Beyond the Cloister

Beyond the Cloister
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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.

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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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