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Journal articles on the topic 'The book of Margery Kempe'

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Published: 4 June 2021

Last updated: 6 February 2022

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1

Santos, Spenser. "The Book of Margery Kempe." Medieval Feminist Forum 52, no. 2 (May 26, 2017): 180–82. http://dx.doi.org/10.17077/1536-8742.2081.

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2

McAvoy, Liz Herbert. "Motherhood: The Book of Margery Kempe." Medieval Feminist Newsletter 24 (September 1997): 23–26. http://dx.doi.org/10.17077/1054-1004.1361.

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3

Partner, Nancy F. "Reading The Book of Margery Kempe." Exemplaria 3, no. 1 (January 1991): 27–66. http://dx.doi.org/10.1179/exm.1991.3.1.27.

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4

Hughes, Jonathan. "The Book of Margery Kempe (Annotated Edition)." English Historical Review CXXI, no. 490 (February 1, 2006): 285–86. http://dx.doi.org/10.1093/ehr/cej058.

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5

Rosenthal, Judith. "Margery Kempe and Medieval Anti-Judaic Ideology." Medieval Encounters 5, no. 3 (1999): 409–20. http://dx.doi.org/10.1163/157006799x00178.

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AbstractAlthough Margery Kempe (1373-1440) probably never had regular contact with a Jewish person, she depicts the Jews as symbols of evil in her autobiographical Book. Despite the rebellious nature Kempe displays to patriarchal authorities in the church by refusing to behave as a nun, to wear black, or to remain in a cloister, she is entirely orthodox in portraying the Jews as Christkillers in her vision of the Crucifixion. This anti-Judaic ideology appears in the Gospels and in official doctrine, beginning with Augustine, continuing with Pope Gregory I the Great, and worsening with Aquinas and the Franciscan and Dominican friars in the lourteenth century. Medieval drama, especially the N-Town Passion Play (which Kempe may have seen) provides a striking analogue tor Kempe's vision at Calvary. Kempe, extraordinary in some ways, is entirely conventional in her dratnatiration of the Jewish soldiers as dcicides.

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6

Rosenfeld, Jessica. "Envy and Exemplarity inThe Book of Margery Kempe." Exemplaria 26, no. 1 (January 2014): 105–21. http://dx.doi.org/10.1179/1041257313z.00000000042.

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7

Catto, J. "A Companion to the Book of Margery Kempe." English Historical Review CXXII, no. 498 (September 1, 2007): 1077–78. http://dx.doi.org/10.1093/ehr/cem226.

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8

Duperron, Brenna. "Ghostly Consciousness in The Book of Margery Kempe." English Language Notes 58, no. 2 (October 1, 2020): 121–35. http://dx.doi.org/10.1215/00138282-8557960.

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Abstract Jill Carter has spearheaded the interpretive practice of “red reading,” wherein a canonical text is read through an Indigenous perspective, and has proven the validity of approaching traditional texts or problems through a decolonized or non-European method. To date, the red reading methodology has been most noticeably used to decentralize a Eurocentric reading of Indigeneity in North American literature, though as this article illustrates, the concepts of red reading can be expanded to analyze texts from across temporal and cultural periodization, which allows us to approach texts from a new perspective. In red reading a text like The Book of Margery Kempe, with its emphasis on holism and fluid consciousness, we can reach past the orality and textuality at the forefront of the text to interrogate and explore the liminality of a third (ghostly) consciousness.

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9

Morgan, Susan. "Body Symbolism in the Book of Margery Kempe." New Blackfriars 76, no. 897 (October 1995): 426–40. http://dx.doi.org/10.1111/j.1741-2005.1995.tb07123.x.

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10

Cooper, Christine F. "Miraculous Translation in The Book of Margery Kempe." Studies in Philology 101, no. 3 (2004): 270–98. http://dx.doi.org/10.1353/sip.2004.0012.

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11

Kennedy, Beverly. "The Book of Margery Kempe ed. by Lynn Staley." Arthuriana 8, no. 2 (1998): 152–53. http://dx.doi.org/10.1353/art.1998.0009.

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12

이희구. "The Book of Margery Kempe: Criticisms and Queer Temporalities." Feminist Studies in English Literature 23, no. 3 (December 2015): 59–79. http://dx.doi.org/10.15796/fsel.2015.23.3.003.

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13

Gutgsell, Jessie. "The Gift of Tears: Weeping in the Religious Imagination of Western Medieval Christianity." Anglican Theological Review 97, no. 2 (March 2015): 239–53. http://dx.doi.org/10.1177/000332861509700204.

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This article explores the role of weeping in medieval practices of piety by performing a close reading of three medieval texts: Walter Hilton's The Ladder of Perfection, Catherine of Siena's Dialogue, and Margery Kempe's Book of Margery Kempe. Hilton emphasized the role of weeping in the journey to a contemplative life while Catherine focused on the typology of tears; both affirmed genuine tears as a method to communicate with the divine. Margery Kempe, known for her strong emotions, often aligned with Hilton's and Catherine's views but sometimes differed, especially with her attitudes about crying in public. Even as weeping and the church became more ritualized and formalized over time, the practice remained active in the religious imaginations of people. The paper concludes by suggesting that weeping as part of pious practices continued, though changed, through the writings of more contemporary Anglicans like Jeremy Taylor and Charles Wesley, as well as in the Pentecostal tradition.

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14

이희구. "“Creature” in The Book of Margery Kempe: Exemplary Self-appellation." Journal of Classic and English Renaissance Literature 23, no. 2 (December 2014): 91–112. http://dx.doi.org/10.17259/jcerl.2014.23.2.91.

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15

박환희. "Mercantile Experience and Spirituality in The Book of Margery Kempe." New Korean Journal of English Lnaguage & Literature 51, no. 2 (May 2009): 45–59. http://dx.doi.org/10.25151/nkje.2009.51.2.003.

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16

De Lima, Maria Graciele, and Fernanda Cardoso Nunes. "Peregrinas, andarilhas e autoras: legados de Margery Kempe e Teresa d’Ávila." Revista Graphos 22, no. 3 (December 17, 2020): 63–75. http://dx.doi.org/10.22478/ufpb.1516-1536.2020v22n3.54197.

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Este trabalho objetiva apresentar as obras The Book of Margery Kempe, da mística inglesa Margery Kempe (século XV) e o Libro de las Fundaciones, da espanhola Teresa d’Ávila (século XVI), dois escritos que advêm de contextos literários medievais distintos: o inglês e o espanhol, respectivamente. Sob a temática que envolve a peregrinação, no primeiro caso, e a jornada de fundações de mosteiros que fizeram Teresa d’Ávila ser conhecida como uma andarilha, ambos os casos resultaram no desenvolvimento de uma obra narrativa peculiar e que dá a esse nicho da Literatura Medieval a consistência de uma tradição de autoria feminina, pois está relacionado a várias outras produções intelectuais realizadas por mulheres. Como fundamentação teórica para a análise dos referidos textos, em seus contextos, faremos uso dos estudos de Atkinson (1983), Morrison (2000), Telles (2017), Egido (2002) e de outros/as estudiosos/as que contribuem para o alargamento das discussões que serão desenvolvidas. s.

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17

Joensen, Leyvoy. "The Flesh Made Word: Allegory in The Book of Margery Kempe." a/b: Auto/Biography Studies 6, no. 2 (January 1991): 169–82. http://dx.doi.org/10.1080/08989575.1991.10814999.

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18

Colón, Susan. "“Gostly labowrys”: Vocation and profession in The Book of Margery Kempe." English Studies 86, no. 4 (August 1, 2005): 283–97. http://dx.doi.org/10.1080/00138380500164018.

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19

Yoshikawa, Naoë Kukita. "The Making ofThe Book of Margery Kempe: The Issue ofDiscretio SpirituumReconsidered." English Studies 92, no. 2 (April 2011): 119–37. http://dx.doi.org/10.1080/0013838x.2011.553919.

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20

Bailey. "The Problematic Pilgrim: Rethinking Margery's Pilgrim Identity in The Book of Margery Kempe." Chaucer Review 55, no. 2 (2020): 171. http://dx.doi.org/10.5325/chaucerrev.55.2.0171.

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21

McIntyre, Ruth Summar. "Margery's “Mixed Life”: Place Pilgrimage and the Problem of Genre inThe Book of Margery Kempe." English Studies 89, no. 6 (December 2008): 643–61. http://dx.doi.org/10.1080/00138380802252974.

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22

이희구. "The Prayer of The Book of Margery Kempe and the “Fifteen Oes”." Journal of Classic and English Renaissance Literature 23, no. 1 (June 2014): 5–28. http://dx.doi.org/10.17259/jcerl.2014.23.1.5.

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23

Glenn, Cheryl. "Author, Audience, and Autobiography: Rhetorical Technique in the Book of Margery Kempe." College English 54, no. 5 (September 1992): 540. http://dx.doi.org/10.2307/378154.

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24

유현주. "The Mystical Body and Feminine Subjectivity in The Book of Margery Kempe." Jungang Journal of English Language and Literature 53, no. 1 (March 2011): 279–309. http://dx.doi.org/10.18853/jjell.2011.53.1.014.

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25

Ross, Robert C. "Oral Life, Written Text: The Genesis of the Book of Margery Kempe." Yearbook of English Studies 22 (1992): 226. http://dx.doi.org/10.2307/3508388.

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26

Lee, Hee-goo. "Amen and Blank Space: The Book of Margery Kempe and Religious Censorship." Literature and Religion 21, no. 2 (June 30, 2016): 135–58. http://dx.doi.org/10.14376/lar.2016.21.2.135.

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27

Despres, Denise L. "The Meditative Art of Scriptural Interpolation in the Book of Margery Kempe." Downside Review 106, no. 365 (October 1988): 253–63. http://dx.doi.org/10.1177/001258068810636502.

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28

Larsen, Vickie, and Mary-Katherine CURNOW. "Hagiographic Ambition, Fabliau Humor, and Creature Comforts inThe Book of Margery Kempe." Exemplaria 25, no. 4 (October 2013): 284–302. http://dx.doi.org/10.1179/1041257313z.00000000038.

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29

최혜원. "Writing an Autobiography and the Female Subjectivity: The Book of Margery Kempe." Journal of Medieval and Early Modern English Studies 17, no. 2 (November 2007): 183–205. http://dx.doi.org/10.17054/jmemes.2007.17.2.183.

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30

Sutherland, A. "The Book of Margery Kemp." Notes and Queries 49, no. 1 (March 1, 2002): 127–28. http://dx.doi.org/10.1093/nq/49.1.127.

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31

Sutherland, Annie. "The Book of Margery Kemp." Notes and Queries 49, no. 1 (March 1, 2002): 127–28. http://dx.doi.org/10.1093/nq/490127.

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32

Hwanhee Park. "Domestic Ideals and Devotional Authority in The Book of Margery Kempe." Journal of Medieval Religious Cultures 40, no. 1 (2014): 1. http://dx.doi.org/10.5325/jmedirelicult.40.1.0001.

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33

Fredell, Joel. "Digital Philology in Little Boxes: Mobile Devices and The Book of Margery Kempe." Florilegium 32 (January 2015): 77–98. http://dx.doi.org/10.3138/flor.32.004.

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34

Williams, Tara. "Manipulating Mary: Maternal, Sexual, and Textual Authority in The Book of Margery Kempe." Modern Philology 107, no. 4 (May 2010): 528–55. http://dx.doi.org/10.1086/652270.

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35

Killian, Ann. "Listening for Lyric Voice in Sermon Verses and The Book of Margery Kempe." Studies in the Age of Chaucer 41, no. 1 (2019): 211–37. http://dx.doi.org/10.1353/sac.2019.0006.

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36

Shklar, R. "Cobham's Daughter: The Book of Margery Kempe and the Power of Heterodox Thinking." Modern Language Quarterly 56, no. 3 (January 1, 1995): 277–304. http://dx.doi.org/10.1215/00267929-56-3-277.

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37

Lindstedt, Samira. "Questioning the ‘Book of Life’ as Evidence for the ‘Illiteracy’ of Margery Kempe." Notes and Queries 65, no. 3 (July 10, 2018): 302–3. http://dx.doi.org/10.1093/notesj/gjy103.

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38

Kolentsis, Alysia. "Telling the Grace That She Felt: Linguistic Strategies inThe Book of Margery Kempe." Exemplaria 20, no. 3 (July 2008): 225–43. http://dx.doi.org/10.1179/175330708x334510.

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39

Nelson, Marie. "From The Book of Margery Kempe: The Trials and Triumphs of a Homeward Journey." Oral Tradition 19, no. 2 (2005): 214–35. http://dx.doi.org/10.1353/ort.2005.0009.

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40

Summers, Janet I. "Mystic and Pilgrim: The Book and the World of Margery Kempe. Clarissa W. Atkinson." Journal of Religion 65, no. 4 (October 1985): 573. http://dx.doi.org/10.1086/487334.

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41

McAvoy, Liz. "“aftyr hyr owyn tunge”: body, voice and authority in the book of margery kempe." Women's Writing 9, no. 2 (July 1, 2002): 159–76. http://dx.doi.org/10.1080/09699080200200220.

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42

Bale. "Richard Salthouse of Norwich and the Scribe of The Book of Margery Kempe." Chaucer Review 52, no. 2 (2017): 173. http://dx.doi.org/10.5325/chaucerrev.52.2.0173.

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43

Robert Stanton. "LECHERY, PRIDE, AND THE USES OF SIN IN THE BOOK OF MARGERY KEMPE." Journal of Medieval Religious Cultures 36, no. 2 (2010): 169. http://dx.doi.org/10.5325/jmedirelicult.36.2.0169.

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44

Hirsh, John C. "Hope Emily Allen, the Second Volume of the Book of Margery Kempe, and an Adversary." Medieval Feminist Forum 31 (March 2001): 11–17. http://dx.doi.org/10.17077/1536-8742.1465.

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45

Riehle, Wolfgang. "Mystic and Pilgrim: The Book and the World of Margery Kempe by Clarissa W. Atkinson." Studies in the Age of Chaucer 9, no. 1 (1987): 173–74. http://dx.doi.org/10.1353/sac.1987.0006.

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46

Park, Hwanhee. "Mealtime Sanctity: The Devotional and Social Significance of Mealtimes in The Book of Margery Kempe." Parergon 36, no. 1 (2019): 61–80. http://dx.doi.org/10.1353/pgn.2019.0002.

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47

Robert Stanton. "Lechery, Pride, and the Uses of Sin in The Book of Margery Kempe." Journal of Medieval Religious Cultures 36, no. 2 (2010): 169–204. http://dx.doi.org/10.1353/mrc.2010.0004.

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48

Light, Elizabeth. ""That Sche Schulde Not Etyn Alone": Food, Community, And Authority In The Book Of Margery Kempe." Comitatus: A Journal of Medieval and Renaissance Studies 48, no. 1 (2017): 73–93. http://dx.doi.org/10.1353/cjm.2017.0003.

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49

윤아름. "A Psychoanalytic Approach to the Mystical Experience: Fantasy and Separation in the Book of Margery Kempe." Medieval and Early Modern English Studies 23, no. 1 (February 2015): 107–30. http://dx.doi.org/10.17054/memes.2015.23.1.107.

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50

Dresvina, Juliana. "Darwin’s Cathedral, Bowlby’s Cloister: The Use of Attachment Theory for the Studies in Medieval Religion, with the Example of The Book of Margery Kempe." Irish Theological Quarterly 85, no. 2 (February 25, 2020): 127–44. http://dx.doi.org/10.1177/0021140020906924.

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The article considers whether religion in general can be viewed as adaptation and if medieval Catholicism in particular can be seen as a reflection of the human necessity to be emotionally attached to a primary caregiver, especially in the early stages of people’s lives. It observes that in a period of high instability and often regressive child-rearing practices, God and/or a special saint could represent a stable and adequate attachment figure, facilitating relationships which contributed to mental well-being of the devotees. The article also suggests that, due to historic circumstances, the proportion of insecure attachment was probably higher among medieval populace than among modern people, and traces the evidence of such attachment style in The Book of Margery Kempe (late 1430s), arguably the first vernacular biography in English.

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