ARE THE BEGUINES FOR THE CHURCH HERETICS? MYSTIC?
Abstract views: 105 / PDF downloads: 47
DOI:
https://doi.org/10.5281/zenodo.8430289Keywords:
Middle Ages, Europe, Beguine, Woman, History of Religions, Christianity, ChurcAbstract
It is possible to define Beguine women as religious women belonging to the secular class who were not subject to the monastic rule. Beguine houses appeared in France in the XIIth century and then spread to Germany. The name Beguine started to be heard more in Europe in the XIIIth century. The geographical areas where they were particularly prominent were around Northern France and Germany. Their characteristic expressions were to serve the poor, the sick and the suffering and to engage in charity. This modest and pious life of the Beguine’s was one of the exemplary points even in their own time. Although the Beguine’s did their primary work within the walls of the monastery itself, they often went out to serve, heal, and do charity work in hospitals, leper centres, schools, or similar places.
For the Church, the place of women in religious life was something to be respected only in the realm of mysticism; they could have no institutional influence on the ecclesiastical level. When the Beguines' relations with the Church are analysed, it can be said that they were kept under control especially because they were both a women's movement and a secular group independent from the Church. The reason why the Beguines were considered heretical by the Church was because of their belief that they were associated with heretical movements such as the Free Spirit Movement. In this process, the labelling of some Beguinese women as heretics was the first spark of the war with the church. In this article, the process of the Church's declaration of these conservative women as heretics is described, together with its causes and consequences.
References
Akalın, K.H. (2013). “Reform Sürecindeki Avrupa’da Ticaret Yasağından Kurtuluşu”. KAU IIBF Dergisi, 4(5): 149-168.
Abaydın, H. (2017). “Lutherci Protestan Teolojide Kadının Yeri ve Reform Sürecindeki Rolü”, Yüksek Lisans Tezi, İstanbul Üniversitesi Sosyal Bilimler Enstitüsü, İstanbul.
Bartlett, R. (2023). “Jacques de Vitry (d. 1240) and the Religious Life of his Time”, The Journal of the Histoical Association,108( 379-380): 3-19
Brown, J. N. (2010). “The Chaste Erotics of Mary Oigniesli Mary and Jacques de Vitry”, Journal of the History of Sexuality, 19(1): 74-92.
Canaslan E. (2021). “A Forgotten Figure of Philosophical Theology: Marguerite Porete” Fe Dergi 13(1): 155-164.
Erbaba, H. (2015). “Sivil Toplum Örgütlerindeki Yönetici Kadınların “Sivil Toplumda Kadın ve Kadın Yöneticilik Sorunları”na İlişkin Görüşlerinin İrdelenmesi”. Uluslararası Sosyal Araştırmalar Dergisi, 8(41): 1211-1219.
Evans, G. (2018). “The Historical (mis)Perceptions of the Thirteenth-Century Beguines”, The Graduating Thesis. The Department of History in University of British Columbia, Canada.
Field, S. L. (2012). The Beguine, The Angel, And The Inquisitor The Trials Of Marguerite Porete And Guiard Of Cressonessart, University Of Notre Dame Press, İndiana.
Frank, R.M. (2011). A Diachronic Analysis of the Religious Role of the Woman in Euskal Herria, The Serora and her Helpers, University of Lowa. Online artickle: https://www.academia.edu/472713/A_Diachronic_Analysis_of_the_Religious_Role_of_the_Woman_in_Basque_Culture_The_Serora_and_her_Helpers. E.T.25.08.2023.
Genç, Ö. (2012). “Orta Çağ Avrupası’nın Dini ve Sosyal Hayatına İlişkin Bir Bildiri: Duplex Legationis Edictum”, Tarih Araştırmaları Dergisi, 31(51): 39- 62
Gülmez, D. (2011). “Orta Çağ’da Kadın Örgütleri Anadolu ve Avrupa Örneği”, Yüksek Lisans Tezi, Ankara Üniversitesi Sosyal Bilimler Enstitüsü, Ankara.
Herlihy, D. (1968). Medieval Culture And Society, Palgrave Macmıllan.
--------------(1973). Three Patterns of Social Mobility in Medieval History, The Journal of Interdisciplinary History, 3(4), 623-647.
Hemşinli H.- Akman, Z.O (2020). “Akılcı İnançtan İnançlı Akla: Deizm ve Panteizm Kıskacında Einstein’in Tanrı Anlayışı”, Bilimname XLI, 2020/1: 723-761
Howard E. B. (2019). “The Beguine Option: A Persistent Past and a Promising Future of Christian Monasticism”, Religions, 10(491): 1-24.
Heffernan C. F. (2021). The Vita of Mary Oigniesli Mary and Late Medieval England, Neophilologus, 105(1), 137–145.
Lea, H. C. (1906). A History of the Inquisition of the Middle Ages, V. 2, Network: The Macmillian Company.
İmamoğlu, T. (2001). “Orta Çağ Batı Dünyasında Din – Siyaset İlişkisi ve Sekülerleşme Seyrine Genel Bir Bakış “, Marife Dini Araştırmalar Dergisi, 1(2): 99 -106,
Kaelber L. (1997). “Weavers into Heretics? The Social Organization of Early-Thirteenth-Century Catharism in Comparative Perspective”, Social Science History, 21(1): 111-137.
Kahveci, K. (2013). “Mistik Düğün”, Atatürk Üniversitesi Edebiyat Fakültesi Sosyal Bilimler Dergisi, 50: 83-90.
Magee,M.D.(2002) Christian Heresy Heresy and the Free Spirit: Beghards and Béguines, Online article:https://www.academia.edu/17812335/Heresy_and_the_Free_Spirit_Beghards_and_B%C3%A9guines E.T: 07.08.2023.
Morrison, S. S. (2016). Medieval Woman’s Companion/Women’s Lives in the European Middle Ages. Oxbow Books, USA.
Mitchell. L.E (2011). Women In Medieval Western European Culture, Routledge.
Olgun, H. (2004). Protestan Ahlakiliği Sorunu ve Philip Melanchthon, Milel ve Nihal, 2 (1): 115-144.
Opitz, C. (2005). “Geç Orta Çağ’da Yaşam”, (Ed: Georges Duby- Michelle Perrot,). Kadınların Tarihi: Orta Çağ’ın Sessizliği C.II, ss.257-301. Türkiye İş Bankası Yayınları, İstanbul.
Spencer-Hall, A. (2017). “Mary of Oignies, of Nivelles, or of Villers: The Multiple Textual Identities of a 13th-Century Holy Woman” Open Library of Humanities, 3(1): 1–34,
Şen, M. S. (2022). “Orta Çağ Dilenci Keşiş ve Gezginci Derviş Topluluklarının Karşılaştırmalı Bir İncelemesi”, FSM İlmi Araştırmalar İnsan ve Toplum Bilimler Dergisi ,19: 37-65.
Simons, W. (2001). Beguine Communities in the Medieval Low Countries, 1200–1565, University of Pennsylvania Press.
Temiztürk, H. (2022). Kutsallık ve Heretiklik Arasında Bağımsız Mistik Kadınlar: Beguineler, Mevzu: Sosyal Bilimler Dergisi, 8: 43-69.
Tarrant J. (1974). “The Clementine Decrees On The Beguines: Conciliar and Papal Versions”, Archivum Historiae Pontificiae, 12: 300-308.
Voaden, R. (1994). “God's Words, Women's Voices: Discretıo Spirituum In The Writing Of Late-Medieval Women Visionaries”, Doctoral Thesis, The University Of York Department Of English And Related Literature. United Kingdom.
Woods, R.V. (1977). Mediaval and Modern Women Mystics: The Evidential Character Of Religious Experience. Religious Experience Research Centre. https://repository.uwtsd.ac.uk/id/eprint/360/1/RERC2-007-1-WOO.pdf Erişim tarihi:10.06.2023
Whaley, L. (2011). Women and the Practice of Medical Care in Early Modern Europe, 1400-1800, Palgrave.
Ünal, B.Ç. (2023). Orta Çağ Avrupası’nda Mistik Bir Oluşum: Beguineler, ETÜT Dergisi, 6: 9-20.
Downloads
Published
How to Cite
Issue
Section
License
Copyright (c) 2023 Socrates Journal of Interdisciplinary Social Studies
This work is licensed under a Creative Commons Attribution 4.0 International License.