19. 1450-1600 Women and the Reformation
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The Reformation was a time of great change in Europe for both men and women. While men are at the forefront of change most of the time, many women also held positions of power and were extremely influential in the shifts taking place during this time period. While some women were well respected, it was difficult to earn and maintain that trust and women were often persecuted for speaking out. Needless to say, it was not an easy time to be a woman.
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Audience at Martin Luther's Sermon, Wikimedia Commons
In 1431 a country girl of no notable background led the French armies toward the end of the One-Hundred Years War, symbolic of the divisiveness of the so-called “Dark Ages.” She believed, and convinced others, that God compelled her to liberate France from the English. Armies rallied behind her. Eventually she was captured and given the option to recant; she did not. She was burned at the stake, not for leading armies against the English, but for the charge of cross-dressing in men’s clothing. Her name was Joan of Arc, and her story is symbolic of the way women facilitated great change, only to be beaten back into their box by those who literally thought they should wear the pants.
Just a few decades later, the Protestant Reformation swept through Europe, attempting to reform what they saw as the corrupt Roman Catholic Church. The result was a new branch of Christianity called Protestantism, a name used to describe many religious groups that separated in “protest” from Rome. The movement resulted in wars, persecution of converts, and major shifts in political power.
While Martin Luther was a German monk and Professor of Theology at the University of Wittenberg who started the “protest” in 1517 by posting his complaints against the church called the "95 Theses" on the door of a church in Germany, women were not only deeply affected by this movement, but they were also a major part of this movement. Women were wives of reformers, writers, protectors of the persecuted, and queens active in the religious politics.
The Reformation was arguably the most significant shift for women’s status in most of world history because it finally opened doors to more widespread education for women– albeit reluctantly.
Education: First let’s be clear, Martin Luther was no champion of women’s rights. He basically echoed all the misogyny church leaders had said before him. He wrote, women “are chiefly created to bear children and be the pleasure, joy, and solace of their husbands.” Noting women’s broad hips, he said, “to the end that they should remain at home, sit still, keep house, and bear and bring up children.”
Ironically, Luther’s philosophy hinged on a revolutionary idea that the salvation of every human soul relied on their ability to read the Bible. With his aim of saving souls, he thus believed in the full education of boys and girls. Luther wrote, “Were there neither soul, heaven, nor hell, it would still be necessary to have schools here below. The world has need of educated men and women, to the end that they may govern the country properly, and that the women may properly bring up their children, care for their domestics, and direct the affairs of their households.”
Luther certainly locked women in the domestic sphere, but he was adamant that their educations were necessary for establishing a new social order for trade, commerce, and urbanization. At least for the west, this trajectory of this change would plateau at times, but women’s access to literacy was here to stay.
Female Reformers: In the beginning women were deeply needed to bring about the aims of the Reformation. Male Reformers, like Luther, tended to direct their energy on the theology and politics of the Reformation, while female Reformers worked to establish a ‘Protestant culture’ throughout Europe, which included Bible instruction in homes and considerable charity work. The Protestant churches struggled to balance their need for female support and its inherent distrust of women getting too close or too involved in church life. Women were viewed and encouraged with caution, and when women are given space– they fill it.
During the Reformation, many women left convents after reading the works of Luther and Calvin, another reformer who founded the Calvinist movement. Leaving the security of convent life, these sassy sisters sought refuge with Reformers across the continent. Ursula of Münsterberg was one of them; the granddaughter of a King, her story was well documented and gives us a glimpse into the lives of other women who decided to leave the convent – or in some cases, stay there.
Because more records survive about the Royal and noblewomen of the Reformation, their lives paint a detailed image of the persecution women (and women alone) faced when they defied male authority to support the Reformation. But we should not think of them purely in regard to the abuse they faced – they remained women who used their unique positions of power to support the Reformation, often in isolation, and despite the limitations placed upon their gender. In fact, the role of the Pastor’s wife became a position of prestige in Protestant communities.
Just a few decades later, the Protestant Reformation swept through Europe, attempting to reform what they saw as the corrupt Roman Catholic Church. The result was a new branch of Christianity called Protestantism, a name used to describe many religious groups that separated in “protest” from Rome. The movement resulted in wars, persecution of converts, and major shifts in political power.
While Martin Luther was a German monk and Professor of Theology at the University of Wittenberg who started the “protest” in 1517 by posting his complaints against the church called the "95 Theses" on the door of a church in Germany, women were not only deeply affected by this movement, but they were also a major part of this movement. Women were wives of reformers, writers, protectors of the persecuted, and queens active in the religious politics.
The Reformation was arguably the most significant shift for women’s status in most of world history because it finally opened doors to more widespread education for women– albeit reluctantly.
Education: First let’s be clear, Martin Luther was no champion of women’s rights. He basically echoed all the misogyny church leaders had said before him. He wrote, women “are chiefly created to bear children and be the pleasure, joy, and solace of their husbands.” Noting women’s broad hips, he said, “to the end that they should remain at home, sit still, keep house, and bear and bring up children.”
Ironically, Luther’s philosophy hinged on a revolutionary idea that the salvation of every human soul relied on their ability to read the Bible. With his aim of saving souls, he thus believed in the full education of boys and girls. Luther wrote, “Were there neither soul, heaven, nor hell, it would still be necessary to have schools here below. The world has need of educated men and women, to the end that they may govern the country properly, and that the women may properly bring up their children, care for their domestics, and direct the affairs of their households.”
Luther certainly locked women in the domestic sphere, but he was adamant that their educations were necessary for establishing a new social order for trade, commerce, and urbanization. At least for the west, this trajectory of this change would plateau at times, but women’s access to literacy was here to stay.
Female Reformers: In the beginning women were deeply needed to bring about the aims of the Reformation. Male Reformers, like Luther, tended to direct their energy on the theology and politics of the Reformation, while female Reformers worked to establish a ‘Protestant culture’ throughout Europe, which included Bible instruction in homes and considerable charity work. The Protestant churches struggled to balance their need for female support and its inherent distrust of women getting too close or too involved in church life. Women were viewed and encouraged with caution, and when women are given space– they fill it.
During the Reformation, many women left convents after reading the works of Luther and Calvin, another reformer who founded the Calvinist movement. Leaving the security of convent life, these sassy sisters sought refuge with Reformers across the continent. Ursula of Münsterberg was one of them; the granddaughter of a King, her story was well documented and gives us a glimpse into the lives of other women who decided to leave the convent – or in some cases, stay there.
Because more records survive about the Royal and noblewomen of the Reformation, their lives paint a detailed image of the persecution women (and women alone) faced when they defied male authority to support the Reformation. But we should not think of them purely in regard to the abuse they faced – they remained women who used their unique positions of power to support the Reformation, often in isolation, and despite the limitations placed upon their gender. In fact, the role of the Pastor’s wife became a position of prestige in Protestant communities.
Katharina Zell, Public Domain
Katharina Schütz Zell: One of the earliest ways women were involved in the reformation process on the inside was through their marriages and relationships with men in the movement. Katharina Schutz Zell’s education allowed her to take up her pen and record a theological justification of her actions when faced with criticism. I guess one good way to silence the haters is to have God himself on your works cited list.
In 1523, Katharina married Matthias Zell, another prominent reformer who was excommunicated from the Catholic church due to his marriage. A year later Katharina published her first work Apologia, a defense of clerical marriage generally and hers in particular. Katharina understood the political undercurrents of the time, knew her biblical texts and her calling as a clerical wife. For a wife to publish a theological defense of the marriage was a risky move. Had the marriage broken down or remained shrouded in scandal, this would have been perfect evidence of the ‘evil’ clerical marriage created to be used against the Reformation movement. This also showcased a way in which a woman could use her gifts, combine them with theological and biblical knowledge, and carve out her own space within this movement.
Strasbourg, Germany, was a ‘free city’ and provided refuge to supporters of Luther who fled from surrounding villages and towns. Whenever refugees arrived, Katharina leapt into action, filling the parsonage with 80 beds and feeding 60 every day for 3 weeks. Katharina petitioned the local council to intervene, recruiting others to care for refugees, and writing letters of encouragement to wives left behind when their husbands were forced to flee. In 1525, the male leadership in the church grew tired of her petitions stating, “she is a trifle imperious.”
Despite Zell being twenty years Katharina’s senior, people saw Matthias as being “led by Katharina’s apron strings.” One wrote that, “Matthias lagged because Katherine dragged”. Her marriage of equals, a partnership, was presented as a woman controlling her husband to the detriment of the church.
Oddly, Luther became a friend of Katharina’s. In the wider correspondence between Katharina and Luther, one would expect to find Luther administering pastoral care and advice to Katharina in accordance with his teaching on gender roles. Instead, we see advice being exchanged between the two equally. Luther wrote to Katharina, not her husband, and asked her to “entreat both your lord and other friends, that (if it please God) peace and union may be preserved.”
Katharina continued her charity work after her husband’s death until the city council insisted she leave her home and allow her husband’s successor to move in. Katharina’s social position was more restricted, so she shifted gears and created a hymn book.
Like most female Reformers, Katharina was criticized by her male colleagues, not so much because of what she did, but because she was a woman doing it. In her lifetime, Katharina witnessed and was victim to a shift in the new Protestant Church and saw herself being pushed out of the Church she helped to establish. She wrote, “In my younger days, I was so dear to the fine old learned men and the architects of the church of Christ.”
In 1523, Katharina married Matthias Zell, another prominent reformer who was excommunicated from the Catholic church due to his marriage. A year later Katharina published her first work Apologia, a defense of clerical marriage generally and hers in particular. Katharina understood the political undercurrents of the time, knew her biblical texts and her calling as a clerical wife. For a wife to publish a theological defense of the marriage was a risky move. Had the marriage broken down or remained shrouded in scandal, this would have been perfect evidence of the ‘evil’ clerical marriage created to be used against the Reformation movement. This also showcased a way in which a woman could use her gifts, combine them with theological and biblical knowledge, and carve out her own space within this movement.
Strasbourg, Germany, was a ‘free city’ and provided refuge to supporters of Luther who fled from surrounding villages and towns. Whenever refugees arrived, Katharina leapt into action, filling the parsonage with 80 beds and feeding 60 every day for 3 weeks. Katharina petitioned the local council to intervene, recruiting others to care for refugees, and writing letters of encouragement to wives left behind when their husbands were forced to flee. In 1525, the male leadership in the church grew tired of her petitions stating, “she is a trifle imperious.”
Despite Zell being twenty years Katharina’s senior, people saw Matthias as being “led by Katharina’s apron strings.” One wrote that, “Matthias lagged because Katherine dragged”. Her marriage of equals, a partnership, was presented as a woman controlling her husband to the detriment of the church.
Oddly, Luther became a friend of Katharina’s. In the wider correspondence between Katharina and Luther, one would expect to find Luther administering pastoral care and advice to Katharina in accordance with his teaching on gender roles. Instead, we see advice being exchanged between the two equally. Luther wrote to Katharina, not her husband, and asked her to “entreat both your lord and other friends, that (if it please God) peace and union may be preserved.”
Katharina continued her charity work after her husband’s death until the city council insisted she leave her home and allow her husband’s successor to move in. Katharina’s social position was more restricted, so she shifted gears and created a hymn book.
Like most female Reformers, Katharina was criticized by her male colleagues, not so much because of what she did, but because she was a woman doing it. In her lifetime, Katharina witnessed and was victim to a shift in the new Protestant Church and saw herself being pushed out of the Church she helped to establish. She wrote, “In my younger days, I was so dear to the fine old learned men and the architects of the church of Christ.”
pamphlet of Argula von Grumbach, wikimedia commons
Argula von Grumbach: Argula von Grumbach was a noble woman and avid reader of Protestant literature. When a man at the university in Bavaria where she lived was arrested and facing execution for promoting his Protestant views, Argula went into action. She wrote to the university not only defending him but the teachings of Luther as well. She wrote, “I send you not a woman’s ranting, but the Word of God. I write as a member of the Church of Christ against which the gates of hell shall not prevail, as they will against the Church of Rome. God give us grace that we may all be blessed. Amen.”
Argula received no formal reply to her letters. Was this just an administrative oversight? Was this because she was a Reformer? Or was this because she was a woman? The contemporary inscription at the bottom of one of her letters in Munich answers these questions: “Born a Lutheran whore and gate of hell. 13 December, 1523”
A local professor at the university preached against “daughters of Eve” like Argula before insulting her directly calling her a: “female desperado”, “arrogant devil”, “heretical bitch”, and “shameless whore.”
Argula didn’t seem to back down. When her opponents wrote an insulting poem about her, she responded in kind with 240 lines of rhyming couplets which directly referenced her right to speak into religious affairs despite her gender. She wrote, “He tells me to mind my knitting. To obey my man indeed is fitting, but if he drives me from God’s word…Home and child we must forsake, when God’s honor is at stake.” When Argula picks up her pen, she’s coming straight for the men.
Argula continued to plead the Protestant case both in the public domain and through her writing for the next seven years. While her letter-writing career spanned only a year, an estimated 29,000 copies of her pamphlets were in circulation in 1524, meaning she was, “the most famous female Lutheran and bestselling pamphleteer.” In her later life, living in her inherited estates in Bohemia, she continued her reform efforts, inviting converts to her home and bothering the authorities.
Argula received no formal reply to her letters. Was this just an administrative oversight? Was this because she was a Reformer? Or was this because she was a woman? The contemporary inscription at the bottom of one of her letters in Munich answers these questions: “Born a Lutheran whore and gate of hell. 13 December, 1523”
A local professor at the university preached against “daughters of Eve” like Argula before insulting her directly calling her a: “female desperado”, “arrogant devil”, “heretical bitch”, and “shameless whore.”
Argula didn’t seem to back down. When her opponents wrote an insulting poem about her, she responded in kind with 240 lines of rhyming couplets which directly referenced her right to speak into religious affairs despite her gender. She wrote, “He tells me to mind my knitting. To obey my man indeed is fitting, but if he drives me from God’s word…Home and child we must forsake, when God’s honor is at stake.” When Argula picks up her pen, she’s coming straight for the men.
Argula continued to plead the Protestant case both in the public domain and through her writing for the next seven years. While her letter-writing career spanned only a year, an estimated 29,000 copies of her pamphlets were in circulation in 1524, meaning she was, “the most famous female Lutheran and bestselling pamphleteer.” In her later life, living in her inherited estates in Bohemia, she continued her reform efforts, inviting converts to her home and bothering the authorities.
Marie Dentière: Marie Dentière, also used her education and position to write. As was common for girls of her social status, Marie entered the convent when she was around 13 years old, and at the age of 26, Marie was elected Abbess of her Augustinian nunnery but would soon become a nun on the run.
As the Reformation swept Europe, Marie fled to Strasbourg, and later Geneva when the victory of Protestant armies sealed it as a Protestant city. It was then that Marie began her writing career and advocacy for women. She wrote, “If God has given graces to some good women, revealing to them something holy and good through His Holy Scripture, should they, for the sake of the defamers of the truth, refrain from writing down, speaking, or declaring it to each other? Ah! It would be too impudent to hide the talent which God has given to us, we who ought to have the grace to persevere to the end. Amen!” Slay, sister!
In Geneva 1,500 copies were printed under a pseudonym, but pastors in Geneva seized the remaining copies and arrested the publisher. The publisher was given a fine, and he and Marie’s husband had to appear before the council and argue that the books were not heretical. The books were never released, and the council quickly passed legislation banning the publication of books which they had not approved. Marie’s husband remarked that this reaction was only because the council had been so, “wounded, piqued and dishonored by a woman.”
The suppression of Marie’s writing generated conversation among Reformers. For example, in 1539 the council of Bern asked Béat Comte whether they should allow the work to be translated. After reading the book, Comte replied saying that, while he could find nothing in it contrary to Scripture, because it was written by a woman, it should be suppressed. Thus, Marie’s voice was silenced not by Catholic authorities but by her fellow Reformers.
Marie posed an important question in a letter to Queen Marguerite of Navarre: “Do we have two Gospels, one for men and the other for women?”
As the Reformation swept Europe, Marie fled to Strasbourg, and later Geneva when the victory of Protestant armies sealed it as a Protestant city. It was then that Marie began her writing career and advocacy for women. She wrote, “If God has given graces to some good women, revealing to them something holy and good through His Holy Scripture, should they, for the sake of the defamers of the truth, refrain from writing down, speaking, or declaring it to each other? Ah! It would be too impudent to hide the talent which God has given to us, we who ought to have the grace to persevere to the end. Amen!” Slay, sister!
In Geneva 1,500 copies were printed under a pseudonym, but pastors in Geneva seized the remaining copies and arrested the publisher. The publisher was given a fine, and he and Marie’s husband had to appear before the council and argue that the books were not heretical. The books were never released, and the council quickly passed legislation banning the publication of books which they had not approved. Marie’s husband remarked that this reaction was only because the council had been so, “wounded, piqued and dishonored by a woman.”
The suppression of Marie’s writing generated conversation among Reformers. For example, in 1539 the council of Bern asked Béat Comte whether they should allow the work to be translated. After reading the book, Comte replied saying that, while he could find nothing in it contrary to Scripture, because it was written by a woman, it should be suppressed. Thus, Marie’s voice was silenced not by Catholic authorities but by her fellow Reformers.
Marie posed an important question in a letter to Queen Marguerite of Navarre: “Do we have two Gospels, one for men and the other for women?”
Marguerite of Navarre, Wikimedia Commons
Queens of Navarre: In France, the Protestant Reformation looked more like a civil conflict and women in the nobility were at the center of it. Marguerite was royalty in France and came to Protestantism gradually. Her brother, Francis, was the King of France and had a deep affection for his sister, which was the only thing protecting her as Marguerite wrote and published extensively.
The situation in France intensified, and by 1525, most of Marguerite’s friends were in exile or hiding. It was then, two years after the death of her first husband, that Marguerite married Henri d’Albert, King of Navarre, with whom she had one daughter, Jeanna d’Albert. Who was a kick ass Protestant in her own right!
The religious and political situation in France remained tense until 17th October 1534, when a group of zealous reformers took to the streets in Paris putting up anti-Catholic posters– remembered as “The Affair of the Placards.” This openly questioned the King’s authority and Francis was forced into action. The ringleaders were arrested and burnt in the Place Maubert, while others fled.
The situation in France intensified, and by 1525, most of Marguerite’s friends were in exile or hiding. It was then, two years after the death of her first husband, that Marguerite married Henri d’Albert, King of Navarre, with whom she had one daughter, Jeanna d’Albert. Who was a kick ass Protestant in her own right!
The religious and political situation in France remained tense until 17th October 1534, when a group of zealous reformers took to the streets in Paris putting up anti-Catholic posters– remembered as “The Affair of the Placards.” This openly questioned the King’s authority and Francis was forced into action. The ringleaders were arrested and burnt in the Place Maubert, while others fled.
portrait of Jeanne of Navarre, wikimedia commons
Risking sibling rivalry, Marguerite opened up her home to Protestant refugees. With all of these religious fugitives living in Navarre, Marguerite encouraged religious growth within her domains. Seeing herself as a spiritual mother to her people, Marguerite set about writing manuals on doctrine and worship, the likes never seen in the church before.
All this came at a cost. Calvin, for example, despite benefitting from Marguerite’s dedication to the Reformation, remained critical of her behavior. He continued to argue that she was being too generous to the wrong people and not generous enough to the right ones. Calvin summarized her usefulness to the Reformation by stating that: “we cannot place on her too great an alliance.”
When Marguerite and her husband died, their daughter Jeanne ascended to their political post. Jeanne was no stranger to defying the patriarchy having successfully annulled an undesirable marriage at age twelve by kicking and screaming her way up the aisle, thoroughly documenting her lack of consent to the match, and refusing to consummate the marriage. She remarried at age nineteen, presumably for love.
One of her first actions was to convene the Protestant ministers from the Calvanist sect. Jeanne instantly became the most powerful female Protestant in Europe and public enemy number one of the Pope and the rest of her French (and very Catholic) family. In 1562, Catherine de’Medici, now Queen regent of France, imposed an edict to try and keep the peace between the Protestant and Catholic factions at court.
Things got intense between Jeanne and her Catholic husband when she failed to stop the invasion of a Protestant army numbering 400 men entering her husband’s lands. Seeing this as a purposeful failure, he put out an order for her arrest with the plan of sending her to a convent. So much for love! Nevertheless, Jeanne made it to safety and where her husband died in November 1562, leaving her as sole regent of Navarre until her son Henry came of age.
All this came at a cost. Calvin, for example, despite benefitting from Marguerite’s dedication to the Reformation, remained critical of her behavior. He continued to argue that she was being too generous to the wrong people and not generous enough to the right ones. Calvin summarized her usefulness to the Reformation by stating that: “we cannot place on her too great an alliance.”
When Marguerite and her husband died, their daughter Jeanne ascended to their political post. Jeanne was no stranger to defying the patriarchy having successfully annulled an undesirable marriage at age twelve by kicking and screaming her way up the aisle, thoroughly documenting her lack of consent to the match, and refusing to consummate the marriage. She remarried at age nineteen, presumably for love.
One of her first actions was to convene the Protestant ministers from the Calvanist sect. Jeanne instantly became the most powerful female Protestant in Europe and public enemy number one of the Pope and the rest of her French (and very Catholic) family. In 1562, Catherine de’Medici, now Queen regent of France, imposed an edict to try and keep the peace between the Protestant and Catholic factions at court.
Things got intense between Jeanne and her Catholic husband when she failed to stop the invasion of a Protestant army numbering 400 men entering her husband’s lands. Seeing this as a purposeful failure, he put out an order for her arrest with the plan of sending her to a convent. So much for love! Nevertheless, Jeanne made it to safety and where her husband died in November 1562, leaving her as sole regent of Navarre until her son Henry came of age.
illustration from Malleus Maleficarum, alamy
With Navarre stuck between Catholic Spain and Catholic France, things were not easy for Jeanne. The Pope threatened her with excommunication and the removal of her lands, and in what might be the first mic drop moment in history, Jeanne replied by simply stating that she did not recognize his authority. Meanwhile, Philip of Spain made plans to either marry her into a Catholic family or kidnap her and allow France and Spain to invade her lands. None of the threats made against her ever materialized, but, as a young widow and mother with no close alliances, the emotional strain must have been awful – in her memoirs Jeanne remembered how she expected daily to be assassinated.
In 1568 another War of Religion broke out, and this time, retreat was not an option for Jeanne. She and her son Henry moved to the city of La Rochelle where they would be better protected, and established something of a Protestant headquarters. She sent out manifestos to anyone and everyone she thought would help. She oversaw the safety of refugees arriving in La Rochelle, setting up a seminary there for them. She assumed control of fortifications, even going to the battles to assess the damage and rally the forces. Later, she also sold her jewelry to finance the fighting.
All the while, Jeanne continued to negotiate for peace. Finally, in August 1570 (when the Catholic side ran out of money) the Peace of Saint-Germain-en-Laye was achieved. Without hiding her distaste for the French court and her distrust of Catherine de’Medici, Jeanne reluctantly agreed for her son Henry to marry King Charles IX’s sister Marguerite. A wedding that would inspire violence all on its own, instigating the Saint Bartholomew’s Day Massacre.
However, Jeanne would not see it herself. She passed away two months before the wedding, in 1572– aged just 43. The Pope’s envoy in the French court described her passing as, “an event happy beyond my highest hopes…her death, a great work of God’s own hand, has put an end to this wicked woman, who daily perpetrated the greatest possible evil.”
Despite Jeanne’s efforts to secure a Protestant future through her son, Henry would later convert to Catholicism to solidify his political situation. His sister, however, would rule on his mother’s lands for thirty years, continuing to provide a somewhat safe haven for Protestants. Guess we know who the favorite would have been.
Witches:
Paralleling the Reformation were fits of backlash against women. For centuries witchcraft cases steadily popped up, spurred on by epidemics of plague and the Black Death. Most often targeted were widows and unmarried women, as it was thought that when women were left alone, they were more susceptible to the devil, based on the Bible’s depiction of Eve being “seduced” by the serpent when she wandered away from Adam.
It wasn’t until about the Reformation that the first mass trials of witches, mass hysteria and fear blamed on women happened. In rapidly developing countries at the extent of the Catholic Church’s grasp, so much changed so fast, which led to unease against society’s easy target: women. In this climate, and most climates, the unchecked and male-dominated power structure of both the Catholic and Protestant churches proved disastrous for women.
In 1486, Catholic German Dominicans published a text that would serve as an instructional manual for finding and hunting so-called witches, known as Malleus Maleficarum, or the “Hammer of Witches.” For more than a century the book sold more copies than any book in Europe– except the Bible– due to the advent of the printing press. 80,000 suspected witches were put to death in Europe, the vast majority, around 80 percent, were women. It doesn’t take a genius to see this was an attack on women, but why?
In 1568 another War of Religion broke out, and this time, retreat was not an option for Jeanne. She and her son Henry moved to the city of La Rochelle where they would be better protected, and established something of a Protestant headquarters. She sent out manifestos to anyone and everyone she thought would help. She oversaw the safety of refugees arriving in La Rochelle, setting up a seminary there for them. She assumed control of fortifications, even going to the battles to assess the damage and rally the forces. Later, she also sold her jewelry to finance the fighting.
All the while, Jeanne continued to negotiate for peace. Finally, in August 1570 (when the Catholic side ran out of money) the Peace of Saint-Germain-en-Laye was achieved. Without hiding her distaste for the French court and her distrust of Catherine de’Medici, Jeanne reluctantly agreed for her son Henry to marry King Charles IX’s sister Marguerite. A wedding that would inspire violence all on its own, instigating the Saint Bartholomew’s Day Massacre.
However, Jeanne would not see it herself. She passed away two months before the wedding, in 1572– aged just 43. The Pope’s envoy in the French court described her passing as, “an event happy beyond my highest hopes…her death, a great work of God’s own hand, has put an end to this wicked woman, who daily perpetrated the greatest possible evil.”
Despite Jeanne’s efforts to secure a Protestant future through her son, Henry would later convert to Catholicism to solidify his political situation. His sister, however, would rule on his mother’s lands for thirty years, continuing to provide a somewhat safe haven for Protestants. Guess we know who the favorite would have been.
Witches:
Paralleling the Reformation were fits of backlash against women. For centuries witchcraft cases steadily popped up, spurred on by epidemics of plague and the Black Death. Most often targeted were widows and unmarried women, as it was thought that when women were left alone, they were more susceptible to the devil, based on the Bible’s depiction of Eve being “seduced” by the serpent when she wandered away from Adam.
It wasn’t until about the Reformation that the first mass trials of witches, mass hysteria and fear blamed on women happened. In rapidly developing countries at the extent of the Catholic Church’s grasp, so much changed so fast, which led to unease against society’s easy target: women. In this climate, and most climates, the unchecked and male-dominated power structure of both the Catholic and Protestant churches proved disastrous for women.
In 1486, Catholic German Dominicans published a text that would serve as an instructional manual for finding and hunting so-called witches, known as Malleus Maleficarum, or the “Hammer of Witches.” For more than a century the book sold more copies than any book in Europe– except the Bible– due to the advent of the printing press. 80,000 suspected witches were put to death in Europe, the vast majority, around 80 percent, were women. It doesn’t take a genius to see this was an attack on women, but why?
example of a "witch" being burned at the stake, history extra
The manual stated that witchcraft was mostly found in the “weaker sex” who were more susceptible to the Devil’s temptation. The manual gave examples of women's untrustworthiness, sensuality, vanity, and weak intellect, to defend their position. They specifically targeted midwives because they were believed to possess powers that could terminate a pregnancy– otherwise known as an abortion. Of course it wasn’t magic, but these women did possess that power, as the herbs used to induce abortion had long been known. The authors added for show that midwives ate infants and offered children to devils. They wrote, “Women are by nature instruments of Satan -- they are by nature carnal, a structural defect rooted in the original creation.”
They provided detailed directions to find and convict a witch, typically involving stripping and searching her body for "any instrument of witchcraft" like a birthmark on the body. The text explained that women who did not cry under torture, or were unable to drown or burn were still under some sort of spell. Witch hunters therefore had to devise all sorts of tests to see if she would succumb and therefore prove her innocence. If she weighs the same as a duck, she’s made of wood, will float, and is therefore a witch! Of course if you burned her and proved she was innocent, she was also likely dead.
The text insisted that confessions must be acquired to be executed by the church, so witch hunters used torture to secure these confessions and they had all sorts of theories on the speed with which the witch confessed. Women across Europe were stripped naked and forced to betray each other under torture. If convicted, the entire community would come to watch her burn or drown.
Assuming these women weren’t really witches, which kinds of women were targeted? The easiest generalization is outcasts. Women who spoke out, were quarrelsome, problematic, were different in some way, spinsters, elderly, disabled, or too sexual. This was a perhaps unconscious effort to dispose of bothersome women and free society of them. The preponderance of female victims shows it was the effect of a culture gone hysterical over centuries of degrading theories about women.
In England, the witch trials were a bit behind the continent, not peaking until the 1600s, but they too would be aided by a manual called The Discovery of Witches. The manual's author was Matthew Hopkins, who assumed the name “Witch Finder Generall,” and preyed on people’s fears, charging a fee to find and convict witches in their communities–a true con artist! Between 1644 and 1647 he targeted 230 mostly female victims.
They provided detailed directions to find and convict a witch, typically involving stripping and searching her body for "any instrument of witchcraft" like a birthmark on the body. The text explained that women who did not cry under torture, or were unable to drown or burn were still under some sort of spell. Witch hunters therefore had to devise all sorts of tests to see if she would succumb and therefore prove her innocence. If she weighs the same as a duck, she’s made of wood, will float, and is therefore a witch! Of course if you burned her and proved she was innocent, she was also likely dead.
The text insisted that confessions must be acquired to be executed by the church, so witch hunters used torture to secure these confessions and they had all sorts of theories on the speed with which the witch confessed. Women across Europe were stripped naked and forced to betray each other under torture. If convicted, the entire community would come to watch her burn or drown.
Assuming these women weren’t really witches, which kinds of women were targeted? The easiest generalization is outcasts. Women who spoke out, were quarrelsome, problematic, were different in some way, spinsters, elderly, disabled, or too sexual. This was a perhaps unconscious effort to dispose of bothersome women and free society of them. The preponderance of female victims shows it was the effect of a culture gone hysterical over centuries of degrading theories about women.
In England, the witch trials were a bit behind the continent, not peaking until the 1600s, but they too would be aided by a manual called The Discovery of Witches. The manual's author was Matthew Hopkins, who assumed the name “Witch Finder Generall,” and preyed on people’s fears, charging a fee to find and convict witches in their communities–a true con artist! Between 1644 and 1647 he targeted 230 mostly female victims.
Anne Boleyn, Wikimedia Commons
Queen Elizabeth I: The Reformation in England manifested quite differently than it had on the continent. The Catholic King Henry VIII had long been married to Catherine of Aragon, daughter of Queen Isabella and King Ferdinand, known for uniting a Catholic Spain at the expense of the Jews and Muslims there. They had many pregnancies, and only one daughter survived, Mary.
Known for his many affairs at court, Henry VIII fell in love with Anne Boleyn, one of his wife's ladies. His passion is evident in letters he wrote– 17 of which survive, "If you... give yourself up, heart, body and soul to me... I will take you for my only mistress, rejecting from thought and affection all others save yourself, to serve only you."
But she boldly said no. "Your wife I cannot be, both in respect of mine own unworthiness, and also because you have a queen already. Your mistress I will not be." Their liaison dragged on, and eventually after over twenty years of marriage, Henry asked the Pope to annul his marriage on the grounds that Catherine had been previously married to his older brother who died just six months after they married. Catherine insisted to her dying day that the marriage to his brother was never consummated and the Pope rejected Henry’s request. In response, Henry broke from Rome. He declared himself the head of the new Church of England; divorced his wife and sent her into isolation; delegitimized his daughter and heir, Mary; banned her from seeing her mother; and married his lover, Anne Boleyn.
Though Anne was raised Catholic, she advocated for reform. She read banned anti-clerical books and supported reformists. Anne's reformist leanings alienated the people of England. The Spanish were furious at the insult to their Princess, living in England. An ambassador insulted Anne by calling her "more Lutheran than Luther himself," though this was likely hyperbole. The public hated Anne not just because they viewed her as an adulteress, but because they considered her a heretic.
Known for his many affairs at court, Henry VIII fell in love with Anne Boleyn, one of his wife's ladies. His passion is evident in letters he wrote– 17 of which survive, "If you... give yourself up, heart, body and soul to me... I will take you for my only mistress, rejecting from thought and affection all others save yourself, to serve only you."
But she boldly said no. "Your wife I cannot be, both in respect of mine own unworthiness, and also because you have a queen already. Your mistress I will not be." Their liaison dragged on, and eventually after over twenty years of marriage, Henry asked the Pope to annul his marriage on the grounds that Catherine had been previously married to his older brother who died just six months after they married. Catherine insisted to her dying day that the marriage to his brother was never consummated and the Pope rejected Henry’s request. In response, Henry broke from Rome. He declared himself the head of the new Church of England; divorced his wife and sent her into isolation; delegitimized his daughter and heir, Mary; banned her from seeing her mother; and married his lover, Anne Boleyn.
Though Anne was raised Catholic, she advocated for reform. She read banned anti-clerical books and supported reformists. Anne's reformist leanings alienated the people of England. The Spanish were furious at the insult to their Princess, living in England. An ambassador insulted Anne by calling her "more Lutheran than Luther himself," though this was likely hyperbole. The public hated Anne not just because they viewed her as an adulteress, but because they considered her a heretic.
Elizabeth I, Wikimedia Commons
Unfortunately, the time-honored-misogyny against female leadership crept into the tale. Apparently desperate to secure a male heir, Henry was increasingly frustrated when Anne gave birth to a daughter, Elizabeth, and future pregnancies resulted in miscarriage. He began an affair with Jane Seymour. Anne was furious and Henry was tired of her. He accused her of adultry and incest with her brother. She and her brother were beheaded.
Later, Jane died in childbirth to his only legitimate son. He married again only for it to end in divorce. His next marriage ended in beheading. When he finally died leaving the sixth wife alive and well, his weak son ascended to the throne only to die as a teen. Ironically, his daughter Mary from his first marriage seized the throne, returning the Catholics to power in what has inaccurately been called a reign of terror earning her the derogatory nickname, Bloody Mary. When Mary died of likely ovarian cancer, her half sister Elizabeth would claim the throne as Elizabeth I. Again the religious landscape changed. Elizabeth would kill more Catholics than her sister did Protestants, but Elizabeth ruled longer and got to write the history. When she became queen, writers of the period would extol her mother Anne for her Protestant views and credited her with "banishing the beast of Rome with all his beggarly baggage."
Elizabeth’s throne was never secure. Catholics on the continent were constantly looking to usurp the Protestant Queen. Her cousin Mary Queen of Scots tried to assassinate her funded by Catholics in France. But it was Catholic Spain that held the real hatred for Elizabeth, as it was her mother who replaced their princess, Catherine.
Later, Jane died in childbirth to his only legitimate son. He married again only for it to end in divorce. His next marriage ended in beheading. When he finally died leaving the sixth wife alive and well, his weak son ascended to the throne only to die as a teen. Ironically, his daughter Mary from his first marriage seized the throne, returning the Catholics to power in what has inaccurately been called a reign of terror earning her the derogatory nickname, Bloody Mary. When Mary died of likely ovarian cancer, her half sister Elizabeth would claim the throne as Elizabeth I. Again the religious landscape changed. Elizabeth would kill more Catholics than her sister did Protestants, but Elizabeth ruled longer and got to write the history. When she became queen, writers of the period would extol her mother Anne for her Protestant views and credited her with "banishing the beast of Rome with all his beggarly baggage."
Elizabeth’s throne was never secure. Catholics on the continent were constantly looking to usurp the Protestant Queen. Her cousin Mary Queen of Scots tried to assassinate her funded by Catholics in France. But it was Catholic Spain that held the real hatred for Elizabeth, as it was her mother who replaced their princess, Catherine.
All this would come to a head in the late 1580s, when King Philip II of Spain planned the conquest of England. The Pope, Sixtus V, gave his blessing hoping to secure England as a Catholic kingdom again. At the time the Spanish had the largest Armada of ships in Europe and had already sailed them across the Atlantic. A giant Spanish invasion fleet was built, but the English attacked early by lighting some of their own ships on fire and sending them afloat into the Spanish. In the confusion, the Spanish sailed right into English guns. Others fled to the open seas where it appeared to the faithful that God himself intervened, as a storm sunk the majority of the remaining fleet.
Elizabeth’s defeat of the Spanish Armada was the beginning of the decline of the Spanish Empire and a pivotal victory for Protestantism. This victory for the women who claimed to have “the heart of a man” was also seen as divine proof of her position as queen.
End of the Reformation: As the Protestant Church became more established on the continent, the need for female support diminished and so tighter restrictions were placed on women’s activities. When it came to women being involved in ministry and Church life, the male Reformers always found themselves caught between what they thought theologically and wanted practically. For the male Reformers, like their Catholic counterparts, it was theologically unsound and even heretical to have women actively involved in the Church. Therefore, what these men taught about women was in constant disagreement with their need for female support. This confusion was never adequately resolved, and so the Protestant Church established by the Reformation was left with a culture of female involvement existing simultaneously with a theology of female exclusion.
Conclusion: The Protestant Reformation took different shapes in different parts of Europe. In France it resulted in the persecution of the Huguenots, in Germany wars, in England political drama. Everywhere women were integral to the story.
The result was not only the rise of Protestantism, but the Catholic Reformation: both largely acknowledged the importance of educating the masses– including women. Women’s access to education, the Bible, and the roles they were able to play in the movement set the stage for the modern era.
By the end of this era, so much remained in question. How much would access to education improve women’s status? How would future women intellectuals be received? And how long would the status sought by reformers take to be realized?
Elizabeth’s defeat of the Spanish Armada was the beginning of the decline of the Spanish Empire and a pivotal victory for Protestantism. This victory for the women who claimed to have “the heart of a man” was also seen as divine proof of her position as queen.
End of the Reformation: As the Protestant Church became more established on the continent, the need for female support diminished and so tighter restrictions were placed on women’s activities. When it came to women being involved in ministry and Church life, the male Reformers always found themselves caught between what they thought theologically and wanted practically. For the male Reformers, like their Catholic counterparts, it was theologically unsound and even heretical to have women actively involved in the Church. Therefore, what these men taught about women was in constant disagreement with their need for female support. This confusion was never adequately resolved, and so the Protestant Church established by the Reformation was left with a culture of female involvement existing simultaneously with a theology of female exclusion.
Conclusion: The Protestant Reformation took different shapes in different parts of Europe. In France it resulted in the persecution of the Huguenots, in Germany wars, in England political drama. Everywhere women were integral to the story.
The result was not only the rise of Protestantism, but the Catholic Reformation: both largely acknowledged the importance of educating the masses– including women. Women’s access to education, the Bible, and the roles they were able to play in the movement set the stage for the modern era.
By the end of this era, so much remained in question. How much would access to education improve women’s status? How would future women intellectuals be received? And how long would the status sought by reformers take to be realized?
Draw your own conclusions
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Was Joan of Arc a Heretic?
In this inquiry, students examine the life and primary material related to Joan of Arc. She was tried and executed at the stake by the English after their trial found her to be a heretic, but was she? 
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Was Martin Luther sexist? How did the Reformation change women's lives?
There was no Rennaisance for women, not until women were allowed to be educated did their lives change, and oddly widespread education for women in Europe did not come until Martin Luther a man who spoke openly about misogyny, but yet advocated for women's education. Was he sexist?
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Were women integral to the Protestant Reformation?
In this inquiry, students explore the writings and contributions of Reformation women to determine how integral these women were to the movement.
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Was Catherine de Medici a "Black Queen"?
In this inquiry, students explore the life of Catherine de Medici, the Queen of France and the complicated way Queen regents held power.
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Was Anne Boleyn innocent?
Anne Boleyn was Henry VIII's second wife and arguably the cause of England's separation from the Roman Catholic Church and Rome because they would not permit him a divorce from his first wife, Catherine of Aragon. Her role in the Protestant Reformation is paramount. Yet Anne's rise was short lived and she was eventually accused of adultery and incest and beheaded at the Tower of London. Henry VIII would go on to marry four other women. One died in childbirth, another divorce, another beheading, and finally Henry died allowing his last wife to survive him. Historians still debate whether Anne was innocent-- i this inquiry, students will examine the evidence.
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Lesson Plans from Other Organizations
- This website, Women in World History has primary source based lesson plans on women's history in a whole range of topics. Some are free while others have a cost.
- The Roy Rosenzweig Center for History and New Media has produced recommendations for teaching women's history with primary sources and provided a collection of sources for world history. Check them out!
- The Stanford History Education Group has a number of lesson plans about women in World History.
Joan of arc: Hear the Words of God and the Maid!
This is a letter to the King of England from Joan of Arc. In the letter, Joan refers to herself as “the maid.”
King of England, render account to the King of Heaven of your royal blood. Return the keys of all the good cities which you have seized, to the Maid. She is sent by God to reclaim the royal blood, and is fully prepared to make peace, if you will give her satisfaction; that is, you must render justice, and pay back all that you have taken.
King of England, if you do not do these things, I am the commander of the military; and in whatever place I shall find your men in France, I will make them flee the country, whether they wish to or not; and if they will not obey, the Maid will have them all killed. She comes sent by the King of Heaven, body for body, to take you out of France, and the Maid promises and certifies to you that if you do not leave France she and her troops will raise a mighty outcry as has not been heard in France in a thousand years. And believe that the King of Heaven has sent her so much power that you will not be able to harm her or her brave army.
To you, archers, noble companions in arms, and all people who are before Orleans, I say to you in God's name, go home to your own country; if you do not do so, beware of the Maid, and of the damages you will suffer. Do not attempt to remain, for you have no rights in France from God, the King of Heaven, and the Son of the Virgin Mary. It is Charles, the rightful heir, to whom God has given France, who will shortly enter Paris in a grand company. If you do not believe the news written of God and the Maid, then in whatever place we may find you, we will soon see who has the better right, God or you.
Duke of Bedford, who call yourself regent of France for the King of England, the Maid asks you not to make her destroy you. If you do not render her satisfaction, she and the French will perform the greatest feat ever done in the name of Christianity.
Translated by Belle Tuten from M. Vallet de Vireville, ed. Chronique de la Pucelle, ou Chronique de Cousinot. Paris: Adolphe Delahaye, 1859, pp. 281-283.
Questions:
King of England, render account to the King of Heaven of your royal blood. Return the keys of all the good cities which you have seized, to the Maid. She is sent by God to reclaim the royal blood, and is fully prepared to make peace, if you will give her satisfaction; that is, you must render justice, and pay back all that you have taken.
King of England, if you do not do these things, I am the commander of the military; and in whatever place I shall find your men in France, I will make them flee the country, whether they wish to or not; and if they will not obey, the Maid will have them all killed. She comes sent by the King of Heaven, body for body, to take you out of France, and the Maid promises and certifies to you that if you do not leave France she and her troops will raise a mighty outcry as has not been heard in France in a thousand years. And believe that the King of Heaven has sent her so much power that you will not be able to harm her or her brave army.
To you, archers, noble companions in arms, and all people who are before Orleans, I say to you in God's name, go home to your own country; if you do not do so, beware of the Maid, and of the damages you will suffer. Do not attempt to remain, for you have no rights in France from God, the King of Heaven, and the Son of the Virgin Mary. It is Charles, the rightful heir, to whom God has given France, who will shortly enter Paris in a grand company. If you do not believe the news written of God and the Maid, then in whatever place we may find you, we will soon see who has the better right, God or you.
Duke of Bedford, who call yourself regent of France for the King of England, the Maid asks you not to make her destroy you. If you do not render her satisfaction, she and the French will perform the greatest feat ever done in the name of Christianity.
Translated by Belle Tuten from M. Vallet de Vireville, ed. Chronique de la Pucelle, ou Chronique de Cousinot. Paris: Adolphe Delahaye, 1859, pp. 281-283.
Questions:
- Based on this source, was. Joan of Arc a heretic?
Catherine de pizan: The song of joan of arc
A poem by Catherine de Pizan, France's first woman of letters.
And you, Charles, now the king of France, The seventh king of that great name, Who earlier suffered such mischance; You thought the future held more shame. But by God's grace, now look how Joan Has raised your fame on high, oh see! Your enemies before you bow--
This is a welcome novelty!--
Most quickly worked; one would have thought, That such a deed could not be done,
That all your efforts were for nought,
That France was gone; now it is won. Although you took tremendous harm,
You have your country back in tow,
Won back by wise Joan's mighty arm. Thanks be to God, it happened so!
Translated from the French text in Christine de Pisan, Ditié de Jeanne d'Arc, ed. Angus J. Kennedy and Kenneth Varty (Oxford: Society for the Study of Medieval Languages and Literature, 1977), trans. L. Shopkow.
Questions:
And you, Charles, now the king of France, The seventh king of that great name, Who earlier suffered such mischance; You thought the future held more shame. But by God's grace, now look how Joan Has raised your fame on high, oh see! Your enemies before you bow--
This is a welcome novelty!--
Most quickly worked; one would have thought, That such a deed could not be done,
That all your efforts were for nought,
That France was gone; now it is won. Although you took tremendous harm,
You have your country back in tow,
Won back by wise Joan's mighty arm. Thanks be to God, it happened so!
Translated from the French text in Christine de Pisan, Ditié de Jeanne d'Arc, ed. Angus J. Kennedy and Kenneth Varty (Oxford: Society for the Study of Medieval Languages and Literature, 1977), trans. L. Shopkow.
Questions:
- Was Joan of Arc a heretic?
Clergyman: The first trial of joan of arc
“We, the judges, say and decree: that you, Joan, have deeply sinned in pretending untruthfully that your revelations and apparitions are of God; in seducing others; in believing lightly and rashly; in making superstitious divinations; in blaspheming God and the Saints; in prevaricating as to the law, Holy Scripture, and the Canonical sanctions; in despising God in His Sacraments; in fomenting seditions and revolts; in apostatizing; in encouraging the crime of heresy; in erring on numerous points in the Catholic Faith.
But because that, after being many times charitably admonished and long waited for, you have at last, with the help of God, returned into the bosom of the Church, your Holy Mother, with contrite heart, and have openly revoked your errors; because, having solemnly and publicly cast these far from you, you have abjured them by the words of your own mouth, together with the heresy with which you were charged: We declare you set free by these presents, according to the form appointed by Ecclesiastical sanction, from the bonds of excommunications which held you enchained, charging you to return to the Church with a true heart and sincere faith, and to observe what has been already enjoined you and what shall yet be enjoined you by us.
But because you have sinned rashly against God and Holy Church, We condemn you, finally, definitely and for salutary penance, saving Our grace and moderation, to perpetual imprisonment, with the bread of sorrow and the water of affliction, in order that you may bewail your faults, and that you may no more commit [acts] which you shall have to bewail hereafter.”
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902).
Questions:
But because that, after being many times charitably admonished and long waited for, you have at last, with the help of God, returned into the bosom of the Church, your Holy Mother, with contrite heart, and have openly revoked your errors; because, having solemnly and publicly cast these far from you, you have abjured them by the words of your own mouth, together with the heresy with which you were charged: We declare you set free by these presents, according to the form appointed by Ecclesiastical sanction, from the bonds of excommunications which held you enchained, charging you to return to the Church with a true heart and sincere faith, and to observe what has been already enjoined you and what shall yet be enjoined you by us.
But because you have sinned rashly against God and Holy Church, We condemn you, finally, definitely and for salutary penance, saving Our grace and moderation, to perpetual imprisonment, with the bread of sorrow and the water of affliction, in order that you may bewail your faults, and that you may no more commit [acts] which you shall have to bewail hereafter.”
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902).
Questions:
- How did the Church of England view Joan of Arc?
- Were they justified in their ruling?
JOan of arc: A letter written during her trial
"For this cause, I, Joan, commonly called the Maid, a miserable sinner, after that I had recognized the snares of error in the which I was held, and [after] that, by the grace of God, I had returned to our Holy Mother Church, in order that it may be seen that, not feigningly but with a good heart and good will, I have returned thereto; I confess that I have most grievously sinned, in pretending untruthfully to have had revelations and apparitions from God... in wearing a dissolute habit, misshapen and immodest and against the propriety of nature, and hair clipped 'en ronde' in the style of a man, against all the modesty of the feminine sex; also, in bearing arms in great presumption; in cruelly desiring the effusion of human blood; in saying that all these things I did by the command of God... I confess also that I have been schismatic and in many ways have erred from the Faith... (Signed thus): Jehanne †."
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902).
Questions:
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902).
Questions:
- What is the tone?
- Does Joan of Arc believe she has sinned?
Clergyman: final trial of joan of arc
Afterwards, We, the Bishop and Vicar aforesaid, having regard to all that has gone before, in which it is shown that this woman had never truly abandoned her errors... diabolical obstinacy...
WE DECREE THAT YOU ART A RELAPSED HERETIC... we denounce thee as a rotten member, and that you may not vitiate others, as cast out from the unity of the Church... Here follows the Sentence of Excommunication. . . that you have been on the subject of thy pretended divine revelations and apparitions lying, seducing, and blasphemy towards God and the Saints... WE DECLARE THEE OF RIGHT EXCOMMUNICATE AND HERETIC... We do abandon thee to the secular authority, as a member of Satan.
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902.
Questions:
WE DECREE THAT YOU ART A RELAPSED HERETIC... we denounce thee as a rotten member, and that you may not vitiate others, as cast out from the unity of the Church... Here follows the Sentence of Excommunication. . . that you have been on the subject of thy pretended divine revelations and apparitions lying, seducing, and blasphemy towards God and the Saints... WE DECLARE THEE OF RIGHT EXCOMMUNICATE AND HERETIC... We do abandon thee to the secular authority, as a member of Satan.
T. Douglas Murray, Jeanne d'Arc (New York: McClure, Phillips & Co, 1902.
Questions:
- Was Joan of Arc decreed a heretic?
Brother Seguin de Seguin: Testimony from the rehabilitation trials
Church officials worried that the original charges of heresy were politically, not religiously motivated. With the support of Joan’s surviving family, Bishops were open to revisit the original trials. The transcripts of the original hearing at Poitiers had been lost so clergy who had been present came to testify.
From the testimony of Brother Seguin de Seguin, Professor of Theology at Poitiers:
"Do you believe in God ?" I asked her. " In truth, more than yourself!" she answered. "But God wills that you should not be believed unless there appear some sign to prove that you ought to be believed; and we shall not advise the King to trust in you, and to risk an army on your simple statement." "In God's Name! " she replied, "I am not come to Poitiers to show signs: but send me to Orleans, where I shall show you the signs by which I am sent: and she added: "Send me men in such numbers as may seem good, and I will go to Orleans."
And then she foretold to us - to me and to all the others who were with me - these four things which should happen, and which did afterwards come to pass: first, that the English would be destroyed, the siege of Orleans raised, and the town delivered from the English; secondly, that the King would be crowned at Reims; thirdly, that Paris would be restored to his dominion; and fourthly, that the Duke d'Orleans should be brought back from England. And I who speak, I have in truth seen these four things accomplished.
We reported all this to the Council of the King; and we were of opinion that, considering the extreme necessity and the great peril of the town, the King might make use of her help and send her to Orleans. Besides this, we inquired into her life and morals; and found that she was a good Christian, living as a Catholic, never idle. In order that her manner of living might be better known, women were placed with her who were commissioned to report to the Council her actions and ways.
“Trial at Poiters.” Saint Joan of Arc's Trials. Accessed November 4, 2022. http://www.stjoan- center.com/Trials/index.html#nullification.
Questions:
From the testimony of Brother Seguin de Seguin, Professor of Theology at Poitiers:
"Do you believe in God ?" I asked her. " In truth, more than yourself!" she answered. "But God wills that you should not be believed unless there appear some sign to prove that you ought to be believed; and we shall not advise the King to trust in you, and to risk an army on your simple statement." "In God's Name! " she replied, "I am not come to Poitiers to show signs: but send me to Orleans, where I shall show you the signs by which I am sent: and she added: "Send me men in such numbers as may seem good, and I will go to Orleans."
And then she foretold to us - to me and to all the others who were with me - these four things which should happen, and which did afterwards come to pass: first, that the English would be destroyed, the siege of Orleans raised, and the town delivered from the English; secondly, that the King would be crowned at Reims; thirdly, that Paris would be restored to his dominion; and fourthly, that the Duke d'Orleans should be brought back from England. And I who speak, I have in truth seen these four things accomplished.
We reported all this to the Council of the King; and we were of opinion that, considering the extreme necessity and the great peril of the town, the King might make use of her help and send her to Orleans. Besides this, we inquired into her life and morals; and found that she was a good Christian, living as a Catholic, never idle. In order that her manner of living might be better known, women were placed with her who were commissioned to report to the Council her actions and ways.
“Trial at Poiters.” Saint Joan of Arc's Trials. Accessed November 4, 2022. http://www.stjoan- center.com/Trials/index.html#nullification.
Questions:
- Was Joan of Arc a heretic?
Martin luther: table talk
These are conversations Luther had had with students, colleagues, and friends.
CXCV .
The history of the resurrection of Christ, teaching that which human wit and wisdom of itself cannot believe, that “Christ is risen from the dead,” was declared to the weaker and sillier creatures, women, and such as were perplexed and troubled. Silly, indeed, before God, and before the world: first, before God, in that they “sought the living among the dead;” second, before the world, for they forgot the “great stone which lay at the mouth of the sepulchre,” and prepared spices to anoint Christ, which was all in vain. But spiritually is hereby signified this: if the “great stone,” namely, the law and human traditions, whereby the consciences are bound and snared, be not rolled away from the heart, then we cannot find Christ, or believe that he is risen from the dead. For through him we are delivered from the power of sin and death, Rom. viii., so that the hand-writing of the conscience can hurt us no more.
CCCXCIX.
Luther’s wife said to him: Sir, I heard your cousin, John Palmer, preach this afternoon in the parish church, whom I understood better than Dr. Palmer, though the Doctor is held to be a very excellent preacher. Luther answered: John Palmer preaches as ye women use to talk; for what comes into your minds, ye speak. A preacher ought to remain by the text, and deliver that which he has before him, to the end people may well understand it. But a preacher that will speak every thing that comes in his mind, is like a maid that goes to market, and meeting another maid, makes a stand, and they hold together a goods-market.
“Table Talk with Luther.” Work info: Table Talk - Christian Classics Ethereal Library. Accessed November 8, 2022. https://www.ccel.org/ccel/luther/tabletalk.
Questions:
CXCV .
The history of the resurrection of Christ, teaching that which human wit and wisdom of itself cannot believe, that “Christ is risen from the dead,” was declared to the weaker and sillier creatures, women, and such as were perplexed and troubled. Silly, indeed, before God, and before the world: first, before God, in that they “sought the living among the dead;” second, before the world, for they forgot the “great stone which lay at the mouth of the sepulchre,” and prepared spices to anoint Christ, which was all in vain. But spiritually is hereby signified this: if the “great stone,” namely, the law and human traditions, whereby the consciences are bound and snared, be not rolled away from the heart, then we cannot find Christ, or believe that he is risen from the dead. For through him we are delivered from the power of sin and death, Rom. viii., so that the hand-writing of the conscience can hurt us no more.
CCCXCIX.
Luther’s wife said to him: Sir, I heard your cousin, John Palmer, preach this afternoon in the parish church, whom I understood better than Dr. Palmer, though the Doctor is held to be a very excellent preacher. Luther answered: John Palmer preaches as ye women use to talk; for what comes into your minds, ye speak. A preacher ought to remain by the text, and deliver that which he has before him, to the end people may well understand it. But a preacher that will speak every thing that comes in his mind, is like a maid that goes to market, and meeting another maid, makes a stand, and they hold together a goods-market.
“Table Talk with Luther.” Work info: Table Talk - Christian Classics Ethereal Library. Accessed November 8, 2022. https://www.ccel.org/ccel/luther/tabletalk.
Questions:
- How does Luther describe women in CXCV? Is that what he believes or what he thinks the church believes?
- How does Luther describe women in CCCXCIX?
Martin luther: TABLE TALK Ii
This is a pair of conversations between Luther and another, most likely a colleague or peer.
CCCCLXXXVIII.
The state of celibacy is great hypocrisy and wickedness. Augustine, though he lived in a good and acceptable time, was deceived through the exaltation of nuns. And although he gave them leave to marry, yet he said they did wrong to marry, and sinned against God. Afterwards, when the time of wrath and blindness came, and the truth was hunted away, and lying got the upper hand, the generation of poor women was condemned, under the color of great holiness, but which, in truth, was mere hypocrisy. Christ with one sentence confutes all their arguments: God created them male and female.
“Table Talk with Luther.” Work info: Table Talk - Christian Classics Ethereal Library. Accessed November 8, 2022. https://www.ccel.org/ccel/luther/tabletalk.
Questions:
CCCCLXXXVIII.
The state of celibacy is great hypocrisy and wickedness. Augustine, though he lived in a good and acceptable time, was deceived through the exaltation of nuns. And although he gave them leave to marry, yet he said they did wrong to marry, and sinned against God. Afterwards, when the time of wrath and blindness came, and the truth was hunted away, and lying got the upper hand, the generation of poor women was condemned, under the color of great holiness, but which, in truth, was mere hypocrisy. Christ with one sentence confutes all their arguments: God created them male and female.
“Table Talk with Luther.” Work info: Table Talk - Christian Classics Ethereal Library. Accessed November 8, 2022. https://www.ccel.org/ccel/luther/tabletalk.
Questions:
- How does Luther view celibacy?
- Was Luther supportive of nuns?
- Was Martin Luther a sexist?
jeanne de jussie: excerpts from the short chronicle
Jeanne De Jussie was a nun living in Geneva at the time of the Reformation. She kept a journal detailing her and her sister's experience as nuns facing persecution from Protestant Reformers.
"For in no way do we wish for any innovation of faith or law, or to abandon the divine office, but are determined to live and die in our holy vocation here in your convent praying to our Lord for the peace and preservation of your noble city"
“The poor sisters all as one took refuge in the church, their heads bowed down to the ground, and they prayed to God with a great many tears and in anguish"
“[One of the captain's soldiers who broke into the covenant] washed his hands in the holy water and spit in it. And when they were outside and people asked him how the ladies were and what they had done, this bad guard boasted that he had uncovered one's face and kissed her. Which was a false lie, because he never touched a nun in there, and no one did them any harm that day .”
[After the nuns covenant was broken into two [Reformer] women approached them] “"Now take comfort in our Lord," they said, "and tell us privately if anyone touched you”. The secular women understood immediately what was at stake for the nuns in this violation of their cloister. "No," the prioress replied, "I believe that our Lord did not let them". The nuns had been spiritually, but not physically, violated. Greatly relieved, the women told the nuns they would need to be brave and to trust in the Lord, that the battle was just beginning.
"They are stronger than we are, and I think they intend to come find you". Men from both sides of the Reformation, Jussie suggested, saw this time of religious and social upheaval as an opportunity to take advantage of the cloistered virgins.
Jussie wrote, "the wicked preacher Guillaume Farel and Pierre Viret of Orbe took up residence in the convent of St. Francis in the room of Reverend Father the suffragan" (172). Farel, she noted, reproached the nuns from the pulpit: And because he was near the convent of the poor sisters of St. Clare, he caused them great distress with his followers, commending [the nuns] to his listeners from the pulpit, saying they were poor blind women who had strayed in their faith, and that for their salvation they should be set free from prison, and that everyone should throw rocks at them”
Klaus, Carrie F. “Architecture and Sexual Identity: Jeanne de Jussie’s Narrative of the Reformation of Geneva.” Feminist Studies 29, no. 2 (2003): 279–97. http://www.jstor.org/stable/3178510.
Questions:
"For in no way do we wish for any innovation of faith or law, or to abandon the divine office, but are determined to live and die in our holy vocation here in your convent praying to our Lord for the peace and preservation of your noble city"
“The poor sisters all as one took refuge in the church, their heads bowed down to the ground, and they prayed to God with a great many tears and in anguish"
“[One of the captain's soldiers who broke into the covenant] washed his hands in the holy water and spit in it. And when they were outside and people asked him how the ladies were and what they had done, this bad guard boasted that he had uncovered one's face and kissed her. Which was a false lie, because he never touched a nun in there, and no one did them any harm that day .”
[After the nuns covenant was broken into two [Reformer] women approached them] “"Now take comfort in our Lord," they said, "and tell us privately if anyone touched you”. The secular women understood immediately what was at stake for the nuns in this violation of their cloister. "No," the prioress replied, "I believe that our Lord did not let them". The nuns had been spiritually, but not physically, violated. Greatly relieved, the women told the nuns they would need to be brave and to trust in the Lord, that the battle was just beginning.
"They are stronger than we are, and I think they intend to come find you". Men from both sides of the Reformation, Jussie suggested, saw this time of religious and social upheaval as an opportunity to take advantage of the cloistered virgins.
Jussie wrote, "the wicked preacher Guillaume Farel and Pierre Viret of Orbe took up residence in the convent of St. Francis in the room of Reverend Father the suffragan" (172). Farel, she noted, reproached the nuns from the pulpit: And because he was near the convent of the poor sisters of St. Clare, he caused them great distress with his followers, commending [the nuns] to his listeners from the pulpit, saying they were poor blind women who had strayed in their faith, and that for their salvation they should be set free from prison, and that everyone should throw rocks at them”
Klaus, Carrie F. “Architecture and Sexual Identity: Jeanne de Jussie’s Narrative of the Reformation of Geneva.” Feminist Studies 29, no. 2 (2003): 279–97. http://www.jstor.org/stable/3178510.
Questions:
- Was Martin Luther a sexist?
- How are the men described? How are the women?
vicaress and a reformed preacher: conversation
Another conversation recorded between Mother Vicaress, who was the priestess present with Jeanne De Jusse, and a Reformed Preacher.
[the Reformed preacher] said, “And you, Father Confessor, who keep these poor blind women in this damnable captivity, why don’t you make them be quiet and listen to the word of God? But they cannot hear it because they are not from God, but all have corrupt hearts, pretending to live chastely in seclusion and tricking everyone. However, we know well that many of these poor young girls would come willingly to the truth of the Gospel and the great goodness of marriage if you and the old women did not keep them in such restraint and subjection.”
...But mother vicaress, who was outside, did not keep silent but went up to the wall right next to the preacher and hit it hard with her two fists and shouted, “Oh, you wretched and wicked coward, you speak your false words in vain. You will gain nothing here. I beg you, sisters, not to listen to anything he says.” This disturbed them even more than before, and she made such a noise with her hands and her loud shouting that he forgot what he was saying. The syndics swore they would put her in prison. But she was steadfast in her strong will and not afraid to die for the honor of God. Some of the sisters had stuffed their ears with wax so they would not hear him. When he saw that they were not paying any attention to him, the preacher stopped, and from the look of him, he wished he had never come inside and thought he could not get out soon enough.
Welborn, Amy, CNA Daily News, Anthony E. Clark, Catholic News Agency, and Carl E. Olson. “Women and the Protestant Reformation.” Catholic World Report, October 28, 2017. https://www.catholicworldreport.com/2017/10/28/women-and-the-protestant-reformation/.
Questions:
[the Reformed preacher] said, “And you, Father Confessor, who keep these poor blind women in this damnable captivity, why don’t you make them be quiet and listen to the word of God? But they cannot hear it because they are not from God, but all have corrupt hearts, pretending to live chastely in seclusion and tricking everyone. However, we know well that many of these poor young girls would come willingly to the truth of the Gospel and the great goodness of marriage if you and the old women did not keep them in such restraint and subjection.”
...But mother vicaress, who was outside, did not keep silent but went up to the wall right next to the preacher and hit it hard with her two fists and shouted, “Oh, you wretched and wicked coward, you speak your false words in vain. You will gain nothing here. I beg you, sisters, not to listen to anything he says.” This disturbed them even more than before, and she made such a noise with her hands and her loud shouting that he forgot what he was saying. The syndics swore they would put her in prison. But she was steadfast in her strong will and not afraid to die for the honor of God. Some of the sisters had stuffed their ears with wax so they would not hear him. When he saw that they were not paying any attention to him, the preacher stopped, and from the look of him, he wished he had never come inside and thought he could not get out soon enough.
Welborn, Amy, CNA Daily News, Anthony E. Clark, Catholic News Agency, and Carl E. Olson. “Women and the Protestant Reformation.” Catholic World Report, October 28, 2017. https://www.catholicworldreport.com/2017/10/28/women-and-the-protestant-reformation/.
Questions:
- How were nuns treated during the Protestant Reformation?
Unknown: women and the protestant reformation
Reformer women were also subjected to scrutiny.
“On the Feast of Corpus Christi [June 4] the Christians courageously held the usual procession through the city. Several Lutheran woman wearing velvet hoods sat at their windows so that everyone could see them working with distaffs and needles. They did the same thing on all the feast days, more than on other days, in plain view from the streets, which caused the Christians much turmoil. It was said that on the days after Easter and Pentecost many of them washed and did their laundry. Some good people went and threw their laundry into the Rhone, and the women did not have an easy time of it, because they had to work hard to get it back and to keep from losing it. When the procession was passing by, someone pulled the distaff from a fat Lutheran woman’s side and hit her on the head with it and threw her work into the mud and trampled it. Then that person went back into the procession before she knew what had happened.”
Welborn, Amy, CNA Daily News, Anthony E. Clark, Catholic News Agency, and Carl E. Olson. “Women and the Protestant Reformation.” Catholic World Report, October 28, 2017. https://www.catholicworldreport.com/2017/10/28/women-and-the-protestant-reformation/.
Questions:
“On the Feast of Corpus Christi [June 4] the Christians courageously held the usual procession through the city. Several Lutheran woman wearing velvet hoods sat at their windows so that everyone could see them working with distaffs and needles. They did the same thing on all the feast days, more than on other days, in plain view from the streets, which caused the Christians much turmoil. It was said that on the days after Easter and Pentecost many of them washed and did their laundry. Some good people went and threw their laundry into the Rhone, and the women did not have an easy time of it, because they had to work hard to get it back and to keep from losing it. When the procession was passing by, someone pulled the distaff from a fat Lutheran woman’s side and hit her on the head with it and threw her work into the mud and trampled it. Then that person went back into the procession before she knew what had happened.”
Welborn, Amy, CNA Daily News, Anthony E. Clark, Catholic News Agency, and Carl E. Olson. “Women and the Protestant Reformation.” Catholic World Report, October 28, 2017. https://www.catholicworldreport.com/2017/10/28/women-and-the-protestant-reformation/.
Questions:
- What is this source describing?
Argula von Grumbach: Letter of Protest to the University of Ingolstadt
Letter written by female Reformer Argula von Grumbach protesting against the arrest of Arsacius Seehofer for teaching Lutheran ideas. the faculty of Ingolstadt ignored von Grumbach's letter, and Seehofer remained imprisoned. She then had the letter published and, as Protestant works were popular reading at this time (because they challenged traditional authority), it became a bestseller. Perhaps, if they had not dismissed her as just a woman who had no business telling them what to do, the faculty would not have had to face the public embarrassment of a woman, who had never attended university, showing she knew scripture as well as they.
How in God's name can you and your university expect to prevail, when you deploy such foolish violence against the word of God; when you force someone to hold the holy Gospel in their hands for the very purpose of denying it, as you did in the case of Arsacius Seehofer? When you confront him with an oath and declaration such as this, and use imprisonment and even the threat of the stake to force him to deny Christ and his word?
Yes, when I reflect on this, my heart and all my limbs tremble. What do Luther or Melanchthon teach you but the word of God? You condemn them without having refuted them. Did Christ teach you so, or his apostles, prophets, or evangelists? Show me where this is written! You lofty experts, nowhere in the Bible do I find that Christ, or his apostles, or his prophets put people in prison, burnt or murdered them, or sent them into exile...Don't you know what the Lords says in Matthew 10? "Have no fear of him who can take your body but then his power is at an end. But fear him who has power to dispatch soul and body into the depths of hell."
... Have no doubt about this: God looks mercifully on Arsacius, or will do so in the future, just as he did on Peter, who denied the Lord three times. For each day the just person falls seven times and gets up on his feet again. God does not want the death of the sinner, but his conversion and life. Christ the Lord himself feared death; so much so that he sweated a bloody sweat. I trust that God will yet see much good from this young man. Just as Peter, too, did much good work later, after his denial of the Lord. And, unlike this man, he was still free, and did not suffer such lengthy imprisonment, or the threat of the stake...
Are you not ashamed that Seehofer had to deny all the writings of Martin, who put the New Testament into German, simply following the text? That means that the holy Gospel and the Epistles and the story of the Apostles and so on are all dismissed by you as heresy. It seems there is no hope of a proper discussion with you. And then there's the five books of Moses, which are being printed too. Is that nothing? I hear nothing about any of you refuting a single article of Arsacius from Scripture...
I beseech you for the sake of God, and exhort you by God's judgement and righteousness, to tell me in writing which of the articles written by Martin or Melanchthon you consider heretical. In German, not a single one seems heretical to me. And the fact is that a great deal has been published in German, and I've read it all. Spalatin sent me a list of all the titles. I have always wanted to find out the truth...My dear lord and father insisted on me reading [the Bible] when I was ten years old. Unfortunately, I did not obey him, being seduced by the afore-named clerics, especially the Observants who said that I would be led astray.
... I do not flinch from appearing before you, from listening to you, from discussing with you. For by the grace of God I, too, can ask questions, hear answers, and read in German. There are, of course, German Bibles which Martin has not translated. You yourselves have on which was printed forty-one years ago, when Luther’s was never even thought of.
If God had not ordained it, I might behave like the others, and write or say that he perverts Scripture; that is contrary to God's will. Although I have yet to read anyone who is his equal in translating it into German. May God, who works all this in him, be his reward here in time and in eternity. And even if it came to pass – which God forfend – that Luther were to revoke his views, that would not worry me. I do not build on his, mine, or any person's understanding, but on the true rock, Christ himself, which the builders have rejected. But he has been made the foundation stone and the head of the corner, as Paul says in I Corinthians 3: "No other base can be laid, than that which is laid, which is Christ..."
I have no Latin; but you have German, being born and brought up in this tongue. What I have written you is no woman's chit-chat, but the word of God; and I wrote as a member of the Christian Church, against which the gates of Hell cannot prevail. Against the Roman, however, they do prevail. Just look at that church! How is it to prevail against the gates of Hell? God give us his grace, that we all may be saved, and may God rule us according to His will. Now may his grace carry the day. Amen.
Dietfurt. Sunday after the exaltation of the holy Cross. The year of the Lord One thousand five hundred and in the twenty-third year.
My signature, Argula von Grumbach, von Stauff by birth.
To the reverent, honorable, well-born, most learned, noble and esteemed Rector and general council of the whole University of Ingolstadt.
Jordon, S.E. Additional Primary Readings for A Reformation Reader. Fortress Press, 2002. Retrieved from https://www.worldhistory.org/article/1971/argula-von-grumbachs-to-the-university-of-ingolsta/.
Questions:
How in God's name can you and your university expect to prevail, when you deploy such foolish violence against the word of God; when you force someone to hold the holy Gospel in their hands for the very purpose of denying it, as you did in the case of Arsacius Seehofer? When you confront him with an oath and declaration such as this, and use imprisonment and even the threat of the stake to force him to deny Christ and his word?
Yes, when I reflect on this, my heart and all my limbs tremble. What do Luther or Melanchthon teach you but the word of God? You condemn them without having refuted them. Did Christ teach you so, or his apostles, prophets, or evangelists? Show me where this is written! You lofty experts, nowhere in the Bible do I find that Christ, or his apostles, or his prophets put people in prison, burnt or murdered them, or sent them into exile...Don't you know what the Lords says in Matthew 10? "Have no fear of him who can take your body but then his power is at an end. But fear him who has power to dispatch soul and body into the depths of hell."
... Have no doubt about this: God looks mercifully on Arsacius, or will do so in the future, just as he did on Peter, who denied the Lord three times. For each day the just person falls seven times and gets up on his feet again. God does not want the death of the sinner, but his conversion and life. Christ the Lord himself feared death; so much so that he sweated a bloody sweat. I trust that God will yet see much good from this young man. Just as Peter, too, did much good work later, after his denial of the Lord. And, unlike this man, he was still free, and did not suffer such lengthy imprisonment, or the threat of the stake...
Are you not ashamed that Seehofer had to deny all the writings of Martin, who put the New Testament into German, simply following the text? That means that the holy Gospel and the Epistles and the story of the Apostles and so on are all dismissed by you as heresy. It seems there is no hope of a proper discussion with you. And then there's the five books of Moses, which are being printed too. Is that nothing? I hear nothing about any of you refuting a single article of Arsacius from Scripture...
I beseech you for the sake of God, and exhort you by God's judgement and righteousness, to tell me in writing which of the articles written by Martin or Melanchthon you consider heretical. In German, not a single one seems heretical to me. And the fact is that a great deal has been published in German, and I've read it all. Spalatin sent me a list of all the titles. I have always wanted to find out the truth...My dear lord and father insisted on me reading [the Bible] when I was ten years old. Unfortunately, I did not obey him, being seduced by the afore-named clerics, especially the Observants who said that I would be led astray.
... I do not flinch from appearing before you, from listening to you, from discussing with you. For by the grace of God I, too, can ask questions, hear answers, and read in German. There are, of course, German Bibles which Martin has not translated. You yourselves have on which was printed forty-one years ago, when Luther’s was never even thought of.
If God had not ordained it, I might behave like the others, and write or say that he perverts Scripture; that is contrary to God's will. Although I have yet to read anyone who is his equal in translating it into German. May God, who works all this in him, be his reward here in time and in eternity. And even if it came to pass – which God forfend – that Luther were to revoke his views, that would not worry me. I do not build on his, mine, or any person's understanding, but on the true rock, Christ himself, which the builders have rejected. But he has been made the foundation stone and the head of the corner, as Paul says in I Corinthians 3: "No other base can be laid, than that which is laid, which is Christ..."
I have no Latin; but you have German, being born and brought up in this tongue. What I have written you is no woman's chit-chat, but the word of God; and I wrote as a member of the Christian Church, against which the gates of Hell cannot prevail. Against the Roman, however, they do prevail. Just look at that church! How is it to prevail against the gates of Hell? God give us his grace, that we all may be saved, and may God rule us according to His will. Now may his grace carry the day. Amen.
Dietfurt. Sunday after the exaltation of the holy Cross. The year of the Lord One thousand five hundred and in the twenty-third year.
My signature, Argula von Grumbach, von Stauff by birth.
To the reverent, honorable, well-born, most learned, noble and esteemed Rector and general council of the whole University of Ingolstadt.
Jordon, S.E. Additional Primary Readings for A Reformation Reader. Fortress Press, 2002. Retrieved from https://www.worldhistory.org/article/1971/argula-von-grumbachs-to-the-university-of-ingolsta/.
Questions:
- How does she compare Lutheran beliefs and actions to those of the Catholics?
- How does she defend Martin Luther?
- What does she say about women?
- Why does she end with a long list of descriptions of the faculty member’s status?
- What does this say about her fear of Catholics?
Katharina Schütz Zell: defending clerical marriage
Katharina Schütz Zell was a female Reformer whose letters were infamous for deeming the Catholic clergy as hypocrites. Her letters were printed and distributed around Strasbourg.
They [the Catholic clergy] also reject the marriage of priests, although it is taught in Holy Scripture, in both the Old and New Testaments, in clear, plain language, so that even children and fools could read and understand it, as I have shown.
Why, speaking of marriage, do they stand so firmly against it, as though they intended to spite God and suppress it by force? There are two reasons. The first is that the members of the clergy would not get so much whoring tax from married couples as from whores and rascals. If a priest has a wife, he behaves like any burgher, and he pays the bishop no tax for it, since God has allowed him to be free. If they have whores, however, they become bondsmen to the popes and bishops. Whoever wants one, must ask and get the bishop's permission and pay a tax for it. So the latter have devised an annual payment which, poor or rich, the priest must pay, just like one who leases land from another and pays an annual rent for it, that's what they do.
God, however, established marriage for all men in the initial act of creation, and no one has been exempted from it and it is also expressly recommended for priests. What God thus desires, they wish to condemn, punish, and forbid for all of those who come under their power. But the whoredom, they do not punish, and have never punished it but rather protected it. Yes, clergymen and laymen have formed an alliance to struggle violently against God. Oh, the blindness of the rulers, how do you look to one another, [you] who should be dedicated to everything honorable?
The second reason is that if the priests have wives, they cannot exchange them among themselves, as they do with the whores. If the priests could honorably marry, they could preach from the pulpit more effectively against adultery. Otherwise, how can they condemn that in which they themselves are stuck. If, however, a priest had a wife, and if he did something bad, people would know how to punish him.
“Defending Clerical Marriage.” GHDI. Accessed November 16, 2022. https://ghdi.ghi- dc.org/sub_document.cfm?document_id=4332.
Questions:
They [the Catholic clergy] also reject the marriage of priests, although it is taught in Holy Scripture, in both the Old and New Testaments, in clear, plain language, so that even children and fools could read and understand it, as I have shown.
Why, speaking of marriage, do they stand so firmly against it, as though they intended to spite God and suppress it by force? There are two reasons. The first is that the members of the clergy would not get so much whoring tax from married couples as from whores and rascals. If a priest has a wife, he behaves like any burgher, and he pays the bishop no tax for it, since God has allowed him to be free. If they have whores, however, they become bondsmen to the popes and bishops. Whoever wants one, must ask and get the bishop's permission and pay a tax for it. So the latter have devised an annual payment which, poor or rich, the priest must pay, just like one who leases land from another and pays an annual rent for it, that's what they do.
God, however, established marriage for all men in the initial act of creation, and no one has been exempted from it and it is also expressly recommended for priests. What God thus desires, they wish to condemn, punish, and forbid for all of those who come under their power. But the whoredom, they do not punish, and have never punished it but rather protected it. Yes, clergymen and laymen have formed an alliance to struggle violently against God. Oh, the blindness of the rulers, how do you look to one another, [you] who should be dedicated to everything honorable?
The second reason is that if the priests have wives, they cannot exchange them among themselves, as they do with the whores. If the priests could honorably marry, they could preach from the pulpit more effectively against adultery. Otherwise, how can they condemn that in which they themselves are stuck. If, however, a priest had a wife, and if he did something bad, people would know how to punish him.
“Defending Clerical Marriage.” GHDI. Accessed November 16, 2022. https://ghdi.ghi- dc.org/sub_document.cfm?document_id=4332.
Questions:
- How does the clergy view marriage according to Zell?
- Does the idea of a tax seem hypocritical? Why?
- What is Zell’s main argument?
Marie Dentière: A Very Useful Epistle by a Christian Woman of Tournai
Written by Marie Dentière, a Genevan Reformer, this letter addressed to Marguerite de Navarre called for women to be included in the church.
For what God has given you and revealed to us women, no more than men should we hide it and bury it in the earth. And even though we are not permitted to preach in public in congregations and churches, we are not forbidden to write and admonish one another in all charity. Not only for you, my Lady, did I wish to write this letter, but also to give courage to other women detained in captivity, so that they might not fear being expelled from their homelands, away from their relatives and friends, as I was, for the word of God. And principally for the poor little women wanting to know and understand the truth, who do not know what path, what way to take, in order that from now on they be not internally tormented and afflicted, but rather that they be joyful, consoled, and led to follow the truth, which is the Gospel of Jesus Christ...For until now scripture has been so hidden from them. No one dared to say a word about it, and it seemed that women should not read or hear anything in the holy scriptures. That is the main reason, my Lady, that has moved me to write to you, hoping in God that henceforth women will not be scorned as in the past.
Epistle to Marguerite de Navarre & Preface to a Sermon by John Calvin, ed. & trans. Mary McKinley. University of Chicago Press, 2004, 6.
Questions:
For what God has given you and revealed to us women, no more than men should we hide it and bury it in the earth. And even though we are not permitted to preach in public in congregations and churches, we are not forbidden to write and admonish one another in all charity. Not only for you, my Lady, did I wish to write this letter, but also to give courage to other women detained in captivity, so that they might not fear being expelled from their homelands, away from their relatives and friends, as I was, for the word of God. And principally for the poor little women wanting to know and understand the truth, who do not know what path, what way to take, in order that from now on they be not internally tormented and afflicted, but rather that they be joyful, consoled, and led to follow the truth, which is the Gospel of Jesus Christ...For until now scripture has been so hidden from them. No one dared to say a word about it, and it seemed that women should not read or hear anything in the holy scriptures. That is the main reason, my Lady, that has moved me to write to you, hoping in God that henceforth women will not be scorned as in the past.
Epistle to Marguerite de Navarre & Preface to a Sermon by John Calvin, ed. & trans. Mary McKinley. University of Chicago Press, 2004, 6.
Questions:
- What is the tone of this letter?
- What does she hope for women?
- Does she blame women? Does she blame men?
Marie Dentière: a letter addressing women
“Therefore, if God has given grace to some good women, revealing to them by His Holy Scriptures something holy and good, should they hesitate to write, speak, and declare it to one another because of the defamers of truth? Ah, it would be too bold to try to stop them, and it would be too foolish for us to hide the talent that God has given us, God who will give us the grace to persevere to the end. Some might be upset because this is said by a woman, believing that this is not appropriate for her, since women are made for pleasure. But I pray you to not be offended; you must not think that I do this from hatred or from rancor. I do this only to edify my neighbor, seeing him in such great, horrible darkness... No man could be able to expose it enough. How, therefore, will a woman do it?”
Lafbwad. “Marie Dentiere-the Woman on the Reformation Wall.” Beautiful Womanhood, October 30, 2017. https://ladiesagainstfeminism.com/2017/10/29/marie-dentiere-the-woman-on-the- reformation-wall/.
Questions:
Lafbwad. “Marie Dentiere-the Woman on the Reformation Wall.” Beautiful Womanhood, October 30, 2017. https://ladiesagainstfeminism.com/2017/10/29/marie-dentiere-the-woman-on-the- reformation-wall/.
Questions:
- Briefly summarize her letter to get a better understanding of what she wrote.
- Is she angry at men or seemingly sympathetic?
- How does Marie view God?
ANNE ASKEW: A POEM
Anne Askew was a Reformer jailed and tortured for her Lutheran beliefs and teachings. She wrote this poem while in jail. She would be executed in 1546.
Like as the armed knight Appointed to the field,
With this world will I fight And Faith shall be my shield.
Faith is that weapon strong Which will not fail at need. My foes, therefore, among Therewith will I proceed.
As it is had in strength
And force of Christes way
It will prevail at length Though all the devils say nay
I now rejoice in heart
And Hope bid me do so For Christ will take my part And ease me of my woe.
More enemies now I have Then hairs upon my head. Let them not me deprave But fight thou in my stead.
On thee my care I cast. For all their cruel spight I set not by their haste For thou art my delight.
I saw a rial throne
Where Justice should have sit But in her stead was one
Of moody cruel wit.
Absorpt was righteousness As of the raging flood
Sathan in his excess
Suct up the guiltless blood.
Then thought I, Jesus lord, When thou shalt judge us all Hard is it to record
On these men what will fall. Yet lord, I thee desire
For that they do to me
Let them not taste the hire Of their iniquity.
Crowther, David. The history of england, May 27, 2020. https://thehistoryofengland.co.uk/resource/anne-askew-martyr-and-author/.
Questions:
Like as the armed knight Appointed to the field,
With this world will I fight And Faith shall be my shield.
Faith is that weapon strong Which will not fail at need. My foes, therefore, among Therewith will I proceed.
As it is had in strength
And force of Christes way
It will prevail at length Though all the devils say nay
I now rejoice in heart
And Hope bid me do so For Christ will take my part And ease me of my woe.
More enemies now I have Then hairs upon my head. Let them not me deprave But fight thou in my stead.
On thee my care I cast. For all their cruel spight I set not by their haste For thou art my delight.
I saw a rial throne
Where Justice should have sit But in her stead was one
Of moody cruel wit.
Absorpt was righteousness As of the raging flood
Sathan in his excess
Suct up the guiltless blood.
Then thought I, Jesus lord, When thou shalt judge us all Hard is it to record
On these men what will fall. Yet lord, I thee desire
For that they do to me
Let them not taste the hire Of their iniquity.
Crowther, David. The history of england, May 27, 2020. https://thehistoryofengland.co.uk/resource/anne-askew-martyr-and-author/.
Questions:
- What is the overall message and tone of her poem?
- Is she hopeful for her cause?
- Were women integral to the Protestant Reformation?
Théodore Godefroy: A manuscript
The following is an extract from ‘Le Ceremonial Français... a manuscript for Théodore Godefroy. Godefroy was a 16th century French scholar. In the document, Charles IX highlights Catherine’s political status. Charles removed his hat as he approached his mother as a sign of respect that was usually only accorded to kings.
[T]he queen [mother] rose and went toward the king on his royal seat to declare that she
remitted into his majesty's hands the administration of his realm which had been given by the
estates assembled at Orleans. And as a sign of this, the said lady went toward the said lord and
he descended three or four steps from his throne to come before her with his hat in his hand.
And he made a great reverence to this woman and kissed her, and the king said to her that she
would govern and command more than ever.
Crawford. K (2000) ‘Catherine de Medicis and the Performance of Political Motherhood’ In The Sixteenth Century Journal, Vol. 31, No. 2. pp.643-673. Kirksville: Truman State University.
Questions:
[T]he queen [mother] rose and went toward the king on his royal seat to declare that she
remitted into his majesty's hands the administration of his realm which had been given by the
estates assembled at Orleans. And as a sign of this, the said lady went toward the said lord and
he descended three or four steps from his throne to come before her with his hat in his hand.
And he made a great reverence to this woman and kissed her, and the king said to her that she
would govern and command more than ever.
Crawford. K (2000) ‘Catherine de Medicis and the Performance of Political Motherhood’ In The Sixteenth Century Journal, Vol. 31, No. 2. pp.643-673. Kirksville: Truman State University.
Questions:
- What kind of source is this?
- When was it written?
- What does this document tell us about Catherine’s power in the court and her relationship with Charles IX?
Michel de L’Hospital: Oeuvres Completes
Michel de L’Hospital was a catholic lawyer who worked for the French government in the 16th century. Catherine de Medici named him chancellor in 1560 hoping he might reconcile the conflict between Catholics and Protestants. In this short extract he refers to the reign of her second son, Charles IX, and emphasizes Catherine’s special status and power.
He is in his majority, and I do not hesitate to say in the presence of his majesty ... that he
wants to be regarded as an adult in all things and everywhere, and in every place as having strength, except towards the queen his mother, to whom he reserves the power to command.
Michel de L’Hospital, Oeuvres Completes, 16th century. Translation by Dufey. P. J. S (1824) Paris.
Questions:
He is in his majority, and I do not hesitate to say in the presence of his majesty ... that he
wants to be regarded as an adult in all things and everywhere, and in every place as having strength, except towards the queen his mother, to whom he reserves the power to command.
Michel de L’Hospital, Oeuvres Completes, 16th century. Translation by Dufey. P. J. S (1824) Paris.
Questions:
- What kind of source is this?
- When was it painted?
- Why might the young King reserve power for his mother?
Pierre de l’Estoile: a journal
The following extract is a verse transcribed in the 1575 journal of Pierre de l’Estoile. The verses refer to Catherine’s extreme passion for power. Note the violent language used.
You marvel how a woman, after annulling the Salic law, boldly presses Gallic necks to her authority. Alas! She unmans cocks, tearing off their crests and testicles; a virago holds sway over the French. An unbridled woman dines on [men], and as she devours this food, she smacks her lips and says, “Thus I castrate Gallic courage, thus I unman the French, thus I subdue them!”
Murphy. S (1992) ‘Catherine, Cybele and Ronsard’s Witnesses’ In Long. K (Ed) High Anxiety: Masculinity in Crisis in Early Modern France. Kirksville: Truman State University.
Questions:
You marvel how a woman, after annulling the Salic law, boldly presses Gallic necks to her authority. Alas! She unmans cocks, tearing off their crests and testicles; a virago holds sway over the French. An unbridled woman dines on [men], and as she devours this food, she smacks her lips and says, “Thus I castrate Gallic courage, thus I unman the French, thus I subdue them!”
Murphy. S (1992) ‘Catherine, Cybele and Ronsard’s Witnesses’ In Long. K (Ed) High Anxiety: Masculinity in Crisis in Early Modern France. Kirksville: Truman State University.
Questions:
- What kind of source is this?
- When was it written?
- How did this primary source interpret Catherine’s power?
Marguerite De Valois: memoirs
Marguerite de Valois was the daughter of Catherine de Medici and the sister of the French King Charles IX. In this letter she describes the Massacre of St. Bartholomew, which took place during the celebrations of her wedding to King Henry of Navarre, the protestant. She states her knowledge of the events and any role her mother may have played in it.
King Charles, a prince of great prudence... went to the apartments of the Queen his mother, and sending for... all the Princes and Catholic officers, the "Massacre of St. Bartholomew" was that night resolved upon.
Immediately every hand was at work; chains were drawn across the streets, the alarm- bells were sounded, and every man repaired to his post, according to the orders he had received, whether it was to attack the Admiral's quarters, or those of the other Huguenots [Protestants].
I was perfectly ignorant of what was going forward. I observed everyone to be in motion: the Huguenots, driven to despair by the attack upon the Admiral's life, and the Guises, fearing they should not have justice done them, whispering all they met in the ear.
The Huguenots were suspicious of me because I was a Catholic, and the Catholics because I was married to the King of Navarre, who was a Huguenot. This being the case, no one spoke a syllable of the matter to me.
At night, when I went into the bedchamber of the Queen my mother, I placed myself on a coffer, next my sister Lorraine, who, I could not but remark, appeared greatly cast down. The Queen my mother was in conversation with some one, but, as soon as she espied me, she bade me go to bed. As I was taking leave, my sister seized me by the hand and stopped me, at the same time shedding a flood of tears: "For the love of God," cried she, "do not stir out of this chamber!" I was greatly alarmed at this exclamation; perceiving which, the Queen my mother called my sister to her, and chid her very severely. My sister replied it was sending me away to be sacrificed; for, if any discovery should be made, I should be the first victim of their revenge. The Queen my mother made answer that, if it pleased God, I should receive no hurt, but it was necessary I should go, to prevent the suspicion that might arise from my staying.
I perceived there was something on foot which I was not to know, but what it was I could not make out from anything they said...
As soon as I beheld it was broad day, I apprehended all the danger my sister had spoken of was over; and being inclined to sleep, I bade my nurse make the door fast, and I applied myself to take some repose. In about an hour I was awakened by a violent noise at the door, made with both hands and feet, and a voice calling out, "Navarre! Navarre!" My nurse, supposing the King my husband to be at the door, hastened to open it, when a gentleman... threw himself immediately upon my bed... pursued by four archers, who followed him into the bedchamber... In this situation I screamed aloud... [The] captain of the guard, came into the bedchamber, and, seeing me thus surrounded... reprimanded the archers very severely for their indiscretion, and drove them out of the chamber. [He assured] me that the King my husband was safe...
Five or six days afterwards, those who were engaged in this plot, considering that it was incomplete whilst the King my husband... remained alive... and knowing that no attempt could be made on my husband whilst I continued to be his wife, devised a scheme which they suggested to the Queen my mother for divorcing me from him.
Valois, Marguerite De. “Letter V.” The Memoirs Of Marguerite De Valois. Project Guttenberg. N.D. Retrieved from https://www.gutenberg.org/files/12967/12967-h/12967-h.htm.
Questions:
King Charles, a prince of great prudence... went to the apartments of the Queen his mother, and sending for... all the Princes and Catholic officers, the "Massacre of St. Bartholomew" was that night resolved upon.
Immediately every hand was at work; chains were drawn across the streets, the alarm- bells were sounded, and every man repaired to his post, according to the orders he had received, whether it was to attack the Admiral's quarters, or those of the other Huguenots [Protestants].
I was perfectly ignorant of what was going forward. I observed everyone to be in motion: the Huguenots, driven to despair by the attack upon the Admiral's life, and the Guises, fearing they should not have justice done them, whispering all they met in the ear.
The Huguenots were suspicious of me because I was a Catholic, and the Catholics because I was married to the King of Navarre, who was a Huguenot. This being the case, no one spoke a syllable of the matter to me.
At night, when I went into the bedchamber of the Queen my mother, I placed myself on a coffer, next my sister Lorraine, who, I could not but remark, appeared greatly cast down. The Queen my mother was in conversation with some one, but, as soon as she espied me, she bade me go to bed. As I was taking leave, my sister seized me by the hand and stopped me, at the same time shedding a flood of tears: "For the love of God," cried she, "do not stir out of this chamber!" I was greatly alarmed at this exclamation; perceiving which, the Queen my mother called my sister to her, and chid her very severely. My sister replied it was sending me away to be sacrificed; for, if any discovery should be made, I should be the first victim of their revenge. The Queen my mother made answer that, if it pleased God, I should receive no hurt, but it was necessary I should go, to prevent the suspicion that might arise from my staying.
I perceived there was something on foot which I was not to know, but what it was I could not make out from anything they said...
As soon as I beheld it was broad day, I apprehended all the danger my sister had spoken of was over; and being inclined to sleep, I bade my nurse make the door fast, and I applied myself to take some repose. In about an hour I was awakened by a violent noise at the door, made with both hands and feet, and a voice calling out, "Navarre! Navarre!" My nurse, supposing the King my husband to be at the door, hastened to open it, when a gentleman... threw himself immediately upon my bed... pursued by four archers, who followed him into the bedchamber... In this situation I screamed aloud... [The] captain of the guard, came into the bedchamber, and, seeing me thus surrounded... reprimanded the archers very severely for their indiscretion, and drove them out of the chamber. [He assured] me that the King my husband was safe...
Five or six days afterwards, those who were engaged in this plot, considering that it was incomplete whilst the King my husband... remained alive... and knowing that no attempt could be made on my husband whilst I continued to be his wife, devised a scheme which they suggested to the Queen my mother for divorcing me from him.
Valois, Marguerite De. “Letter V.” The Memoirs Of Marguerite De Valois. Project Guttenberg. N.D. Retrieved from https://www.gutenberg.org/files/12967/12967-h/12967-h.htm.
Questions:
- What kind of source is this?
- When was it written?
- Does Marguerite blame her mother for the massacre? Explain.
Henry VIII: Letter to Anne Boleyn after she returned to Hever Castle Kent
“...I have put myself into great agony...beseeching you earnestly to let me know expressly your whole mind as to the love between us two. It is absolutely necessary for me to obtain this answer, having been for above a whole year stricken with the dart of love, and not yet sure whether I shall fail of finding a place in your heart and affection, which last point has prevented me for some time past from calling you my mistress; because, if you only love me with an ordinary love, that name is not suitable for you, because it denotes a singular love, which is far from common. But if you please to do the office of a true loyal mistress and friend, and to give up yourself body and heart to me, who will be, and have been, your most loyal servant, (if your rigour does not forbid me) I promise you that not only the name shall be given you, but also that I will take you for my only mistress, casting off all others besides you out of my thoughts and affections, and serve you only. I beseech you to give an entire answer to this my rude letter, that I may know on what and how far I may depend. And if it does not please you to answer me in writing, appoint some place where I may have it by word of mouth, and I will go thither with all my heart. No more, for fear of tiring you. Written by the hand of him who would willingly remain yours, H. R"
“Love Letter 1”, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/resources/anne-boleyn-words/henry-viiis-love- letters-to-anne-boleyn/love-letter-1/
Questions:
“Love Letter 1”, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/resources/anne-boleyn-words/henry-viiis-love- letters-to-anne-boleyn/love-letter-1/
Questions:
- What is significant about the context of this letter?
- What is King Henry VIII asking Anne to agree to?
- What does he promise her in return?
- What does this suggest about their relationship at the time?
henry viii: letter to anne boleyn (August 1528)
‘Mine own sweetheart...I ensure you methinketh the time longer since our departing now last, than I was wont to do a whole fortnight. I think your kindness and my fervency of love auseth it ; for, otherwise, I would not have thought it possible that for so little a while it should have grieved me. But now that I am coming towards you, methinketh my pains behalf removed ; and also I am right well comforted in so much that my book maketh substantially for my matter; in looking whereof I have spent above four hours this day, which causeth me now to write the shorter letter to you at this time, because of some pain in my head; wishing myself (especially an evening) in my sweethearts arms, whose pretty dukkys (breasts) I trust shortly to kiss. Written by the hand of him that was, is, and shall be yours by his own will, H.R.’
Rebecca Larson, ‘Love Letters from Henry VIII to Anne Boleyn’. Tudors Dynasty. Available: https://tudorsdynasty.com/love-letter-henry-anne/
Questions:
Rebecca Larson, ‘Love Letters from Henry VIII to Anne Boleyn’. Tudors Dynasty. Available: https://tudorsdynasty.com/love-letter-henry-anne/
Questions:
- What might this letter suggest has changed about the nature of their relationship since then?
the spanish chronicle: Description of the alleged torture of Mark Smeaton, one of those accused of being Anne’s lover
[Cromwell] called two stout young fellows of his, and asked for a rope and a cudgel, and ordered them to put the rope, which was full of knots, round Mark’s head, and twisted it with the cudgel until Mark cried out, “Sir Secretary, no more, I will tell the truth, ” and then he said, “The Queen gave me the money. ” “Ah, Mark, ” said Cromwell, “I know the Queen gave you a hundred nobles, but what you have bought has cost over a thousand, and that is a great gift even for a Queen to a servant of low degree such as you. If you do not tell me all the truth I swear by the life of the King I will torture you till you do. ” Mark replied, “Sir, I tell you truly that she gave it to me.” Then Cromwell ordered him a few more twists of the cord, and poor Mark, overcome by the torment, cried out, “No more, Sir, I will tell you everything that has happened.” And then he confessed all, and told everything as we have related it, and how it came to pass.”
‘Mark Smeaton with the Marmalade in the Cupboard’, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/mark-smeaton-with-the-marmalade-in-the- cupboard/
Questions:
‘Mark Smeaton with the Marmalade in the Cupboard’, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/mark-smeaton-with-the-marmalade-in-the- cupboard/
Questions:
- Is evidence given under torture reliable? Explain.
- What does this suggest happened to Mark upon his arrest?
- What does Mark confess to?
- Do you think he committed adultery with the Queen? Why?
anne boleyn: alleged statement to henry norris
'You look for dead man’s shoes for if aught should come to the King but good, you would look to have me.’
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p151.
Questions:
1. Why would this statement have been considered shocking and treasonous at the time?
2. Should this be considered proof that Henry Noris and Anne were lovers?
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p151.
Questions:
1. Why would this statement have been considered shocking and treasonous at the time?
2. Should this be considered proof that Henry Noris and Anne were lovers?
thomas cramner: letter to henry viii
“If what has been reported openly of the Queen be true, it is only to her dishonour, not yours. My mind is clean amazed, for I never had better opinion of a woman, but I think your Highness would not have gone so far if she had not been culpable. Next unto your Grace, I was most bound unto her of all creatures living, which her kindness bindeth me unto, and therefore beg that I may with your Grace’s favour wish and pray or her, that she may declare herself inculpable and innocent.’
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p187-8 Source
Questions:
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p187-8 Source
Questions:
- Who wrote this letter and why is this significant?
- What sentiments does the author express about the charges laid against the Queen?
- Does the author think Queen Anne Boleyn is guilty?
unknown: The Middlesex Indictment against Queen Anne Boleyn
“Indictment found at Westminster on Wednesday next after three weeks of Easter, 28 Hen. VIII... queen Anne has been the wife of Henry VIII. for three years and more, she, despising her marriage, and entertaining malice against the King, and following daily her frail and carnal lust, did falsely and traitorously procure by base conversations and kisses, touchings, gifts, and other infamous incitations, divers of the King’s daily and familiar servants to be her adulterers and concubines, so that several of the King’s servants yielded to her vile provocations; viz., on 6th Oct. 25 Hen. VIII., at Westminster, and divers days before and after, she procured, by sweet words, kisses, touches, and otherwise, Hen. Noreys, of Westminster, gentle man of the privy chamber, to violate her, by reason whereof he did so at Westminster on the 12th Oct. 25 Hen. VIII.; and they had illicit intercourse at various other times, both before and after, sometimes by his procurement, and sometimes by that of the Queen.
Also the Queen, 2 Nov. 27 Hen. VIII. and several times before and after, at Westminster, procured and incited her own natural brother, Geo. Boleyn, lord Rocheford, gentleman of the privy chamber, to violate her, alluring him with her tongue in the said George’s mouth, and the said George’s tongue in hers, and also with kisses, presents, and jewels; whereby he, despising the commands of God, and all human laws, 5 Nov. 27 Hen. VIII., violated and carnally knew the said Queen, his own sister, at Westminster; which he also did on divers other days before and after at the same place, sometimes by his own procurement and sometimes by the Queen’s.
Also the Queen, 3 Dec. 25 Hen. VIII., and divers days before and after, at Westminster, procured one Will. Bryerton, late of Westminster, gentleman of the privy chamber, to violate her, whereby he did so on 8 Dec. 25 Hen. VIII., at Hampton Court, in the parish of Lytel Hampton, and on several other days before and after, sometimes by his own procurement and sometimes by the Queen’s.
Also the Queen, 8 May 26 Hen. VIII., and at other times before and since, procured Sir Fras. Weston, of Westminster, gentleman of the privy chamber, &c., whereby he did so on the 20 May, &c. Also the Queen, 12 April 26 Hen. VIII., and divers days before and since, at Westminster, procured Mark Smeton, groom of the privy chamber, to violate her, whereby he did so at Westminster, 26 April 27 Hen. VIII. Moreover, the said lord Rocheford, Norreys, Bryerton, Weston, and Smeton, being thus inflamed with carnal love of the Queen, and having become very jealous of each other, gave her secret gifts and pledges while carrying on this illicit intercourse; and the Queen, on her part, could not endure any of them to converse with any other woman, without showing great displeasure; and on the 27 Nov. 27 Hen. VIII., and other days before and after, at Westminster, she gave them great gifts to encourage them in their crimes. And further the said Queen and these other traitors, 31 Oct. 27 Hen. VIII., at Westminster, conspired the death and destruction of the King, the Queen often saying she would marry one of them as soon as the King died, and affirming that she would never love the King in her heart. And the King having a short time since become aware of the said abominable crimes and treasons against himself, took such inward displeasure and heaviness, especially from his said Queen’s malice and adultery, that certain harms and perils have befallen his royal body.
And thus the said Queen and the other traitors aforesaid have committed their treasons in contempt of the Crown, and of the issue and heirs of the said King and Queen.”
‘10 May 1536 - The Middlesex Indictment’, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/10-may-1536-the-middlesex-indictment/.
Questions:
Also the Queen, 2 Nov. 27 Hen. VIII. and several times before and after, at Westminster, procured and incited her own natural brother, Geo. Boleyn, lord Rocheford, gentleman of the privy chamber, to violate her, alluring him with her tongue in the said George’s mouth, and the said George’s tongue in hers, and also with kisses, presents, and jewels; whereby he, despising the commands of God, and all human laws, 5 Nov. 27 Hen. VIII., violated and carnally knew the said Queen, his own sister, at Westminster; which he also did on divers other days before and after at the same place, sometimes by his own procurement and sometimes by the Queen’s.
Also the Queen, 3 Dec. 25 Hen. VIII., and divers days before and after, at Westminster, procured one Will. Bryerton, late of Westminster, gentleman of the privy chamber, to violate her, whereby he did so on 8 Dec. 25 Hen. VIII., at Hampton Court, in the parish of Lytel Hampton, and on several other days before and after, sometimes by his own procurement and sometimes by the Queen’s.
Also the Queen, 8 May 26 Hen. VIII., and at other times before and since, procured Sir Fras. Weston, of Westminster, gentleman of the privy chamber, &c., whereby he did so on the 20 May, &c. Also the Queen, 12 April 26 Hen. VIII., and divers days before and since, at Westminster, procured Mark Smeton, groom of the privy chamber, to violate her, whereby he did so at Westminster, 26 April 27 Hen. VIII. Moreover, the said lord Rocheford, Norreys, Bryerton, Weston, and Smeton, being thus inflamed with carnal love of the Queen, and having become very jealous of each other, gave her secret gifts and pledges while carrying on this illicit intercourse; and the Queen, on her part, could not endure any of them to converse with any other woman, without showing great displeasure; and on the 27 Nov. 27 Hen. VIII., and other days before and after, at Westminster, she gave them great gifts to encourage them in their crimes. And further the said Queen and these other traitors, 31 Oct. 27 Hen. VIII., at Westminster, conspired the death and destruction of the King, the Queen often saying she would marry one of them as soon as the King died, and affirming that she would never love the King in her heart. And the King having a short time since become aware of the said abominable crimes and treasons against himself, took such inward displeasure and heaviness, especially from his said Queen’s malice and adultery, that certain harms and perils have befallen his royal body.
And thus the said Queen and the other traitors aforesaid have committed their treasons in contempt of the Crown, and of the issue and heirs of the said King and Queen.”
‘10 May 1536 - The Middlesex Indictment’, The Anne Boleyn Files. Available: https://www.theanneboleynfiles.com/10-may-1536-the-middlesex-indictment/.
Questions:
- What is an indictment?
- What crimes is the Queen accused of within this indictment?
- How many men is she accused of having adultery with?
- What effect would these charges have had on the public and her jurors at the time?
- What impression does this give on Anne?
- Does the indictment give evidence to support its claims?
anne boleyn: speech at her trial for adultery and treason
“My lords, I will not say your sentence is unjust...I am willing to believe that you have sufficient reasons for what you have done; but then they must be other than those which have been produced in court, for I am clear of all the offences which you then laid to my charge. I have ever been a faithful wife to the King, though I do not say I have always shown him that humility which his goodness to me, and the honours to which he raised me, merited. I confess I have had jealous fancies and suspicions of him, which I had not discretion enough, and wisdom, to conceal at all times. But God knows, and is my witness, that I have not sinned against him in any other way....As for my brother and those others who are unjustly condemned, I would willingly suffer many deaths to deliver them, but since I see it so pleases the King, I shall willingly accompany them in death, with this assurance, that I shall lead an endless life with them in peace and joy, where I will pray to God for the King and for you, my lords.’
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p279. Document
Questions:
1. What does Anne confess to in this speech?
2. Why would this have still been perceived as negative behaviour for a queen?
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p279. Document
Questions:
1. What does Anne confess to in this speech?
2. Why would this have still been perceived as negative behaviour for a queen?
Eustace Chapuyus: relaying intel about anne boleyn's last confession
‘The lady who had charge of her has sent to tell me in great secrecy, that the Concubine, before and after receiving the Sacrament, affirmed to her, on the damnation of her soul, that she had never offended with her body against the King.’
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p320. Source
Questions:
Alison Weir (2010). The Lady in the Tower: The Fall of Anne Boleyn. London: Vintage, p320. Source
Questions:
- Who wrote this and why would that be significant?
- What words are particularly significant in this source?
- What makes this particularly compelling evidence for Anne’s innocence given the context in which it was given?
Remedial Herstory Editors. "19. 1450-1600 WOMEN AND THE REFORMATION." The Remedial Herstory Project. November 1, 2022. www.remedialherstory.com.
Primary AUTHOR: |
Caroline Taylor
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Primary Reviewer: |
Dr. Katherine Koh
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Consulting Team |
Editors |
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Kelsie Brook Eckert, Project Director
Coordinator of Social Studies Education at Plymouth State University Dr. Nancy Locklin-Sofer, Consultant Professor of History at Maryville College. Chloe Gardner, Consultant PhD Candidate in Religious Studies at Edinburgh University Dr. Whitney Howarth, Consultant Former Professor of History at Plymouth State University Jacqui Nelson, Consultant Teaching Lecturer of Military History at Plymouth State University Maria Concepcion Marquez Sandoval PhD Candidate in History at Arizona University |
Amy Flanders
Humanities Teacher, Moultonborough Academy ReviewersAncient:
Dr. Kristin Heineman Professor of History at Colorado State University Dr. Bonnie Rock-McCutcheon Professor of History at Wilson College Sarah Stone PhD Candidate in Religious Studies at Edinburgh University Medieval: Dr. Katherine Koh Professor of History at La Sierra University Dr. Jonathan Couser Professor of History at Plymouth State University Dr. Shahla Haeri Professor of History at Boston University Lauren Cole PhD Candidate in History at Northwestern University |
Survey's on womens World History
In this landmark study, Shahla Haeri offers the extraordinary biographies of several Muslim women rulers and leaders who reached the apex of political systems of their times.
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The history of the world is the history of great women, their names should be shouted from the rooftops and that is exactly what Jenni Murray is here to do.
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Recording the important milestones in the birth of the modern feminist movement and the rise of women into greater social, economic, and political power, Miles takes us through through a colorful pageant of astonishing women
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Jenni Murray presents the history of Britain as you’ve never seen it before, through the lives of twenty-one women who refused to succumb to the established laws of society, whose lives embodied hope and change, and who still have the power to inspire us today..
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Meet the unsung sheroes of history: the diverse, defiant and daring (wo)men who changed the rules, and their identities, to get sh*t done.
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Beginning in seventh-century Mecca and Medina, A History of Islam in 21 Women takes us around the globe, through eleventh-century Yemen and Khorasan, and into sixteenth-century Spain, Istanbul and India. From there to nineteenth-century Persia and the African savannah, to twentieth-century Russia, Turkey, Egypt and Iraq, before reaching present day London.
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A trailblazing, conversation-starting history of women’s health—from the earliest medical ideas about women’s illnesses to hormones and autoimmune diseases—brought together in a fascinating sweeping narrative.
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Pre-History (3,300,000-3000 BCE)
According to the myth of matriarchal prehistory, men and women lived together peacefully before recorded history. Society was centered around women, with their mysterious life-giving powers, and they were honored as incarnations and priestesses of the Great Goddess. Then a transformation occurred, and men thereafter dominated society.
Among surviving Greek tragedies only Euripides' Trojan Women shows us the extinction of a whole city, an entire people. Despite its grim theme, or more likely because of the centrality of that theme to the deepest fears of our own age, this is one of the relatively few Greek tragedies that regularly finds its way to the stage. The theme is really a double one: the suffering of the victims of war, exemplified by the woman who survive the fall of Troy, and the degradation of the victors, shown by the Greeks' reckless and ultimately self-destructive behavior.
Women in Prehistory challenges and undertakes an examination of the archaeological record informed by insights into the cultural construction of gender that have emerged from scholarship in history, anthropology, biology, and related disciplines.
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Lucy is a 3.2-million-year-old skeleton who has become the spokeswoman for human evolution. She is perhaps the best known and most studied fossil hominid of the twentieth century, the benchmark by which other discoveries of human ancestors are judged.”–From Lucy’s Legacy
Women, Gender and Identity in Third Intermediate Period Egypt clarifies the role of women in Egyptian society during the first millennium BCE, allowing for more nuanced discussions of women in the Third Intermediate Period. It is an intensive study of a corpus that is both geographically and temporally localized around the city of Thebes, which was the cultural and religious centre of Egypt during this period and home to a major national necropolis.
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The Chalice and the Blade tells a new story of our cultural origins. It shows that warfare and the war of the sexes are neither divinely nor biologically ordained. It provides verification that a better future is possible—and is in fact firmly rooted in the haunting dramas of what happened in our past.
Women of Babylon is a much-needed historical/art historical study that investigates the concepts of femininity which prevailed in Assyro-Babylonian society. Zainab Bahrani's detailed analysis of how the culture of ancient Mesopotamia defined sexuality and gender roles both in, and through, representation is enhanced by a rich selection of visual material extending from 6500 BC - 1891 AD. Professor Bahrani also investigates the ways in which women of the ancient Near East have been perceived in classical scholarship up to the nineteenth century.
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Ancient History (3000 BC-500 AD)
Historians Helen Bond and Joan Taylor explore the way in which Mary the mother of Jesus, Mary Magdalene, Mary, Martha and a whole host of other women - named and unnamed - have been remembered by posterity, noting how many were silenced, tamed or slurred by innuendo - though occasionally they get to slay dragons.
Hatshepsut successfully negotiated a path from the royal nursery to the very pinnacle of authority, and her reign saw one of Ancient Egypt's most prolific building periods. Scholars have long speculated as to why her monuments were destroyed within a few decades of her death, all but erasing evidence of her unprecedented rule. Constructing a rich narrative history using the artifacts that remain, noted Egyptologist Kara Cooney offers a remarkable interpretation of how Hatshepsut rapidly but methodically consolidated power - and why she fell from public favor just as quickly. The Woman Who Would Be King traces the unconventional life of an almost-forgotten pharaoh and explores our complicated reactions to women in power.
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Byzantine Intersectionality reveals the fascinating, little-examined conversations in medieval thought and visual culture around sexual and reproductive consent, bullying and slut-shaming, homosocial and homoerotic relationships, trans and nonbinary gender identities, and the depiction of racialized minorities.
This first comprehensive work on women in pre-Columbian American cultures describes gender roles and relationships in North, Central, and South America from 12,000 B.C. to the A.D. 1500s. Utilizing many key archaeological works, Karen Olsen Bruhns and Karen E. Stothert redress some of the long-standing male bias in writing about ancient Native American lifeways.
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This riveting narrative explores the lives of six remarkable female pharaohs, from Hatshepsut to Cleopatra--women who ruled with real power--and shines a piercing light on our own perceptions of women in power today.
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middle ages (500-1500 AD)
A history of peasants in the Middle Ages, the story takes the listener into the life of Marion, the carpenter's wife, and her extended family as they struggle to survive through hardship, featuring a year in their lives at the mercy of the weather and the Lord of the Manor.
This important study provides the only comprehensive survey of Chinese women during the early medieval period of disunion, which lasted from the fall of the Eastern Han dynasty in 220 AD to the reunification of China by the Sui dynasty in 581 AD, also known as the Six Dynasties. Bret Hinsch offers rich descriptions of the most important aspects of female life in this era, including family and marriage, motherhood, political power, work, inheritance, education, and religious roles.
This critical anthology presents the poems of more than 200 Arabic women poets active from the 600s through the 1400s CE. It marks the first appearance in English translation for many of these poems. The volume includes biographical information about the poets, as well as an analysis of the development of women’s poetry in classical Arabic literature that places the women and the poems within their cultural context.
This book presents a synthetic history of the family--the most basic building block of medieval Jewish communities--in Germany and northern France during the High Middle Ages. Concentrating on the special roles of mothers and children, it also advances recent efforts to write a comparative Jewish-Christian social history.
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Medieval history is often written as a series of battles and territorial shifts. But the essential contributions of women during this period have been too often relegated to the dustbin of history. In Women in the Middle Ages, Frances and Joseph Gies reclaim this lost history, in a lively historical survey that charts the evolution of women’s roles throughout the period and profiles eight individual women in depth.
These pages capture a thousand years of medieval women's visionary writing, from late antiquity to the 15th century. Written by hermits, recluses, wives, mothers, wandering teachers, founders of religious communities, and reformers, the selections reveal how medieval women felt about their lives, the kind of education they received, how they perceived the religion of their time, and why ascetic life attracted them.
Berenice II (c. 264-221 BCE), daughter of King Magas of Cyrene and wife of Ptolemy III Euergetes, came to embody all the key religious, political, and artistic ideals of Ptolemaic Alexandria. Though she arrived there nearly friendless, with the taint of murder around her, she became one of the most accomplished and powerful of the Macedonian queens descended from the successors of Alexander the Great.
For history and biography lovers, the 15th-century life and travels of the extraordinary Margery Kempe, who left her family to make a pilgrimage to the Holy Land.
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The Middle Ages are seen as a bloodthirsty time of Vikings, saints and kings; a patriarchal society that oppressed and excluded women. But when we dig a little deeper into the truth, we can see that the “Dark” Ages were anything but.
A thousand years ago, a young Japanese girl embarked on a journey from deep in the countryside of eastern Japan to the capital. Forty years later, with the long account of that journey as a foundation, the mature woman skillfully created an autobiography that incorporates many moments of heightened awareness from her long life. Married at age thirty-three, she identified herself as a reader and writer more than as a wife and mother; enthralled by fiction, she bore witness to the dangers of romantic fantasy as well as the enduring consolation of self-expression.
In Royal Witches, Gemma Hollman explores the lives and the cases of these so-called witches, placing them in the historical context of 15th-century England, a setting rife with political upheaval and war. In a time when the line between science and magic was blurred, these trials offer tantalizing insight into how malicious magic would be used and would later cause such mass hysteria in centuries to come.
Today, the name of Marie, who became countess of Champagne, is associated with the medieval courts of love, and she is recognized as one of the greatest literary patrons of her day. As the crusades tore her life apart, she ruled over one of the largest domains in France for almost two decades. During that time, and well aware of the disadvantage of being a woman, she was compelled to defend her rights and those of her children--even to the point of going to war against her half-brother, Philip Augustus.
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early modern (1500-1800 ad)
An important selection from the largely unknown writings of women philosophers of the early modern period. Each selection is prefaced by a headnote giving a biographical account of its author and setting the piece in historical context. Atherton’s Introduction provides a solid framework for assessing these works and their place in modern philosophy.
Women and Community in Medieval and Early Modern Iberia draws on recent research to underscore the various ways Iberian women influenced and contributed to their communities, engaging with a broader academic discussion of women’s agency and cultural impact in the Iberian Peninsula. By focusing on women from across the socioeconomic and religious spectrum—elite, bourgeois, and peasant Christian women, Jewish, Muslim, converso, and Morisco women, and married, widowed, and single women—this volume highlights the diversity of women’s experiences, examining women’s social, economic, political, and religious ties to their families and communities in both urban and rural environments.
In Engendering Islands Ashley M. Williard argues that early Caribbean reconstructions of masculinity and femininity sustained occupation, slavery, and nascent ideas of race. In the face of historical silences, Williard’s close readings of archival and narrative texts reveals the words, images, and perspectives that reflected and produced new ideas of human difference. Juridical, religious, and medical discourses expose the interdependence of multiple conditions—male and female, enslaved and free, Black and white, Indigenous and displaced, normative and disabled—in the islands claimed for the French Crown.
Exploring the works of key women writers within their cultural, artistic and socio-political contexts, this book considers changes in the perception of women in early modern China. The sixteenth century brought rapid developments in technology, commerce and the publishing industry that saw women emerging in new roles as both consumers and producers of culture.
An innovative and valuable resource for understanding women's roles in changing societies, this book brings together the history of Africa, the Atlantic and gender before the 20th century. It explores trade, slavery and migrationin the context of the Euro-African encounter.
In June 1846 Susan Shelby Magoffin, eighteen years old and a bride of less than eight months, set out with her husband, a veteran Santa Fe trader, on a trek from Independence, Missouri, through New Mexico and south to Chihuahua. Her travel journal was written at a crucial time, when the Mexican War was beginning and New Mexico was occupied by Stephen Watts Kearny and the Army of the West.
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Reformation
In Reformation Women, Rebecca Vandoodewaard introduces listeners to 12 16th-century women who are not as well known today as contemporaries like Katie Luther and Lady Jane Grey. Providing an example to Christians today of strong service to Christ and his church, these influential, godly women were devoted to Reformation truth, in many cases provided support for their husbands, practiced hospitality, and stewarded their intellectual abilities. Their strength and bravery will inspire you, and your understanding of church history will become richer as you learn how God used them to further the Reformation through their work and influence.
In this fascinating and concluding volume in his series on the contributions of women to the Reformation, celebrated historian Roland Bainton tells the stories of twenty-seven courageous figures - some famous, some less well-known - all ardently committed to religious reform during the restless years of the Reformation. Bainton's knack for combining an intimate knowledge of this historical period with a congenial and personal style of writing is once again on display in these memorable portraits of sixteenth-century women from Spain, Portugal, Scotland, England, Denmark, Norway, Poland, Sweden, Hungary, and Transylvania.
She married and buried four men in succession, all of them Protestant reformers. She endured the daily hardships and annoyances of the Protestant parsonage. She cracked the whip on a wayward son. She liked family outings, especially during the grape harvest. Eventually she was swept away by the plague of 1564. Through all this, Wibrandis was a faithful witness to Christianity. The author of Frau Wibrandis, Ernst Staehelin, was a church historian and a professor at the University of Basel. He himself was Swiss and a descendent of Wibrandis. From the Translator's Preface: Wibrandis is "the story of a woman in a man's world, almost totally eclipsed by the illustrious men in her life. She bore the brunt of it."
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Prehistory (3,300,000-3000 BC)
They live in caves and huddle around fires, but they are fully human, though they belong to our most ancient history. Risa the Arbiter has now spent years in her role and is known and respected throughout the area. Her children are half-grown and exhibiting traits of independence, both of thought and action. Her tribe has grown along with her and now needs more than one Arbiter can provide alone. Risa struggles with how best to organize her duties and establishes acolytes in each village to screen petitioners.
Ancient HISTORY (3000 BC - 500 AD)
The men of Athens gather to determine the truth. Meanwhile, the women of the city, who have no vote, are gathering in the shadows. The women know truth is a slippery thing in the hands of men. There are two sides to every story, and theirs has gone unheard. Until now.
Timely, unflinching, and transportive, Laura Shepperson’s Phaedra carves open long-accepted wounds to give voice to one of the most maligned figures of mythology and offers a stunning story of how truth bends under the weight of patriarchy but can be broken open by the force of one woman’s bravery. |
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Middle ages (500-1500 ad)
The earl of Trent's Norman widow, Blanche, and her English steward, Miles Edwulfson, take possession of Blanche's estates, hoping to live a life of peace and quiet. However, they run afoul of a baron named Aimerie, who is building an illegal castle and taxing the surrounding manors--including Blanche's--to pay for it. Aimerie has ambitions that go far beyond this castle, to the heart of the English throne, and he won't let anyone stand in his way. What's more, Aimerie's hot-headed son, Ernoul, lusts after Blanche and wants to make her his wife. When Blanche and Miles refuse to pay Aimerie's taxes, Aimerie vows to crush them.
Though Japan has been devastated by a century of civil war, Risuko just wants to climb trees. Growing up far from the battlefields and court intrigues, the fatherless girl finds herself pulled into a plot that may reunite Japan -- or may destroy it. She is torn from her home and what is left of her family, but finds new friends at a school that may not be what it seems
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For all fifteen years of her life, Pauline de Pamiers has witnessed an attack on her family, friends, and faith. It’s the early thirteenth century and the Pope and King of France are conducting a Crusade against the Cathars; the only crusade on European soil and against another Christian sect. As a member of this sect in France that sits outside the dominant Roman Church, Pauline is an outsider: young, but independent and bold.
11th century North Africa. In an attempt to change her destiny, love-struck Zaynab makes a false prophecy: that she is destined to marry a man who will create an empire. Although her plan backfires, Zaynab’s intelligence, beauty and ambition leads to four marriages, each lifting her status higher.
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Eleanor of Aquitaine, one of the most powerful women in Europe, is crowned queen of England beside her young husband Henry II. While Henry battles their enemies and lays his plans, Eleanor is an adept acting ruler and mother to their growing brood of children. But she yearns for more than this - if only Henry would listen.
England, 1364: When married off at aged twelve to an elderly farmer, brazen redheaded Eleanor quickly realizes it won’t matter what she says or does, God is not on her side—or any poor woman’s for that matter. But then again, Eleanor was born under the joint signs of Venus and Mars, making her both a lover and a fighter.
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Early modern (1500-1800 ad)
Runner-up for the National Book Award for Children's Literature in 1969, Constance is a classic of historical young adult fiction, recounting the daily life, hardships, romances, and marriage of a young girl during the early years of the Pilgrim settlement at Plymouth.
Sirma used to be happy. She had a home, loving parents, and wonderful friends. But her quiet mountain village changed forever when she lost her two best friends to a gang of outlaws. The village elders did nothing, fearing the wrath of Hamza Bei – the head outlaw in the area. Not long after, the same outlaws returned and devastated her village. Sirma has had enough. On St. George’s day, she disguised herself as a man and lead her own mountain gang dedicated to protecting the mountain villages and searching for Hamza Bei to put a stop to his tyranny. But the path she has chosen is harsh and merciless. Clashing with gangs of outlaws, surviving the elements in the mountain wilderness, and keeping her men from becoming the scoundrels they’ve sworn to fight are just a few of the challenges. But the biggest issue was the fact that her comrades had no idea they were led by a woman.
The author of The Soong Dynasty gives us our most vivid and reliable biography yet of the Dowager Empress Tzu Hsi, remembered through the exaggeration and falsehood of legend as the ruthless Manchu concubine who seduced and murdered her way to the Chinese throne in 1861.
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reformation
Lincolnshire, 1537. Amid England’s religious turmoil, fifteen-year-old Anne Askew is forced to take her dead sister’s place in an arranged marriage. The witty, well-educated gentleman’s daughter is determined to free herself from her abusive husband, harsh in-laws, and the cruel strictures of her married life. But this is the England of Henry VIII, where religion and politics are dangerously entangled. A young woman of Anne’s fierce independence, Reformist faith, uncanny command of plainspoken scripture, and—not least—connections to Queen Katheryn Parr’s court cannot long escape official notice, or censure.
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bibliography
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Strayer, R. and Nelson, E., Ways Of The World. 3rd ed. Boston: Bedford/St. Martin’s, 2016.
Christianity Today Editors. “John Calvin: Christian History Timeline” Christianity Today. 2018. http://www.christianitytoday.com/history/issues/issue-12/john-calvin-christian-history-timeline.html>.
Kirsi Stjerna, Women And The Reformation (Oxford: Blackwell Publishing, 2009).
Lewis, Jone Johnson. "Malleus Maleficarum, the Medieval Witch Hunter Book." ThoughtCo. https://www.thoughtco.com/malleus-maleficarum-witch-document-3530785 (accessed July 6, 2022).
Luther, Martin. The Tabletalk Of Martin Luther. (Ross-shire: Christian Focus, 2003),
Luther, Martin and K Zimmermann, Luther’s Letters To Women. (London: Chapman and Hall, 1865).
Matheson, Peter. Argula Von Grumbach: A Woman’s Voice In The Reformation (Edinburgh: T&T Clark, 1995).
Methuen, Charlotte. “Preaching The Gospel Through Love Of Neighbour: The Ministry Of Katharina Schutz Zell.”, The Journal Of Ecclesiastical History, 61.4 (2010).
Miles, Rosalind. The Women’s History of the World. London, UK: Harper Collins Publishers, 1988.
Strayer, R. and Nelson, E., Ways Of The World. 3rd ed. Boston: Bedford/St. Martin’s, 2016.
