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The only reliable clues available about Anne Wheathill’s life are those contained in her work, published in 1584. She describes herself as a gentlewoman, unmarried and a Protestant. She also refers to herself as poor and it has been suggested that she was one of a handful of women in Elizabeth I’s reign who attempted to earn money by writing. A handfull of holesome (though homelie) hearbs is an example of the English Reformer’s efforts to revise the Roman Catholic primers and Books of Hours to satisfy the private devotional needs of a Protestant middle class. Although Anne Wheathill apologises for her inexperience and lack of learned counsel, her text requires no apology for reprinting in this facsimile edition. It is the work of someone who has mastered the cadence of the best English religious prose of her age.
This wide-ranging examination of the genres of early modern women's writing embraces translation in the fields of theological discourse, romance and classical tragedy, original meditations and prayers, letters and diaries, poetry, closet drama, advice manuals, and prophecies and polemics.
Contributing to the growing interest in early modern women and religion, this essay collection advances scholarship by introducing readers to recently recovered or little-studied texts and by offering new paradigms for the analysis of women's religious literary activities. Contributors underscore the fact that women had complex, multi-dimensional relationships to the religio-political order, acting as activists for specific causes but also departing from confessional norms in creative ways and engaging in intra-as well as extra-confessional conflict. The volume thus includes essays that reflect on the complex dynamics of religious culture itself and that illuminate the importance of women's engagement with Catholicism throughout the period. The collection also highlights the vitality of neglected intertextual genres such as prayers, meditations, and translations, and it focuses attention on diverse forms of textual production such as literary writing, patronage, epistolary exchanges, public reading, and epitaphs. Collectively, English Women, Religion, and Textual Production, 1500-1625 offers a comprehensive treatment of the historical, literary, and methodological issues preoccupying scholars of women and religious writing.
Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Original Copyright Page -- Preface by the General Editors -- Introductory Note -- A handfull of holesome (though homelie) hearbs
Do women and men have different intellectual, spiritual, moral, or emotional capacities? Over the centuries, women have read and interpreted the story of Eve, scrutinizing the details of the text to discern God's word for them. Biblical scholar Amanda Benckhuysen traces the history of women's interpretation of Genesis 1-3, allowing the voices of women to speak of Eve's story and its implications for life today.
The Broadview Anthology of Sixteenth-Century Poetry and Prose makes available not only extensive selections from the works of canonical writers, but also substantial extracts from writers who have either been neglected in earlier anthologies or only relatively recently come to the attention of twentieth- and twenty-first-century scholars and teachers. Popular fiction and prose nonfiction are especially well represented, including selections from popular romances, merchant fiction, sensation pamphlets, sermons, and ballads. The texts are extensively annotated, with notes both explaining unfamiliar words and providing cultural and historical contexts.
Current reception histories emphasize the world of Biblical readers, their socio-historical contexts, and the myriad effects of Biblical exegesis. This reception history studies interpretations of Jesus’ encounter with a Canaanite woman (Matt 15:21–28) as normative “scripts” that exhort specific types of compliance in a broad range of historical and cultural settings, revealing remarkably diverse understandings of Christian identity and community.
An introduction to women writers of the English Renaissance which takes up 44 works, many as thumbnail sketches; shows how women's writing was hampered by the assumption that poets were male, by restriction to pious subject matter, by the doctrine that only silent women are virtuous, by criticism that praised women as patrons or muses and ignored their writing, and above all by crippling educational theories. Originally published in 1987. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
In her study Chaoluan Kao offers a comprehensive investigation of popular piety at the time of the European Reformations through the study of sixteenth- and seventeenth-century Protestant prayerbooks. It pursues a historical-contextual approach to spirituality by integrating social and religious history in order to yield a deeper understanding of both the history of Christian piety and of church history in general. The study explores seven prayerbooks by German authors and seventeen English prayerbooks from the Reformation and post-Reformation as well as from Lutheran, Anglican, and Puritan traditions, examining them as spiritual texts with social and theological significance that helped disseminate popular understandings of Protestant piety. Early Protestant piety required intellectual engagement, emphasized a faithful and heartfelt attitude in approaching God, and urged regular exercise in prayer and reading. Early Protestant prayerbooks modeled for their readers a Protestant piety that was a fervent spiritual practice solidly grounded in the social context and connections of its practitioners. Through those books, Reformation could be understood as redefining the meanings of people's spiritual lives and re-discovering of a pious life. In a broader sense, they functioned as a channel of historical and spiritual transition, which not only tells us the transformation and transmission of Reformation historically but also signifies the development of Christian spirituality. The social-historical study of the prayerbooks furthers our understanding of continuity, change, and inter-confessional influence in the Christian piety of early modern Europe.