Beyond the Cloister
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Jenna Lay. Beyond the Cloister
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Beyond the Cloister
CATHOLIC ENGLISHWOMEN AND EARLY MODERN LITERARY CULTURE
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England’s religion was far from settled even in the final years of Elizabeth’s reign, and at various moments it was possible to imagine a Catholic future for the state, its ruler, and its subjects.44 At the same time, doctrinal affiliation had grown increasingly complex: both English Catholicism and English Protestantism were marked by internal debates regarding liturgical practice, the space of worship, and political allegiance, to name just a few of the questions central to the shaping of confessional identities in sixteenth-and seventeenth-century Europe.45 Thus, I use terms like “Protestant” and “Catholic” flexibly, attending to internal divisions when they are relevant to my analysis: when, for example, debates over church attendance and religious conformity shape the representation of a committed recusant like Clitherow, or when the conflicts among religious orders regarding monastic spiritual direction rise to the surface in Gertrude More’s theorization of obedience. I am especially interested in the conflicted stances taken by Protestant writers with a range of confessional identities and political affiliations—men and women who struggled to define themselves, and their period, as different from that which came before, and who did so, in part, through depictions of Catholic women as historic relics, superstitious ascetics, or hypocritical Machiavels, all but the last of which faced almost inevitable rehabilitation in a Protestant marriage relationship. But Catholic women resisted any easy demarcation between a Catholic, medieval past and a Protestant, reformed present in both their religious practice and their print and manuscript books, and their diverse engagements with English literary culture offer evidence of the complexities of early modern religious politics.
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