Self-actualization in the lives of medieval female mystics: An ethnohistorical approach

476 Pages·2009·7.74 MB·English

by  Cherel Jane Ellsworth Olive

SELF-ACTUALIZATION IN THE LIVES OF MEDIEVAL FEMALE MYSTICS:
AN ETHNOHISTORICAL APPROACH
by
Cherel Jane Ellsworth Olive
Bachelor of Arts
Mills College
1960
Master of Arts
University of Nevada, Las Vegas
1977
Master of Education, Special Education
University of Nevada, Las Vegas
1978
A dissertation submitted in partial fulfillment
of the requirements for the
Doctor of Philosophy Degree in Anthropology
Department of Anthropology and Ethnic Studies
College of Liberal Arts
Graduate College
University of Nevada, Las Vegas
August 2009
UMI Number: 3383987
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UNE
Dissertation Approval
The Graduate College
University of Nevada, Las Vegas
April 24 .20 09
The Dissertation prepared by
Cherel Jane Ellsworth Olive
Entitled
Self-actualization in the Lives of Medieval
Female Mystics: An Ethnohistorical Approach
is approved in partial fulfillment of the requirements for the degree of
Doctor of Philosophy Degree in Anthropology
Dean of the Graduate College
Examination Committee Member
'Examination Committee Member
%±yj A. ^^y^
Gjaduave College Facultyfoepresentative
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ABSTRACT
An Ethnohistorical Approach to Self-actualization
In the lives of Medieval Female Mystics
by
Cherel Jane Ellsworth Olive
Dr. John J. Swetnam, Examination Committee Chair
Professor of Anthropology
University of Nevada, Las Vegas
This dissertation explores the cultural and psychological factors that permitted six
medieval female mystics to assume positions of leadership and innovation in a world
marked by extreme gender inequality. Women religious have often been charged with
being neurotics, hysterics, narcissists, and nymphomaniacs whereas males with similar
experiences are rarely subject to the same degree of criticism. It is argued here that the
women may well have been seeking to achieve the form of self-actualization described
by humanist psychologist, Abraham Maslow, as a result of the "conversion" experience
analyzed by William James. Furthermore, applying modern categories of mental illness
to these women ignores the opinion of their contemporaries who felt that dedication to
union with God was the ultimate form of social heroism.
This case study approach examines the lives of six women exemplars. Extended
case studies include Hildegard of Bingen (1098-1179), Marguerite Porete (d. 1310), and
Catherine of Siena (1347-1380). The records of Joan of Arc (1412/13-1431), Teresa of
Avila (1515-1582), and Madame Jeanne Guyon (1648-1717) are provided as comparative
cases. The lives of these women span six hundred years and illustrate ways in which
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societal reaction to their revelations, doctrines and behaviors changed over time from
high regard to suspicion or dismissal. This is a change that reflected major modifications
in society as a whole wherein women suffered a general loss of power and prestige and
monastic life-styles faded from the mainstream society.
Psychological explanations for the various phenomena of mysticism are of
particular interest to this study in as much as they overlap the anthropologies of
consciousness, psychology and religion. The dissertation examines the historical
development of the fundamental cognitive concepts that influenced the lives of women
mystics. Furthermore, each woman's life is assessed relative to the environmental,
political, economic and religious factors with which they dealt. Emphasis is placed upon
those cultural elements that may have provided motivation for their spiritual efforts and
served as keys to their drive toward self-actualization. The importance given cultural
factors clarifies the rationale for some of their behaviors that trouble modern students of
religion and psychology.
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TABLE OF CONTENTS
ABSTRACT iii
ACKNOWLEDGEMENTS . viii
PREFACE xii
CHAPTER 1 INTRODUCTION 1
Medieval Mysticism: Some Basics 4
Justification for an Ethnohistorical Approach to Female Mysticism 10
Psychological Approaches to Female Mysticism 13
Enculturated Gender: Motivating Female "Virility" 18
Criteria for the Selection of Individual Mystics 28
Overview of Chapters 29
Intent and Significance of This Research 32
CHAPTER 2 PSYCHOLOGICAL APPROACHES TO FEMALE MYSTICS 34
Fundamentals of Conventual Life 35
The Fashions of Asceticism 40
Pathology versus Heroic Passion 43
The Pragmatics of Sainthood 51
Maslow and the Phenomenon of Self-actualization 62
The Need for Self-actualization 63
Transformation through Peak-experiences 66
Humanistic, Transpersonal and Logotherapies 69
Conclusions 73
CHAPTER 3 THE WOMAN RELIGIOUS 75
Heroic Hagiographies and Enculturated Consciousness 76
Setting the Spiritual Bar for Women 80
Sacred Spaces and Revered Relics 83
Historical Traditions of Sainted Women 85
Virginity, Valor and Martyrdom 88
Monastic and Anchoritic Sanctity 90
Spiritual Service and Self-actualizing Lay Women 93
Motivation and Spiritual Self-actualization 97
The Salvatrix: Mary and Martyrs, Saving Souls 102
Summation 105
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CHAPTER 4 TRANSCENDING THE "INFERIOR OTHER" 107
Nature, Nurture, Sin and Salvation: Does Woman Have a Soul? 108
Perceptions of Women in the Fertile Crescent Ill
Patriarchal Cultures Merge: Gender, Equality, and Submission 117
Early Christian Perceptions of Women: The Foundations of Medieval Values 121
Christian Customs and Consequences for Women's Lives 126
Celtic and Germanic Praxis and the role of Women 132
Women in Medieval Literature: The Ideal and the Real 135
Women Glorified and Defended 139
CHAPTER 5 WOMEN, CHRISTIAN INSTITUTIONS, AND HERESIES 150
The Origins and Early History of Convents 151
The Conventual Lifestyle and Its Advantages 159
The "Rules" for Women Religious 162
Conventual Lifestyles and Perceptions of Imprisonment 166
Canon Law, Reform and Enclosure 170
Faith and Fear: Religious conflict, Heresy, Reform, and Witchcraft 177
The "Holy Women" of the Fifteenth and Sixteenth Centuries 182
In Inquisition: Warring Against Heretics, Witches and Women 186
Conclusions 189
CHAPTER 6 HILDEGARD OF BINGEN 191
Hildegard's Life in Twelfth Century Europe 193
The Twelfth Century Artistic and Intellectual Florescence 199
The Life and Works of a Prophetess 206
The Visions and Calling of Hildegard of Bingen 217
Hildegard's Theology 228
The Unique Qualities of Hildegard of Bingen 230
Self-actualization in the Life of Hildegard of Bingen 232
Conclusions 236
CHAPTER 7 MARGUERITE PORETE: ANNIHILATED SOULS 238
The Thirteenth Century Milieu of Marguerite Porete 240
Mystic Innovation from Hildegard to Marguerite Porete 243
Beguines: the Independent Holy Women of Northern Europe 247
The Heresy of the Free Spirits 253
The Knights Templar and the Struggle for Wealth and Power 254
The Mirror of Simple Souls 257
The Trial of Marguerite Porete 266
Church and State Crush the Social Revolution 270
Self-actualization in the Life of Marguerite Porete 275
Conclusions 280
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CHAPTER 8 CATHERINE OF SIENA 284
The Early Life of Catherine of Siena 286
Religious, Economic and Political Crisis in the Fourteenth Century 293
Transition and Cultural Florescence in the World of Catherine of Siena 301
Religious Fashions of Female Mystics in the Fourteenth Century 307
The Ministry of Catherine of Siena 314
The Written Works of Catherine of Siena 325
The Letters 325
The Dialogue 333
The Final Prayers of Catherine of Siena 336
Self-actualization in the Life of Catherine of Siena 338
Conclusions 345
CHAPTER 9 FEMALE MYSTICS OF THE RENAISSANCE:
COMPARATIVE CASES 349
Introduction 349
Joan of Arc 354
The Third Phase of the Hundred Years' War 357
The Life of Joan of Arc 358
Teresa of Avila 364
Political Background ; 365
The Life and Works of Teresa of Avila 367
Madame Jeanne Marie Bouvieres de la Mothe Guyon 374
The Seventeenth Century French Milieu 375
Personal Background 377
Conclusions 383
CHAPTER 10 CONCLUSIONS 385
A Holistic Model of Mystic Experience 387
The Exoteric Level of Experience 390
The Esoteric Level of Experience 391
The Unio mystica Level of Experience 394
Neurotheology: The Child of Science and Religion 396
APPENDIX 402
REFERENCES.... 411
VITA 445
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ACKNOWLEDGEMENTS
After their initial shock upon learning that I proposed to get a doctorate in
anthropology, many people resolved to encourage me and keep me on task. Fortunately,
the faculty of the Anthropology and Ethnic Studies Department at the University of
Nevada Las Vegas is very oriented to student success. Drs. John Swetnam, Gary Palmer
and George Urioste each believed I could complete the doctoral program despite my age
and its challenges. Drs. Barbara Roth, Daniel Benyshek, Karen Harry, Debra Martin, and
Lisa Frink lent steady encouragement as did Drs. Vicki Cassman, Marvin (Tony)
Miranda, Peter Grey, Martha Knack, Jennifer Thomson, Debra Martin, William
Jankowiak, Levent Atici, Martha Knack, Alan Simmons, Heidi Swank and Greg Haynes.
Dr. Jiemin Bao went out of her way to recommend the latest books on gender studies to
me. Drs. Joanne Goodwin and Vicky Genia always encouraged this project. The gracious
interest of all these individuals is most appreciated.
The job of writing this dissertation was totally unlike the coursework, which I
always found to be both exciting and invigorating. However, it is one thing to read
anthropology and history; it is quite another to write it. The loneliness of the research and
writing process brought me to the conclusion that I am a much more social animal than I
had hitherto realized. Thankfully, my committee members continued to ignore my moans
and urged me on with humor, food, and no-nonsense requirements for writing style and
detail. My committee chairman was Dr. John Swetnam. It was not unusual for him to
verbally shred a week's effort while feeding me at the Student Commons and regaling me
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