Feminae: Medieval Women and Gender Index


8 Record(s) Found in our database

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1. Record Number: 3016
Author(s): Armstrong, Dorsey.
Contributor(s):
Title : Holy Queens as Agents of Christianization in Bede's "Ecclesiastical History": A Reconsideration
Source: Medieval Encounters: Jewish, Christian, and Muslim Culture in Confluence and Dialogue , 4., 3 (November 1998):  Pages 228 - 241.
Year of Publication: 1998.

2. Record Number: 7170
Author(s): Lazzari, Loredana.
Contributor(s):
Title : Regine, badesse, sante: il contributo della donna anglosassone all'evangelizzazione (secc. VII e VIII) [Anglo-Saxon women inherited a peacemaking role from their Germanic ancestors while adding a new responsibility for spreading the gospel. Well-born Anglo-Saxon nuns might become abbesses, even of double houses. Holy nuns feature prominently in Anglo-Saxon hagiography, and Aldhelm wrote on virginity for nuns. Later generations of nuns were more thoroughly subjected to male authority. Title note supplied by Feminae.]
Source: Studi Medievali , 39., 2 (Dicembre 1998):  Pages 601 - 632.
Year of Publication: 1998.

3. Record Number: 3501
Author(s):
Contributor(s):
Title : Bede's Women
Source: Women, Marriage, and Family in Medieval Christendom: Essays in Memory of Michael M. Sheehan, C.S.B.   Edited by Constance M. Rousseau and Joel T. Rosenthal .   Western Michigan University, 1998.  Pages 19 - 46.
Year of Publication: 1998.

4. Record Number: 4830
Author(s): Rosser, Susan.
Contributor(s):
Title : Aethelthryth: A Conventional Saint? [the author argues that French hagiography had a strong influence on Anglo-Saxon expectations of holy women; she points out that there were a number of reasons that contributed to Aethlthryth's sainthood including her royal status, gifts to the Church, virginity, asceticism, support of her cult by her powerful family, ease with which her life fit earlier models, and the importance of native-born saints for the English Church].
Source: Bulletin of the John Rylands University Library of Manchester , 79., 3 (Autumn 1997):  Pages 15 - 24.
Year of Publication: 1997.

5. Record Number: 2331
Author(s): Waterhouse, Ruth.
Contributor(s):
Title : Discourse and Hypersignification in Two of Aelfric's Saint's Lives [Aethelthryth (or Etheldreda) and Oswald; the author discusses differences in interpretation of the narrative among contemporaries of the saints, readers of Bede's version in the eighth century, Aelfric's version in the late tenth century, and a reading in the late twentieth century].
Source: Holy Men and Holy Women: Old English Prose Saints' Live and Their Contexts.   Edited by Paul E. Szarmach .   State University of New York Press, 1996. Old English Newsletter , 29., 3 (Spring 1996):  Pages 333 - 352.
Year of Publication: 1996.

6. Record Number: 2346
Author(s): Armstrong, Dorsey.
Contributor(s):
Title : Holy Queens as Agents of Christianization in Bede's "Ecclesiastical History": A Reconsideration [argues that Bede marginalizes the queens in order to represent them without power or influence].
Source: Old English Newsletter , 29., 3 (Spring 1996):
Year of Publication: 1996.

7. Record Number: 393
Author(s): Ward, Benedicta, S.L.G.
Contributor(s):
Title : To My Dearest Sister: Bede and the Educated Woman [his commentary on Habakkuk written for a nun and her monastery].
Source: Women, the Book and the Godly: Selected Proceedings of the St. Hilda's Conference, 1993. Volume 1 [Volume 2: Women, the Book and the Worldly].   Edited by Lesley Smith and Jane H. M. Taylor .   D.S. Brewer, 1995. Old English Newsletter , 29., 3 (Spring 1996):  Pages 105 - 111.
Year of Publication: 1995.

8. Record Number: 11743
Author(s): Fell, Christine E.
Contributor(s):
Title : Saint Æðelþryð: A Historical-Hagiographical Dichotomy Revisited [The author examines Bede's account of St. Aethelthryth in his "Ecclesiastical History." He celebrates her as the closest English equivalent to a virgin martyr. Later accounts built a whole line of royal abbesses after Aethelthryth (beginning with her sister Seaxburh), but contemporary evidence suggests that Ely was only a personal monument to her particular asceticism. It was not a center of learning and probably faded soon after her sister's death only to be refounded as a male monastery which enhanced and capitalized on Aethelthryth's reputation for sanctity. Title note supplied by Feminae.].
Source: Nottingham Medieval Studies , 38., ( 1994):  Pages 18 - 34.
Year of Publication: 1994.