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Mysticism and Emotional Transformation in a Seventeenth-Century English Convent

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Mysticism and Emotional Transformation in a Seventeenth-Century English Convent Mysticism and Emotional Transformation in a Seventeenth-Century English Convent By Jessica McCandless A thesis submitted in fulfillment of the requirements For the degree of Doctor of Philosophy Department of History, Faculty of Arts, University of Adelaide. July 2020 Declaration I certify that this work contains no material which has been accepted for the award of any other degree or diploma in my name, in any university or other tertiary institution and, to the best of my knowledge and belief, contains no material previously published or written by another person, except where due reference has been made in the text. In addition, I certify that no part of this work will, in the future, be used in a submission in my name, for any other degree or diploma in any university or other tertiary institution without the prior approval of the University of Adelaide. I acknowledge that copyright of published works contained within this thesis resides with the copyright holder(s) of those works. I also give permission for the digital version of my thesis to be made available on the web, via the University’s digital research repository, the Library Search and also through web search engines, unless permission has been granted by the University to restrict access for a period of time. I acknowledge the support I have received for my research through the provision of an Australian Government Research Training Program Scholarship. Signed _ ____ Date _29 June 2020_________ i Acknowledgements Above all, I wish to thank Dr Claire Walker. Her scholarly prowess, tireless support and, most importantly, warm friendship has shaped me as an academic and a person. When I began this journey, I was unsure of my abilities and could barely write an introduction. Claire’s supervision gave me the necessary tools to achieve my goals and gave me newfound confidence in my voice. (Although I’m still not great at introductions.) I will always cherish our discussions on all things nuns, mysticism and emotion – with the occasional story of misbehaving Bede. Thanks must be given to Dr Katie Barclay for providing a vivacious love of history and personal strength that guided me through these four years. I am grateful for her insights on gender, power and emotion, as well as her boundless attention to correct grammar. (I apologise for any remaining mistakes.) Katie’s conscientious feedback shaped the thesis for the better and always provided me with a challenge for which I am eternally thankful. Finally, I need to thank Dr Raisa Toivo, for graciously stepping in, bringing a fresh perspective and giving welcome support when I moved to Finland. I extend this thanks to the faculty and students at Tampere University and the Centre of Excellence in the History of Experiences. Further, I would be not be here without the financial and academic support of the Centre of Excellence in the History of Emotions, as well as the friendship and administration mastery of the formidable Jacquie Bennett. For my archival research I must thank the Right Reverend Geoffrey Scott and the community at Douai Abbey for welcoming me so kindly, providing an idyllic, professional space to work and delicious meals. For their comradery, fascinating discussions and allowing me to vent over the years, I wish to thank Mark, David, Tom, Rachel, Hilary, Tash, Andrea, Amelia, Kirstie, Steve, Matthew, Lucy and the History cohort at The University of Adelaide. To the intelligent, caring and wonderful women, Steph, Kylie, Astrid and Rachel, thank you for your friendship. I miss you all. I would not have completed this thesis without the unconditional love, immense ii financial support and unlimited encouragement from my parents; Helen and David, Jeannette and Peter. Thank you for everything that you did and continue to do for me. Finally, I wish to acknowledge the inestimable support and wholehearted love I received from my partner Locke and our cat, Heidi. Thank you, Locke, for always encouraging me to follow my dreams no matter how hard they seemed to appear. If it wasn’t for you, I might not have studied history, made it through Honours and completed a PhD at all. During the last four years our entire lives were uprooted to the other side of the world but at every step you sustained me. I am grateful especially for the last few months in which you cooked, cleaned and did all the laundry so I could concentrate on my thesis. Although you fell short of not typing up my thesis for me. Heidi, thank you for your constant presence at my side during the numerous all-nighter writing sessions. Your deafening meows, chirruping chirps and warm hugs have given me comfort through the long months. I am grateful for your companionship even if you are currently biting my hand. iii Abstract Despite the growing scholarship on early modern English nuns, little analysis has been done on their practice of mysticism and how it affected women and conventual life. Research has focused on the nuns’ spirituality, authorship, identity, as well as cultural and intellectual production. This study builds upon this scholarship and applies a history of emotions lens to analyse the mysticism included in the spiritual writing of nuns. Compared to other English orders during this time, the English Carmelites were atypical in their spiritual practice, documenting intense mystical visions and experiences in their annals. The first English Carmelite convent, founded in Antwerp in 1619, presents an interesting case study of how emotional, visionary mysticism legitimised their convent under a post-Tridentine Church. Each chapter engages with a different emotions methodology, across different aspects of conventual life, to build a wider, more nuanced analysis of the experience of early modern mysticism and how it affected the convent. First, it will be shown how the prominent dispute between the Carmelite nuns and friars formed a unifying “emotional community” within and around the convent. This community ultimately sought to legitimise its institutional practices and in so doing, also legitimised its practice of emotionally transformative mysticism. This will be done by separating, naming and studying multiple “emotional communities” involved in the dispute and the nuns’ lives to find the social influences on their mysticism. Second, the spiritual writing and methods of St Teresa of Avila and St Ignatius of Loyola will be examined to link and explain the spiritual influences that guided the “emotional practices” of the convent. The saints’ writings will be briefly analysed to compare with the mystical experiences of the seventeenth- century nuns. This will demonstrate how their mysticism was learned and practiced using these saints as their guide. Third, in considering that both Teresa and Ignatius stressed the importance of reading in their spiritual methods, the books that belonged to the convent library, in conjunction with the spiritual writing of the nuns, will be compared to show how reading was iv also an emotional tool that fed mystical practices. Using the Antwerp library collection currently held in the archive at Douai Abbey, guidebooks will be analysed as extensions of the Catholic Church’s “emotional regime”. As nuns felt they failed to conform to the emotional expectations of the regime and their spiritual mentors, they experienced “emotional suffering”. It will be argued that through mystical experience, books are shown to effectively alleviate this suffering. Finally, these three aspects of the convent will be brought together through the analysis of the nuns’ most prolific mystical visions, those experienced within the physical space. It will be shown how their experiences of mysticism created an “affective atmosphere” within the convent. This atmosphere fuelled, and was fuelled by, the mystical experiences of the nuns in an emotionally transformative way. This chapter will show how mystical events were grounded in the space of the convent and were experienced communally, either through witnessing a mystical nun, or shared through the convent’s annals. This thesis aims to show how seventeenth-century English Carmelite mysticism was learned and practiced as a spiritual and emotional tool. It led not just to mystical union with God, but also served to emotionally transform the practitioner in times of need. Furthermore, the documentation of these experiences in the convent annals served to edify the community, creating both an affective atmosphere and emotional community of mysticism throughout the convent’s history. Finally, the acceptance of such an atypical community by Church superiors and the wider community contributed to legitimising the nuns’ historical narrative built upon mysticism, and ultimately gave them agency within the seventeenth-century Church. v Table of Contents Declaration ................................................................................................................................. i Acknowledgements ................................................................................................................... ii Abstract ..................................................................................................................................... iv Table of Contents ..................................................................................................................... vi Introduction ............................................................................................................................... 1 i. The English Carmelite Convent in Antwerp
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