Published articles by Meri Heinonen
Journal of Religious History
This article discusses the relationship between Dominican nuns and their caregivers(priests and f... more This article discusses the relationship between Dominican nuns and their caregivers(priests and friars) with the help of sister-books written by the Dominican nunsthemselves in the first half of the fourteenth centur y. My main focus will be onanalysing the way religious men were described in these books and asking how thisdiscussion was related to the everyday life of the nuns in the Dominican convents.I will suggest that the sister-books can give a new and perhaps unexpected view ofthe relationships between Dominican nuns and their spiritual caregivers, as these textssuggest that nuns preferred local secular priests over the friars, even though theyaccepted the religious authority of the latter. I will argue that although the sister-books were literary products, they had a close connection to the lived reality of nunsand that they can tell us about the interaction between nuns and religious men in theirservice. However, these texts also formed the ideas of nuns and kept the old attitudestowards priests and friars live, even when the interaction might have already takenother forms in practice
Journal of Medieval History, Sep 4, 2015
The article explores the gendered imaginary in the Gnadenleben of Friedrich Sunder (1254–1328) an... more The article explores the gendered imaginary in the Gnadenleben of Friedrich Sunder (1254–1328) and the formation of clerical masculinity in the context of feminine devotional life. Friedrich Sunder worked as a convent chaplain for a Dominican female community and lived within the convent's area. In his book Sunder employs language, images and devotional practices that can be considered in medieval culture to have been feminine. Almost simultaneously, however, he applied masculine roles and emphasised his own manliness. Although Sunder accepted female forms of religiosity and wrote on practices that were considered especially suitable for women, at the same time his priestly masculinity was defined by the physical boundary the cloister created between the enclosed feminine religiosity and that of a pastoral masculine priesthood. His discussion of gender within the mystical frame defined the boundaries of his own masculinity in the web of different traditions of both the proper way of life and the gendered nature of religious practices.
Hiljaisuuden kulttuurihistoria. Toim. Marjo Kaartinen. (K & H, Turku), May 2015
Oxford German Studies, 42. 3, 237–258., Dec 2013
The article discusses how the relationships between religious men and women were discussed in the... more The article discusses how the relationships between religious men and women were discussed in the ‘Buch der Reformacio Predigerordens’ written by an Observant Dominican reformer Johannes Meyer around 1468. Though the general attitude
during the late fifteenth century seemed to emphasize authority and control by men, the relationships between confessors and nuns were described in other ways as well. Meyer’s work offers the possibility of understanding the varieties of interaction and also, at least partly, everyday interaction in religious communities.
The theme of relationships is approached from three different perspectives, starting with the conflicts between friars and nuns, and moving on to their co-operation. In the final section the possibility of friendship between religious authorities and
women is discussed. In conclusion, it can be said that Meyer positioned himself between the friars and the nuns. He drew on texts written by women and men and integrated them into new compilations. Also, in his discussion of the relationships
between male superiors and women under their auspices Meyer placed himself somewhere in between these two parties. He understood the needs of nuns, and also that the reality in monasteries could differ from the ideals of rules and
constitutions.
Toden tarinat. Turun yliopiston kulttuurihistorian oppiaineen 40-vuotisjuhlakirja. ed. Anu Salmela, Heli Rantala, Hanne Koivisto, Marjo Kaartinen, Meri Heinonen. Turku 2012, 62-67.
Yleisen kirkkohistorian lähteet ja tutkimus / toimittaneet Jaakko Olavi Antila ja Esko M. Laine. -Helsinki : Suomen kirkkohistoriallinen seura, 2011. -(Suomen kirkkohistoriallisen seuran toimituksia, 0356-0759 ; 215).
Historiallinen Aikakauskirja 2008
Holiness and masculinity in the Middle Ages, edited by P. H. Cullum and Katherine J. Lewis, Cardiff, University of Wales Press, 2004, p. [79]-92.
Eevan tie alttarille : nainen kirkon historiassa / Minna Ahola, Marjo-Riitta Antikainen, Päivi Salmesvuori (toim.). Helsinki : Edita, 2002.
Pahan tiedon puu: väärä tieto ja väärin tietäminen sydänkeskiajalta valistukseen, 2003
Pahan tiedon puu. Väärä tieto ja väärin tietäminen sydänkeskiajalta valistukseen. Ed. Meri Heinonen & Janne Tunturi, 2003
Dialogus. Historian taito. Ed. Meri Heinonen, Leila Koivunen, Sakari Ollitervo, Heli Paalumäki, Hannu Salmi ja Janne Tunturi., 2002
Ikuisuuden odotus. Uskonto keskiajan kulttuurissa., 2000
Books by Meri Heinonen
"Knights and Brides of Christ – Gender and Body in Later Medieval German Mysticism
Knights a... more "Knights and Brides of Christ – Gender and Body in Later Medieval German Mysticism
Knights and Brides of Christ discuss the themes of gender and body in the writings of four later medieval German mystics, namely Mechthild of Magdeburg, Friedrich Sunder, Margaretha Ebner and Heinrich Seuse. It offers a new perspective to the issue of gender by bringing together the texts of male and female mystics writing in the same genre. The study shows that seeing certain characteristics as masculine or feminine could vary and that the same features could be considered typical either for women or men depending on context.
Heinrich Seuse and Friedrich Sunder have been named as feminine male mystics, but the study illustrates that the literal genre in which both men wrote had great influence in their expression. Heinrich Seuse’s Vita (Leben) indicates that he was eager to control the line between masculine and feminine. Even though the good religious life was the same for both sexes, Seuse’s text suggests that men and women were to behave rather differently in practice. Friedrich Sunder on the other hand crossed the line between masculine and feminine expressions of piety which confused the later editors of his text.
The comparison between the writings of female and male writers indicates also that the corporeality of women’s expression is not that different from the religiosity of men as has been assumed. Women knew the mystical tradition and used vernacular poetry to create new images of love and union and their writings were affected by the very same theology as men’s. Because the Soul was usually considered as feminine and depicted as a woman in religious writings and images, the line between real religious women and Soul was at times blurred and this has caused problems both for medieval and contemporary commentators.
The Knight and Brides of Christ is based on the large reading of both German literary studies and Anglo-Saxon gender history. It combines the approaches of both literary critics and historians in the manner of Gabrielle M. Spiegel by emphasizing the “moment of inscription”. The mystical texts can be understood only within the certain historical context which affected also the form of mystical expression.
The study is constructed around the three stages of mystical life, which can be considered to be cultural discourses, or some sort of sedimentations, that were shared among the medieval religious – as sort of preconditions. The division into three stages has been done on the basis of Heinrich Seuse’s description: “A detached person must be freed from the forms of creatures, formed with Christ, and transformed in the Godhead.” Building on this the role of gender and body is discussed within the themes of disciplines, imitation, and sensing God.
The study begins by introducing in detail the four texts and their writers. The second chapter, Ascetic Discipline, is devoted to the requirements of religious, such as living in enclosure, being chaste, and controlling the desires of the body and senses. All these practices were intended to turn the body and soul of a religious away from earthly things and to help him or her concentrate on God and spiritual growth alone. The second phase and, the name of the third chapter Transformation through Imitation, is a reference to the imitatio Christi. The chapter discusses how the imitation of Christ and Mary were treated in the mystical texts and in which forms mystics considered these kinds of imitation important. The fourth chapter is entitled To Sense God and it deals with the descriptions of mystical union or the consciousness of the presence of God. It concentrates on the ways mystic describe their being involved with the Godhead.
By reading the descriptions of the mystics concerning the requirements, practices, and experiences in religious life, this study looks for differences and variations as well as similarities. By testing the texts against each other the study reveals tensions that were acute at the particular moment a text was written. This comparative examination reveals the attitudes concerning the constructions of gender as well as the meaning of body in the religious reality of medieval people at large, but also the individual situations and perhaps even something of the personal experience of the women and men themselves.
"
Book Reviews by Meri Heinonen
Agricolan kirja-arvostelut / http://agricola.utu.fi/julkaisut/kirja-arvostelut/index.php?id=3474
Suomen kirkkohistoriallisen seuran vuosikirja. - Helsinki : Suomen kirkkohistoriallinen seura. - 100 (2010)
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Published articles by Meri Heinonen
during the late fifteenth century seemed to emphasize authority and control by men, the relationships between confessors and nuns were described in other ways as well. Meyer’s work offers the possibility of understanding the varieties of interaction and also, at least partly, everyday interaction in religious communities.
The theme of relationships is approached from three different perspectives, starting with the conflicts between friars and nuns, and moving on to their co-operation. In the final section the possibility of friendship between religious authorities and
women is discussed. In conclusion, it can be said that Meyer positioned himself between the friars and the nuns. He drew on texts written by women and men and integrated them into new compilations. Also, in his discussion of the relationships
between male superiors and women under their auspices Meyer placed himself somewhere in between these two parties. He understood the needs of nuns, and also that the reality in monasteries could differ from the ideals of rules and
constitutions.
Books by Meri Heinonen
Knights and Brides of Christ discuss the themes of gender and body in the writings of four later medieval German mystics, namely Mechthild of Magdeburg, Friedrich Sunder, Margaretha Ebner and Heinrich Seuse. It offers a new perspective to the issue of gender by bringing together the texts of male and female mystics writing in the same genre. The study shows that seeing certain characteristics as masculine or feminine could vary and that the same features could be considered typical either for women or men depending on context.
Heinrich Seuse and Friedrich Sunder have been named as feminine male mystics, but the study illustrates that the literal genre in which both men wrote had great influence in their expression. Heinrich Seuse’s Vita (Leben) indicates that he was eager to control the line between masculine and feminine. Even though the good religious life was the same for both sexes, Seuse’s text suggests that men and women were to behave rather differently in practice. Friedrich Sunder on the other hand crossed the line between masculine and feminine expressions of piety which confused the later editors of his text.
The comparison between the writings of female and male writers indicates also that the corporeality of women’s expression is not that different from the religiosity of men as has been assumed. Women knew the mystical tradition and used vernacular poetry to create new images of love and union and their writings were affected by the very same theology as men’s. Because the Soul was usually considered as feminine and depicted as a woman in religious writings and images, the line between real religious women and Soul was at times blurred and this has caused problems both for medieval and contemporary commentators.
The Knight and Brides of Christ is based on the large reading of both German literary studies and Anglo-Saxon gender history. It combines the approaches of both literary critics and historians in the manner of Gabrielle M. Spiegel by emphasizing the “moment of inscription”. The mystical texts can be understood only within the certain historical context which affected also the form of mystical expression.
The study is constructed around the three stages of mystical life, which can be considered to be cultural discourses, or some sort of sedimentations, that were shared among the medieval religious – as sort of preconditions. The division into three stages has been done on the basis of Heinrich Seuse’s description: “A detached person must be freed from the forms of creatures, formed with Christ, and transformed in the Godhead.” Building on this the role of gender and body is discussed within the themes of disciplines, imitation, and sensing God.
The study begins by introducing in detail the four texts and their writers. The second chapter, Ascetic Discipline, is devoted to the requirements of religious, such as living in enclosure, being chaste, and controlling the desires of the body and senses. All these practices were intended to turn the body and soul of a religious away from earthly things and to help him or her concentrate on God and spiritual growth alone. The second phase and, the name of the third chapter Transformation through Imitation, is a reference to the imitatio Christi. The chapter discusses how the imitation of Christ and Mary were treated in the mystical texts and in which forms mystics considered these kinds of imitation important. The fourth chapter is entitled To Sense God and it deals with the descriptions of mystical union or the consciousness of the presence of God. It concentrates on the ways mystic describe their being involved with the Godhead.
By reading the descriptions of the mystics concerning the requirements, practices, and experiences in religious life, this study looks for differences and variations as well as similarities. By testing the texts against each other the study reveals tensions that were acute at the particular moment a text was written. This comparative examination reveals the attitudes concerning the constructions of gender as well as the meaning of body in the religious reality of medieval people at large, but also the individual situations and perhaps even something of the personal experience of the women and men themselves.
"
Book Reviews by Meri Heinonen
during the late fifteenth century seemed to emphasize authority and control by men, the relationships between confessors and nuns were described in other ways as well. Meyer’s work offers the possibility of understanding the varieties of interaction and also, at least partly, everyday interaction in religious communities.
The theme of relationships is approached from three different perspectives, starting with the conflicts between friars and nuns, and moving on to their co-operation. In the final section the possibility of friendship between religious authorities and
women is discussed. In conclusion, it can be said that Meyer positioned himself between the friars and the nuns. He drew on texts written by women and men and integrated them into new compilations. Also, in his discussion of the relationships
between male superiors and women under their auspices Meyer placed himself somewhere in between these two parties. He understood the needs of nuns, and also that the reality in monasteries could differ from the ideals of rules and
constitutions.
Knights and Brides of Christ discuss the themes of gender and body in the writings of four later medieval German mystics, namely Mechthild of Magdeburg, Friedrich Sunder, Margaretha Ebner and Heinrich Seuse. It offers a new perspective to the issue of gender by bringing together the texts of male and female mystics writing in the same genre. The study shows that seeing certain characteristics as masculine or feminine could vary and that the same features could be considered typical either for women or men depending on context.
Heinrich Seuse and Friedrich Sunder have been named as feminine male mystics, but the study illustrates that the literal genre in which both men wrote had great influence in their expression. Heinrich Seuse’s Vita (Leben) indicates that he was eager to control the line between masculine and feminine. Even though the good religious life was the same for both sexes, Seuse’s text suggests that men and women were to behave rather differently in practice. Friedrich Sunder on the other hand crossed the line between masculine and feminine expressions of piety which confused the later editors of his text.
The comparison between the writings of female and male writers indicates also that the corporeality of women’s expression is not that different from the religiosity of men as has been assumed. Women knew the mystical tradition and used vernacular poetry to create new images of love and union and their writings were affected by the very same theology as men’s. Because the Soul was usually considered as feminine and depicted as a woman in religious writings and images, the line between real religious women and Soul was at times blurred and this has caused problems both for medieval and contemporary commentators.
The Knight and Brides of Christ is based on the large reading of both German literary studies and Anglo-Saxon gender history. It combines the approaches of both literary critics and historians in the manner of Gabrielle M. Spiegel by emphasizing the “moment of inscription”. The mystical texts can be understood only within the certain historical context which affected also the form of mystical expression.
The study is constructed around the three stages of mystical life, which can be considered to be cultural discourses, or some sort of sedimentations, that were shared among the medieval religious – as sort of preconditions. The division into three stages has been done on the basis of Heinrich Seuse’s description: “A detached person must be freed from the forms of creatures, formed with Christ, and transformed in the Godhead.” Building on this the role of gender and body is discussed within the themes of disciplines, imitation, and sensing God.
The study begins by introducing in detail the four texts and their writers. The second chapter, Ascetic Discipline, is devoted to the requirements of religious, such as living in enclosure, being chaste, and controlling the desires of the body and senses. All these practices were intended to turn the body and soul of a religious away from earthly things and to help him or her concentrate on God and spiritual growth alone. The second phase and, the name of the third chapter Transformation through Imitation, is a reference to the imitatio Christi. The chapter discusses how the imitation of Christ and Mary were treated in the mystical texts and in which forms mystics considered these kinds of imitation important. The fourth chapter is entitled To Sense God and it deals with the descriptions of mystical union or the consciousness of the presence of God. It concentrates on the ways mystic describe their being involved with the Godhead.
By reading the descriptions of the mystics concerning the requirements, practices, and experiences in religious life, this study looks for differences and variations as well as similarities. By testing the texts against each other the study reveals tensions that were acute at the particular moment a text was written. This comparative examination reveals the attitudes concerning the constructions of gender as well as the meaning of body in the religious reality of medieval people at large, but also the individual situations and perhaps even something of the personal experience of the women and men themselves.
"