Chapter 5: “Proper” Expression of Faith by Women
In medieval Europe, religious identity was shaped not only by personal devotion but also by social expectations and institutional authority. For women, the boundaries of acceptable religious behavior were often defined through the writings of male clerics and theologians who sought to describe the virtues of the ideal Christian woman. Hagiography, the writing of the lives of saints, became one of the most influential genres through which medieval authors presented models of female holiness. These texts portrayed the ideas that women should aspire to, creating a framework for what was considered a “proper” expression of Christian faith. While these accounts celebrated women’s spiritual achievements, they also reflected the assumptions and limitations of a male-dominated religious culture.
The lives of female saints reveal both the possibilities and constraints available to women seeking religious authority in medieval society. Through hagiographical narratives, women could be portrayed as powerful spiritual figures whose visions, miracles, and acts of devotion demonstrated extraordinary connections with the divine. At the same time, these accounts were written and preserved primarily by men, who shaped female religious experiences according to established ideals of Christian womanhood. The result was a complex portrayal of women’s spirituality, one that recognized female holiness while often emphasizing submission, purity, and conformity to male-defined expectations. In this chapter we are going to examine how medieval European writers constructed the image of the “ideal” Christian woman.
The first two sources belong to the hagiography genre. As you read about St. Matrona of Perge and St. Mary the Younger, remember that it is men that are presenting these ideals. The third source is unique in that it gives us the perspective of a woman, Margery of Kemp.
5.1 Unknown Author: The Vita Prima of St. Matrona of Perge (c. late-5th Century)
Matrona of Perge was a Christian woman and ascetic associated with Constantinople who is traditionally dated to the late fifth or early sixth century. Her Vita Prima is an important example of Byzantine female hagiography. The text recounts Matrona’s decision to leave her marriage and pursue a life devoted to Christian asceticism, eventually adopting a male identity in order to enter a monastic community and live as a monk.
The Vita Prima presents Matrona as an exceptionally devout woman whose determination to dedicate herself entirely to God allows her to overcome the social and gender expectations of her time. At the same time, the account was written within a male-dominated Christian literary tradition. The text is therefore particularly useful for examining how medieval and Byzantine authors defined “proper” Christian womanhood, while also revealing the ways in which women could challenge or transcend those expectations through religious devotion. There are two versions of the text you will find below. What is included here are extracts from the earlier version which was produced by an unknown author. The later version, written by Symeon Metaphrastes, came to dominate the debates and understanding of St. Matrona, however it is problematic as it was produced almost half a millennium following her death.
The following is adapted from translations by Khalifa Ben Nasser in Gender and Society in Early Byzantine Monasticism: A study of the phenomenon of female ascetics in male monastic habit with translation of the life of St. Matrona, (Ph.D Dissertation, Rutgers University, 1984), pp.155-77.
For a complete translation of the Vita Prima, as well as a short, but informative, introduction by Cyril Mango, see Alice-Mary Talbot, ed., Holy Women of Byzantium: Ten Saints Lives in English Translation,, (Washington DC: Dumbarton Oaks, 1996), 13-64
1.
The books that are called, and in fact are, of Paradise [note] have handed down to us the lives of men and women, whether they pursued wisdom in a community or in solitude, and also [the lives] of these illustrious men in Egypt. It is worthy to add to them the edifying story of the blessed and holy Matrona. A woman who, living among chaste men as we shall tell a little later, proved herself in things that belong to holy men and accomplished things which are accomplished by those living solitary lives. She succeeded and not only was inferior to none of the distinguished women in [the history of] asceticism but was even greater than they. This we can learn from the holy company around her which she brought together and brought toward God, being great in number of an affectionate mother. Still, each of her achievements must be recorded for it is possible to justly honor her for everyone of the things recorded and to receive no ser and in virtuous harmony. This alone, therefore, would be enough for her as far as praise is concerned. so that one might leave the rest of her life unrecorded. I.e., it would be sufficient that she organized such a great flock which we do not doubt that she will increase, guard, and guide. For even after having left this life, she has not been separated from them, but she is present and helps every soul which loves wisdom and zealously seeks her life and words, especially now that she has stopped the struggles [fights] of askeses [the ascetic life], and exists with a naked soul free from toil. She is cleansed of the struggle regarding her own considerations, and she can cleanse our own [minds] through holy grace. She manifestly appears among those who lived, like her, free. She comes to us with love, prudence…I will start narrating her story in a little while, you must pay close attention and emulate her. For where there is a wise and pious word, the hearer must pay attention to the narrative, so that he [the narrator] imitates the good farmer and the listener the good land which receives the seeds. For if this does not happen so, the teacher will be giving his words in vein and to no purpose, and the hearer will not learn anything new from the narration, but will leave empty. But being persuaded that better things prevail among you, as the blessed Paul says, when I speak of these things concerning her, I shall follow the habit of narrators, as I said above..
2.
There is a vast and great region, subject to the Roman Empire, that lies on the frontier of Cilicia and Isauria. It is called Pamphylia, probably because of the great number of inhabitants who came from every land. It has forty cities. One of them is called Perge, whence the wellknown and blessed Matrona came. She received the customary upbringing and liberal education from her parents until she came to marriageable age. She was given in marriage to a man called Domitianus and became the mother of one daughter. She [the daughter] was named Theodote for she [Matrona], abandoning everything as we shall soon show, dedicated her to God. So, as she [Matrona] became moderate and modest after her marriage, she absolutely neglected adornment and makeup which were customary among women who love adornments, and tried to fashion her ways in dignity and sobriety. How she did not care for her body, neither using a bath nor wanting to have intercourse with her husband, for she had in mind the saying of the blessed Paul that; “They that have wives be as though they had none.” [I Cor. VII.29j. I do not narrate more fully in order to shorten the narrative.
Having left her fatherland by the will of the God of all and the consent of her husband who was her fellow traveller but not of the same opinion as she concerning the good things she had in mind, she arrived at the queen of cities, Constantinople. Once she was in the imperial city, she visited the churches of the saints frequently. There, not only during the day but by night too, she continued praying and making vigils and humbling her body by fasting, so it would be submissive to the pious designs of the soul. For she did not regard the body as the most hated enemy like the illreputed and abominable Manicheans, but she handled its irrational impulses with great intelligence, bringing it to a right order, and believing in that the blessed Paul says, “… make not provisions for the flesh to fulfill the lusts thereof.” [Rom. XII1. 14]. Therefore, she was not content with humbling the body, nor did she consider it a great thing, unless she could also help the needy. Without being noticed by her husband, she cared for the poor with all the power she had. what is more, is that she has a young and vigorous body in which it is usual for the waves of desire to be aroused more strongly. For she was twenty-five years old when she carried out the activities of ascetics before entering the state of asceticism. She was training and preparing herself beforehand for the future. In the good and Godserving exercise, she had as a teacher the blessed Eugenia who, having virginity in body and manliness at heart, showed the nobility of her soul not only by her name but in fact [practice] too. She was one of those who devoted themselves to night long psalmodies and who showed the things that belong to the martyrs by martyrs.
10.
So when the blessed Matrona was separated from the monastery, having been taken away by the deacon Marcellus, she was received again at the home of Susanna. But before the blessed woman had come out of the monastery, God, who does the will of those who fear Him and always cooperates for the good of those who love Him [Rom. VIII. 28], took her daughter, Theodote, to himself, so that she [Matrona] would not add discouragement and put an end to her purpose by thinking about her [Theodote]. Therefore, Matrona, having found out that Theodote had died, did not grieve, but rather was delighted that she was free from her [Theodote’s] care and that the dead girl departed before she had tried the bad things of life. And as much as the separation from the monastery distressed her, the death of her daughter comforted her. For such is the work of God who lightened her in one way as she was depressed in another.
The holy Matrona was in hiding with the virtuous Susanna, or rather it was God who was looking after her through Susanna, as a spiritual treasure destined to enrich and enlighten many souls. But, although she was in hiding, her fame proclaimed her everywhere, and reaching every ear and resounding, proclaimed that she was the woman who lived in a monastery of men without being detested, but was not completely unnoticed.
When Domitianus, her husband, learned these things about her, he ran like a savage beast to the monastery of the blessed Basianus, after having gone to other monasteries. He cried violently and shouted aloud, knocking at the gates with stones and saying: “Give me my wife, give me my hope, give me my solace, for what God had joined together, you should not put asunder” Matt. XIX.6: Mk X. 91. Having said these and similar things and having misrepresented Eugenia, as having led her into this, and having done many evil things, he heard from Eugenia the following; “I do not know who is the woman of whom you speak. I did lead a eunuch, named Babylas who wished to be saved, into the monastery.” The disciples of the blessed Basianus said to him, “Brother, we did not receive any woman, for our monastery is a men’s not a women’s, monastery. We did receive a eunuch by the name of Babylas. Until recently, he was pleased with our way of life and remained with us. Then, he said that he decided to go to Jerusalem and shut himself in a cave, for he considered that to be better. Since this was his intention, we let him go a few days ago. Whether he remained in this city or went to the Holy Land, as he said, only God knows, for we have no information about him. As for you, who are now throwing stones and curses, if you wish to be saved, we will receive you with joy and we will not reproach you for the violence. For we are taught by the Lord to receive those who persecute us. For He received the persecutor Paul and made him an evangelist. Therefore, we will receive you, since you are a man, even if you are such a one [persecutor]. For this is called, and is, a monastery of men. And if you do not know this, go, and the whole city will assure you about it.” When Domitianus heard these things, he was stung with great anger and burned with wrath. But he had nothing reasonable to say or do, since he heard that the man they had accepted was a eunuch and that he was not with them. So he left, downcast and distressed.
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She [Athanasia] did not abandon her purpose, nor did her good zeal decrease. but she followed a spiritual strictness. She trained herself and became accustomed to humility by bodily exercise. She prayed incessantly, and continuously lamented and denounced her sins. But while the blessed Athanasia was [engaged] in this most beautiful pursuit and good exercise that was beneficial to the soul, her first and only begotten child died. She did not grieve much or mourn improperly, as it is customary for women, who love their children to suffer. But she wept a little, as much as beseemed her [sex] nature to show. She did not submit to, nor did, cowardly things. And after a few days, she came back to the monastery. She did not bring anything at all for herself as regards domestic service; neither fragrant wine nor white bread nor fish, nor pillow nor small carpet, nor anything else that a distinguished and wealthy woman is accustomed to. But she was content with their [the sisters’] austere way of life. She endured the pain [of sleeping] on the floor. She was satisfied with vegetables with no oil and a few dry figs. She endured the roughness of mats instead of the softness of pillows. For that holy, honored, and beloved of God community of the blessed Matrona did not have even this. But being rich in godly poverty and abounding in love, it [the community] enjoyed the limited space and poverty [considering it] as comfort and luxury. She [Athanasia] completed three days and endured them without pain and did not miss a single daily or nightly psalmody. She learned well how the sisters assemble for the time of psalmody, how they kneel, how they rise, how they begin, and how they sing standing up without distraction, and how the blessed Matrona, from evening to matins, did not lay down her body for a rest, but satisfied the need of sleep seated on a small wooden stool and kept this position even after the prayers and the great toil of standing. [She learned] how the blessed woman, when the sisters were asleep, would first spread her hands in prayer and weep, and [then] wake them at the time of psalmody. She [Matrona] did all these things in imitation of her hegumen, the most holy Basianus. Having learned all these things, she [Athanasia] returned to her home.
52
Thus, the blessed Matrona lived, piously and devoutedly, keeping the monastic rule which had been given to her by the most holy Basianus. She reached the hundredth year, having lived by herself for twenty-five years. The rest, she had spent in training (living in a monastery). Having completed the course of her ascetic trial well, and having kept the orthodox faith until the end, [II Tim.IV.7] she left this life in a good old age, on the seventh day of the month of November, and was joined to her holy fathers and brothers from of old [Since the world began]. She left as her heir and guardian of her flock the honorable and dearest to God, the deaconess Mouselia who was full of years and sagacity and was rich in humility and love.
The spiritual fathers and brothers of the most pious and holy Matrona were and are the most holy Basianus, her hegumen, and all those who will keep his [rule] after him. May we all be worthy to receive mercy through their entreaties on the day of judgement, by the grace and philanthropy of our Lord Jesus Christ, for His is the glory and the power for ever and ever, Amen.
Source: Khalifa Bennasser, Gender and Society in Early Byzantine Monasticism: A study of the phenomenon of female ascetics in male monastic habit with translation of the life of St. Matrona, (Ph.D Dissertation, Rutgers University, 1984). Translations of Vita Prima, selections: pp.155-77
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No permission is granted for commercial use. The text is presented here with a “permission pending” status. Paul Halsall was unable to contact Dr. Bennasser, and the last information he had was that he was living in his homeland of Libya.© Paul Halsall December 1997
5.2 Unknown Author: The Life of St. Mary the Younger (died c.903)
This text is from an anonymous account of the life and posthumous miracles of a ninth-century Byzantine noblewoman of Armenian origin, Mary ten Neas, who died in 903. According to the Life, St. Mary’s sanctity was recognized by others due to her pious acts in her lifetime, the incorruption of her body, and miracles performed after her death. The Life itself was probably written by the anonymous author in a monastery in the area of Biyzae within a century after her death. If Mary was a real person, and the account of her cult in the Life is accurate, it seems that her cult began spontaneously. As with the previous text, pay attention to the association of faith and womanhood.
The following is adapted from Angeliki Laiou in Holy Women of Byzantium, ed. Alice-Mary Talbot, (Washington DC: Dumbarton Oaks, 1996), 239.289.
The life, career, and partial narration of the miracles of the blessed and renowned Mary the Younger.
While only men are called to struggle in the world, since they can fight and exhibit bodily strength, the arena of virtue is not only open to men but to women also. The God who presides over the struggle bestows generously to each of the sexes common prizes and crowns. Neither sex, fate, bodily weakness, difference of lifestyle, nor anything else can constitute an obstacle to those who wish to struggle. For in this place a man is not accepted while a woman is rejected; a master or a rich man are not chosen to be worthy of the struggle while a slave or a poor man are discarded as unworthy; an adult is not admitted and a child rejected; and the God who oversees our trials does not receive celibates while rejecting married people. On the contrary, now all people, of both sexes, all ranks and ages, and all means of living, have been summoned to this good struggle, the kings of the earth and all peoples, princes and all rulers of the earth, young men and maidens together, old men and children [Ps 148:11-12].
In the same way, with the blessed Mary, the wonder of our generation, whom our account has taken for its subject, even though she was a women, united to a man, and had children, absolutely nothing prevented her from attaining the glory of God – not the weakness of her nature, not the torments of her marriage, not the necessities and the cares of feeding of her children. Rather all these things served as the basis of her glory. To those who say and think that these circumstances and the rest create an obstacle to valour, she is the proof to free them from their vain debates, and to show that they invent pretexts for their sins.
…
3. [St. Mary’s virtuous work in her village]
Just as myrrh is unable to avoid being arousing, even if it is well hidden, for the sweet smell proclaims itself, neither is virtue able to avoid being active, for its works make this activity known. Since she was fervent in the spirit and a servant to the lord, neither did the most dignified of women herself escape notice. Because of her virtue she was a wonder to those around her and was talked about by everyone. To them she was a monument of self-control, a pattern of divine love, a type of mercy, a pattern for all in piety. No one saw her being angry for no reason, nor use whips on servants, nor utter insults. She cherished the holy churches, and was able to say as David “O Lord, I love the habitation of thy house, and the place where thy glory dwells” [Ps. 25:8]. She never sent away those in need as gloomy or exhausted, nor did she want to put off anything of the necessities of life, rather she used to want to do each task that came along as another was finished.
Mary held in highest honor and reverence priests as ministers of God and stewards of inspiring and great mysteries; she looked to the monks as fathers, and to everyone she had the good color of modesty blooming in herself. I shall not even mention her scrupulous housekeeping, her love of industry, her plainness in dress and her simplicity, her self-control at the table, or all the other guileless things she did. But how can I pass over her zeal for the divine temples? How can I rush on past her earnest struggle? How could I keep silent about her moderate and harmonious way in singing hymns to God?
There was no chapel for prayer in her house, but in the evening and early in the day Mary went on foot to the main church of the village according to the proper time of the service. Nothing could prevent her from going to the preparation of the gifts; not disorder in the air or the change of seasons, not the coldness of winter nor the heat of summer, not a rain or snow storm, not the distance of the journey, which was over a stadion [A classical Greek stadion was 606 3/4ft, so this does not seem to be a particularly long distance], and not even a river. She crossed over each of the obstacles, and like others she was not able to cross the river with dry feet, rather it was necessary for her to wade through the waters. By none of any of these things indeed was she, who bore a male soul in her female body, once made effeminate so as to abandon such a heroic crossing of the river, unless she was prevented by serious illness. When she was praying in church, however, she made her arrival simply, and, taking some place secretly in the body of the church, she would at first ceaselessly throw herself on her knees, in order that she might be proved by wearing herself out with the sweaty toil of her actions upon the ground.
It is because the blessed one was violently in love with God, which it was possible to infer from certain signs at the time, and because she was also known as philanthropos and carer for her relations, that the following account is offered.
On one occasion, it was the time to collect the public tribute – the one which is customarily known as the diokete [housekeeping]. This tax applied to those living in the village, and those who had tribute demanded of them, but were unable to pay, were sent to jail in chains. What then did that soul so fond of compassion do? She was affected by the report of the jailing for she could not bear the inhabitants of the village to suffer evilly, and looked after the condition of each of them. Out of mercy she sought for gold to help those suffering. She was unable to find this from her own resources, but friends lent to her what she needed. Taking the loan, she sent the money, through some stout man, to the tax collectors, who let loose the chains of imprisonment. All those released from the prison did not go home, but instead went rejoicing and shouting in her honor to the one who had delivered them, proclaiming her as their benefactor. This indeed, from many people and before many people, was the conclusive proof of her holiness in accordance with time-honored traditions of benevolence.
What then were among the circumstances and temptations that tested her as to whether she would fall meanly and be feminized, or on the contrary, bear herself nobly and be made manly? Could there have been, perhaps, nothing unphilosophic to be found in her that is nothing which did not reflect on life, or perhaps, nothing in the circumstances that could test the lover of God..
…
Source: Angeliki Laiou in Holy Women of Byzantium, ed. Alice-Mary Talbot, (Washington DC: Dumbarton Oaks, 1996), 239.289.
This text is part of the Internet Medieval Source Book. The Sourcebook is a collection of public domain and copy-permitted texts related to medieval and Byzantine history. Unless otherwise indicated the specific electronic form of the document is copyright. Permission is granted for electronic copying, distribution in print form for educational purposes and personal use. No permission is granted for commercial use. © Paul Halsall November 1997
5.3 Margery Kemp: Treatise of Contemplation (1436-1438)
Margery Kempe (c. 1373–after 1438) was an English Christian mystic and laywoman whose life and religious experiences are recorded in The Book of Margery Kempe. A married woman and mother of fourteen children, Kempe pursued an unusually intense form of religious devotion characterized by visions, mystical experiences, prayer, and frequent weeping over Christ’s Passion. Her writings provide an unusual perspective on medieval women’s religious lives because they preserve the voice of a laywoman rather than a member of a religious order. The Treatise of Contemplation illustrates how medieval Christian women could pursue intense forms of personal devotion while remaining outside the formal structures of monastic life.
The following is replicated in its entirety from Margery Kemp, The Treatise of Contemplation as published in The Cell of Self-Knowledge: Seven Early English Mystical Treatises. Printed by Henry Pepwell, 1521. Edited with an introduction and notes by Edmund G. Gardner (Cooper Square Publishers, Inc, 1966)
HERE BEGINNETH A SHORT TREATISE OF CONTEMPLATION TAUGHT BY OUR LORD JESU CHRIST, OR TAKEN OUT OF THE BOOK OF MARGERY KEMPE, ANCRESS OF LYNN
She desired many times that her head might be smitten off with an axe upon a block for the love of our Lord Jesu. Then said our Lord Jesu in her mind: “I thank thee, daughter, that thou wouldest die for My love; for as often as thou thinkest so, thou shalt have the same meed in heaven, as if thou suffredest the same death, and yet there shall no man slay thee.
“I assure thee in thy mind, if it were possible for Me to suffer pain again, as I have done before, Me were lever to suffer as much pain as ever I did for thy soul alone, rather than thou shouldest depart from Me everlastingly.
“Daughter, thou mayst no better please God, than to think continually in His love.”
Then she asked our Lord Jesu Christ, how she should best love Him. And our Lord said: “Have mind of thy wickedness, and think on My goodness.
“Daughter, if thou wear the habergeon or the hair,fasting bread and water, and if thou saidest every day a thousand Pater Nosters, thou shalt not please Me so well as thou dost when thou art in silence, and suffrest Me to speak in thy soul.
“Daughter, for to bid many beads, it is good to them that can not better do, and yet it is not perfect.But it is a good way toward perfection. For I tell thee, daughter, they that be great fasters, and great doers of penance, they would that it should be holden the best life. And they that give them unto many devotions, they would have that the best life. And those that give much almesse, they would that it were holden the best life. And I have often told thee, daughter, that thinking, weeping, and high contemplation is the best life in earth, and thou shalt have more merit in heaven for one year thinking in thy mind than for an hundred year of praying with thy mouth; and yet thou wilt not believe Me, for thou wilt bid many beads.
“Daughter, if thou knew how sweet thy love is to Me, thou wouldest never do other thing but love Me with all thine heart.
“Daughter, if thou wilt be high with Me in heaven, keep Me alway in thy mind as much as thou mayst, and forget not Me at thy meat; but think alway that I sit in thine heart and know every thought that is therein, both good and bad.
“Daughter, I have suffered many pains for thy love; therefore thou hast great cause to love Me right well, for I have bought thy love full dear.”
“Dear Lord,” she said, “I pray Thee, let me never have other joy in earth, but mourning and weeping for Thy love; for me thinketh, Lord, though I were in hell, if I might weep there and mourn for Thy love as I do here, hell should not noye me, but it should be a manner of heaven. For Thy love putteth away all manner of dread of our ghostly enemy; for I had lever be there, as long as Thou wouldest, and please Thee, than to be in this world and displease Thee; therefore, good Lord, as Thou wilt, so may it be.”
She had great wonder that our Lord would become man, and suffer so grievous pains, for her that was so unkind a creature to Him. And then, with great weeping, she asked our Lord Jesu how she might best please Him; and He answered to her soul, saying: “Daughter, have mind of thy wickedness, and think on My goodness.” Then she prayed many times and often these words: “Lord, for Thy great goodness, have mercy on my great wickedness, as certainly as I was never so wicked as Thou art good, nor never may be though I would; for Thou art so good, that Thou mayst no better be; and, therefore, it is great wonder that ever any man should be departed from Thee without end.”
When she saw the Crucifix, or if she saw a man had a wound, or a beast, or if a man beat a child before her, or smote a horse or another beast with a whip, if she might see it or hear it, she thought she saw our Lord beaten or wounded, like as she saw in the man or in the beast.
The more she increased in love and in devotion, the more she increased in sorrow and contrition, in lowliness and meekness, and in holy dread of our Lord Jesu, and in knowledge of her own frailty. So that if she saw any creature be punished or sharply chastised, she would think that she had been more worthy to be chastised than that creature was, for her unkindness against God. Then would she weep for her own sin, and for compassion of that creature.
Our Lord said to her: “In nothing that thou dost or sayest, daughter, thou mayst no better please God than believe that He loveth thee. For, if it were possible that I might weep with thee, I would weep with thee for the compassion that I have of thee.”
Our merciful Lord Jesu Christ drew this creature unto His love, and to the mind of His passion, that she might not endure to behold a leper, or another sick man, specially if he had any wounds appearing on him. So she wept as if she had seen our Lord Jesu with His wounds bleeding; and so she did, in the sight of the soul; for, through the beholding of the sick man, her mind was all ravished in to our Lord Jesu, that she had great mourning and sorrowing that she might not kiss the leper when she met them in the way, for the love of our Lord: which was all contrary to her disposition in the years of her youth and prosperity, for then she abhorred them most.
Our Lord said: “Daughter, thou hast desired in thy mind to have many priests in the town of Lynn, that might sing and read night and day for to serve Me, worship Me, and praise Me, and thank Me for the goodness that I have done to thee in earth; and therefore, daughter, I promise thee that thou shalt have meed and reward in heaven for the good wills and good desires, as if thou haddest done them in deed.
“Daughter, thou shalt have as great meed and as great reward with Me in heaven, for thy good service and thy good deeds that thou hast done in thy mind, as if thou haddest done the same with thy bodily wits withoutforth.
“And, daughter, I thank thee for the charity that thou hast to all lecherous men and women; for thou prayest for them and weepest for them many a tear, desiring that I should deliver them out of sin, and be as gracious to them as I was to Mary Magdalene, that they might have as much grace to love Me as Mary Magdalene had; and with this condition thou wouldest that everich of them should have twenty pounds a year to love and praise Me; and, daughter, this great charity which thou hast to them in thy prayer pleaseth Me right well. And, daughter, also I thank thee for the charity which thou hast in thy prayer, when thou prayest for all Jews and Saracens, and all heathen people that they should come to Christian faith, that My name might be magnified in them. Furthermore, daughter, I thank thee for the general charity that thou hast to all people that be now in this world, and to all those that are to come unto the world’s end; that thou wouldest be hacked as small as flesh to the pot for their love, so that I would by thy death save them all from damnation, if it pleased Me. And, therefore, daughter, for all these good wills and desires, thou shalt have full meed and reward in heaven, believe it right well and doubt never a deal.”
She said: “Good Lord, I would be laid naked upon an hurdle for Thy love, all men to wonder on me and to cast filth and dirt on me, and be drawen from town to town every day my life time, if Thou were pleased thereby, and no man’s soul hindered. Thy will be fulfilled and not mine.”
“Daughter,” He said, “as oftentimes as thou sayest or thinkest: Worshipped be all the holy places in Jerusalem, where Christ suffered bitter pain and passion in: thou shalt have the same pardon as if thou were there with thy bodily presence, both to thyself and to all those that thou wilt give to.
“The same pardon that was granted thee aforetime, it was confirmed on Saint Nicholas day, that is to say, playne remission; and it is not only granted to thee, but also to all those that believe, and to all those that shall believe unto the world’s end, that God loveth thee, and shall thank God for thee. If they will forsake their sin, and be in full will no more to turn again thereto, but be sorry and heavy for that they have done, and will do due penance therefore, they shall have the same pardon that is granted to thyself; and that is all the pardon that is in Jerusalem, as was granted thee when thou were at Rafnys.”
That day that she suffered no tribulation for our Lord’s sake, she was not merry nor glad, as that day when she suffered tribulation.
Our Lord Jesus said unto her: “Patience is more worth than miracles doing. Daughter, it is more pleasure to Me that thou suffer despites, scorns, shames, reproofs, wrongs, and diseases, than if thine head were stricken off three times a day every day in seven year.”
“Lord,” she said, “for Thy great pain have mercy on my little pain.”
When she was in great trouble, our Lord said: “Daughter, I must needs comfort thee, for now thou hast the right way to heaven. By this way came I and all My disciples; for now thou shalt know the better what sorrow and shame I suffered for thy love, and thou shalt have the more compassion when thou thinkest on My passion.”
“O my dear worthy Lord,” said she, “these graces Thou shouldest shew to religious men and to priests.”
Our Lord said to her again: “Nay, nay, daughter, for that I love best that they love not, and that is shames, reproofs, scorns, and despites of the people; and therefore they shall not have this grace; for, daughter, he that dreadeth the shames of this world may not perfectly love God.”
Here endeth a short treatise of a devout ancress called Margery Kempe of Lynn
Source: Margery Kemp, The Treatise of Contemplation as published in The Cell of Self-Knowledge: Seven Early English Mystical Treatises. Printed by Henry Pepwell, 1521. Edited with an introduction and notes by Edmund G. Gardner (Cooper Square Publishers, Inc, 1966). Located on Christian Classical Ethereal Library.
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