Margery's Travels

Once Margery Kempe decided to dedicate her life fully to religious devotion, she decided a pilgrimage to the Holy Land was in order, inspired by hearing the English translation of the Revelations of Bridget of Sweden. Bridget's work promoted the purchase of indulgences, papal-approved pieces of paper that were intended to reduce your time in Purgatory. Margery bought several indulgences (available at pilgrimage sites) for herself and friends.

Although she spent three months in Venice along the way as well as time in Jerusalem, she records very little of what she saw; she was more interested in telling about conversations she had with Jesus along the way (well, she did mention falling off her donkey because she was so overcome with emotion at the sight of Jerusalem). She stayed in Assisi on the way home, visiting many churches. When she got home, she decided on a pilgrimage to Santiago de Compostela.

On these trips (and when home in England) she had several negative reactions to her manner. She engaged in loud prayer and wild gesticulating, and her tears flowed constantly. Some found her actions the symptoms of a madwoman, or simply a public nuisance. The mayor of Leicester called her a cheap whore. accused her of Lollardy, and put her in prison for three weeks. She was later accused of heresy in York, but the archbishop of York cleared her.

She visited many religious figures, such as Archbishop of Canterbury Thomas Arundel, and the female mystic Julian of Norwich, where she stayed for several days. Margery claims that Julian supported her and assured Margery that her visions were real and valid and that her tears were a sign of real devotion.

Later in life she made another pilgrimage, this time to Prussia in 1433. Specifically, she went to Danzig to see the Holy Blood of Wilsnack relic, three hosts that survived a fire in 1383 that burned down a church and whole village.

We know all this because in the 1420s she asked a priest to take down her story, producing the Book of Margery Kempe (you can read it on the website of my hometown university here). She continued to have the manuscript amended. A copy was made of it just before 1450 by a monk, after which it disappeared. Margery Kempe died some time after 1438, and was quickly forgotten.

Five centuries later, the manuscript...well, let's wrap this up tomorrow when the 20th century discovered Margery Kempe.

Julian of Norwich

Julian of Norwich was a Christian mystic who lived (based on internal references in her writings) from about 1342 to 1415. We know little about her personal life: biography was not a common genre at the time. We are not even sure that he name is Julian; she is called that because she was an anchoress at the Church of St. Julian in Norwich, England.

Statue of Julian in Norwich Cathedral

She became deathly ill at the age of 30. While a priest held a crucifix over her while giving last rites, she began to experience visions. In her book Revelations of Divine Love, she describes the visions she had over the following 16 hours, after which she recovered from her illness. She wrote about the visions, starting immediately after her recovery. (This may be the first book written by a woman in the English language.) Many years later, she wrote her own explication of her visions in a much longer book, called The Long Text. (It was 63,500 words, whereas the Revelations was 11,000.)

This blog has previously discussed her metaphor of "God as Mother," but she was known for a couple other particular philosophies. She believed more in a God who loved and wanted to save everyone than a God who judged and condemned some to everlasting punishment. She felt that sin was the result of ignorance, not evil; people sinned through lack of knowledge, and through sinning gained the knowledge that God had a role in their lives. Sinning was failure, and through failure we learn; also, the pain that resulted from sinning mirrored the suffering that Christ endured, and therefore brought people closer to Christ.

Some of her ideas were very controversial; however, there is no evidence that she was criticized in her lifetime. This was not due to obscurity: she was very well-known in England and beyond. Copies of her texts were edited by well-known clerics of the day. It may be that the Church simply did not put much credence in her writings because of her sex. 

God as Mother

The Leadership Conference of Women Religious is making news, and my desire to make this blog not just interesting and varied but also relevant prompts me to talk about Julian of Norwich.

Mystics—people who attain knowledge of the divine not by rational study but by a direct connection or intuition, often during a state of ecstasy—are known in all faiths and all eras.

Julian of Norwich was an anchoress (a female anchorite, a hermit; she lived a life of religious seclusion) who had a series of mystic visions of Jesus in 1373 (she was about 31 years old) while on what was thought to be her deathbed. She recovered on May 13, and wrote down a short version of the visions. In about 1393 she wrote a much longer version, Sixteen Revelations of Divine Love, possibly the first book written in English by a woman.

One of her most controversial habits is to refer to God and Christ as Mother as well as Father. One such passage:

And thus I saw that God rejoiceth that He is our Father, and God rejoiceth that He is our Mother, and God rejoiceth that He is our Very Spouse and our soul is His loved Wife.
...
God is Very Father and Very Mother of Nature...

Church authorities at the time did not challenge her. This cannot be because she wrote in obscurity: there are plenty of contemporary references to her, and she was operating in Norwich, the second most populated city in England. Either the church did not consider her ideas likely to become influential, or they were not shocked by them. After all, she did not say God was solely mother; she simply allowed for feminine qualities as well as masculine. Perhaps this all-inclusive approach was sufficiently non-threatening to be accepted as non-heretical. Perhaps the Middle Ages was willing to embrace the importance of the feminine along with the masculine.