Holy Feast And Holy Fast

In the period between 1200 and 1500 in western Europe, a number of religious women gained widespread veneration and even canonization as saints for their extraordinary devotion to the Christian eucharist, supernatural multiplications of food and drink, and miracles of bodily manipulation, including stigmata and inedia (living without eating). The occurrence of such phenomena sheds much light on the nature of medieval society and medieval religion. It also forms a chapter in the history of women. Previous scholars have occasionally noted the various phenomena in isolation from each other and have sometimes applied modern medical or psychological theories to them. Using materials based on saints' lives and the religious and mystical writings of medieval women and men, Caroline Walker Bynum uncovers the pattern lying behind these aspects of women's religiosity and behind the fascination men and women felt for such miracles and devotional practices. She argues that food lies at the heart of much of women's piety. Women renounced ordinary food through fasting in order to prepare for receiving extraordinary food in the eucharist. They also offered themselves as food in miracles of feeding and bodily manipulation. Providing both functionalist and phenomenological explanations, Bynum explores the ways in which food practices enabled women to exert control within the family and to define their religious vocations. She also describes what women meant by seeing their own bodies and God's body as food and what men meant when they too associated women with food and flesh. The author's interpretation of women's piety offers a new view of the nature of medieval asceticism and, drawing upon both anthropology and feminist theory, she illuminates the distinctive features of women's use of symbols. Rejecting presentist interpretations of women as exploited or masochistic, she shows the power and creativity of women's writing and women's lives.

A new narrative history of medieval Christianity, spanning from A.D. 500 to 1500, focuses on the role of women in Christianity; the relationships among Christians, Jews and Muslims; the experience of ordinary parishioners; the adventure of asceticism, devotion and worship; and instruction through drama, architecture and art.

Is there a resemblance between the contemporary anorexic teenager counting every calorie in her single-minded pursuit of thinness, and an ascetic medieval saint examining her every desire? Rudolph M. Bell suggests that the answer is yes. "Everyone interested in anorexia nervosa . . . should skim this book or study it. It will make you realize how dependent upon culture the definition of disease is. I will never look at an anorexic patient in the same way again."—Howard Spiro, M.D., Gastroenterology "[This] book is a first-class social history and is well-documented both in its historical and scientific portions."—Vern L. Bullough, American Historical Review "A significant contribution to revisionist history, which re-examines events in light of feminist thought. . . . Bell is particularly skillful in describing behavior within its time and culture, which would be bizarre by today's norms, without reducing it to the pathological."—Mary Lassance Parthun, Toronto Globe and Mail "Bell is both enlightened and convincing. His book is impressively researched, easy to read, and utterly fascinating."—Sheila MacLeod, New Statesman

From the Introduction, by Caroline Walker Bynum: The opportunity to rethink and republish several of my early articles in combination with a new essay on the thirteenth century has led me to consider the continuity-both of argument and of approach-that underlies them. In one sense, their interrelationship is obvious. The first two address a question that was more in the forefront of scholarship a dozen years ago than it is today: the question of differences among religious orders. These two essays set out a method of reading texts for imagery and borrowings as well as for spiritual teaching in order to determine whether individuals who live in different institutional settings hold differing assumptions about the significance of their lives. The essays apply the method to the broader question of differences between regular canons and monks and the narrower question of differences between one kind of monk--the Cistercians--and other religious groups, monastic and nonmonastic, of the twelfth century. The third essay draws on some of the themes of the first two, particularly the discussion of canonical and Cistercian conceptions of the individual brother as example, to suggest an interpretation of twelfth-century religious life as concerned with the nature of groups as well as with affective expression. The fourth essay, again on Cistercian monks, elaborates themes of the first three. Its subsidiary goals are to provide further evidence on distinctively Cistercian attitudes and to elaborate the Cistercian ambivalence about vocation that I delineate in the essay on conceptions of community. It also raises questions that have now become popular in nonacademic as well as academic circles: what significance should we give to the increase of feminine imagery in twelfth-century religious writing by males? Can we learn anything about distinctively male or female spiritualities from this feminization of language? The fifth essay differs from the others in turning to the thirteenth century rather than the twelfth, to women rather than men, to detailed analysis of many themes in a few thinkers rather than one theme in many writers; it is nonetheless based on the conclusions of the earlier studies. The sense of monastic vocation and of the priesthood, of the authority of God and self, and of the significance of gender that I find in the three great mystics of late thirteenth-century Helfta can be understood only against the background of the growing twelfth- and thirteenth-century concern for evangelism and for an approachable God, which are the basic themes of the first four essays. Such connections between the essays will be clear to anyone who reads them. There are, however, deeper methodological and interpretive continuities among them that I wish to underline here. For these studies constitute a plea for an approach to medieval spirituality that is not now--and perhaps has never been--dominant in medieval scholarship. They also provide an interpretation of the religious life of the high Middle Ages that runs against the grain of recent emphases on the emergence of "lay spirituality." I therefore propose to give, as introduction, both a discussion of recent approaches to medieval piety and a short sketch of the religious history of the twelfth and thirteenth centuries, emphasizing those themes that are the context for my specific investigations. I do not want to be misunderstood. In providing here a discussion of approaches to and trends in medieval religion I am not claiming that the studies that follow constitute a general history nor that my method should replace that of social, institutional, and intellectual historians. A handful of Cistercians does not typify the twelfth century, nor three nuns the thirteenth. Religious imagery, on which I concentrate, does not tell us how people lived. But because these essays approach texts in a way others have not done, focus on imagery others have not found important, and insist, as others have not insisted, on comparing groups to other groups (e.g., comparing what is peculiarly male to what is female as well as vice versa), I want to call attention to my approach to and my interpretation of the high Middle Ages in the hope of encouraging others to ask similar questions.

Late Medieval Christianity's encounter with miraculous materials viewed in the context of changing conceptions of matter itself. In the period between 1150 and 1550, an increasing number of Christians in western Europe made pilgrimage to places where material objects--among them paintings, statues, relics, pieces of wood, earth, stones, and Eucharistic wafers--allegedly erupted into life through such activities as bleeding, weeping, and walking about. Challenging Christians both to seek ever more frequent encounters with miraculous matter and to turn to an inward piety that rejected material objects of devotion, such phenomena were by the fifteenth century at the heart of religious practice and polemic. In Christian Materiality, Caroline Walker Bynum describes the miracles themselves, discusses the problems they presented for both church authorities and the ordinary faithful, and probes the basic scientific and religious assumptions about matter that lay behind them. She also analyzes the proliferation of religious art in the later Middle Ages and argues that it called attention to its materiality in sophisticated ways that explain both the animation of images and the hostility to them on the part of iconoclasts. Seeing the Christian culture of the fourteenth and fifteenth centuries as a paradoxical affirmation of the glory and the threat of the natural world, Bynum's study suggests a new understanding of the background to the sixteenth-century reformations, both Protestant and Catholic. Moving beyond the cultural study of "the body"--a field she helped to establish--Bynum argues that Western attitudes toward body and person must be placed in the context of changing conceptions of matter itself. Her study has broad theoretical implications, suggesting a new approach to the study of material culture and religious practice.

A classic of medieval studies, The Resurrection of the Body in Western Christianity, 200–1336 traces ideas of death and resurrection in early and medieval Christianity. Caroline Walker Bynum explores problems of the body and identity in devotional and theological literature, suggesting that medieval attitudes toward the body still shape modern notions of the individual. This expanded edition includes her 1995 article “Why All the Fuss About the Body? A Medievalist’s Perspective,” which takes a broader perspective on the book’s themes. It also includes a new introduction that explores the context in which the book and article were written, as well as why the Middle Ages matter for how we think about the body and life after death today.

Bynum argues that Christ's blood as both object and symbol was central to late medieval art, literature, and religious life. As cult object, blood provided a focus of theological debate about the nature of matter, body, and God and an occasion for Jewish persecution; as motif, blood became a central symbol in popular devotion.

The New York Times bestselling author and senior fellow at the Discovery Institute blends science and religion in this thoughtful guide that teaches modern believers how to use the leading wellness trend today—intermittent fasting—as a means of spiritual awakening, adopting the traditions our Christians ancestors practiced for centuries into daily life. Wellness minded people today are increasingly turning to intermittent fasting to bolster their health. But we aren’t the first people to abstain from eating for a purpose. This routine was a common part of our spiritual ancestors’ lives for 1,500 years. Jay Richards argues that Christians should recover the fasting lifestyle, not only to improve our bodies, but to bolster our spiritual health as well. In Eat, Fast, Feast, he combines forgotten spiritual wisdom on fasting and feasting with the burgeoning literature on ketogenic diets and fasting for improved physical and mental health. Based on his popular series “Fasting, Body and Soul” in The Stream, Eat, Fast, Feast explores what it means to substitute our hunger for God for our hunger for food, and what both modern science and the ancient monastics can teach us about this practice. Richards argues that our modern diet—heavy in sugar and refined carbohydrates—locks us into a metabolic trap that makes fasting unfruitful and our feasts devoid of meaning. The good news, he reveals, is that we are beginning to resist the tyranny of processed foods, with millions of people pursuing low carb, ketogenic, paleo, and primal diets. This growing body of experts argue that eating natural fat and fasting is not only safe, but far better than how we eat today. Richards provides a 40-day plan which combines a long-term “nutritional ketosis” with spiritual disciplines. The plan can be used any time of the year or be adapted to a penitential season on the Christian calendar, such as Advent or Lent. Synthesizing recent science with ancient wisdom, Eat, Fast, Feast brings together the physical, mental, and spiritual benefits of intermittent fasting to help Christians improve their lives and their health, and bring them closer to God.