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THE CATHOLIC UNIVERSITY of AMERICA the Spirituality of the Bridgettine Sisters of Syon Abbey in the Context of the Spirituality

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THE CATHOLIC UNIVERSITY of AMERICA the Spirituality of the Bridgettine Sisters of Syon Abbey in the Context of the Spirituality THE CATHOLIC UNIVERSITY OF AMERICA The Spirituality of the Bridgettine Sisters of Syon Abbey in the Context of the Spirituality of English Women of the Late 15th and 16th Centuries A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy © Copyright By Tyanna Lee Yonkers Washington, D.C. 2014 The Spirituality of the Bridgettine Sisters of Syon Abbey in the Context of the Spirituality of English Women of the Late 15th and 16th Centuries Tyanna Lee Yonkers, Ph.D. Director: Regis J. Armstrong, O.F.M.Cap., Ph.D. In 1415, King Henry V established the Monastery of Saint Savior, Saint Mary, and Saint Bridget of Syon in Middlesex, England. Syon Abbey, as it was more commonly known, was a double monastery of women from prominent families and well-educated men who together followed The rewyl of Seynt Austyn and The Rewyll of Seynt Sauioure. These legislative materials, coupled with their Additions, enabled this monastic house to embrace a pattern of life dedicated to cultivating contemplative prayer and devotional study. Syon developed a reputation as a citadel of people committed to a passion for learning undergirded by their love for God and devotion to Mary. By the time of the dissolution, Syon was known for both its wealth, its physical and spiritual benefits to the community, and its libraries which were unequaled by any other English monastery of the day. At question is the influence of Syon’s spirituality over the women faithful of England in the late fifteenth and sixteenth centuries. Bridgettine Syon Abbey was a matriarchal centered house designated in Bridget’s Rewyll as founded by Christ “first and principally by women” for the “worship” of Mary. Syon was under the leadership of an abbess, who was responsible for the supreme governance of the entire monastery. A confessor general, who was responsible for only the spiritual wellbeing of the professed, aided her. Also exerting a feminine spirituality influence was The Orcherd of Syon, a paraphrase of Catherine of Siena’s Il Dialogo, written specifically for Syon. Using an interdisciplinary methodology, this study explores the spirituality of Syon and its influence on the spirituality of the aristocratic and gentry women of England who were in some way connected with the abbey as evidenced by the books they owned, published, and/or willed to others. It reveals how Syon empowered them, or at least gave them “permission” to study and eventually to take up their pens and write. The study concludes with examination of a symbol that arises from Syon exemplifying the abbey’s spiritual influence on the women of England of this era. This dissertation by Tyanna Lee Yonkers fulfills the dissertation requirement for the doctoral degree in Spirituality approved by Regis J. Armstrong, O.F.M.Cap., Ph.D., as Director, and by Raymond Studzinski, O.S.B., Ph.D., and Anne O’Donnell, S.N.D., Ph.D. as Readers. _______________________________________ Regis J. Armstrong, O.F.M.Cap., Ph.D., Director _______________________________________ Raymond Studzinski, O.S.B., Ph.D., Reader _______________________________________ Anne O’Donnell, S.N.D., Ph.D., Reader ii To John and Caleb My Husband and My Son The most important people in my life iii Contents Introduction 1 Part I: Historical Survey Chapter 1. Background: Western Church and England 11 The Church of the Fourteenth through Early Fifteenth Centuries (1309-1417) 11 England in the Fourteenth through Early Fifteenth Centuries (1337-1429) 15 England: The Last Half of the Fifteenth Century (1455-1485) 19 House of Tudor and the English Reformation (1502-1558) 20 Chapter 2. Foreground: History of Syon Abbey 26 Syon Abbey’s Conception and Birth (1406-1422) 27 Syon’s Early Growth and Popularity (1422-1488) 35 Syon and the Dissolution (1534-1539) 39 Peregrinations (1539-1594) 44 Lisbon and Home (1594-1861) 51 Part II: The Rule and Spirit of Life at Syon Chapter 3. The Rule of Life at Syon 54 Typical Day of Life at Syon 55 Background on the Rule, Regula, and Additions 63 Rule of St. Austin and Rule of St. Saviour 65 The Additions for the Sisters of Syon 73 Chapter 4. Life in the Spirit of Reforming Women and Contemplative Reading 81 Devotion to Mary 82 The Myroure of oure Ladye 87 The Spirituality of Bridget of Sweden (1303-1373) via the Myroure 96 The Spirituality of Catherine of Siena (1347-1380) via The Orcherd of Syon 104 Part III: Syon’s Influence on English Women Chapter 5. Lives Touched by Syon 121 Spiritual and Physical Benefits from Syon 122 Prosopographical Examinations 125 House of Lancaster Connections 126 House of York Connections 128 iv House of Tudor Connections 130 Tudor Connections: The Wives and Daughters of Henry VIII 135 Gentry Class Connections 143 Merchant and Working Classes Connections 147 Lay Women as Book Owners and Donors 152 Syon Sisters and the Book Trade 153 Chapter 6. Conclusion: The Heartbeat of Syon -- Its Spirituality in Symbol 168 Appendix A Bridget Woodcut 1 185 Appendix B Bridget Woodcut 2 186 Appendix C Syon Seal 187 Glossary of Select Middle English Words 188 Bibliography Primary Sources 190 Secondary Sources 192 v Introduction Dotting the English countryside in the early sixteenth century was a virtual tapestry of over 800 active monastic houses. A century later, the scene altered drastically. An era of convoluted political and theological challenges gave rise to the English Reformation. Central to this season of change was the Dissolution during which no monastic house was spared scrutiny and ultimate closure. The Dissolution commenced from the Act of Supremacy and its corresponding required Oath of Supremacy instituted by Parliament in 1534. Between 1536 and 1541, historical and religious losses were profound as the religious scattered. They concealed and took with them as many of their monastic artifacts as possible. Anything left behind, including the buildings in which they resided, were often destroyed. Monasteries that were not destroyed were taken over by the Church of England or turned over to aristocratic families, as was the case with Syon. It is astonishing that any monastic community could survive such devastating destruction. Yet through flexibility, tenacity, and endurance, one foundation did survive. The Monastery of Saint Savior, Saint Mary and Saint Bridget of Syon, a Bridgettine1 house, survived not one but two exiles. Both of these exiles were fraught with periods of religious and political persecutions, natural disasters, health-challenging living conditions, and abject poverty. The tenured tenacity of this unique community saw them though until they returned to their native English soil on August 28, 1861. 1 “Bridgettine” is also spelled “Brigettine.” This work will utilize the spelling “Bridgettine” unless a quoted source uses the alternative spelling. 1 2 It is the purpose of this research to examine the spirituality of these Bridgettine sisters of Syon monastery in England and their possible influences on the spirituality of the English women in fifteenth and sixteenth centuries. Accomplishing this purpose necessarily calls for an interdisciplinary methodology viewed through historical-contextual, theological, anthropological, and literary lenses with an eye continually turned toward a hermeneutical analysis.2 The term “spirituality” has navigated numerous shifts in the history of Christendom, not to mention its varied usage in the larger religious context. Therefore, before proceeding further, it is necessary to define spirituality as it is used in this dissertation. Spirituality is understood both dialectically and existentially. Dialectically, it is the accepted beliefs and values regarding God, self, and humanity in the entirety of one’s life at a specific moment in time. Existentially it is the life practices and rhythmic rituals, in which one intentionally engages as one journeys toward self-transcendence.3 Specifically for the sisters of Syon, dialectically spirituality is their specific beliefs as explicitly articulated in the Rule, the Additions, and their primary literature regarding God, self, and humanity. It is the characteristic virtues the sisters valued and sought to interiorize and embody both individually and collectively as a community from the monastery’s inception in 1415 through its second Dissolution in 1559. Existentially it is the life practices and regular 2 For this methodological approach I am indebted to the writings of Sandra M. Schneiders, Bernard McGinn, Walter Principe, and Philip Sheldrake. See their respective articles in Elizabeth A. Dreyer, and Mark S. Burrows, eds., Minding the Spirit: The Study of Christian Spirituality (Baltimore: The Johns Hopkins University Press, 2005). See also Philip Sheldrake, SJ, Spirituality & History, new ed. (Maryknoll: Orbis Books, 1995). 3 For a more extended discussion defining spirituality see Schneiders, “The Study of Christian Spirituality,” in Dreyer and Burrows, 5-7; McGinn, “The Letter and the Spirit,” in Dreyer and Burrows, 29-30. 3 religious rituals in which they consistently engaged in the process of growing toward self- transcendence. It is insufficient to impose on the Syon sisters a generic Bridgettine spirituality. Bridget’s Rule prescribed the primary way of life for every Bridgettine house. Additions were added to that Rule, written in ways that, at a minimum, nuanced variations to the original Bridgettine spirituality as expressed at the motherhouse in Vadstena, Sweden. Additionally, shaping Syon’s spirituality were a myriad of English people, literature, and religious practices. So too were they impacted by the primary socio-economic classes from which the professed came, even as they were affected by the uniqueness of their historical-contextual setting. Understanding this breadth of influences reinforces the necessity of an interdisciplinary study in order to view more clearly the panoramic vision of their spirituality. To lay the foundation for this study, it is first necessary to express in this introduction a brief version of the monastery itself, and its historical, theological, anthropological, and literary contexts.
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