Friedrich Sunder and the boundaries of gender

The article explores the gendered imaginary in the Gnadenleben of Friedrich Sunder (1254–1328) and the formation of clerical masculinity in the context of feminine devotional life. Friedrich Sunder worked as a convent chaplain for a Dominican female community and lived within the convent's area. In his book Sunder employs language, images and devotional practices that can be considered in medieval culture to have been feminine. Almost simultaneously, however, he applied masculine roles and emphasised his own manliness. Although Sunder accepted female forms of religiosity and wrote on practices that were considered especially suitable for women, at the same time his priestly masculinity was defined by the physical boundary the cloister created between the enclosed feminine religiosity and that of a pastoral masculine priesthood. His discussion of gender within the mystical frame defined the boundaries of his own masculinity in the web of different traditions of both the proper way of life and the gendered nature of religious practices.     

“The Evil State of Tepidity”: Mass‐Going and Absenteeism in Nineteenth‐Century Australian Ecclesiastical Discourse*

This paper sets out to explore how the Australian Catholic Church's perceptions of Mass‐going and absenteeism evolved in the mid‐to‐late nineteenth century. By examining the Lenten pastorals of Archbishop John Polding of Sydney, along with various mission sermons, the paper argues that a decisive shift is discernible after the 1860s. Where previous emphasis had fallen on absenteeism as a breakdown in the individual's relationship with God, later understandings introduced a dominant ecclesial imperative: Catholics who failed to attend Mass were also weakening the Church and effectively aiding hostile secular and Protestant forces arrayed against her. This shift was itself the product of a critical transformation in the field of ecclesiastical discourse as it gravitated inexorably towards more agonistic expressions.     

Finding Antichrist: Apocalypticism in Nineteenth‐Century Catholic England and the Writings of Frederick Faber

The article discusses the apocalyptic beliefs of the nineteenth‐century English Oratorian and devotional writer, Frederick Faber, though initially providing a context among earlier and contemporary English Catholic apocalyptic writers. It proceeds, by means of a consideration of Faber's conscious de‐secularisation of language, to give an account of his identification of the elements of a transvalued contemporary popular concept of modernity as the signs of apocalyptic crisis. The article as a whole is intended to provide an aid to the perception and understanding of a pervasive apocalypticism in nineteenth‐century English‐speaking Catholicism.     

Scripture beyond Common Sense: Sentimental Bible Study and the Evangelical Practice of “the Bible Reading”

This article examines the Bible study method known as the Bible Reading, which became popular among a segment of conservative evangelicals in the late nineteenth century. Scholars have closely identified it with the Common Sense approach to Scripture and have attributed its popularity to a conservative response to attacks on this approach. This article argues, however, that the Bible Reading is best understood as a devotional exercise that should be examined independently of these controversies. Exploring the devotional aspects of the Bible Reading nuances the standard portrayal of evangelicals in this period as being reactionary in their use of Scripture. In particular, it sheds light on the use of sentimental Bible study in the revivals of the late 1850s as well as the transatlantic holiness movement in the decades that followed. Ultimately, it argues that the exercise's popularity was due not simply to changes in the Bible's cultural status, but to changing conceptions of the Christian life.     

Prêcher sur le prêche. La réflexion de Maurice de Sully sur l’importance et la nature de la prédication

The paper presents an analysis of the work of Maurice de Sully, bishop of Paris (1160–96) and the author of one of the earliest complete collections of sermons for lay people. The focus of the analysis is the idea of the preaching as it was understood by the preachers themselves. The importance and the nature of this pastoral activity are quite often presented in the sermons. They also seem to be alluded to through the structure of the sermons and vocabulary used by the preacher.     

Twelfth-century Italian confraternities as institutions of pastoral care

When studied through canon law and scholastic pastoralia produced in the universities in the thirteenth century and beyond, medieval pastoral care comes across as spiritual care, more specifically the administration of sacraments and preaching, provided by the clergy for the faithful. This article complicates that view by arguing that in the twelfth century, the laity alongside the clergy was active in the provision and organisation of pastoral care. The sources examined are the surviving statutes of five religious confraternities – along with the obituaries and sermons in two cases – in Italy that flourished in the twelfth century and before. Each of these confraternities was centred around a church, established after an apostolic ideal, included laymen and women and local pastoral clergy of all levels, met regularly to celebrate the Eucharist, prayed for the dead members and made public confessions. Members prayed for and attended to the corporal needs of each other in case of sickness. In the final analysis, these twelfth-century confraternities appear as transitional institutions between the early medieval monastic confraternities focusing on prayer and the late medieval and renaissance confraternities focusing on charity. Their study opens a window onto the lay expectations of and contribution to pastoral care in medieval Italy.     

Monks and lay communities in late antique Gaul: the evidence of the Eusebius Gallicanus sermons

The Eusebius Gallicanus sermons reveal the congruity in late antique Gaul between the models of pastoral care for monks and lay Christians. For these Gallic clergy, there was little antagonism between monastery and world. Preachers to both audiences share a common central concern with the defence of community and in this respect they differ from some of their contemporaries. The sermon collection demonstrates that the ascetic world in Gaul was far from monolithic and that pastoral care could be highly individualised and responsive to the demands of local communities.     

Modern and Medieval Approaches to Pilgrimage,Gender and Sacred Space

This article examines both modern ethnographical, and medieval hagiographical, constructs of sacred space in the context of female pilgrimage. Beginning with an overview of the ways in which anthropological theories of sacred space and gender have informed pilgrimage scholarship over the last fifty years, it focuses in particular on two conceptual models: that which argues that spatial practices employed by cult centres served to distance women from holy places, and that which contends that accommodation was reached between the devotional aspirations of female pilgrims on the one hand, and the institutional policies of the Church on the other. In turning to the Middle Ages, the second part of the article examines narrative representations of sacred space, and reveals that the spatial challenges posed by female pilgrimage in the medieval West were addressed and mediated in hagiography in surprisingly similar ways.     

“To Prostitute Morality,Libel Religion,and Undermine Government”: Blasphemy and the Strange Persistence of Providence in Britain since the Seventeenth Century

This article looks at the long term history of blasphemy in Britain and its relationship to the phenomenon of providence from the seventeenth century through to the twentieth. This, it is suggested, has substantially dominated the appearance of blasphemy accusation and public concern linked to the moral security of the realm. Using sermons and didactic writing from the seventeenth century, the article demonstrates how conceptions of providence and blasphemy were linked to produce a forceful culture which protected rulers against challenges to the community. Using demonstrations of public opinion the article shows how in the twentieth century the providential fear of misfortune as a result of blasphemy became linked with issues of national safety and prosperity. The article concludes by suggesting that the link between blasphemy and providence enabled both to remain credible into the twentieth century and beyond, undermining many of the linear models of both secularization and the growth of rationality.     

Rethinking the Pseudo‐Eligius sermon collection

St Eligius of Noyon (d. 660) has been credited with the authorship of a collection of sixteen sermons since their publication in the sixteenth century. However, this article demonstrates through a detailed analysis of the sources used in these sermons that the collection cannot have been composed before the end of the ninth century. The sermons were written to be preached by a bishop in the vernacular to a mixed audience of clergy and laity. This article also shows how the sermons for Maundy Thursday can shed light on the theory and practice of public penance in the late Carolingian church.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

Using What's at Hand: English Catholic Reinterpretations of the Rosary, 1559–1642

This article investigates changes in rosary worship in England after Elizabeth I's insistence on Protestant conformity in 1559. It addresses how Catholics, faced with Protestant restrictions on traditional forms of worship, might have re-conceptualized religious rituals, symbols, and objects to satisfy their devotional needs. The rosary — understood as both a material object and a set of prayers — was (and is) the Catholic Church's most popular Marian devotion. Examining the prayers attached to the rosary offers insight into how English Catholics — often lacking access to priests and sacraments — understood their appeals to Mary, now portrayed as a strong, warrior-like advocate for believers' souls. Since material objects such as rosaries have long played an integral part in Catholic religious culture, examining the evolving roles of such objects opens a window through which to view the new experiences in piety available within European Catholicism, in general, and within English Catholicism, in particular, during the Reformation era.     

Sermon,preacher and society in the middle ages

Over the past twenty-five years, studies produced on medieval preaching and sermons have grown so considerably that they now constitute a discipline known as sermon studies. The discipline incorporates various methodologies which include exegesis, liturgy, theology, social history, cultural history, literary criticism, textual criticism, and art history. Therefore, this essay can only be a sampling of some of the literature which has recently appeared. The essay is ordered under the headings: ‘sermon’, ‘preacher’, and ‘society’. The section on sermons isolates methodological issues which form the basis of sermon studies. It outlines the criteria scholars have established to use medieval sermons as an historical tool. The second section investigates the diversity of preachers and considers their role as educators. The third section on society considers those studies which have examined sermons as sources which reflect as well as influence moral and intellectual tendencies in the Middle Ages.     

Preaching the Cross: Liturgy and Crusade Propaganda

Abstract

This article is an exploration of preaching on the cross very broadly from the time of Ambrose of Milan and Augustine of Hippo onwards. After a brief examination of some early medieval examples, the discussion focuses on Rabanus Maurus and a sermon attributed to Odilo of Cluny. The discussion then centres on the High Middle Ages: sermons by Bernard of Clairvaux, Alan of Lille, an anonymous Cistercian abbot, the vita of Marie d'Oignies, Alexander of Ashby, and model sermons by Humbert of Romans. Before concluding, it explores opposition to the cross, as expressed in inquisitorial documents. The essay also includes crusade preaching, as well as liturgical preaching on the cross or involving the cross, and sermons on the cross that could serve for more than one purpose.     

De–gendering female violence: Merovingian female honour as an ‘exchange of violence’

The phenomenon of female violence in the Early Middle Ages has notbeen properly explored, largely because of a feminist ethic which correctlyfocuses on women as the victims, rather than as the perpetrators, ofviolence. The traditional gendered dividing line is transcended whenfemale violence, like male violence, is regarded as a class characteristic orstrategy, and when female practice can be explained by a code of behav–iour shared by both sexes. Several case studies from the early Merovingianperiod, drawn from the work of Gregory of Tours, are here analysed inorder to demonstrate how royal Merovingian women could preservehonour through the pursuit of violence. How far Gregory of Tours’saccount may be taken to depict social reality is a further issue discussedin relation to the case studies. These involve Clothild and Fredegund,and show female violence as a normal feature of Merovingian society,especially where single women had no immediate male protectors, but didhave a great deal of personal honour to defend. In the case of Fredegund,violence was the result of premeditated revenge which publicly restoredher honour and maintained her precedence in the social hierarchy. Itseems clear that Merovingian women, unlike women of later times, couldparticipate in the cycle of violence.     

National Identity in the British Volunteer Sermons, 1794–1802*

From 1794, when the British volunteer movement began in earnest, to 1802, when the French Revolutionary Wars came to an end, the established clergy preached numerous sermons to volunteer military units throughout England and in parts of Scotland. These sermons sought to articulate a sense of Britishness in such a way as to command more or less universal assent, meaning assent both to the ongoing war effort and to the national enterprise more broadly considered. Volunteers across the country were taught to see Great Britain as a nation chosen by God to stand alone against the onslaught of French principles, and they were encouraged to derive a sense of purpose and meaning from their local contributions to the national struggle. The volunteer sermons bridged the gap between local attachments and national commitments, and in so doing they played a significant role in the formation of a national consciousness.     

A Zealous Evangelical Missionary. Mary Ann Greaves in Europe 1814–1824

Mary Ann Greaves (1779–1846), a zealous unmarried evangelical Anglican, travelled and then lived in Europe as an unofficial representative of the British and Foreign Bible Society. Her unpublished travel journal covering the years 1814–1815 shows both her missionary zeal to bring all Christians to true religion and her keen secular interest in the Grand Tour's works of art. In 1815, settled in Lausanne in the Canton de Vaud, she continued her determined work of reforming the reformed until banished from the Canton in 1822 as subversive; she then moved to near Geneva. As a single woman, Greaves faced (and usually ignored) the constrictions of what was appropriate for women imposed by both secular and evangelical convention. Her journal reveals how much her own determined and confident character differed from the ideal and illuminates both her partial success and her ultimate disappointment in her missionary work among the Calvinists of Switzerland.     

2. CONSTRUCTIONS OF “HOME,”“FRONT,” AND WOMEN'S MILITARY EMPLOYMENT IN FIRST‐WORLD‐WAR BRITAIN: A SPATIAL INTERPRETATION

In First‐World‐War Britain, women's ambition to perform noncombatant duties for the military faced considerable public opposition. Nevertheless, by late 1916 up to 10,000 members of the female volunteer corps were working for the army, laying the foundation for some 90,000 auxiliaries of the official Women's Services, who filled support positions in the armed forces in the second half of the war. This essay focuses on the public debate in which the volunteers overcame their critics to understand how they obtained sufficient popular consent for their martial work. I explain the process in terms of shifting hegemonic understandings of space. As critics' arguments in the debate indicate, the gender attribution of war participation was organized and represented spatially, assigning men to the warlike “front” as warriors and women to the peaceful “home” as civilians. To redefine the meaning of these gendered wartime spaces, women volunteers deployed rival spatial discourses and practices in their campaign for martial employment. The essay explores the progress of these competing definitions through feminist and spatial theories, including gender performativity, discursively constructed and constructive spaces, and heterotopias. I argue that the upheaval caused by the war in gender and spatial norms undermined absolute conceptualizations of space with dichotomous binary areas on which critics drew for their arguments and reinforced more recent, relative spatialities, including the cultural construction of militarized heterotopic sites in between and paralleling both “home” and “front” for soldiers in training or recovery. The volunteers' efforts to gain access to military employment both contributed to and were supported by this shift. Heterotopic sites offered ideal discursive locations for constructing the new gender role of auxiliary soldiering through the performance of martial training and work, and competing spatial definitions provided arguments through which they could justify their activities to both critics and supporters.     

Caboonbah: The Archaeology of a Middle Class Queensland Pastoral Family

Pastoralism was the mainstay of the developing economy of Queensland. The men and women who owned the pastoral properties were mainly from upper and middle class English and Scottish families. One such family, the Somersets, occupied Caboonbah, a pastoral property in the Brisbane Valley of Queensland in the late nineteenth and the early twentieth century. Excavation of the rubbish gully associated with the homestead provided material evidence of how this family adhered to the tenets of middle class family life while living in an isolated rural area and contending with the fluctuating fortunes of life on the land.