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IMC 2023: Sessions

Session 225: Female Networks: Holy Women and Their Communities

Monday 3 July 2023, 14.15-15.45

Moderator/Chair:Robin Gatel, Department of History, Trinity College Dublin
Paper 225-aAnastasiya, the Kyivan Wife of Hungarian King Andrew I: The Networks and Entanglements of Yaroslav the Wise, the Kyivan Emperor, and His Impacts on Restoring the Christian Monarchy in Hungary
(Language: English)
Sándor Földvári, Faculty of Humanities, University of Debrecen / Hungarian Academy of Sciences, Budapest
Index terms: Mentalities, Monasticism, Politics and Diplomacy, Women's Studies
Paper 225-bReasons for a Rule: Women's Communities and the Spread of the Dominican Third Order
(Language: English)
Adrian Kammerer, Seminar für Mittlere und Neuere Geschichte, Georg-August-Universität Göttingen
Index terms: Ecclesiastical History, Gender Studies, Monasticism, Religious Life
Paper 225-cPaschal Spirituality in Context and Reform
(Language: English)
Ann Marie Caron, Department of Religious Studies, University of Saint Joseph, Connecticut
Index terms: Lay Piety, Liturgy, Monasticism

Paper -a:
Anastasya, the elder of three daughters of Yaroslav the Wise, the Grand Duke of Kyiv (Kiev), married on the Hungarian prince Andrew, when he lived in the exile in Kyiv. Andrew was baptised in Kyiv according to the Byzantine Confession, before he returned to Hungary with his Orthodox wife. He became a king with the name Andrew I and restored the Christian Hungarian state, which was founded by St Stephen (István) Ist the first king, but was destroyed by pagan resurrections. The role of Kyiv was significant not only for the auxiliary troops would be sent by Yaroslav The Wise but by the dynastic networking by the marriage. Andrew I and Anastasya settled Ruthenian monks of Byzantine confession in Visegrád ['vishegraad'], at the the royal residence, and in Tihany peninsula at the Lake Balaton, too; also female nuns were settled in Tormova, a village in Transylvania, too; noteworthy, in a West-oriented Hungarian Kingdom which followed the Roman Catholic confession. A photodocumentation of these Orthodox, Slavic monasteries will be presented, too.

Paper -b:
This paper is based on my forthcoming book on the Dominican Third Rule (a rule for laypeople attached to the order) in the 15th and 16th centuries. The rule was introduced in 1405 and mostly used for the regulation of already existing female religious communities. Thus, the question arises if the women had agency in this process or if they were forced to accept the new rule. My paper will discuss so far overlooked unedited sources and present a new explanation how the rule was spread among existing religious houses. This topic is of interest for scholars of gender, religion, and social history.

Paper -c:
Texts from the past in the context of the reform movements of their own times become powerful resources for shaping spiritualities. This was so in the Lowlands and the Rhineland during the 13nth through the 15th centuries. Two works that illuminate this are the Book of Special Grace (Liber specialis gratia) attributed to Mechthild of Hackeborn (1241-1298/99) and a prayer book of an anonymous 15th-century Cistercian nun in the upper Rhineland, perhaps around Hildesheim. The analysis and discussion will focus on select prayer material written by each nun for the liturgical solemnities of Christ's Resurrection and Ascension. The aim of this discussion is to highlight continuity and elaboration of themes illustrating a biblical and liturgical spirituality in comparison with what we might call a 'prayerbook' piety developing in the same period. In this the goal is to address the 2023 congress theme 'Networks and Entanglements'.