Despite the many advances in architecture, city planning, and literature in England during the Middle Ages, women contributed little to the recorded history of that era. It is safe to assume that the female gender of the period did, in fact, contribute on many levels to the advances made by that society; but for whatever reason, they were excluded from the written accounts, and thereby excluded from the volumes of English history. Because it is unrealistic to make a blanket statement regarding the notable contributions of women during this period, it must be noted that there are a few exceptions: Margery Kempe and Julian of Norwich. How did these two women gain centuries of fame, while other women disappeared through the cracks of time? While each managed to gain exceptional recognition during her own lifetime and well beyond (as well as a more prominent position for women in general), they each achieved different reactions and historical permeations with their own unique approach.
Margery Kempe, a middle class wife and mother of 14, managed to plant herself in history as one of the female Catholic mystics of the Middle Ages. Whether or not Kempe’s goal was to make a sociological impact, she did just that. Because the Catholic Church was the authority at this time in England, there was a good chance that any proclamations made regarding the Church would be listened to, or at least acknowledged.
Kempe’s famous account of her mysticism was recorded by one of her sons according to her dictation. He writes, “And when she had long been labored in this and many other temptations that men weened she should never ‘a scaped or lived.” Although it is known that she was not the writer of the text itself, it is clearly Kempe’s voice that comes through. What is notable about this line from the first chapter of her biography, entitled Her First Vision, is that she uses the third person in reference to herself. This reference subtly establishes legitimacy to her story. If someone other than Kempe is reporting these visions, then authenticity is that much easier to achieve.
Adding even more to the legitimacy of her trials, Kempe goes on to humble herself in this line: “And then our Lord Jesus Christ with great sweetness spoke to this creature, commanding her to go again to her husband.” Kempe references herself as a creature which establishes even more credibility because it reveals humility and modesty, essential characteristics of notable mystics and religious persons.
While not unheard of, the abstention of sex between married couples was, at the time, still considered very unusual and somewhat wrong (though I assume it is even more so today). Because it was considered a woman’s obligation to submit herself sexually to her husband, the idea of abstention sounded absurd in context. Strangely, Kempe managed to excuse herself from this obligation, if you will, by maintaining that it was the will of God:
“Sir, if it like you, ye shall grant me my desire and y shall have your desire. Granteth me that ye shall not come in my bed, and I grant you to quit your debts ere I go to Jerusalem. And maketh my body free to God so that ye never make no challenging in me to ask no debt of matrimony after this day while ye live, and I shall eat and drink on the Friday at your bidding.”
Of course, it is unfair to say that Kempe simply did not want to have relations with her husband, so she decided to quote a higher authority; but whether or not she was the main source of this major decision, Kempe’s execution of her mystic revelations was quite successful—she achieved her desire and ensured herself a spot in history.
Yet another reason for Kempe’s fame is the subject matter in which she records. Referring to Kempe, her writings read, “And the foresaid creature wept and sobbed so plentivously as though she had seen our Lord with her bodily eye suffering his Passion at that time.” This passage reminds the reader that Kempe is announcing her special status to the world—whether in pride or not. She was chosen to be revealed visions from God, while others, perhaps more worthy (in their minds), more chaste and more pious were not given such a gift. Furthermore, Kempe’s line, “But they knew full little what she felt” is worthy of mention in the same light. She is referring to the “others,” those who did not like or understand what she was experiencing. She possessed an envied gift, causing all to take notice.
Lastly, Kempe’s behavior in public is almost shocking for a woman at that time. Her actions were conspicuous and drew much attention. In chapter 28, entitled “To Jerusalem,” Kempe’s encounter of vision during her pilgrimage are described:
“And when they came up onto the Mount of Calvary she fell down that she might not stand nor kneel but wallowed and wrested with her body, spreading her arms abroad, and cried with a loud voice as though her heart should ‘a burst asunder, for in the city of her soul she saw verily and freshly how our Lord was crucified.”
It is not so much that Kempe begins to act like a man, but she begins to act unlike a woman. This outrageous behavior can be seen as empowering for women at the time since it drew much attention, but Kempe was never punished for it. This could pave the way for other, more rambunctious women to come after her.
Julian of Norwich, whose real name is unknown, was a female Catholic mystic just like Margery Kempe. Unlike Kempe (but equally as conspicuous), Julian’s behavior involved a turning away from the outer world, and a lifelong quest to understand the Divine.
In her book, Showings, Julian describes the visions she received and the holy mysteries that were revealed to her. In chapter 60, entitled “God as Mother”, she writes:
“To motherhood as properties belong natural love, wisdom and knowledge—and this is God. For though it is true that our bodily bringing forth is very little, low and simple compared to our spiritual bringing forth, yet it is he who does the mothering in the creatures by whom it is done.”
By feminizing God, Julian empowers woman. The “mother” becomes an important figure, replacing the father figure in prominence since he does not nurture as the mother does. Although Julian did not, presumably, intend to push away the father figure (indeed, she says “father and mother” at one point), her emphasis on the nurturing side of God places the feminine in an important light.
Part of a small majority of women in the Middle Ages who could read and write, Julian went beyond this education by possessing a thorough understanding of the Bible and other religious writings. She writes in chapter 38 of her Showings:
“In the New Law he brought to my mind first how Mary Magdalene, Peter, Paul, Thomas of India, Jude, Saint John of Beverley and others, also without number, are known in the Church on earth with their sins, and how these sins are no shame to them but have been transformed to their glory.”
Julian proves herself to be well-read and educated in this passage, something imperative to securing a place in written history at that time.
Julian not only understood the complexity of Catholic doctrine, but contributed a new interpretation of it to history. She writes, “So shall they be rewarded by different joys in heaven according to the pain and sorrow they have caused the soul on earth.” This reworking of theology in a positive and not necessarily heretical light would guarantee her a spot in the Church’s history of theologians.
Finally, like Kempe, Julian announces her special status inadvertently. She writes, “And I had a strong, deep conviction that it was he himself and none other that showed me this vision.” She is announcing to all who read her work that she is special, she has been chosen by the highest authority—God.
Because women have long been perceived as the feeling, sensitive gender, it was assumed that they would not contribute anything of seriousness to the study of God and the Church. However, Margery Kempe and Julian of Norwich completely reverse this supposition because their sensitivity and feelings are what enabled them to connect with God and receive his messages. Because the Divine is considered to be unnoticeable to the senses, that that is precisely why they, women, were able to sense His presence, while others could not.
Rather than a united effort towards women’s liberation or modern feminism, the actions and accounts of Margery Kempe and Julian of Norwich are reflections of two unique women and a distinct representation of their personalities. They each responded to a similar call in very different, individual ways. Because of this, their separate accounts and writings cannot be dismissed as a calculated move towards the overthrow of man, but rather, a sincere attempt to reveal their passion and beliefs.
Margery Kempe
Margery Kempe, a middle class wife and mother of 14, managed to plant herself in history as one of the female Catholic mystics of the Middle Ages. Whether or not Kempe’s goal was to make a sociological impact, she did just that. Because the Catholic Church was the authority at this time in England, there was a good chance that any proclamations made regarding the Church would be listened to, or at least acknowledged.
Kempe’s famous account of her mysticism was recorded by one of her sons according to her dictation. He writes, “And when she had long been labored in this and many other temptations that men weened she should never ‘a scaped or lived.” Although it is known that she was not the writer of the text itself, it is clearly Kempe’s voice that comes through. What is notable about this line from the first chapter of her biography, entitled Her First Vision, is that she uses the third person in reference to herself. This reference subtly establishes legitimacy to her story. If someone other than Kempe is reporting these visions, then authenticity is that much easier to achieve.
Adding even more to the legitimacy of her trials, Kempe goes on to humble herself in this line: “And then our Lord Jesus Christ with great sweetness spoke to this creature, commanding her to go again to her husband.” Kempe references herself as a creature which establishes even more credibility because it reveals humility and modesty, essential characteristics of notable mystics and religious persons.
While not unheard of, the abstention of sex between married couples was, at the time, still considered very unusual and somewhat wrong (though I assume it is even more so today). Because it was considered a woman’s obligation to submit herself sexually to her husband, the idea of abstention sounded absurd in context. Strangely, Kempe managed to excuse herself from this obligation, if you will, by maintaining that it was the will of God:
“Sir, if it like you, ye shall grant me my desire and y shall have your desire. Granteth me that ye shall not come in my bed, and I grant you to quit your debts ere I go to Jerusalem. And maketh my body free to God so that ye never make no challenging in me to ask no debt of matrimony after this day while ye live, and I shall eat and drink on the Friday at your bidding.”
Of course, it is unfair to say that Kempe simply did not want to have relations with her husband, so she decided to quote a higher authority; but whether or not she was the main source of this major decision, Kempe’s execution of her mystic revelations was quite successful—she achieved her desire and ensured herself a spot in history.
Yet another reason for Kempe’s fame is the subject matter in which she records. Referring to Kempe, her writings read, “And the foresaid creature wept and sobbed so plentivously as though she had seen our Lord with her bodily eye suffering his Passion at that time.” This passage reminds the reader that Kempe is announcing her special status to the world—whether in pride or not. She was chosen to be revealed visions from God, while others, perhaps more worthy (in their minds), more chaste and more pious were not given such a gift. Furthermore, Kempe’s line, “But they knew full little what she felt” is worthy of mention in the same light. She is referring to the “others,” those who did not like or understand what she was experiencing. She possessed an envied gift, causing all to take notice.
Lastly, Kempe’s behavior in public is almost shocking for a woman at that time. Her actions were conspicuous and drew much attention. In chapter 28, entitled “To Jerusalem,” Kempe’s encounter of vision during her pilgrimage are described:
“And when they came up onto the Mount of Calvary she fell down that she might not stand nor kneel but wallowed and wrested with her body, spreading her arms abroad, and cried with a loud voice as though her heart should ‘a burst asunder, for in the city of her soul she saw verily and freshly how our Lord was crucified.”
It is not so much that Kempe begins to act like a man, but she begins to act unlike a woman. This outrageous behavior can be seen as empowering for women at the time since it drew much attention, but Kempe was never punished for it. This could pave the way for other, more rambunctious women to come after her.
Julian of Norwich
Julian of Norwich, whose real name is unknown, was a female Catholic mystic just like Margery Kempe. Unlike Kempe (but equally as conspicuous), Julian’s behavior involved a turning away from the outer world, and a lifelong quest to understand the Divine.
In her book, Showings, Julian describes the visions she received and the holy mysteries that were revealed to her. In chapter 60, entitled “God as Mother”, she writes:
“To motherhood as properties belong natural love, wisdom and knowledge—and this is God. For though it is true that our bodily bringing forth is very little, low and simple compared to our spiritual bringing forth, yet it is he who does the mothering in the creatures by whom it is done.”
By feminizing God, Julian empowers woman. The “mother” becomes an important figure, replacing the father figure in prominence since he does not nurture as the mother does. Although Julian did not, presumably, intend to push away the father figure (indeed, she says “father and mother” at one point), her emphasis on the nurturing side of God places the feminine in an important light.
Part of a small majority of women in the Middle Ages who could read and write, Julian went beyond this education by possessing a thorough understanding of the Bible and other religious writings. She writes in chapter 38 of her Showings:
“In the New Law he brought to my mind first how Mary Magdalene, Peter, Paul, Thomas of India, Jude, Saint John of Beverley and others, also without number, are known in the Church on earth with their sins, and how these sins are no shame to them but have been transformed to their glory.”
Julian proves herself to be well-read and educated in this passage, something imperative to securing a place in written history at that time.
Julian not only understood the complexity of Catholic doctrine, but contributed a new interpretation of it to history. She writes, “So shall they be rewarded by different joys in heaven according to the pain and sorrow they have caused the soul on earth.” This reworking of theology in a positive and not necessarily heretical light would guarantee her a spot in the Church’s history of theologians.
Finally, like Kempe, Julian announces her special status inadvertently. She writes, “And I had a strong, deep conviction that it was he himself and none other that showed me this vision.” She is announcing to all who read her work that she is special, she has been chosen by the highest authority—God.
Women as Mystics
Because women have long been perceived as the feeling, sensitive gender, it was assumed that they would not contribute anything of seriousness to the study of God and the Church. However, Margery Kempe and Julian of Norwich completely reverse this supposition because their sensitivity and feelings are what enabled them to connect with God and receive his messages. Because the Divine is considered to be unnoticeable to the senses, that that is precisely why they, women, were able to sense His presence, while others could not.
Rather than a united effort towards women’s liberation or modern feminism, the actions and accounts of Margery Kempe and Julian of Norwich are reflections of two unique women and a distinct representation of their personalities. They each responded to a similar call in very different, individual ways. Because of this, their separate accounts and writings cannot be dismissed as a calculated move towards the overthrow of man, but rather, a sincere attempt to reveal their passion and beliefs.
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