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001 205521
003 IT-RoAPU
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006 m|||||o||d||||||||
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008 190708s2009 nju fo d z eng d
020 _a9780691118604
_qprint
020 _a9781400826025
_qPDF
024 7 _a10.1515/9781400826025
_2doi
035 _a(DE-B1597)9781400826025
035 _a(DE-B1597)446437
035 _a(OCoLC)979578330
040 _aDE-B1597
_beng
_cDE-B1597
_erda
050 4 _aBR163
_b.E55 2004
072 7 _aHIS010020
_2bisacsh
082 0 4 _a270.5/082
_222
084 _aonline - DeGruyter
100 1 _aElliott, Dyan
_eautore
245 1 0 _aProving Woman :
_bFemale Spirituality and Inquisitional Culture in the Later Middle Ages /
_cDyan Elliott.
250 _aCourse Book
264 1 _aPrinceton, NJ :
_bPrinceton University Press,
_c[2009]
264 4 _c©2004
300 _a1 online resource
336 _atext
_btxt
_2rdacontent
337 _acomputer
_bc
_2rdamedia
338 _aonline resource
_bcr
_2rdacarrier
347 _atext file
_bPDF
_2rda
505 0 0 _t Frontmatter --
_tContents --
_tAcknowledgments --
_tAbbreviations --
_tIntroduction --
_tChapter One. Sacramental Confession as Proof of Orthodoxy --
_tPART 1. Women as Proof of Orthodoxy --
_tChapter Two. The Beguines: A Sponsored Emergence --
_tChapter Three. Elisabeth of Hungary: Between Men --
_tPART 2. Inquisitions and Proof --
_tChapter Four. Sanctity, Heresy, and Inquisition --
_tChapter Five. Between Two Deaths: The Living Mystic --
_tPART 3. The Discernment of Spirits --
_tChapter Six. Clerical Quibbles --
_tChapter Seven. John Gerson and Joan of Arc --
_tConclusion --
_tBibliography --
_tIndex
506 0 _arestricted access
_uhttp://purl.org/coar/access_right/c_16ec
_fonline access with authorization
_2star
520 _aAround the year 1215, female mystics and their sacramental devotion were among orthodoxy's most sophisticated weapons in the fight against heresy. Holy women's claims to be in direct communication with God placed them in positions of unprecedented influence. Yet by the end of the Middle Ages female mystics were frequently mistrusted, derided, and in danger of their lives. The witch hunts were just around the corner. While studies of sanctity and heresy tend to be undertaken separately, Proving Woman brings these two avenues of inquiry together by associating the downward trajectory of holy women with medieval society's progressive reliance on the inquisitional procedure. Inquisition was soon used for resolving most questions of proof. It was employed for distinguishing saints and heretics; it underwrote the new emphasis on confession in both sacramental and judicial spheres; and it heralded the reintroduction of torture as a mechanism for extracting proof through confession. As women were progressively subjected to this screening, they became ensnared in the interlocking web of proofs. No aspect of female spirituality remained untouched. Since inquisition determined the need for tangible proofs, it even may have fostered the kind of excruciating illnesses and extraordinary bodily changes associated with female spirituality. In turn, the physical suffering of holy women became tacit support for all kinds of earthly suffering, even validating temporal mechanisms of justice in their most aggressive forms. The widespread adoption of inquisitional mechanisms for assessing female spirituality eventuated in a growing confusion between the saintly and heretical and the ultimate criminalization of female religious expression.
530 _aIssued also in print.
538 _aMode of access: Internet via World Wide Web.
546 _aIn English.
588 0 _aDescription based on online resource; title from PDF title page (publisher's Web site, viewed 08. Jul 2019)
650 0 _aChurch history
_yMiddle Ages, 600-1500.
650 0 _aHeresy
_xHistory
_yTo 1500.
650 0 _aInquisition.
650 0 _aMysticism
_xHistory
_yMiddle Ages, 600-1500.
650 0 _aWomen mystics
_zEurope.
650 0 _aWomen
_xReligious life
_xHistory.
650 7 _aHISTORY / Europe / Western.
_2bisacsh
850 _aIT-RoAPU
856 4 0 _uhttps://doi.org/10.1515/9781400826025
856 4 2 _3Cover
_uhttps://www.degruyter.com/cover/covers/9781400826025.jpg
942 _cEB
999 _c205521
_d205521