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Relevant bibliographies by topics / Medieval Holy Women

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Journal articles

Academic literature on the topic 'Medieval Holy Women'

Author: Grafiati

Published: 4 June 2021

Last updated: 13 February 2022

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Journal articles on the topic "Medieval Holy Women"

1

Lee, Pill-Eun. "Women and Holy Fasting in Late Medieval Europe." History & the World 45 (June 30, 2014): 109. http://dx.doi.org/10.17857/hw.2014.06.45.109.

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2

Fiona J. Griffiths. "Medieval Holy Women: Intersections of Sanctity and Power." Journal of Women's History 21, no. 3 (2009): 153–60. http://dx.doi.org/10.1353/jowh.0.0089.

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3

Brown, Judith C., and Caroline Walker Bynum. "Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women." American Historical Review 94, no. 3 (1989): 735. http://dx.doi.org/10.2307/1873794.

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4

Gelber, H. G. "Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women." Modern Language Quarterly 48, no. 3 (1987): 281–85. http://dx.doi.org/10.1215/00267929-48-3-281.

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5

Marienberg, Evyatar. "Menstruation in sacred spaces. Medieval and early-modern Jewish women in the synagogue." Nordisk Judaistik/Scandinavian Jewish Studies 25, no. 1 (2004): 7–16. http://dx.doi.org/10.30752/nj.69606.

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How sacred is the Synagogue? Can a woman enter this holy place while menstruating? What is more sacred: the space, or the Holy objects within it? In the classic sources of the Halakhah, the Jewish Law, one can find no restrictions on women from entering a synagogue while being in the state of Niddah, the state of menstrual impurity. Nevertheless, in the medieval period, more and more sources indicate that many women avoided going to the synagogue when at this state. Why? Was this custom created by women, or by men? Where did it originate? The article suggests it was the same religious mentalit

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6

Copeland, Rita. "Holy Feast and Holy Fast: The Religious Significance of Food to Medieval Women. Caroline Walker Bynum." Speculum 64, no. 1 (1989): 143–47. http://dx.doi.org/10.2307/2852201.

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7

Duffy, Eamon. "Holy Maydens, Holy Wyfes: the Cult of Women Saints in Fifteenth- and Sixteenth-century England." Studies in Church History 27 (1990): 175–96. http://dx.doi.org/10.1017/s0424208400012079.

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The cult of the saints, according to Emile Male, ‘sheds over all the centuries of the middle ages its poetic enchantment’, but ‘it may well be that the saints were never better loved than during the fifteenth and sixteenth centuries’ Certainly their images and shrines were everywhere in late medieval England. They filled the churches, gazing down in polychrome glory from altar-piece and bracket, from windows and tilt-tabernacles. In 1488 the little Norfolk church of Stratton Strawless had lamps burning not only before the Rood with Mary and John, and an image of the Trinity, but before a separ

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8

Rist, Rebecca. "The papacy, Inquisition and Saint Guinefort the Holy Greyhound." Reinardus / Yearbook of the International Reynard Society 30 (December 31, 2018): 190–211. http://dx.doi.org/10.1075/rein.00020.ris.

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Abstract Just before 1261 the Dominican inquisitor Stephen of Bourbon (d.1261) visited an area of south-eastern France known as the Dombes, in the diocese of Lyons and there found that women were venerating a certain St Guinefort as a healer of children. He was extremely pleased to hear this, until he discovered that St Guinefort was not a holy man, but a greyhound. Furthermore, he discovered that the women of the Dombes were involved in a rite which allowed for the death of sickly babies. The medieval Church was unwavering in its condemnation of infanticide. Yet Stephen of Bourbon chose to sh

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9

Mooney, Catherine M. "Nuns, Tertiaries, and Quasi-Religious: The Religious Identities of Late Medieval Holy Women." Medieval Feminist Forum 42 (December 2006): 68–92. http://dx.doi.org/10.17077/1536-8742.1059.

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10

Coakley, John. "Christian Holy Women and the Exercise of Religious Authority in the Medieval West." Religion Compass 3, no. 5 (2009): 847–56. http://dx.doi.org/10.1111/j.1749-8171.2009.00168.x.

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