Relevant bibliographies by topics / Caroline Walker Bynum

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  1. Journal articles
  2. Dissertations / Theses
  3. Book chapters

Academic literature on the topic 'Caroline Walker Bynum'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Caroline Walker Bynum"

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Galea, Kate. "Caroline Walker Bynum: Historian of Fragments." Toronto Journal of Theology 11, no. 2 (September 1995): 165–78. http://dx.doi.org/10.3138/tjt.11.2.165.

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Remensnyder, Amy G. "Metamorphosis and Identity. Caroline Walker Bynum." Speculum 77, no. 4 (October 2002): 1248–51. http://dx.doi.org/10.2307/3301230.

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Marenbon, John. "The metamorphoses of Caroline Walker Bynum." International Journal of the Classical Tradition 11, no. 2 (December 2004): 272–80. http://dx.doi.org/10.1007/bf02720037.

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Campbell, Mary Baine. "Reviews of Books:Metamorphosis and Identity Caroline Walker Bynum." American Historical Review 107, no. 5 (December 2002): 1623–24. http://dx.doi.org/10.1086/532972.

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Snow, Andrea C. "Dissimilar Similitudes: Devotional Objects in Late Medieval Europe, by Bynum, Caroline Walker." Religion and the Arts 25, no. 1-2 (March 24, 2021): 199–201. http://dx.doi.org/10.1163/15685292-02501008.

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Russell, Jeffrey Burton. "The Resurrection of the Body in Western Christianity, 200-1336.Caroline Walker Bynum." Speculum 71, no. 2 (April 1996): 399–401. http://dx.doi.org/10.2307/2865428.

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Weltecke, Dorothea. "Caroline Walker Bynum, Christian Materiality. An Essay on Religion in Late Medieval Europe." Historische Anthropologie 20, no. 2 (July 2012): 262–63. http://dx.doi.org/10.7788/ha.2012.20.2.262.

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McGinn, Bernard. "The Resurrection of the Body in Western Christianity, 200-1336. Caroline Walker Bynum." Journal of Religion 76, no. 4 (October 1996): 634–35. http://dx.doi.org/10.1086/489873.

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Porter, Roy. "The Resurrection of the Body in Western Christianity, 200-1336.Caroline Walker Bynum." American Journal of Sociology 101, no. 4 (January 1996): 1144–46. http://dx.doi.org/10.1086/230813.

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Strong, John S. "The Resurrection of the Body in Western Christianity, 200-1336. Caroline Walker Bynum." History of Religions 36, no. 1 (August 1996): 64–69. http://dx.doi.org/10.1086/463447.

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Dissertations / Theses on the topic "Caroline Walker Bynum"

1

Matteoni, Francesca. "Blood beliefs in early modern Europe." Thesis, University of Hertfordshire, 2010. http://hdl.handle.net/2299/4523.

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This thesis focuses on the significance of blood and the perception of the body in both learned and popular culture in order to investigate problems of identity and social exclusion in early modern Europe. Starting from the view of blood as a liminal matter, manifesting fertile, positive aspects in conjunction with dangerous, negative ones, I show how it was believed to attract supernatural forces within the natural world. It could empower or pollute, restore health or waste corporeal and spiritual existence. While this theme has been studied in a medieval religious context and by anthropologists, its relevance during the early modern period has not been explored. I argue that, considering the impact of the Reformation on people’s mentalities, studying the way in which ideas regarding blood and the body changed from late medieval times to the eighteenth century can provide new insights about patterns of social and religious tensions, such as the witch-trials and persecutions. In this regard the thesis engages with anthropological theories, comparing the dialectic between blood and body with that between identity and society, demonstrating that they both spread from the conflict of life with death, leading to the social embodiment or to the rejection of an individual. A comparative approach is also employed to analyze blood symbolism in Protestant and Catholic countries, and to discuss how beliefs were influenced by both cultural similarities and religious differences. Combining historical sources, such as witches’ confessions, with appropriate examples from anthropology I also examine a corpus of popular ideas, which resisted to theological and learned notions or slowly merged with them. Blood had different meanings for different sections of society, embodying both the physical struggle for life and the spiritual value of the Christian soul. Chapters 2, 3 and 4 develop the dualism of the fluid in late medieval and early modern ritual murder accusations against Jews, European witchcraft and supernatural beliefs and in the medical and philosophical knowledge, while chapters 5 and 6 focus on blood themes in Protestant England and in Counter-Reformation Italy. Through the examination of blood in these contexts I hope to demonstrate that contrasting feelings, fears and beliefs related to dangerous or extraordinary individuals, such as Jews, witches, and Catholic saints, but also superhuman beings such as fairies, vampires and werewolves, were rooted in the perception of the body as an unstable substance, that was at the base of ethnic, religious and gender stereotypes.
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Atterving, Emmy. "“She said she was called Theodore” : - A modality analysis of five transcendental saints in the 1260’s Legenda Aurea and 1430’s Gilte Legende." Thesis, Stockholms universitet, Historiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-144052.

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This thesis explores modalities in two hagiographical collections from the late Middle Ages; the Legenda Aurea and the Gilte Legende by drawing inspiration from post-colonial hybridity theories.. It conducts a close textual analysis by studying the use of pronouns in five saints’ legends where female saints transcend traditional gender identities and become men, and focuses on how they transcend, live as men, and die. The study concludes that the use of pronouns is fluid in the Latin Legenda Aurea, while the Middle English Gilte Legende has more female pronouns and additions to the texts where the female identity of the saints is emphasised. This is interpreted as a sign of the feminisation of religious language in Europe during the late Middle Ages, and viewed parallel with the increase of holy women at that time. By doing this, it underlines the importance of new words and concepts when describing and understanding medieval views on gender.
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Book chapters on the topic "Caroline Walker Bynum"

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Boon, Jessica A. "Gender and Materiality: Caroline Walker Bynum." In Cultural Approaches to Studying Religion. Bloomsbury Academic, 2017. http://dx.doi.org/10.5040/9781350023772.ch-007.

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2

Bynum, Caroline Walker. "Excerpt from “Women Mystics and Eucharistic Devotion in the Thirteenth Century”." In Anthropology of Catholicism. University of California Press, 2017. http://dx.doi.org/10.1525/california/9780520288423.003.0009.

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In this chapter the renowned medievalist scholar Caroline Walker Bynum brings our attention to a striking historical occurrence: in twelfth- and thirteenth-century Europe the concern with and attachment to Eucharistic devotion was overwhelmingly female. Why this gender bias, and at that time? Christian women were predominantly “inspired, compelled, comforted and troubled by the Eucharist” and in many different forms—from miraculous apparitions, to experiences of ecstasy connected to the attendance and ingestion of the Eucharist, to the showing of sensorial excesses in its presence. Bynum shows how material and physical receptions of the body of Christ were expressed not only as forms of ecstasy but also as gendered modes of living the Imitatio Christi. This thirteenth-century corporeal, female experience of the Eucharist is connected to a particular moment in the life of Christ—the transition between life and death. Positioned as “brides” and hence as the erotic counterparts of Christ, women and female mystics exploited the full potential of Christ’s own corporeality rather than his otherworldly nature. Bynum’s work constitutes a formative reference point for scholars of Catholicism across a range of disciplines for the obvious reason that it deals so elegantly with themes of substance, gender, bodies, and devotional forms of Catholic practice. Her work continues to be an original source of inspiration for anthropologists because of its remarkable sensitivity to religion as an embodied, practice-generative engagement with the world. Bynum should also be considered as important for the “new” anthropology of Catholicism for her pioneering work on the gymnasticity of gender and for the attention it draws to the sublimated erotic tension that exists between institutional doxa and mystical aesthetics.2 In Bynum’s work, gender is not presented as merely one among a number of potential analytical foci for elaboration of Catholicism; rather, it is the very ontological architecture of the religious, and hence an essential topic for scholars seeking to understand Catholicism as a translocal force.
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