Anglophone researchers tend to ignore, often simply because they have no longer the command of any of those languages, not even to speak of Latin as the basic language of their sources. The present volume constitutes a very pleasant exception to the rule, at least as regards to the respect for older research, such as the work done by Herbert Grundmann (1902–1970) who had laid the foundation for much of current religious history in the Middle Ages, examining it particularly from the perspective of minority groups such as the beguines, heretics, and mystics.

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28

Classen, Albrecht. "Claire Taylor Jones, Ruling the Spirit: Women, Liturgy, and Dominican Reform in Late Medieval Germany. The Middle Ages Series. Philadelphia, PA: University of Pennsylvania Press, 2018, pp. viii, 224." Mediaevistik 31, no. 1 (January 1, 2018): 432. http://dx.doi.org/10.3726/med012018_432.

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The interaction between mystically inspired beguines and nuns on the one hand and the friars as their confessors, on the other, that is, the male authorities in the late Middle Ages, certainly requires careful assessment because many different factors come into play here. In her monograph, Claire Taylor Jones pursues a host of different aspects pertaining to this complex issue in order to gain a grasp of those female writers particularly in the female Dominican monasteries in the Southwest of Germany and their male colleagues, or spiritual confessors, especially Heinrich Seuse and Johannes Tauler. She draws heavily from the Nuremberg Dominican convent of St. Katherine’s library (15th century), but this actually depends on the various chapters included here. It becomes very clear, however, that the notion of women’s lack of Latin needs to be reviewed carefully considering that that library contained ca. 726 manuscripts, of which 161 were in Latin.

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29

Hillman, Jennifer. "Lay Female Devotional Lives in the Counter Reformation." Church History and Religious Culture 97, no. 3-4 (2017): 369–80. http://dx.doi.org/10.1163/18712428-09703005.

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In 1563, the Catholic Church responded to the Protestant challenge to the religious life as the most holy feminine state with the maxim aut maritus aut murus (wife or wall). The navigation of that dictum by early modern women across Catholic Europe has arguably been one of the dominant themes in the scholarship over the last thirty years. Certainly, there had always been the opportunity for women to lead a religious life outside of marriage and the cloister as beatas, tertiaries and beguines. Yet it was after the Council of Trent (1545–1563) that women had to renegotiate a space in the world in which they could lead spiritually-fulfilling devotional lives. If this was one unintended legacy of 1517, then the quincentenary of the Reformation seems a timely moment to reflect on new directions in the now burgeoning historiography on lay women in Counter-Reformation Europe.

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30

Bowie, Fiona. "Self-Transcendence and the Group: The Attitude to Life of Thirteenth and Fourteenth Century Beguines." New Blackfriars 73, no. 866 (December 1992): 584–98. http://dx.doi.org/10.1111/j.1741-2005.1992.tb07279.x.

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31

Scott, Amanda L. "Seroras and Local Religious Life in the Basque Country and Navarre, 1550–1769." Church History 85, no. 1 (February 29, 2016): 40–64. http://dx.doi.org/10.1017/s0009640715001341.

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In the early modern period, Basque women who could not or did not want to follow the traditional paths of monasticism or secular marriage had a third option. They could become seroras, or celibate laywomen licensed by the diocese and entrusted with caring for a shrine or parish church. Seroras enjoyed significant social prestige and their work was competitively remunerated by the local community; yet despite their central place in the local religious life of the early modern Basque Country and Navarre, the seroras have attracted almost no historical study. The purpose of this article is twofold: first, it summarizes the social and spiritual context that allowed for women to experiment with the more unorthodox religious vocations like that of the seroras; and secondly, it draws from extensive primary documentation concerning the seroras in order to outline the main features of the vocation, by extension differentiating them from better-known categories of the semi-religious life such as the beguines, Castilian beatas, or Italian tertiaries.

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32

Mulder-Bakker, Anneke B. "The Wisdom of the Beguines: The Forgotten Story of a Medieval Women’s Movement by Laura Swan, and: Labels and Libels: Naming Beguines in Northern Medieval Europe ed. by Letha Boehringer, Jennifer Kolpacoff Deane, and Hildo van Engen." Catholic Historical Review 102, no. 2 (2016): 394–95. http://dx.doi.org/10.1353/cat.2016.0107.

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33

Murray, Stephen, and Joanna E. Ziegler. "Sculpture of Compassion: The Pieta and the Beguines in the Southern Low Countries, c. 1300-c. 1600." American Historical Review 100, no. 3 (June 1995): 913. http://dx.doi.org/10.2307/2168667.

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34

Graña Cid, María del Mar. "Beatas y comunidad cívica. Algunas claves interpretativas de la espiritualidad femenina urbana bajomedieval (Córdoba, siglos XIV-XV)." Anuario de Estudios Medievales 42, no. 2 (November 28, 2012): 697–725. http://dx.doi.org/10.3989/aem.2012.42.1.06.

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35

Bychkov, Pavel. "Topography, Corporations and Everyday Life of Hertogenbosch in the 14th — 15th Centuries." ISTORIYA 14, no. 3 (125) (2023): 0. http://dx.doi.org/10.18254/s207987840025081-8.

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Due to the local cult of the miraculous statue of Virgin Mary that emerged in the 14th century religious fraternities began to play a leading role in the daily life of citizens, attracting to the town famous architects, artisans, composers and artists (among them was Hieronymus Bosch). But besides religious communities, professional corporations were also important actors in the urban commune, uniting artisans of various specialties around one patron. The most significant guilds in Hertogenbosch were the communities of clothiers and blacksmiths, which formed the main articles of the town’s exports. Areas, in which those craftsmen settled, formed a specific topography of the inner-city space. The core of it was the market square with the houses of the richest members of commercial and administrative elite. Apart from the two main sites — the market and St. John’s cathedral, erected much later — in the urban landscape were present important monasteries and cloisters; belonging to fraternities of beguines and Brotherhood of Common Life. The economic, socio-political, religious and cultural activities of these numerous urban communities formed the environment in which the everyday activities of the inhabitants of Hertogenbosch took place during the 14—15th centuries.

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36

Miatello, André. "As ulturas da Caridade das Beguinas de Marselha frente aos desafios da economia mercantil da Baixa Idade Média." Revista de História, no. 181 (July 21, 2022): 1–20. http://dx.doi.org/10.11606/issn.2316-9141.rh.2022.193257.

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Neste artigo, o Instituto das Damas de Roubaud de Marselha, fundado por Doucelina de Digne (1214-1274), é analisado a partir de seu envolvimento com a devoção penitencial leiga, que agitava as cidades da Provença e da Itália, na Baixa Idade Média, e de seu compromisso com as culturas da caridade, que inspiravam políticas de assistência social e de promoção de mulheres no cenário urbano. A partir da delimitação da experiência religiosa das beguinas de Marselha, discutem-se suas diferenças e semelhanças com o movimento beguino do norte europeu e sua relação com a renovação da vida religiosa e da piedade leiga no século XIII.

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37

Voteva, Anastasiia. "Beguines in the Eyes of Flemish Nobles: The Experience of Reading the Letter by Count Robert III of Bethune." Религиоведческие исследования, no. 2 (2020): 133–43. http://dx.doi.org/10.23761/rrs2020-22.133-143.

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38

Sommerlechner, Andrea. "Labels and Libels. Naming Beguines in Northern Medieval Europe, hg. von Letha Böhringer–Jennifer Kolpacoff Deane–Hildo van Engen." Mitteilungen des Instituts für Österreichische Geschichtsforschung 123, no. 2 (November 2015): 494–96. http://dx.doi.org/10.7767/miog-2015-0237.

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39

Hamburger, Jeffrey. "Sculpture of Compassion: The Pietà and the Beguines in the Southern Low Countries, c.1300-c.1600.Joanna E. Ziegler." Speculum 69, no. 3 (July 1994): 922–24. http://dx.doi.org/10.2307/3040964.

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40

Bęcławski, Mariusz. "Labels and Libels: Naming Beguines in Northern Medieval Europe ed. by Letha Böhringer, Jennifer Kolpacoff Deane and Hildo van Engen." Parergon 32, no. 2 (2015): 266–68. http://dx.doi.org/10.1353/pgn.2015.0081.

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41

Lopes Pereira, Ana Paula. "A Caridade fraterna ad status. O amor do próximo e a função salvadora e libertadora da beata nas vitae de Maria d’Oignies (1213) e de Ida de Nivelles (1231)." SIGNUM - Revista da ABREM 15, no. 2 (December 18, 2014): 148. http://dx.doi.org/10.21572/2177-7306.2014.v15.n2.08.

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As vitae das beguinas Maria d’Oignies e Ida de Nivelles, da primeira metade do século XIII, oferecem um vasto material de análise sobre o comportamento afetivo. A plenitude da graça divina experimentada pelas mulheres religiosas, a relação entre Caridade, conhecimento místico e a amizade espiritual, consideradas excepcionais pelos seus contemporâneos, são objeto de análise no relato hagiográfico. Os hagiógrafos buscando sistematizar um novo comportamento espiritual feminino, uma piedade laica e voluntária (o movimento beguinal), mas destinada ao controle eclesiástico, adaptam a exegese e o vocabulário da antropologia agostiniana e cisterciense que acentuam a participação da consciência individual na busca pela salvação. Empreendemos aqui uma análise das ações salvadoras das beatas ad status, ou seja, de acordo com a condição sociorreligiosa dos beneficiados laicos e eclesiásticos, através da luta contra os demônios, da exortação à confissão dos pecados, das orações e das lágrimas.

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Lahav, Rina. "Tanya S. Miller: The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority. Philadelphia: University of Pennsylvania Press, 2014; pp. 293." Journal of Religious History 41, no. 3 (September 2017): 413–14. http://dx.doi.org/10.1111/1467-9809.12459.

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Costa, Marcos Roberto Nunes, and Rafael Ferreira Costa. "BEGUINAS." PARALELLUS Revista de Estudos de Religião - UNICAP 14, no. 34 (June 20, 2023): 385–402. http://dx.doi.org/10.25247/paralellus.2023.v14n34.p385-402.

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As políticas de concentração de riqueza e poder nas mãos de poucos (nobreza e clero) chegaram a níveis assustadores na Europa no início da Baixa Idade Média (séc. XI) gerando grandes problemas econômico-político-religiosos, dentre os quais, desigualdades sociais, que faria da pobreza uma das marcas registradas da virada no milênio, o que levou ao surgimento de muitos movimentos de espiritualidade cristã em defesa dos mais pobres, a chamada “espiritualidade pauperística”. Dentre esses movimentos, um merece destaque: as Beguinas ou movimento beguinal. Primeiro, por ser um movimento espiritual marcadamente feminino, pelo menos nas suas origens, abrigava mulheres das várias classes sociais. Segundo, por ser um movimento laico, criado à margem da Igreja Católica, que nunca se submeteu a tutela de nenhuma instituição religiosa, bem como nunca se institucionalizou, sendo por isso condenado e perseguido pelas autoridades eclesiásticas, mas que atraiu vultuosos números de mulheres e resistiu por longos séculos. Eis o que iremos apresentar neste artigo.

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NEWMAN, BARBARA. "Tanya StablerMiller, The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority (Philadelphia: University of Pennsylvania Press, 2014), pp. 293. ISBN 978 0812246070." Gender & History 27, no. 1 (March 14, 2015): 209–10. http://dx.doi.org/10.1111/1468-0424.12108.

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McDonough, Susan. "The Beguines of Medieval Paris: Gender, Patronage and Spiritual Authority. By Tanya Stabler Miller (Philadelphia, University of Pennsylvania Press, 2014) 293 pp. $55.00." Journal of Interdisciplinary History 46, no. 1 (May 2015): 117–18. http://dx.doi.org/10.1162/jinh_r_00805.

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Reibe, Nicole. "The Beguines of Medieval Paris: Gender, Patronage, and Spiritual Authority By TanyaStabler Miller. The Middle Age Series. Philadelphia: University of Pennsylvania Press, 2014. Pp. 304. Hardcover, $55.00." Religious Studies Review 42, no. 4 (December 2016): 301. http://dx.doi.org/10.1111/rsr.12739.

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Brumwell, BR Anselm. "Review of Book: Prayer and Community: The Benedictine Tradition, the Way of Simplicity: The Cistercian Tradition, Mysticism and Prophecy: The Dominican Tradition, Brides in the Desert: The Spirituality of the Beguines." Downside Review 116, no. 404 (July 1998): 227–28. http://dx.doi.org/10.1177/001258069811640405.

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Genovese, Frank C. "Beguiled." American Journal of Economics and Sociology 55, no. 4 (October 1996): 442. http://dx.doi.org/10.1111/j.1536-7150.1996.tb02642.x.

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Lorenzo Arribas, Josemi. "Gloria Fuertes. Empatía y radicalidad pacifista." Cuestiones de género: de la igualdad y la diferencia, no. 6 (December 15, 2011): 135. http://dx.doi.org/10.18002/cg.v0i6.3767.

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<p>Gloria Fuertes fue una mujer inapropiable. A su éxito televisivo como "poeta de los niños" se contrapone su desconocimiento como "poeta de adultos" y su falta de reivindicación por ideologías o movimientos que naturalmente debieran haberlo hecho (feminismo, antimilitarismo, lesbianismo...). Una de las constantes que animan su obra es su pacifismo radical, innegociable, y su obra constituye uno de los ejemplos más extensos de compromiso con la consecución de la paz y la denuncia de la violencia y quienes la promueven. Su empatía con las personas que sufren y su punto de vista situado la sitúan en una posición que hemos denominado de "beguina laica", aportando un enfoque original sobre la obra de esta gran poeta madrileña del siglo XX.</p><p>Gloria Fuertes was an inappropriable woman. Her TV success as "poet of children" is opposed by her ignorance as "poet of adults" and her lack of claim for ideologies or movements that naturally should have been done (feminism, antimilitarism, lesbianism...). One of the constants that cheer her work up is her radical pacifism, not negotiable, and her work constitutes one of the most extensive examples of compromise to the achievement of the peace and denunciation of the violence and those who promote it. Her empathy with those who suffer and her point of view placed place her in a position which we call "secular beguine", what contributes to an original approach about the work of this great Madrid poet of the twentieth Century.</p>

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Stauffer, Robert. "Labels and Libels: Naming Beguines in Northern Medieval Europe. Edited by Letha Böhringer, Jennifer Kolpacoff Deane, and Hildo van Engen. Sanctimoniales: Religious Women-Geistliche Frauen. Turnhout: Brepols, 2014. xii + 235 pp. $104.00 cloth." Church History 85, no. 1 (February 29, 2016): 167–69. http://dx.doi.org/10.1017/s0009640715001468.

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