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At a time when England was an officially Protestant country to translate Catholic works, thereby helping to propagate the faith, was a brave act and to actually identify oneself in print, as did Cary, as ’a Catholique, and a woman’ was a risky assertion of political opposition. One of Cary’s daughters asserts that Cary’s translation of Cardinal Du Perron’s Reply was largely motivated by a desire to convert scholars at Oxford and Cambridge. With her translation in 1630 she sought to reactivate a polemical war which had peaked in 1616 and she intervened in political debate that was far from resolved, and that would issue in revolution, regicide and restoration in the years to come. Although few copies escaped the burning ordered by Archbishop Abbot, at least ten survive. The copy reproduced here is from Cambridge University. Alexia Grey (baptised Margaret) joined the monastery of the Immaculate Conception in Ghent in 1629 at the age of twenty two or three. Hers was not the first translation of Benedict’s Rule but by that time a ’reformation’ and more than a century had rendered earlier translations unavailable. Her work was an important contribution to sustaining conventual life for Englishwomen abroad. Grey’s translation is sometimes bound, as in this volume, with Statutes compyled for the better observation of the holy rule of S. Benedict. The fine copy reproduced here is from the Downside Abbey in Bath.
This is the first book to study the work and influence of Elizabeth Cary, author of the first original play by a woman to be printed in English, The Tragedyie of Mariam (1613). Previous criticism focused concentrated on this and The History of Edward II , this volume incorporates critical and historical analyses of other genres too.
In The Drama of Serial Conversion in Early Modern England, Holly Crawford Pickett reconceptualizes early modern religious identity by exploring the astonishing stories of serial converts: historical figures such as William Alabaster, Kenelm Digby, William Chillingworth, and Marc Antonio De Dominis, along with fictional ones, who changed their religious affiliations between Catholicism and Protestantism multiple times. Pickett argues that serial converts both reveal and helped revise early modern understandings of the self. Through investigation of the techniques that serial converts used to stage and justify their conversions, Pickett demonstrates the performative nature of the act of conversion itself, offering a counternarrative to the paradigm of sincere, private conversion that was on the rise in the tumultuous years following the Reformation. Drawing from archival investigation into the lives and works of serial converts and performance studies theory, this book shows how the genres and conventions associated with conversion shaped not only forms of communication but also the very experience of conversion. By juxtaposing plays about serial conversion—by Thomas Dekker and Philip Massinger, Thomas Middleton, Elizabeth Cary, Ben Jonson, and William Shakespeare—with spiritual autobiographies, Pickett highlights the shared task of convert and playwright: performing conversion for an audience. Serial converts served as uncomfortable reminders to their contemporaries that religious identity is always unverifiable. The first study to explore serial conversion as a discrete phenomenon in this era, The Drama of Serial Conversion in Early Modern England challenges confessional divisions within much early modern historiography by analyzing the surprising convergence of Protestant and Catholic in the figure of the serial convert. It also reveals a neglected strain of religious discourse in early modern England that valued mutability and flexibility even in the midst of hardening and increasingly narrow understandings of conversion.
This timely study analyses the seventeenth-century revival of monasticism by English women who founded convents in France and the Low Countries. Examining the nuns' membership of both the English Catholic community and the continental Catholic Church, it argues that despite strict monastic enclosure and exile, they nevertheless engaged actively in the spiritual and political controversies of their day. The book will add much to our understanding of women's power in early modern Europe, and offer an insight into a previously ignored section of English society.
Between 1600 and 1800 around 4,000 Catholic women left England for a life of exile in the convents of France, Flanders, Portugal and America. These closed communities offered religious contemplation and safety, but also provided an environment of concentrated female intellectualism. The nuns’ writings from this time form a unique resource.
Nicky Hallett has uncovered a major new source of material by and about English nuns living in exile in the Low Countries during the seventeenth and eighteenth centuries. This volume presents the women's voices in unmediated form, direct in all their vibrancy, with an extensive introduction that provides historical and cultural contexts for an understanding of the Lives, their sources and their authors. Lives of Spirit draws upon several remarkable sets of papers compiled in enclosed convents between 1619 and 1794. These documents show that religious women developed an astute system of auto/biographical practice within a protean political situation, and that, even in exile and from within enclosure, they sought to shape a distinctive contribution to devotional change within a reforming church. This volume reveals how the women's Lives challenge, as well as affirm, notions of gendered spirituality, refiguring traditions of female life-writing that extend from Catherine of Siena (1347 - 80) through the work of the Carmelite reformer, Teresa of Avila (1515 - 82), into the later modern period. The newness of the material in this book allows a radical reappraisal of the self-representation of religious women and of paradigms of life-writing in, and beyond, the early modern period. This book is of significant interest to scholars interested in early modern women's writing, female spirituality, and auto/biography more widely as a genre.
Between 1600 and 1800 around 4,000 Catholic women left England for a life of exile in the convents of France, Flanders, Portugal and America. These closed communities offered religious contemplation and safety, but also provided an environment of concentrated female intellectualism. The nuns’ writings from this time form a unique resource.
Re-orientates our understanding of English convents in exile towards Catholic Europe, contextualizing the convents within the transnational Church.