Confessiones Amantis

"An in-depth examination of a significant, but marginalized, body of literature: the texts produced in English Benedictine convents on the Continent between 1600 and 1800"--

Representations of Catholic women appear with surprising frequency in the literature of post-Reformation England. Playwrights and poets from William Shakespeare to Andrew Marvell invoke the figure of the nun to powerful and often perplexing effect, and works that never directly address female Catholicism, such as Christopher Marlowe's Hero and Leander, share a discourse with contemporary debates regarding the status of recusant women. Catholic Englishwomen, whether living in convents on the European continent or as recusants in their own country, contributed to these debates, but even as their writings addressed the central religious and political issues of their time, their contributions were effaced and now are largely forgotten. Exploring the writings of Catholic women in conversation with those of Shakespeare, Marvell, Marlowe, Donne, and other canonical authors, Beyond the Cloister shows that nuns and recusants were centrally important to the development of English literature. The defining narratives of early modern England cast nuns as the relics of an unenlightened past and equated Catholic femininity with the dangerous charms of the Whore of Babylon. With careful attention to literary figurations of Catholic femininity and to the vibrant manuscript culture in the English convents, Jenna Lay reveals a far more complex reality. Through their use of tropes, figures, generic patterns, and literary allusions, Catholic women produced politically incendiary and rhetorically powerful lyrics, prayers, polemics, and hagiographies. Drawing on the insights of religious studies, historical formalism, and feminist criticism, Beyond the Cloister offers a reassessment of crucial decades in the development of English literary history.

Ranging from the works of Shakespeare, Spenser, Jonson and Milton to those of Robert Southwell and Anna Trapnel, this groundbreaking study explores the conscious use of archaic style by the poets and dramatists between 1590 and 1674. It focuses on the wide-ranging, complex and self-conscious uses of archaic linguistic and poetic style, analysing the uses to which writers put literary style in order to re-embody and reshape the past. Munro brings together scholarly conversations on temporality, memory and historiography, on the relationships between medieval and early modern literary cultures, on the workings of dramatic and poetic style, and on national history and identity. Neither pure anachronism nor pure nostalgia, the attempts of writers to reconstruct outmoded styles within their own works reveal a largely untold story about the workings of literary influence and tradition, the interactions between past and present, and the uncertain contours of English nationhood.

Mysticism in Early Modern England traces how mysticism featured in polemical and religious discourse in seventeenth-century England and explores how it came to be viewed as a source of sectarianism, radicalism, and, most significantly, religious enthusiasm.

Gertrude More belongs to a tradition of mystical writers who believed in the value of the via negativa, a path to union with God by way of total self-abnegation and the emptying of the mind of set ideas and images. Her only book-length work, THE SPIRITVAL EXERCISES (Paris, 1658), is a collection of her writing assembled by Dom Augustine Baker, OSB, and published some thirty-three years after her death. Some of More’s other verse and prose appears in the biography that Baker composed, but her SPIRITVAL EXERCISES remains the main text she has bequeathed to her order and to posterity. It is reprinted here in full with Arthur F. Marotti's introductory note outlining Gertrude More's life and work.

DIVClassic introduction to mysticism and mystical consciousness: awakening of the self, purification, voices and visions, ecstasy and rapture, dark night of the soul, much more. /div

This eBook has been formatted to the highest digital standards and adjusted for readability on all devices. The spirit of "Mysticism" is romantic, engaged, and theoretical rather than historical or scientific. Underhill has little use for theoretical explanations and the traditional religious experience, formal classifications or analysis. She dismisses William James' pioneering study, The Varieties of Religious Experience (1902), and his "four marks of the mystic state" (ineffability, noetic quality, transcience, and passivity). Excerpt: "All men, at one time or another, have fallen in love with the veiled Isis whom they call Truth. With most, this has been a passing passion: they have early seen its hopelessness and turned to more practical things. But others remain all their lives the devout lovers of reality: though the manner of their love, the vision which they make to themselves of the beloved object varies enormously. Some see Truth as Dante saw Beatrice: an adorable yet intangible figure, found in this world yet revealing the next."